LECTVRE
I.
CHAPTER
I.
Verse
1.
Paul
and
Timotheus
the
seruants
of
Iesus
Christ
,
to
all
the
Saints
in
Christ
Iesus
which
are
at
Philippi
,
with
the
Bishops
and
Deacons
.
2.
Grace
be
with
you
,
and
peace
from
God
our
Father
,
and
from
the
Lord
Iesus
Christ
.
WHEN
first
it
pleased
the
Lord
to
call
me
to
this
set
worke
in
this
place
,
by
reason
of
my
short
time
to
deliberate
,
I
chose
for
the
time
that
text
of
scripture
which
was
appointed
to
be
read
for
the
Epistle
the
next
Sabbath
,
beginning
at
the
5
verse
of
the
2
chapter
of
this
Epistle
,
purposing
afterward
to
make
choise
of
some
other
scripture
which
happily
might
better
fit
this
place
.
But
so
it
pleased
the
Lord
to
dispose
that
I
should
goe
forward
euen
throughout
the
Epistle
vnto
the
end
,
and
the
last
day
conclude
my
obseruations
therevpon
in
your
hearing
.
Now
I
haue
thought
good
againe
to
begin
with
that
whereof
I
haue
made
an
end
,
that
so
,
if
the
Lord
will
,
the
meaning
of
this
whole
Epistle
,
and
the
doctrines
thereof
,
may
in
good
time
be
deliuered
in
your
hearing
.
Paul
and
Timotheus
]
I
shall
not
neede
to
speake
much
touching
the
occasion
wherevpon
the
Apostle
wrote
this
Epistle
,
because
I
haue
already
spoken
almost
of
all
the
things
that
occasioned
it
.
The
Philippians
hauing
heard
of
the
Apostles
imprisonment
at
Rome
,
sent
their
Minister
Epaphroditus
vnto
him
,
with
reliefe
from
them
to
supply
his
necessities
.
Wherevpon
Epaphroditus
comming
to
Rome
,
told
the
Apostle
the
state
of
the
Church
at
Philippi
,
how
that
there
were
false
Apostles
crept
in
amongst
them
,
which
vrged
circumcision
,
and
the
works
of
the
Law
,
and
that
the
Philippians
constantly
withstood
them
.
The
Apostle
therefore
to
commend
their
constancy
for
their
further
incouragement
therevnto
,
to
arme
them
against
the
false
teachers
for
their
cleare
satisfaction
in
the
points
which
they
vrged
,
and
to
giue
them
thanks
for
their
great
liberalitie
towards
him
,
wherein
they
shewed
their
care
for
him
,
wrote
this
Epistle
vnto
them
.
Wherein
,
as
in
all
other
his
Epistles
is
1.
set
downe
the
inscription
.
2.
the
salutation
.
3.
the
body
of
the
Epistle
it selfe
.
In
the
inscription
,
1.
we
haue
the
persons
saluting
.
2.
the
persons
saluted
.
The
persons
saluting
are
described
1.
by
their
proper
names
,
and
then
by
a
title
of
dignitie
commune
to
them
both
.
The
names
of
the
persons
saluting
are
,
Paul
and
Timotheus
:
Paul
,
called
also
sometimes
Saul
,
the
writer
of
this
Epistle
,
and
Timotheus
the
approuer
of
it
;
or
Paul
the
inditer
of
it
,
and
Timotheus
the
writer
of
it
.
The
title
of
dignitie
commune
to
them
both
whereby
they
are
described
is
this
,
the
seruants
of
Iesus
Christ
;
seruants
both
,
and
therefore
to
attend
vpon
their
ministerie
and
seruice
,
and
both
seruants
of
Iesus
Christ
,
and
therefore
to
attend
vpon
the
ministration
of
the
gospell
which
he
had
committed
vnto
them
,
but
yet
the
seruants
of
Iesus
the
Sauiour
of
the
world
,
euen
of
Iesus
Christ
annointed
a
King
to
defend
vs
,
a
Prophet
to
teach
vs
,
and
a
Priest
to
offer
vp
a
sacrifice
for
our
sinnes
.
The
persons
saluted
are
generally
,
the
whole
Church
of
Philippi
,
and
more
particularly
the
Bishops
,
and
Deacons
there
.
The
whole
Church
at
Philippi
generally
is
saluted
vnder
the
name
of
all
the
Saints
in
Christ
Iesus
which
are
at
Philippi
.
for
by
all
the
saints
in
Christ
Iesus
,
he
meaneth
all
them
which
in
baptisme
had
giuen
their
names
vnto
Christ
Iesus
,
thenceforth
to
die
vnto
sinne
,
and
to
liue
vnto
God
in
righteousnes
and
true
holinesse
,
which
was
all
the
Church
at
Philippi
.
Now
this
Philppi
was
a
chiefe
Citie
in
the
parts
of
Macedonia
,
whose
inhabitants
came
from
Rome
to
dwell
there
,
the
first
Citty
in
the
passage
out
of
Thracia
beyond
the
riuer
Strymon
.
At
the
first
it
is
generally
thought
to
haue
beene
called
Crenida
,
because
of
the
many
fountaines
about
the
hill
whereon
it
was
built
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
being
as
much
as
fons
:
and
afterward
to
haue
beene
called
Philippi
,
because
of
the
fortification
and
enlargement
thereof
by
Philip
King
of
Macedon
;
and
now
to
be
called
Gricopolis
,
as
if
yee
would
call
it
Chrysopolis
,
a
Citty
of
gold
,
because
of
the
great
abundance
of
gold
that
is
there
,
so
great
that
Philip
is
said
to
haue
receiued
thence
yearely
aboue
1000
talents
of
gold
,
which
is
asmuch
as
600
thousand
french
crownes
.
This
Citty
is
notably
knowne
,
as
for
the
great
ouerthrow
of
Brutus
and
Cassius
there
by
Octauius
and
Antonie
;
so
especially
for
the
preaching
of
the
gospell
there
by
Paul
,
and
Silas
,
and
Timotheus
,
for
the
embracing
of
the
truth
there
by
their
ministerie
,
and
for
many
other
accidents
there
during
the
Apostle
his
abode
there
:
for
Paul
being
warned
by
the
spirit
to
goe
into
Macedonia
,
hee
went
thither
,
and
first
came
to
Philippi
,
&
there
preached
,
and
by
his
preaching
converted
Lydia
,
so
that
shee
and
her
houshold
were
baptized
.
Afterwards
he
cast
out
of
a
maide
a
spirit
of
diuination
.
Wherevpon
hee
was
brought
before
the
Magistrates
,
sore
beaten
with
rods
,
cast
into
the
inner
prison
,
and
his
feete
thrust
into
the
stocks
.
Being
there
in
prison
,
the
foundation
of
the
prison
was
shaken
by
an
earth-quake
,
the
dores
were
opened
,
the
prisoners
bands
were
loosed
,
the
Iaylor
was
conuerted
,
he
and
his
house
baptized
,
and
the
Apostle
deliuered
.
For
these
things
this
Citie
is
well
knowne
,
and
it
was
the
Church
generally
in
this
Citie
,
that
the
Apostle
saluted
.
The
persons
more
particularly
saluted
are
the
Bishops
and
Deacons
there
.
Where
by
Bishops
,
he
meaneth
the
Pastors
and
Teachers
which
laboured
in
the
word
and
doctrine
.
For
both
the
word
so
signifieth
throughout
the
whole
New
Testament
,
and
here
it
must
needs
so
signifie
,
because
he
speaketh
of
many
in
one
Church
.
By
Deacons
also
,
he
meaneth
those
that
by
their
office
were
to
receiue
and
distribute
the
common
liberalitie
of
the
Church
,
according
to
the
necessities
of
all
the
poore
members
thereof
,
such
as
we
read
to
haue
beene
ordeined
in
the
Church
,
Act.
6
5.
and
such
as
are
described
by
our
Apostle
,
1
Tim.
3.8
.
&c.
Vnto
whom
together
with
the
Bishops
,
the
Apostle
is
thought
here
to
write
,
as
to
magnifie
their
office
,
so
because
theirs
had
beene
the
care
chiefly
in
respect
of
their
office
,
to
send
the
Churches
liberalitie
to
him
by
their
Minister
Epaphroditus
.
The
salutation
followeth
,
wherein
he
wisheth
them
all
good
from
him
which
is
the
author
of
all
goodnesse
.
Where
1.
is
set
downe
the
thing
which
he
wisheth
vnto
them
,
which
is
grace
and
peace
,
vnderstanding
by
grace
the
free
fauour
of
God
,
wherewith
he
loueth
his
children
,
and
whence
as
from
the
fountaine
all
other
goodnesse
doth
flow
:
and
by
peace
euery
blessing
corporall
and
spirituall
,
for
this
life
and
that
that
is
to
come
,
flowing
from
that
fountaine
of
grace
.
2.
is
set
downe
vnto
whom
he
wisheth
this
grace
and
peace
,
namely
vnto
all
the
Saints
at
Philippi
,
together
with
the
Bishops
&c.
3.
is
set
downe
the
author
from
whom
,
and
by
whom
he
wisheth
this
grace
and
peace
vnto
them
,
which
is
from
God
our
father
as
the
fountaine
and
first
originall
,
from
whom
commeth
euery
good
and
perfect
gift
,
and
from
the
Lord
Iesus
Christ
,
as
the
meanes
by
whom
euery
grace
of
the
spirit
is
conveyed
and
deriued
vnto
vs
.
Thus
much
for
the
purpose
of
the
Apostle
in
these
words
,
and
the
meaning
of
them
.
Now
let
vs
see
what
notes
we
may
gather
hence
for
our
farther
vse
and
instruction
.
Paul
and
Timotheus
]
First
then
for
the
very
name
of
Paul
it
should
not
passe
vs
reading
,
or
hearing
of
it
,
but
therein
we
should
obserue
the
great
mercy
of
our
gracious
God
towards
sinfull
creatures
.
For
what
was
Paul
that
now
wrote
vnto
the
Churches
here
and
there
to
stablish
them
in
the
faith
?
Surely
he
was
sometimes
a
bloudy
Saul
,
a
cruel
persecutor
of
Gods
Church
,
one
that
hauing
receiued
authoritie
of
the
High
Priests
,
I
was
a
blasphemer
,
and
a
persecutor
,
and
an
oppressor
,
but
I
was
receiued
to
mercy
.
And
why
was
he
receiued
to
mercy
?
himselfe
tells
vs
saying
,
for
this
cause
was
I
receiued
to
mercy
,
that
Iesus
Christ
should
first
shew
on
me
all
long-suffering
,
to
the
ensample
of
them
that
shall
in
time
to
come
beleeue
in
him
vnto
eternall
life
.
It
was
then
the
Lord
his
great
mercy
towards
him
,
that
of
a
cruell
persecutor
he
became
an
holy
Apostle
of
Christ
Iesus
,
and
this
mercy
was
shewed
on
him
,
that
in
him
might
be
an
example
of
Gods
mercy
towards
miserable
sinners
.
I
might
instance
in
the
like
mercy
of
the
Lord
towards
Matthew
,
first
a
Publican
,
afterwards
an
Euangelist
;
towards
Zaccheus
,
first
a
sinfull
man
,
afterwards
a
notable
conuert
;
towards
the
theefe
on
the
Crosse
,
ere
while
on
the
crosse
,
after
a
while
in
paradise
&c.
but
I
will
not
trouble
you
with
multitude
of
examples
,
wherein
might
appeare
the
riches
of
Gods
great
mercies
,
towards
great
and
grieuous
sinners
.
Neither
let
this
be
any
encouragement
vnto
any
man
,
to
let
loose
the
reynes
vnto
sinne
,
because
where
sinne
aboundeth
there
mercy
aboundeth
much
more
:
for
if
any
man
vpon
such
examples
of
his
mercies
shall
presume
and
make
bold
to
sinne
,
let
him
also
know
,
that
as
the
Lord
is
mercifull
,
so
is
he
also
iust
,
and
that
towards
him
and
such
as
he
is
,
iustice
shall
triumph
ouer
mercy
.
Rather
let
this
so
louing
mercy
of
the
Lord
teach
vs
,
neither
to
despaire
in
our selues
,
nor
of
others
,
though
great
sinners
:
for
what
though
we
haue
omitted
such
things
a●
we
ought
to
haue
done
,
nor
onely
so
,
but
committed
such
things
as
we
ought
not
to
haue
done
?
What
if
we
haue
committed
incest
with
Lot
?
or
murther
,
and
adulterie
with
Dauid
?
Nay
what
if
we
haue
beene
blasphemers
,
or
persecutors
with
Paul
?
vniust
with
Zaccheus
?
or
theeues
with
him
on
the
crosse
?
The
Lord
hath
mercy
enough
for
vs
in
store
,
and
others
as
great
sinners
as
we
,
and
ouertaken
with
the
like
sinnes
haue
beene
recei●
vnto
mercy
.
Onely
let
vs
acknowledge
our
sinnes
with
Dauid
,
Paul
and
Timotheus
]
The
second
thing
which
I
note
is
,
that
the
Apostle
ioyneth
vnto
himselfe
Timothie
,
aged
Paul
,
yong
Timothie
,
an
excellent
Apostle
,
an
inferior
Minister
;
the
author
of
the
Epistle
,
him
that
onely
approued
it
,
or
at
the
most
wrote
it
from
his
mouth
;
and
all
this
to
grace
and
credit
Timothie
with
the
Philippians
,
vnto
whom
he
meant
shortly
to
send
him
,
as
it
appeareth
by
the
next
chapter
,
vers.
19.
Whence
1.
I
obserue
a
notable
example
of
rare
humilitie
.
for
a
rare
and
seldom
thing
it
is
to
be
seene
,
superiors
to
receiue
their
inferiors
into
the
honor
of
their
labors
,
and
to
be
willing
that
what
honor
or
fauour
may
accrew
vnto
them
by
their
labors
,
may
be
communicated
likewise
to
their
inferiors
,
who
had
little
or
no
hand
in
them
.
Nay
commonly
superiors
in
authority
,
or
learning
,
or
otherwise
,
count
it
a
great
debasing
vnto
themselues
,
to
be
thought
to
haue
had
their
inferiors
to
haue
ioyned
with
them
in
their
labours
,
to
haue
vsed
their
helpe
,
or
to
equall
them
with
themselues
.
Yet
such
was
Pauls
humilitie
,
that
he
gladly
receiued
Timothie
,
a
faithfull
minister
of
the
gospell
,
but
farre
inferior
vnto
him
,
into
the
honor
of
his
labors
,
and
equalled
him
vnto
himselfe
,
as
if
his
hand
had
been
as
farre
in
the
writing
of
this
Epistle
as
was
his
owne
,
that
as
they
should
accept
of
him
for
it
,
so
they
might
accept
of
Timothie
also
.
He
had
learned
that
lesson
well
,
which
our
blessed
Sauiour
gaue
both
him
and
vs
to
learne
from
himselfe
,
Learne
of
me
that
I
am
meeke
and
lowly
in
heart
.
And
himselfe
herein
gaue
the
Philippians
a
good
patterne
of
that
,
wherevnto
afterward
he
exhorteth
them
,
in
meeknesse
of
minde
euery
man
should
esteeme
others
better
than
himselfe
.
His
estimation
of
Timothy
,
and
his
lowlinesse
of
heart
are
sufficiently
witnessed
by
this
his
associating
of
him
vnto
himselfe
:
but
such
a
selfe-liking
hath
now
possessed
men
that
such
humilitie
is
hardly
to
be
found
.
Euery
man
likes
his
owne
labors
so
well
,
and
stands
so
much
vpon
his
reputation
,
that
he
cannot
endure
the
disgrace
,
that
any
man
should
say
or
thinke
,
that
he
hath
had
this
or
that
helpe
,
this
or
that
aduise
,
that
he
neuer
did
this
or
that
of
himselfe
.
To
haue
the
credit
or
commendation
of
any
thing
well
done
of
our selues
we
like
it
well
,
but
if
any
be
ioyned
in
with
vs
,
especially
our
inferiors
,
we
make
little
reckning
,
and
oftentimes
had
as
lieue
want
it
as
haue
it
so
.
So
far
are
we
from
the
Apostles
humilitie
.
Wherevnto
if
we
will
attaine
,
we
must
not
thinke
of
our selues
aboue
that
is
meete
,
wee
must
thinke
of
others
according
to
their
worth
,
we
must
not
thinke
much
to
receiue
others
into
the
honors
of
our
labors
,
and
we
must
make
our selues
equall
to
them
of
lower
sort
then
our selues
.
And
this
if
we
doe
we
shall
be
good
followers
of
the
Apostles
humilitie
.
2.
In
this
ioyning
of
Timothy
vnto
himselfe
,
I
obserue
a
good
patterne
of
that
care
which
ought
to
be
had
of
of
the
Ministers
credit
with
his
people
.
For
wherefore
did
the
Apostle
ioyne
Timothy
vnto
himselfe
?
He
meant
to
send
Timothy
shortly
vnto
the
Philippians
to
instruct
them
in
the
waies
of
God
more
perfectly
,
as
appeareth
by
the
next
chapter
:
&
therfore
for
the
better
credit
of
him
in
his
ministery
with
them
when
he
shold
come
vnto
them
,
in
writing
vnto
them
he
receiueth
him
into
the
honor
of
his
labors
,
&
ioyneth
him
vnto
himself
.
So
should
they
doe
that
are
called
vnto
greater
place
in
the
Church
then
others
of
their
calling
.
They
should
by
all
meanes
seeke
the
grace
,
and
credit
,
and
countenance
of
the
Minister
with
his
people
;
yea
whatsoeuer
might
be
for
the
furtherance
of
him
in
his
ministery
they
should
with
all
holy
care
regard
it
:
for
the
grace
we
see
of
the
Minister
is
the
grace
of
his
ministery
;
and
the
more
he
is
countenanced
by
his
superiors
,
the
more
he
preuaileth
in
his
ministery
with
his
people
.
As
therefore
they
would
giue
testimony
of
their
care
of
the
Church
,
and
of
the
building
vp
thereof
by
the
ministery
of
the
gospell
,
so
they
should
haue
care
of
the
Ministers
credit
with
his
people
.
And
I
wish
they
would
doe
so
.
But
I
passe
ouer
to
that
which
followeth
.
The
third
thing
which
here
I
note
,
is
the
title
of
dignity
common
to
them
both
,
whereby
both
Paul
and
Timothy
are
described
.
In
the
latter
to
the
Corinths
,
and
in
the
epistle
to
the
Colossians
,
the
Apostle
in
the
inscription
of
his
Epistles
ioynes
Timothy
to
himselfe
as
here
he
doth
,
but
there
in
title
he
seuereth
himselfe
from
Timothy
,
saying
,
Paul
as
Apostle
of
Iesus
Christ
and
our
brother
Timotheus
:
and
likewise
in
the
Epistle
to
Phil●mon
,
saying
,
Paul
a
prisoner
of
Iesus
Ch
ist
,
and
our
brother
Timotheus
.
But
here
he
makes
no
difference
betwixt
himselfe
and
Timothy
,
assuming
onely
that
title
which
was
commune
to
them
both
,
the
seruants
of
Christ
Iesus
.
Which
title
in
it selfe
albeit
it
be
common
to
them
with
all
that
haue
giuen
their
names
vnto
Christ
Iesus
,
forasmuch
as
this
is
the
title
of
all
that
are
baptized
into
Christ
Iesus
;
yet
both
in
other
places
doth
our
Apostle
entitle
himselfe
,
and
in
this
place
entitle
both
himselfe
and
Timothy
,
and
consequently
all
the
Ministers
of
the
gospell
,
herevnto
in
a
speciall
respect
of
their
seruice
in
the
ministery
of
the
gospell
of
Christ
Iesus
,
and
of
the
great
dignity
and
honor
vouchsafed
them
thereby
.
Hence
then
1.
I
obserue
a
duty
for
the
Ministers
of
the
gospell
,
whereof
their
very
names
is
to
put
them
in
minde
.
They
are
called
the
seruants
of
Christ
Iesus
;
they
must
therefore
remember
that
they
are
so
,
and
carry
themselues
as
seruants
of
Christ
Iesus
,
and
not
Lords
ouer
Gods
heritage
.
A
seruant
is
to
doe
that
,
and
that
onely
which
his
master
commands
him
,
he
is
to
be
faithfull
in
his
seruice
,
he
is
not
to
seeke
his
own
,
but
the
things
of
his
master
,
his
life
is
not
to
be
deare
vnto
him
in
the
seruice
of
his
master
.
The
Ministers
then
of
the
gospell
,
being
the
seruants
of
Christ
Iesus
,
as
he
doth
bid
them
to
plucke
vp
,
or
to
root
out
,
or
to
destroy
,
or
to
build
,
or
to
plant
,
so
they
are
to
doe
.
If
he
giue
them
a
roule
to
eat
,
they
must
eat
it
vp
;
if
he
giue
them
a
commission
,
they
must
looke
vnto
it
,
and
not
goe
without
the
bounds
of
it
;
if
he
send
them
to
Kings
and
Princes
,
or
whomsoeuer
,
they
must
keepe
nothing
backe
,
but
deliuer
vnto
them
all
the
counsell
of
God
;
if
he
require
them
to
lay
downe
their
liues
for
his
sake
,
they
must
not
loue
their
liues
vnto
the
death
.
Goe
,
(
saith
our
blessed
Sauiour
)
and
teach
all
nations
,
baptizing
them
in
the
name
of
the
Father
,
and
the
Sonne
,
and
the
Holy
Ghost
,
teaching
them
to
obserue
all
things
whatsoeuer
I
haue
commanded
you
.
These
be
the
words
of
our
commission
:
teach
.
but
what
?
what
I
haue
commanded
you
.
For
other
,
we
must
say
as
Balaam
vnto
Balak
,
If
Balak
would
giue
me
his
house
full
of
siluer
and
gold
,
I
cannot
passe
the
commandment
of
the
Lord
,
to
doe
either
good
or
bad
of
mine
owne
minde
:
what
the
Lord
shall
command
that
will
I
speake
.
We
are
seruants
of
Christ
Iesus
,
and
therefore
we
must
doe
as
he
hath
commanded
vs
,
and
not
otherwise
.
What
shall
we
say
then
vnto
them
that
coyne
vs
out
new
articles
of
the
faith
,
that
adde
,
and
detract
,
and
change
at
their
pleasure
the
rites
and
ceremonies
in
the
Sacraments
,
that
thrust
vpon
vs
traditions
,
and
vnwritten
verities
,
that
presse
vs
with
a
number
of
things
,
as
obseruation
of
daies
,
and
moneths
,
&
times
,
and
yeares
,
vowes
of
pouerty
,
chastitie
,
and
blinde
obedience
,
pilgrimages
▪
invocation
of
Saints
,
adoration
of
images
,
and
the
like
,
things
neuer
commanded
by
God
,
nor
hauing
any
warrant
in
the
word
?
Are
these
the
seruants
of
Christ
Iesus
?
They
will
needs
be
the
Vicars
and
Vicegerents
of
Christ
Iesus
vpon
earth
.
But
is
not
this
to
carry
themselues
as
Lords
ouer
Gods
heritage
,
thus
to
rule
ouer
them
in
things
not
commanded
by
the
Lord
?
If
they
be
the
seruants
of
Iesus
Christ
,
they
may
not
rule
ouer
the
consciences
of
men
in
things
not
commanded
by
the
Lord
;
or
if
they
so
rule
ouer
them
,
they
are
not
the
seruants
of
Christ
.
Againe
,
what
shall
we
say
vnto
them
that
hide
their
talent
in
the
earth
,
that
suffer
the
graces
of
Gods
spirit
to
wax
idle
and
to
decay
in
them
,
that
doe
not
vse
the
gifts
bestowed
vpon
them
,
to
the
gaining
of
men
vnto
the
faith
,
and
to
the
increase
of
Christ
his
kingdome
;
that
sowe
pillowes
vnder
all
arme-holes
,
that
heale
the
hurt
of
the
daughter
of
the
Lords
people
with
sweet
words
,
saying
,
peace
,
peace
,
when
there
is
no
peace
,
that
giue
not
the
people
warning
when
they
are
commanded
,
that
keepe
backe
part
of
their
message
,
and
do
not
deliuer
the
whole
counsell
of
God
as
they
are
appointed
?
Are
these
the
seruants
of
Iesus
Christ
?
he
be
faithfull
.
Now
is
this
to
be
faithfull
in
the
Lord
his
seruice
,
either
to
leaue
it
vndone
,
or
to
do
it
otherwise
then
it
should
be
done
,
or
to
doe
it
but
in
part
,
and
by
halues
?
If
so
,
then
let
these
be
seruants
of
Iesus
Christ
;
if
not
,
then
either
they
are
no
seruants
,
or
vnfaithfull
seruants
of
Christ
Iesus
.
And
to
be
none
,
or
to
be
but
bad
ones
is
no
great
difference
.
Againe
,
what
shall
we
say
vnto
them
that
with
Demas
forsake
Paul
,
and
embrace
this
present
world
,
that
with
Diotrephes
loue
rather
to
haue
the
praeeminence
amongst
men
then
to
labor
in
the
works
of
their
calling
,
that
follow
their
ease
,
or
their
pleasure
,
or
their
profit
,
and
looke
not
to
the
charges
committed
vnto
them
,
seeke
their
owne
,
and
not
that
which
is
Iesus
Christs
,
like
vnto
those
of
whom
our
Apostle
complaineth
.
Are
these
the
seruants
of
Christ
Iesus
?
A
good
seruants
care
is
about
his
masters
matter
,
not
his
owne
.
So
that
if
they
be
seruants
,
yet
surely
no
good
seruants
,
because
they
care
for
their
owne
and
not
their
masters
,
or
more
then
their
masters
.
Lastly
,
what
shall
we
say
vnto
them
,
that
when
persecutions
and
troubles
arise
,
start
aside
like
a
broken
bowe
,
that
loue
their
liues
better
then
that
for
their
ministery
,
they
will
hazard
them
vnto
the
death
,
that
either
will
not
speake
vnto
Herod
,
or
else
will
handle
the
matter
better
then
that
for
ought
they
will
speake
,
they
will
lose
their
head
with
Iohn
Baptist
,
or
be
cast
into
prison
,
and
there
haue
their
feete
clapt
fast
in
the
stocks
with
Ieremiah
the
Prophet
?
Are
these
the
seruants
of
Christ
Iesus
?
Our
Apostle
when
he
was
going
vnto
certaine
bands
,
I
passe
not
at
all
saith
he
neither
is
my
life
deare
vnto
my selfe
,
so
that
I
may
fulfill
my
course
with
ioy
,
and
the
ministration
which
I
haue
receiued
of
the
Lord
Iesus
,
to
testifie
the
gospell
of
the
grace
of
God
.
Here
was
a
good
seruant
of
Iesus
Christ
,
and
such
should
all
his
seruants
be
,
and
they
that
are
not
such
are
either
none
,
or
no
good
seruants
of
Iesus
Christ
.
If
then
we
will
be
rightly
entituled
with
Paul
and
Timothy
vnto
the
seruants
of
Iesus
Christ
,
let
his
word
be
our
warrant
for
whatsoeuer
we
teach
men
to
obserue
and
doe
,
and
let
vs
not
dare
to
passe
the
limits
of
our
commission
to
doe
otherwise
then
we
haue
receiued
commandment
of
our
Lord
and
master
Christ
Iesus
:
let
vs
faithfully
vse
the
gifts
and
graces
of
Gods
spirit
bestowed
vpon
vs
,
for
the
gaining
of
men
vnto
the
faith
and
knowledge
of
Christ
Iesus
,
and
let
vs
not
dare
either
to
smother
them
,
or
otherwise
to
lay
them
out
then
to
our
masters
aduantage
,
let
vs
alwaies
in
all
things
seeke
the
honor
and
glory
of
Christ
Iesus
,
and
let
vs
not
dare
to
seeke
out
owne
ease
,
or
pleasure
,
or
profit
,
or
honor
more
then
the
things
of
Christ
Iesus
;
let
our
ministration
which
we
haue
receiued
of
our
master
Christ
Iesus
,
be
most
precious
in
our
eyes
,
and
let
not
our
liues
be
deare
vnto
vs
to
spend
them
in
his
seruice
.
Thus
indeed
shall
we
be
rightly
entituled
vnto
the
seruants
of
Christ
Iesus
in
respect
of
our
ministery
;
and
thus
shall
we
well
discharge
that
duty
,
whereof
this
title
may
sufficiently
remember
vs
.
The
second
thing
which
I
obserue
from
this
title
wherevnto
Paul
and
Timothy
are
entituled
,
is
the
great
honor
and
dignitie
vouchsafed
vnto
the
ministers
of
the
gospell
of
Christ
Iesus
.
For
what
greater
honor
and
dignity
then
this
to
be
the
seruants
of
Christ
Iesus
,
the
Sauiour
of
the
world
,
the
mighty
God
,
the
King
of
glory
,
the
prince
of
peace
,
the
great
bishop
of
our
soules
,
the
euerlasting
high
priest
of
our
profession
,
and
that
in
that
seruice
to
beare
his
name
before
the
Kings
,
and
Princes
,
and
great
men
of
the
earth
,
to
be
his
Ambassadors
to
declare
his
will
vnto
his
people
,
to
be
his
stewards
to
giue
euery
man
their
portion
of
meat
in
due
season
?
Let
a
man
,
saith
the
Apostle
,
so
thinke
of
vs
as
of
the
Ministers
of
Christ
.
and
disposers
of
the
secrets
of
God
.
And
how
can
a
man
be
better
esteemed
then
if
he
be
so
thought
of
?
Againe
,
we
,
saith
the
Apostle
,
are
ambassadors
for
Christ
.
What
,
for
Christ
?
what
honor
is
this
?
Paul
was
a
chosen
vessell
vnto
him
,
to
beare
his
name
before
the
Gentiles
,
and
Kings
,
and
children
of
Israel
,
in
effect
he
told
him
,
that
he
had
called
him
vnto
the
greatest
honor
among
the
sonnes
of
men
.
And
yet
this
is
the
honor
of
all
them
that
serue
him
in
the
ministerie
of
the
gospell
.
Which
honor
if
he
knew
that
will
needs
be
the
vicar
of
Christ
on
earth
,
then
why
doth
he
not
rest
satisfied
with
this
honor
,
to
be
the
seruant
of
Iesus
Christ
in
the
ministery
of
the
gospell
of
Iesus
Christ
,
but
he
must
be
the
supreme
head
ouer
all
persons
vpon
earth
,
so
that
Kings
and
Princes
must
lay
downe
their
Crownes
at
his
feete
,
and
be
deposed
and
disposed
of
at
his
pleasure
?
Howsoeuer
he
know
it
,
or
know
it
not
,
if
it
be
knowne
amongst
vs
,
why
is
it
that
we
are
made
as
the
filth
of
the
world
,
and
the
off-scowring
of
all
things
?
The
calling
of
a
Minister
what
more
base
and
contemptible
amongst
men
?
and
yet
what
calling
indeed
more
high
and
honorable
?
Whose
person
more
maligned
and
disgraced
,
then
the
person
of
the
Minister
?
and
yet
whose
more
to
be
reuerenced
and
countenanced
?
Well
,
howsoeuer
commonly
we
be
thought
of
,
we
are
the
seruants
of
Iesus
Christ
in
the
ministery
of
the
gospell
for
your
sakes
,
and
as
though
God
did
beseech
you
through
vs
,
we
pray
you
in
Christs
steed
that
yee
be
reconciled
vnto
God
.
And
howsoeuer
yee
thinke
of
vs
,
yet
thinke
as
yee
ought
of
the
word
of
your
saluation
which
we
bring
vnto
you
,
and
receiue
it
from
vs
not
as
the
word
of
man
,
but
as
it
is
indeede
the
word
of
God
,
which
is
able
to
make
you
wise
vnto
saluation
.
The
fourth
thing
which
I
note
is
in
the
persons
of
them
whom
he
saluteth
,
and
vnto
whom
he
writeth
.
The
persons
generally
are
all
the
saints
in
Christ
Iesus
which
are
at
Philippi
,
euen
the
whole
Church
of
Philippi
,
so
many
as
were
baptized
into
Christ
Iesus
.
Whence
I
obserue
,
what
ought
to
be
the
studie
euen
of
the
whole
Church
militant
,
which
is
,
to
be
saints
in
Christ
Iesus
,
that
such
as
they
are
in
outward
profession
,
such
they
may
bee
in
truth
and
in
deed
through
the
power
of
the
of
the
spirit
of
sanctification
in
the
inner
man
.
Now
we
are
,
so
many
as
are
baptized
into
the
name
of
Christ
Iesus
,
by
an
outward
profession
saints
and
holy
,
our
baptisme
so
witnessing
our
holy
profession
,
as
circumcision
did
the
Iewes
.
It
is
then
another
holinesse
wherevnto
we
are
to
giue
all
diligence
,
then
this
sacramentall
holinesse
,
euen
an
inherent
holinesse
,
that
being
sanctified
throughout
both
in
our
soules
and
in
our
bodies
,
we
may
be
blamelesse
vnto
the
comming
of
our
Lord
Iesus
Christ
.
We
must
studie
to
be
holy
in
all
manner
of
conversation
,
euen
as
he
which
hath
called
vs
is
holy
,
denying
vngodlinesse
and
worldly
lusts
,
and
liuing
soberly
,
and
righteously
,
and
godly
in
this
present
world
.
And
here
vnto
we
doe
binde
our selues
as
it
were
by
solemne
vow
and
obligation
in
the
presence
of
the
Church
,
when
we
are
sacramentally
sanctified
by
baptisme
,
promising
there
to
forsake
the
deuill
and
all
his
workes
,
constantly
to
beleeue
Gods
holy
word
,
and
obediently
to
keepe
his
commandments
.
So
that
thenceforth
,
as
the
Apostle
often
exhorteth
,
we
should
walke
not
after
the
flesh
,
but
after
the
spirit
,
we
should
crucifie
the
flesh
with
the
affections
and
the
lusts
and
walke
in
the
spirit
in
newnesse
of
life
;
we
should
cast
off
the
old
man
which
is
corrupt
through
the
deceiuable
lusts
,
and
put
on
the
new
man
,
which
after
God
is
created
in
righteousnes
and
true
holinesse
:
in
a
word
,
we
should
die
vnto
sinne
,
and
liue
vnto
God
.
Otherwise
how
is
our
baptisme
the
washing
of
the
new
birth
vnto
vs
,
and
the
renuing
of
the
Holy
Ghost
?
Sacramentally
it
is
,
but
effectually
it
is
not
,
vnlesse
by
the
power
of
the
spirit
of
sanctification
the
body
of
sinne
be
destroyed
in
vs
,
that
it
may
not
reigne
in
vs
,
and
the
life
of
God
be
renued
in
vs
,
that
we
may
liue
vnto
God
in
Iesus
Christ
our
Lord
.
Neither
doth
it
indeed
at
all
profit
vs
,
to
be
sealed
outwardly
with
the
seale
of
an
holy
profession
,
vnlesse
by
the
power
of
the
spirit
we
be
sanctified
in
the
inner
man
,
to
lead
our
liues
in
all
godlinesse
and
holinesse
:
for
vnto
these
onely
Christ
Iesus
is
made
of
God
wisdome
,
and
righteousnes
,
and
sanctification
,
and
redemption
,
and
these
onely
are
made
partakers
of
that
imputed
holines
,
which
properly
is
in
Christ
Iesus
,
and
is
imputed
vnto
them
which
are
in
Christ
Iesus
.
And
this
is
it
which
indeed
makes
vs
holy
,
and
saints
in
Christ
Iesus
.
Our
inherent
holinesse
is
vtterly
vnperfit
,
full
of
vnholinesse
,
and
all
shall
be
perfit
in
the
heauens
.
Yet
is
it
so
accepted
with
God
thorow
Iesus
Christ
our
Lord
,
that
hauing
it
,
his
is
imputed
vnto
vs
,
whereby
we
are
made
Saints
in
Christ
Iesus
.
So
that
if
as
we
are
called
,
and
as
by
outward
profession
through
baptisme
we
are
Saints
in
Christ
Iesus
,
so
we
will
truly
be
Saints
in
Christ
Iesus
.
We
must
follow
after
holinesse
,
and
be
filled
with
the
fruits
of
righteousnes
,
which
are
by
Iesus
Christ
vnto
the
glory
and
praise
of
God
,
this
inherent
holinesse
onely
being
the
pledge
and
seale
of
that
imputed
holinesse
,
whereby
we
are
most
truly
Saints
in
Christ
Iesus
.
A
good
lesson
for
all
them
to
meditate
vpon
,
that
are
baptized
into
the
name
of
Christ
Iesus
;
but
whereon
it
may
well
seeme
,
that
a
great
many
of
vs
neuer
thinke
.
For
if
we
did
,
could
it
be
that
we
should
so
wallow
in
sin
,
and
drinke
iniquitie
like
water
as
we
doe
?
that
wee
should
so
defile
our selues
with
adulterie
,
fornication
,
vncleannesse
,
wantonnes
,
hatred
,
debate
,
emulations
,
wrath
,
contentions
,
enuy
,
theft
,
murther
,
drunkennes
,
gluttony
,
pride
,
lying
,
swearing
,
and
the
like
,
as
we
doe
that
we
should
so
profane
the
Lords
Sabboths
,
so
decline
from
the
works
of
the
spirit
,
and
so
delight
our selues
in
the
works
of
the
flesh
as
we
doe
?
Know
yee
not
,
saith
the
Apostle
,
that
all
we
which
haue
beene
baptized
into
Iesus
Christ
haue
beene
baptized
into
his
death
,
that
like
as
Christ
was
raised
vp
from
the
dead
by
the
glory
of
the
father
,
so
we
also
should
walke
in
newnes
of
life
?
Surely
either
we
know
it
not
,
or
remember
it
not
,
and
whether
soeuer
it
be
,
it
argueth
that
we
are
not
the
men
that
we
should
be
.
Beloued
,
sinne
and
saints
sort
not
together
.
If
ye
suffer
sinne
to
reigne
in
your
mortall
bodies
,
well
may
the
filth
of
the
flesh
be
put
away
through
the
outward
washing
,
but
yee
are
not
indeed
of
the
communion
of
Saints
,
because
not
washed
by
the
spirit
,
in
the
spirit
of
your
mindes
.
Let
no
man
therefore
deceiue
himselfe
.
Either
yee
must
be
Saints
in
Christ
Iesus
,
or
else
yee
belong
not
to
his
kingdome
.
And
if
yee
be
Saints
,
then
may
ye
not
suffer
sin
to
reigne
in
your
mortall
bodies
.
Flie
therefore
from
sinne
,
as
from
a
serpent
,
and
follow
after
peace
with
all
men
,
and
holinesse
,
without
which
no
man
shall
see
the
Lord
.
So
shall
yee
not
onely
be
of
the
number
of
them
that
are
called
Saints
through
the
body
of
their
outward
profeshon
,
but
yee
shall
be
indeed
Saints
in
Christ
Iesus
.
LECTVRE
II.
PHILIP
.
I.
With
the
Bishops
and
Deacons
.
Vers.
2.
Grace
be
with
you
,
and
peace
from
God
our
father
,
and
from
our
Lord
Iesus
Christ
.
IT
remaineth
now
,
that
we
come
vnto
the
persons
saluted
more
particularly
,
which
are
the
Bishops
and
Deacons
at
Philippi
.
Where
by
Bishops
,
he
meaneth
the
ministers
and
teachers
there
which
laboured
in
the
word
and
doctrine
.
For
that
the
word
must
needs
so
signifie
in
this
place
,
appeareth
,
because
he
speaketh
of
many
Bishops
in
one
Church
and
City
.
And
so
frequently
it
signifieth
in
the
new
Testament
,
as
easily
may
be
seene
by
looking
into
those
places
where
this
word
is
vsed
.
Afterward
the
name
of
Bishop
came
to
bee
a
distinct
title
of
men
more
eminent
in
the
ministerie
,
as
now
it
is
.
By
Deacons
also
the
Apostle
I
take
it
,
meaneth
those
that
by
their
office
were
to
receiue
,
&
to
distribute
the
common
liberalitie
of
the
Church
according
to
the
necessities
of
all
the
poore
members
thereof
,
such
as
we
read
to
haue
beene
ordained
in
the
Church
,
Act.
6.5
.
and
such
as
are
described
by
our
Apostle
,
1
Tim.
3.8
.
&c.
for
albeit
the
word
here
vsed
haue
likewise
other
significations
in
the
new
Testament
,
yet
here
the
distinction
of
Bishops
and
Deacons
sheweth
,
that
by
Deacons
are
ment
such
as
attend
on
distribution
,
not
on
teaching
or
exhortation
.
Now
vnto
these
together
with
the
Bishops
the
Apostle
is
thought
here
to
write
,
as
to
magnifie
their
office
,
so
because
theirs
had
beene
the
care
chiefly
in
respect
of
their
office
,
to
send
the
Churches
liberalitie
vnto
him
by
their
minister
Epaphroditus
.
Here
then
1.
in
that
the
Apostle
writeth
as
to
the
whole
Church
of
Philippi
,
so
particularly
vnto
the
Bishops
and
Deacons
there
,
I
obserue
that
as
admonitions
,
exhortations
,
instructions
,
consolations
,
and
the
like
,
are
continually
needfull
for
the
Church
for
the
further
building
thereof
in
perfit
beauty
,
so
are
they
likewise
needfull
for
the
ministers
of
the
Church
,
and
all
others
any
way
interessed
therein
,
for
their
farther
confirmation
in
the
things
that
belong
vnto
their
peace
.
Wherevpon
it
was
that
our
Apostle
going
bound
in
the
spirit
vnto
Ierusalem
,
called
the
Elders
of
the
Church
of
Ephesus
together
,
and
exhorted
them
saying
,
Take
heede
vnto
your selues
,
and
to
all
the
flocke
whereof
the
Holy
Ghost
hath
made
you
ouer-seers
,
to
feede
the
Church
of
God
,
which
he
hath
purchased
with
his
owne
blood
.
And
herevpon
it
was
that
in
his
Epistles
vnto
Timothy
and
Titus
,
he
gaue
them
so
many
instructions
,
admonitions
,
and
exhortations
,
as
he
that
readeth
may
there
easily
see
.
They
were
ministers
of
the
gospell
,
set
ouer
their
flocks
,
and
well
instructed
●n
the
scriptures
,
yet
still
the
Apostle
thought
it
needfull
to
warne
them
,
&
to
arme
them
,
and
to
instruct
them
in
the
way
of
God
more
perfitly
.
For
he
knew
that
Iudas
the
Apostle
had
fallen
from
the
fellowship
which
he
had
obteined
in
the
ministration
of
the
Gospell
,
and
had
purchased
a
field
with
the
reward
of
iniquitie
:
as
also
that
many
that
labored
with
him
in
the
gospell
,
sought
their
owne
,
and
not
that
which
was
Iesus
Christs
;
and
that
many
fainted
and
shrunke
through
the
opposition
of
false
Teacherrs
.
Here
then
1.
is
a
good
lesson
for
them
that
are
greatest
and
most
eminent
in
the
Church
,
I
meane
for
the
reuerend
Fathers
and
Bishops
of
our
Church
,
that
bee
it
by
writing
,
or
speaking
,
instruction
,
or
exhortation
,
or
else
howsoeuer
,
they
seeke
the
good
as
of
all
the
Saints
in
Christ
Iesus
that
depend
vpon
them
,
so
withall
of
the
Bishops
and
Deacons
.
I
meane
of
them
that
are
appointed
for
the
worke
of
the
ministerie
,
or
for
any
function
about
the
Church
.
A
better
president
then
the
Apostles
they
cannot
haue
to
follow
,
and
as
needfull
it
is
now
to
write
and
speake
vnto
,
and
to
labour
with
the
Pastors
and
Teachers
of
the
people
as
then
it
was
.
For
many
now
we
haue
that
with
Demas
embrace
this
present
world
,
but
very
few
that
with
Demas
returne
againe
vnto
their
former
loue
.
N●y
,
which
is
worse
,
many
now
we
haue
that
neuer
had
former
loue
that
was
good
wherevnto
they
shou
d
returne
;
men
that
first
and
last
sought
their
ease
,
or
their
pleasure
,
or
their
profit
,
or
their
honor
,
but
neuer
reckoned
to
feede
the
flocke
of
God
Whom
as
it
were
needfull
to
reforme
,
so
is
it
also
needfull
to
confirme
others
,
to
admonish
others
,
to
encourage
others
.
And
who
so
fit
for
this
,
as
they
th●t
as
Paul
are
of
greatest
place
in
the
Church
?
2.
Hence
learne
you
patie●tly
to
suffer
yourselues
to
be
instructed
,
admonished
,
and
exhorted
.
For
if
these
things
be
needfull
for
your
Pastors
and
Teachers
,
how
much
more
needfull
are
they
for
you
?
Euen
so
much
more
as
yee
are
lesse
taught
in
the
word
then
they
are
.
Whether
then
wee
write
or
speake
vnto
you
,
suffer
yee
the
words
of
exhortation
and
instruction
from
vs
gladly
.
My
second
obseruation
hence
is
from
this
,
that
there
were
now
Bishops
and
Deacons
there
vnto
whom
hee
might
write
.
For
hence
I
obserue
the
great
blessing
of
the
Lord
vpon
the
preaching
of
the
word
.
A
litle
while
before
at
the
first
preaching
thereof
vnto
the
Philippians
,
it
was
so
vnsauory
vnto
them
,
that
they
could
not
brooke
Paul
and
Silas
,
but
cast
them
into
prison
:
but
now
such
a
blessing
the
Lord
had
giuen
vnto
the
word
preached
by
them
,
that
the
number
of
conuerts
and
beleeuers
was
very
great
,
insomuch
that
now
they
had
Ministers
to
attend
on
teaching
,
and
Deacons
to
attend
on
distribution
,
and
an
absolute
ecclesiasticall
gouernment
as
it
may
seeme
amongst
them
.
This
was
the
Lords
his
doing
:
Paul
plants
,
and
Apollos
waters
,
but
God
giues
the
increase
.
And
this
increase
he
giueth
as
it
pleaseth
him
,
sometimes
sooner
,
sometimes
later
.
Vpon
one
Sermon
of
Peter
there
were
added
vnto
the
Church
about
three
thousand
soules
.
Philippi
,
Lydia
at
the
first
receiued
the
word
gladly
:
added
to
the
Church
from
day
to
day
such
as
should
be
saued
;
so
doth
he
alwaies
make
a
blessing
to
follow
vpon
the
word
,
though
vnto
vs
it
seeme
oftentimes
to
perish
.
So
he
promised
long
since
that
hee
would
,
Surely
as
the
raine
commeth
downe
and
the
snow
from
heauen
,
&
returneth
not
thither
but
watereth
the
earth
,
and
maketh
it
to
bring
forth
and
bud
that
it
may
giue
seede
to
the
sower
,
and
bread
to
him
that
eateth
;
so
shall
my
word
be
that
goeth
out
of
my
mouth
,
it
shall
not
returne
vnto
me
voide
,
but
it
shall
accomplish
that
which
I
will
,
and
it
shall
prosper
in
the
thing
wherevnto
I
sent
it
.
Here
then
is
a
great
comfort
ouer
our
labors
in
our
ministerie
with
you
that
heare
vs
.
Though
the
word
which
we
bring
vnto
you
be
reiected
and
despised
,
and
we
reviled
and
persecuted
,
yet
we
faint
not
but
are
full
of
comfort
,
because
we
know
that
the
Lord
will
giue
a
blessing
vnto
his
word
.
Which
howsoeuer
it
doe
not
alwaies
appeare
vnto
vs
,
yet
shall
it
and
doth
at
one
time
or
other
,
breake
forth
into
the
fruits
of
holinesse
and
a
sauing
knowledge
in
as
many
as
are
ordeined
vnto
life
And
still
wee
know
this
,
that
his
word
alwaies
doth
his
will
,
and
prospereth
in
that
wherevnto
it
is
sent
;
so
that
this
blessing
alwaies
followes
vpon
it
,
that
Gods
name
is
thereby
glorified
,
whether
it
be
in
them
that
be
saued
,
or
in
them
that
perish
.
For
as
the
Apostle
saith
,
We
are
vnto
God
the
sweet
sauour
of
Christ
,
in
them
that
are
saued
,
and
in
them
that
perish
.
To
the
one
we
are
the
sauor
of
death
vnto
death
,
and
to
the
other
we
are
the
sauor
of
life
vnto
life
.
And
let
this
suffice
for
the
inscription
.
Now
followeth
the
salutation
,
wherein
the
Apostle
wisheth
the
Philippians
all
good
from
him
which
is
the
author
of
all
goodnes
.
And
1.
is
set
downe
the
thing
which
hee
wisheth
vnto
them
,
grace
and
peace
,
vnderstanding
by
grace
the
free
fauour
of
God
wherewith
hee
loueth
his
children
,
and
by
peace
euery
blessing
corporall
and
spirituall
flowing
from
that
fountaine
of
grace
.
2.
Is
set
downe
vnto
whom
he
wisheth
this
grace
and
peace
,
viz:
to
all
the
Saints
at
Philippi
,
with
the
Bishops
&c.
3.
Is
set
downe
the
author
from
whom
and
by
whom
he
wisheth
this
grace
and
peace
vnto
them
,
which
is
from
God
our
Father
as
the
fountaine
and
first
originall
,
from
whom
commeth
euery
good
and
perfit
gift
;
and
from
the
Lord
Iesus
Christ
,
as
the
meanes
whereby
euery
grace
of
the
spirit
is
conveyed
and
deriued
vnto
vs
.
The
first
thing
which
here
I
note
is
,
that
the
Apostle
wisheth
grace
and
peace
vnto
the
Philippians
.
The
receiued
manner
of
salutation
among
the
Iewes
was
this
,
Peace
be
vnto
you
.
So
Amasia
vnto
Dauid
,
Peace
,
peace
be
vnto
thee
,
and
peace
be
vnto
thine
helpers
.
So
the
Lord
vnto
Gideon
,
Peace
be
vnto
thee
.
So
Christ
vnto
his
Disciples
,
Peace
be
vnto
you
.
So
hee
taught
his
Disciples
to
say
,
Peace
be
to
this
house
,
wherein
they
wished
all
prosperity
and
good
to
them
whom
they
so
saluted
.
But
after
the
full
and
cleare
manifestation
of
grace
in
the
whole
mystery
of
our
redemption
,
still
we
see
the
Apostles
salutations
to
be
,
grace
and
peace
be
with
you
.
Wherein
they
doe
not
onely
comprehend
all
blessings
absolutely
that
are
to
be
praied
for
,
whether
for
this
life
or
that
that
is
to
come
,
but
plainly
demonstrate
the
fountaine
whence
all
other
blessings
doe
flow
,
and
which
principally
is
to
be
praied
for
,
bee
it
in
praier
for
our selues
,
or
for
others
.
3.
Hence
then
I
obserue
,
what
the
things
are
which
we
must
wish
and
pray
for
to
our
brethren
,
if
we
will
wish
them
all
good
;
and
they
are
grace
and
peace
;
onely
two
blessings
of
goodnesse
in
shew
of
words
,
but
indeede
all
the
blessings
of
the
God
of
Isaac
vnto
Iacob
and
his
seed
for
euer
.
For
what
is
grace
?
It
is
the
loue
of
the
euer-liuing
God
wherewith
he
freely
loueth
and
accepteth
vs
in
Christ
Iesus
.
And
what
is
peace
?
It
is
principally
a
tranquillitie
and
quietnesse
in
conscience
,
through
the
forgiuenesse
of
our
sinnes
by
the
grace
and
loue
of
God
toward
vs
;
but
generally
whatsoeuer
goodnesse
floweth
from
grace
.
Now
we
see
the
rich
treasures
of
blessings
stored
vp
in
these
blessings
of
grace
and
peace
.
In
the
blessing
of
grace
,
there
is
giuen
that
which
is
the
cause
both
of
peace
,
and
all
good
blessings
whatsoeuer
.
For
whence
are
our
election
vnto
saluation
,
our
vocation
vnto
the
knowledge
of
the
truth
,
our
adoption
into
the
sonnes
of
God
,
our
iustification
vnto
righteousnesse
,
our
sanctification
vnto
holinesse
,
our
reconciliation
with
God
,
our
hope
of
glorification
in
the
heauens
?
Whence
is
it
that
wee
beleeue
in
the
holy
Trinitie
,
that
wee
are
strong
in
hope
,
that
we
loue
God
and
our
brethren
,
that
we
haue
peace
with
God
and
our
owne
consciences
,
that
we
reioyce
in
the
holy
Ghost
,
that
in
our
thoughts
wee
thinke
,
in
our
desires
we
will
,
in
our
actions
we
doe
any
thing
that
is
good
?
Are
not
all
these
things
from
the
blessing
of
grace
?
Is
not
the
free
fauour
and
loue
of
God
in
Christ
Iesus
the
cause
of
al
these
things
?
yes
surely
,
because
God
loueth
vs
in
his
welbeloued
,
therfore
doth
he
thus
enrich
vs
with
spirituall
graces
in
heauenly
things
;
and
further
giueth
vs
the
true
possession
of
all
temporall
blessings
,
of
health
,
wealth
,
strength
,
libertie
,
and
the
like
,
so
farre
as
he
seeth
it
to
be
good
and
needfull
for
vs
.
So
that
in
the
blessing
of
grace
all
these
things
are
giuen
as
in
the
cause
.
Now
in
the
blessing
of
peace
,
are
giuen
all
the
good
things
themselues
which
proceed
from
that
cause
,
whether
they
bee
spirituall
graces
,
or
temporall
blessings
.
For
so
I
vnderstand
and
conceiue
hereof
,
that
in
the
blessing
of
peace
are
giuen
all
things
whatsoeuer
are
either
certaine
tokens
,
or
probable
signes
of
peace
with
God
.
So
that
the
spirituall
graces
of
God
,
being
certaine
tokens
of
our
peace
with
God
,
and
the
temporall
blessings
of
God
being
probable
signes
thereof
,
as
aduersitie
and
trouble
are
probable
,
signes
vnto
man
of
Gods
displeasure
,
euen
all
these
are
giuen
in
the
blessing
of
peace
.
What
blessing
then
of
God
can
wee
wish
or
pray
for
to
our
brethren
which
is
not
treasured
vp
in
the
blessings
of
grace
and
peace
,
the
one
being
the
fountaine
of
all
good
things
,
and
the
other
being
the
good
things
themselues
;
the
one
releasing
vs
from
sinne
,
the
other
freeing
vs
from
an
euill
conscience
,
the
onely
two
Fiends
that
trouble
and
torment
vs
?
Will
yee
then
learne
in
a
briefe
and
short
summe
,
to
comprehend
whatsoeuer
blessing
is
needful
to
be
praied
for
for
your
brethren
?
I
think
ye
will
be
willing
,
for
long
praiers
either
for
them
,
or
for
your selues
is
very
wearisome
vnto
you
;
pray
then
for
grace
and
peace
vnto
them
:
First
for
grace
,
then
for
peace
:
for
vnto
whom
grace
is
giuen
,
peace
shall
be
granted
;
but
if
grace
bee
not
first
,
peace
shall
not
follow
,
no
more
then
the
streames
runne
where
the
fountaine
is
dried
vp
.
2.
In
this
Apostolicall
salutation
I
obserue
a
most
euident
testimonie
of
the
Apostles
loue
towards
the
Philippians
,
and
consequently
of
their
loue
toward
their
brethren
that
vse
it
.
For
,
beloued
,
how
can
I
giue
a
better
testimonie
of
my
loue
towards
you
,
then
if
with
the
Apostle
I
say
vnto
you
,
Grace
be
with
you
,
and
peace
from
God
our
Father
&c.
Can
I
pray
better
for
you
then
when
I
pray
that
the
grace
of
God
may
abound
towards
you
,
that
the
loue
of
God
in
Christ
Iesus
may
be
manifest
in
you
?
Can
I
wish
you
better
then
when
I
wish
that
you
may
haue
peace
with
God
,
peace
within
your selues
,
&
peace
one
with
another
?
Can
I
desire
better
things
at
the
hands
of
God
for
you
,
then
that
the
grace
of
God
may
continually
preuent
and
follow
you
,
and
that
thence
all
spirituall
graces
and
temporall
blessings
may
be
ministred
vnto
you
,
both
for
this
life
,
and
that
that
is
to
come
?
Or
can
mine
affection
of
loue
bee
more
enflamed
towards
you
,
then
when
thus
I
poure
out
my
soule
for
you
,
that
so
by
grace
ye
may
be
released
from
sinne
,
and
the
punishment
thereof
,
and
by
peace
from
the
pitifull
throbbes
of
a
tormenting
conscience
?
Did
not
Moses
,
and
Iosua
,
and
Samuel
,
and
Dauid
,
and
Daniel
,
and
the
rest
of
the
Prophets
thus
manifest
their
loue
vnto
the
people
of
God
,
by
praying
for
them
,
and
wishing
all
good
things
vnto
them
?
Did
not
our
blessed
Sauiour
thus
shew
his
loue
towards
his
Apostles
,
and
all
them
that
should
belieue
through
their
preaching
,
when
hee
made
that
long
praier
for
them
?
But
such
testimonies
are
not
now
common
:
Nay
hee
that
shall
now
giue
such
a
testimonie
of
his
loue
vnto
any
of
his
brethren
by
such
a
forme
of
salutation
,
he
shall
be
sure
to
be
noted
for
his
paines
,
and
odiously
to
be
traduced
.
Whereof
as
I
see
no
reason
,
so
neither
do
I
think
it
meet
,
that
this
be
the
forme
of
salutation
whatsoeuer
be
the
subiect
and
matter
of
our
writing
.
But
to
let
that
passe
,
is
it
not
so
,
that
there
are
strifes
,
debates
,
enuyings
,
hatreds
,
contentions
,
and
diuisions
amongst
vs
?
Is
it
not
so
that
we
wound
&
kill
one
another
,
if
not
with
swords
,
yet
with
tongues
whet
like
swords
,
fastening
lies
,
and
slaunders
,
and
suspitions
one
vpon
another
?
Is
it
not
so
that
we
rather
eate
and
deuoure
one
another
,
then
wish
one
an
others
good
?
yes
surely
,
the
godly
man
may
now
sorrow
with
Dauid
and
say
,
woe
is
me
that
I
am
constrained
to
dwell
with
Mesech
,
and
to
haue
mine
habitation
among
the
tents
of
Kedar
.
My
soule
hath
long
dwelt
among
them
that
be
enemies
vnto
peace
.
I
labour
for
peace
,
but
when
I
speake
vnto
them
thereof
they
make
them
readie
to
battell
.
And
is
it
so
with
vs
,
and
can
wee
say
that
wee
are
so
affectioned
one
vnto
another
,
as
that
wee
wish
grace
and
peace
from
God
one
vnto
another
?
Nay
,
well
may
wee
flatter
our selues
,
but
in
truth
we
cannot
say
so
.
For
as
they
onely
loue
God
that
loue
their
brethren
,
so
they
onely
wish
peace
from
God
vnto
their
brethren
,
that
loue
to
liue
in
peace
with
their
brethren
.
Beloued
,
wee
are
brethren
:
why
should
we
then
striue
one
with
another
?
Why
then
should
there
be
heart-burnings
in
one
against
another
?
Rather
we
should
be
at
peace
one
with
another
,
and
wish
grace
and
peace
from
God
one
vnto
another
.
Thus
did
the
Apostle
,
and
herein
left
an
example
for
vs
to
follow
,
that
as
he
walked
in
loue
towards
all
the
Saints
in
Christ
Iesus
,
so
we
also
should
walke
in
loue
one
towards
an
other
.
Let
therefore
the
same
minde
bee
in
vs
that
was
in
our
Apostle
,
and
let
vs
from
our
very
soules
wish
grace
and
peace
from
God
one
vnto
another
.
Let
our
greetings
be
with
holy
praiers
,
for
abundance
of
al
the
Lords
mercies
vnto
our
brethren
,
and
so
let
vs
testifie
our
louing
affection
towards
them
.
3.
In
this
Apostolicall
salutation
I
obserue
a
briefe
sum
of
Christian
religion
,
in
the
vsing
whereof
we
shew
forth
a
most
notable
testimonie
of
our
faith
.
I
can
only
note
the
points
of
Christianitie
briefly
which
it
conteineth
,
and
must
leaue
the
serious
consideration
and
meditation
of
them
vnto
your selues
.
The
1.
point
is
,
that
all
blessings
,
whether
spirituall
graces
or
temporall
blessings
bestowed
vpon
vs
,
are
from
God
the
father
by
Iesus
Christ
his
sonne
.
So
also
saith
the
Apostle
Iames
,
saying
,
Euery
good
giuing
,
and
euery
perfit
gift
is
from
aboue
,
and
commeth
downe
from
the
father
of
lights
,
with
whom
is
no
variablenesse
,
neither
shadowing
by
turning
.
And
so
wee
confesse
when
we
pray
for
grace
and
peace
,
whereby
all
blessings
are
signified
vnto
our
brethren
from
God
our
Father
&c.
His
name
therefore
for
euery
blessing
we
haue
is
to
be
blessed
and
praised
for
euer
,
and
that
song
of
Dauid
is
of
all
Gods
children
to
be
taken
vp
,
Praise
thou
the
Lord
ô
my
soule
,
and
all
that
is
within
me
praise
his
holy
name
;
praise
the
Lord
ô
my
soule
,
and
forget
not
all
his
benefits
,
&c.
The
second
point
is
,
that
onely
God
is
to
be
prayed
vnto
for
all
blessings
by
Iesus
Christ
.
So
our
blessed
Sauiour
hath
taught
vs
,
where
he
teacheth
vs
thus
to
pray
,
Our
father
which
art
in
heauen
,
grace
and
peace
vnto
our
brethren
from
God
our
Father
&c.
And
as
Peter
said
vnto
Christ
,
to
whom
shall
we
goe
,
thou
hast
the
words
of
eternall
life
?
so
I
say
,
to
whom
should
we
pray
for
any
blessing
?
Euery
good
giuing
,
and
euery
perfit
gift
is
from
aboue
&c.
as
euen
now
we
heard
out
of
Iames.
Friuolous
therefore
and
impious
is
the
invocation
of
Saints
,
whereby
that
honor
is
taken
from
God
,
which
is
chiefly
due
,
and
properly
belongeth
vnto
him
,
I
meane
prayer
.
For
how
shall
any
man
call
on
him
in
whom
he
doth
not
beleeue
?
The
third
point
is
,
that
the
grace
,
and
free
fauour
of
God
in
Christ
Iesus
,
is
the
very
fountaine
of
all
Gods
blessings
bestowed
vpon
vs
.
So
the
Holy
Ghost
witnesseth
throughout
the
whole
scripture
,
we
are
iustified
freely
by
grace
,
that
we
are
saued
by
grace
,
and
that
by
the
grace
of
God
we
are
that
we
are
whatsoeuer
we
be
,
and
whatsoeuer
blessing
we
haue
.
And
so
we
confesse
in
effect
,
when
we
pray
first
for
grace
and
then
for
peace
.
that
from
grace
as
the
fountaine
,
may
flow
peace
and
all
the
riuers
of
Gods
blessings
.
Mans
merits
therefore
must
stand
aside
,
we
may
not
hold
any
blessing
of
them
,
but
onely
of
grace
.
For
as
the
Apostle
disputeth
of
election
,
so
may
it
be
said
of
any
blessing
of
God
;
if
it
be
of
grace
,
it
is
not
of
works
,
else
were
grace
no
more
grace
;
and
if
it
be
of
works
,
then
not
of
grace
,
or
else
were
worke
no
more
worke
.
One
of
these
excludeth
the
other
,
so
that
whatsoeuer
is
by
the
one
is
not
by
the
other
.
The
fourth
point
is
,
that
we
are
to
beleeue
in
God
the
Father
,
and
in
Christ
Iesus
his
Sonne
▪
So
our
blessed
Sauiour
teacheth
vs
where
he
saith
,
Yee
beleeue
in
God
,
beleeue
also
in
me
;
as
if
he
should
haue
said
,
yee
beleeue
in
God
,
and
so
yee
are
to
doe
,
beleeue
also
in
me
,
for
so
yee
are
to
doe
.
And
so
in
effect
we
confesse
,
when
we
pray
vnto
God
the
Father
,
and
Christ
Iesus
his
Sonne
for
grace
and
peace
vnto
our
brethren
.
For
as
euen
now
we
heard
,
vnto
whom
we
pray
in
him
we
are
to
beleeue
;
as
also
againe
,
in
whom
we
beleeue
vnto
him
we
are
to
pray
.
Accursed
therfore
be
their
infidelitie
that
either
deny
there
is
,
or
doubt
whether
there
be
a
God
or
no
,
and
make
a
mocke
at
the
sonne
of
God
.
In
whom
now
they
beleeue
not
,
at
his
presence
they
shall
tremble
,
and
cry
vnto
the
mountaines
and
rocks
fall
on
vs
,
and
hide
vs
from
the
presence
of
him
that
sitteth
on
the
throne
,
and
from
the
wrath
of
the
Lambe
.
The
fift
point
is
,
that
we
are
sure
that
God
hath
reconciled
vnto
himselfe
by
Iesus
Christ
,
and
adopted
vs
through
him
into
his
sonnes
.
So
the
Apostle
telleth
vs
,
where
he
saith
,
all
things
are
of
God
which
hath
reconciled
vs
vnto
himselfe
by
Iesus
Christ
;
and
that
he
hath
predestinate
vs
to
be
adopted
through
Iesus
Christ
vnto
himselfe
,
according
to
the
good
pleasure
of
his
will
.
And
so
we
confesse
when
we
wish
grace
and
peace
from
God
our
Father
:
for
if
he
our
Father
,
then
we
his
sonnes
,
and
a
reconciliation
made
betweene
him
and
vs
.
And
therefore
hauing
finished
all
things
,
our
blessed
Sauiour
saith
,
I
ascend
vnto
my
father
and
your
father
,
to
my
God
and
your
God
.
Where
giue
me
leaue
by
the
way
to
put
you
in
minde
of
one
point
,
wherin
of
late
it
may
be
I
somewhat
erred
.
When
last
I
spake
of
this
point
in
handling
of
those
words
,
vnto
God
,
euen
our
Father
,
&c.
I
told
you
,
that
it
was
obserued
,
that
not
any
saith
with
Christ
my
Father
,
as
many
say
with
Thomas
,
my
Lord
my
God
.
And
so
in
deed
it
is
obserued
by
Zanchius
on
those
words
.
But
since
I
perceiue
by
as
faithfull
and
diligent
an
obseruer
of
the
scriptures
,
my
Father
let
Iob
be
tried
&c.
not
indeed
in
our
English
translations
,
following
the
iudgement
of
some
of
the
Rabbins
,
but
yet
in
the
best
approued
Translations
.
So
that
it
may
not
be
a
rule
that
none
may
say
with
Christ
,
my
Father
;
but
as
we
say
,
my
God
,
and
our
God
,
so
may
we
say
,
my
Father
,
and
our
Father
.
And
herein
is
the
sweet
comfort
of
all
Gods
children
,
that
we
may
cry
vnto
God
Abba
,
which
is
Father
;
that
we
may
pray
and
say
,
Our
Father
,
that
we
may
wish
grace
and
peace
from
God
our
Father
:
for
if
he
be
our
Father
,
and
we
his
sonnes
,
then
are
we
also
heires
of
God
,
and
heires
annexed
with
Christ
.
And
let
all
the
comforts
in
the
world
stoupe
vnto
this
one
comfort
,
the
very
soules
ioy
of
all
them
that
haue
receiued
the
spirit
of
adoption
.
The
sixt
point
is
,
that
Christ
Iesus
our
Lord
is
our
onely
Mediator
,
by
whom
onely
we
haue
accesse
in
our
prayers
vnto
God
,
and
by
whom
we
receiue
whatsoeuer
we
haue
of
God
.
So
the
Apostle
witnesseth
,
saying
,
There
is
one
God
and
one
Mediator
betweene
God
and
man
,
which
is
the
man
Christ
Iesus
,
by
whom
we
goe
boldly
vnto
God
,
that
we
may
receiue
mercy
,
and
finde
grace
to
helpe
in
time
of
neede
.
And
so
we
confesse
in
effect
,
when
we
pray
for
grace
and
peace
from
God
our
Father
,
and
from
the
Lord
Iesus
Christ
,
as
the
meanes
by
whom
we
are
partakers
of
grace
and
peace
:
for
so
they
are
from
the
Lord
Iesus
Christ
,
as
he
is
the
meanes
by
whom
they
are
conueyed
and
deriued
vnto
vs
from
God
,
euen
our
Father
.
The
Saints
therefore
are
no
Mediators
of
intercession
for
vs
,
either
to
bring
vs
vnto
God
,
or
to
bring
his
blessings
vnto
vs
.
Our
high
Priest
is
able
perfectly
to
saue
them
that
come
to
God
by
him
,
seeing
he
euer
liueth
to
make
intercession
for
them
;
and
as
to
saue
them
,
so
to
giue
them
all
graces
good
and
needfull
for
them
.
The
most
of
the
rest
of
the
points
I
will
conclude
in
one
which
is
this
,
that
Iesus
Christ
is
God
,
which
wee
confesse
when
we
pray
for
grace
and
peace
from
him
;
that
he
is
the
Sauiour
of
the
world
,
which
we
confesse
when
we
call
him
Iesus
;
that
he
is
that
counseller
and
great
prophet
,
that
King
and
Prince
of
peace
,
that
lambe
of
God
slaine
from
the
beginning
of
the
world
to
take
away
the
sinne
of
the
world
,
which
we
confesse
when
we
call
him
Christ
;
and
that
vnto
him
is
giuen
all
power
in
heauen
and
in
earth
,
which
we
confesse
when
we
call
him
Lord
.
If
he
therefore
be
with
vs
we
neede
not
to
feare
who
be
against
vs
.
For
he
is
our
God
,
our
Sauiour
,
our
Lord
,
our
Master
,
our
King
,
our
euerlasting
high
Priest
.
I
cannot
prosecute
either
these
or
the
rest
of
the
points
.
By
these
you
will
coniecture
the
rest
,
and
easily
see
the
epitome
of
Christianitie
concluded
in
this
short
salutation
.
LECTVRE
III.
PHILIP.
1.
vers.
3.4.5
.
I
thanke
my
God
hauing
you
in
perfect
memory
.
&c.
NOw
giue
me
leaue
,
before
I
come
to
that
which
followeth
,
to
note
one
thing
farther
from
the
words
already
handled
;
and
that
is
,
the
Apostles
often
vsing
of
the
name
of
Iesus
Christ
in
so
few
words
.
Out
of
the
abundance
of
his
heart
his
mouth
spake
,
and
still
his
mouth
was
filled
with
Iesus
Christ
,
Iesus
Christ
,
insomuch
that
three
seuerall
times
still
he
ingeminates
Iesus
Christ
,
Paul
and
Timothie
the
seruants
of
Iesus
Christ
,
to
all
the
saints
in
Iesus
Christ
,
grace
be
with
you
,
and
peace
from
God
our
Father
,
and
from
the
Lord
Iesus
Christ
.
Which
argueth
that
his
comfort
was
in
him
,
that
his
loue
was
set
on
him
,
and
that
he
was
vnto
him
,
as
the
spouse
speaketh
in
the
Canticles
,
the
chiefest
of
ten
thousand
.
My
song
shall
be
of
mercy
and
iudgement
:
with
my
lips
doe
I
speake
of
all
the
iudgements
of
thy
mouth
:
I
talke
of
thy
commandments
,
and
haue
respect
vnto
thy
waies
:
I
will
talke
of
thy
worship
ô
Lord
,
thy
glory
,
thy
praise
,
and
wondrous
workes
,
my
tongue
shall
be
talking
of
thy
righteousnesse
all
the
day
long
,
and
I
will
tell
of
thy
saluation
from
day
to
day
.
But
of
all
other
things
their
delight
is
,
in
their
hearts
to
muse
,
and
with
their
tongues
to
talke
of
Iesus
Christ
.
Here
their
hearts
dance
for
ioy
,
and
the
talking
hereof
is
more
sweet
then
hony
and
the
hony-combe
vnto
their
mouthes
.
Hereon
they
loue
,
as
it
were
,
to
dwell
,
and
their
tongues
can
neuer
be
satisfied
with
talking
on
him
.
And
why
?
here
is
their
comfort
,
here
is
their
hope
,
here
is
their
loue
,
here
is
their
crowne
of
reioycing
.
Here
is
their
protector
in
all
dangers
,
their
reconciler
vnto
God
,
their
mediator
betweene
God
and
them
,
their
Sauiour
from
their
sinnes
,
and
he
that
is
made
of
God
vnto
them
wisdome
,
and
righteousnesse
,
and
sanctification
,
and
redemption
.
Here
is
he
in
whom
are
hid
all
the
treasures
of
wisdome
and
knowledge
,
of
mercy
and
loue
,
in
whom
alone
the
father
is
well
pleased
.
And
therefore
here
as
men
rauisht
with
ioy
,
they
cry
,
and
cry
againe
,
holy
Iesus
,
sweet
Iesus
,
blessed
Iesus
:
euen
as
we
see
the
spouse
in
the
Canticles
not
to
leaue
her
bridegroome
Christ
Iesus
after
once
shee
catch
hold
of
him
,
but
still
cries
,
O
fountaine
of
the
gardens
,
O
well
of
liuing
waters
,
and
of
the
springs
of
Lebanon
My
wellbeloued
is
white
and
ruddy
,
the
chiefest
of
ten
thousand
.
His
head
is
as
fine
gold
,
his
locks
curled
,
and
blacke
as
a
rauen
&c.
ad
vers
.
17.
Thus
the
children
of
God
loue
to
talke
of
him
whom
their
soule
loueth
,
and
thus
commonly
a
man
may
discerne
who
are
saints
in
Christ
Iesus
.
Commonly
I
say
,
not
euermore
certainely
.
For
if
good
speech
,
and
holy
talke
,
and
crying
Lord
,
Lord
,
and
often
vsing
of
the
name
of
Iesus
Christ
were
a
perpetuall
and
certaine
rule
of
a
good
Christian
,
the
dissembling
hypocrite
would
be
as
good
a
Christian
as
the
best
.
And
a
hard
matter
it
is
not
to
be
deceiued
sometimes
by
the
hypocrite
.
But
commonly
,
I
say
,
a
mans
speach
bewraieth
what
he
is
,
holy
,
or
profane
.
The
ground
of
which
note
is
that
saying
of
our
Sauiour
,
of
the
abundance
of
the
heart
the
mouth
speaketh
:
and
otherwise
we
cannot
iudge
whereon
the
heart
thinketh
,
but
by
that
whereon
the
tongue
runneth
.
Hence
then
learne
you
,
beloued
,
to
make
tryall
vnto
your selues
,
and
to
giue
tryall
vnto
others
,
what
yee
are
Your
tongue
and
talke
may
tell
your selues
,
and
doe
tell
others
,
what
yee
are
.
What
is
it
whereon
your
tongues
loue
most
to
talke
,
and
wherein
yee
take
most
pleasure
when
yee
talke
?
Is
it
on
the
things
which
are
on
earth
?
It
may
be
a
token
vnto
your selues
and
others
that
yee
are
earthly
minded
.
Is
it
on
the
things
which
are
aboue
?
It
may
be
a
token
vnto
your selues
and
others
that
your
conversation
is
in
heauen
.
If
yee
loue
Christ
Iesus
,
if
yee
take
comfort
in
Christ
Iesus
,
your
tongues
will
be
talking
of
Iesus
Christ
,
and
your
hearts
will
reioyce
,
when
your
tongues
are
talking
of
him
.
As
therefore
the
Apostle
exhorteth
the
Colossians
,
so
doe
I
you
,
Let
your
speach
be
gracious
alwaies
,
and
powdred
with
salt
.
Let
the
mercies
which
yee
haue
in
Christ
Iesus
be
so
sweet
and
comfortable
vnto
you
,
that
your
hearts
may
delight
alwaies
to
muse
,
and
your
tongues
alwaies
to
talke
of
Christ
Iesus
.
Let
him
be
hid
in
your
heart
,
let
him
breake
out
in
your
tongue
,
and
let
him
reioyce
both
the
heart
and
the
tongue
,
that
so
yee
may
haue
testimonie
within
your selues
,
and
giue
testimonie
vnto
others
,
that
yee
are
Saints
in
Christ
Iesus
.
Now
proceede
we
to
that
which
followeth
.
I
thanke
my
God
]
After
the
inscription
and
salutation
,
now
followeth
the
body
of
the
Epistle
it selfe
:
wherein
the
principall
scope
and
drift
of
the
Apostle
is
to
confirme
the
Philippians
in
the
truth
wherein
they
stood
,
that
they
might
not
onely
not
decrease
,
but
increase
in
all
knowledge
,
and
in
all
iudgement
.
In
this
exordium
or
beginning
of
his
Epistle
,
which
is
from
verse
3.
to
12.
to
testifie
his
loue
toward
the
Philippians
,
that
so
they
might
the
rather
hearken
vnto
him
;
1.
he
signifieth
his
reioycing
on
their
behalfe
for
the
grace
of
God
already
bestowed
on
them
.
2.
he
signifieth
his
assured
hope
of
Gods
farther
mercy
towards
them
in
performing
the
good
worke
which
he
had
begun
in
them
.
3.
he
prayeth
for
their
perseuerance
,
&
increase
in
all
knowledge
and
in
all
godlines
.
His
reioycing
on
their
behalfe
he
signifieth
,
1.
in
his
giuing
of
thanks
vnto
God
on
their
behalfe
.
2.
in
remembring
them
in
his
prayers
vnto
God
.
3.
in
praying
for
them
with
gladnesse
.
The
grace
of
God
already
bestowed
on
them
,
for
which
he
reioyced
in
their
behalfe
,
is
said
to
be
,
1.
their
fellowship
with
other
Churches
in
the
gospell
.
2.
their
perseuerance
therein
from
the
first
day
they
had
receiued
the
gospell
,
till
now
that
he
wrote
vnto
them
.
This
is
the
generall
resolution
of
these
words
.
Now
for
the
more
particular
opening
of
the
meaning
of
them
,
in
that
in
the
beginning
of
his
Epistle
,
hee
thanketh
God
on
the
Philippians
behalfe
,
he
obserueth
his
vsuall
manner
.
For
so
he
beginneth
almost
all
his
Epistles
,
as
anon
we
shall
heare
.
In
that
he
saith
,
that
hee
thanketh
his
God
,
he
signifieth
his
bold
,
and
neere
approch
vnto
God
in
giuing
thanks
,
and
in
praying
vnto
him
.
Againe
,
in
that
he
saith
,
that
he
hath
them
in
perfect
memory
alwaies
in
all
his
prayers
for
them
all
,
he
meaneth
that
as
alwaies
he
thanketh
God
for
them
all
,
so
alwaies
in
all
his
prayers
vnto
God
he
remembreth
them
.
And
he
addeth
that
his
prayers
are
alwaies
powred
out
vnto
God
for
them
with
great
ioy
and
gladnesse
of
heart
.
Why
?
because
,
as
he
addeth
the
reason
,
of
the
fellowship
which
they
had
receiued
in
the
Gospell
.
1.
Because
they
,
as
other
Churches
had
receiued
the
gospell
,
and
thereby
had
fellowship
with
the
Father
,
and
with
his
sonne
Iesus
Christ
;
and
because
they
had
continued
in
the
truth
from
the
first
day
of
their
conuersion
vnto
Christ
,
by
his
ministery
vntill
now
that
he
wrote
vnto
them
.
This
was
the
cause
of
his
thanksgiuing
;
and
his
continuall
prayers
,
wherein
he
alwaies
remembred
them
,
were
,
that
they
might
continue
in
that
grace
,
euen
in
that
fellowship
which
they
had
receiued
in
the
gospell
.
It
is
then
briefly
as
if
the
Apostle
had
thus
said
,
I
thanke
my
God
alwaies
on
your
behalfe
,
for
that
fellowship
which
you
haue
with
the
Father
,
and
the
Sonne
,
with
vs
,
and
with
other
Churches
by
embracing
the
Gospell
,
and
for
your
perseuerance
therein
from
the
first
day
that
I
,
and
Silas
,
and
Timotheus
preached
it
vnto
you
vnto
now
,
and
alwaies
in
all
my
praiers
vnto
God
I
remember
you
,
praying
for
you
,
with
gladnes
for
the
grace
already
granted
you
,
that
yee
may
continue
and
increase
in
that
grace
.
This
I
take
to
be
the
meaning
of
these
words
.
The
first
thing
then
which
here
I
note
is
,
the
Apostles
beginning
of
his
Epistle
with
thanksgiuing
vnto
God
on
the
Philippians
behalfe
.
And
so
he
beginneth
all
his
Epistles
with
thanksgiuing
vnto
God
on
their
behalfe
to
whom
he
wrote
,
onely
his
Epistles
to
the
Galatians
,
and
to
Titus
,
and
the
former
to
Timothy
excepted
.
And
so
Peter
beginneth
his
former
Epistle
.
Whence
I
obserue
,
that
thanksgiuing
vnto
God
is
a
seruice
principally
requisite
in
a
Christian
.
I
exhort
,
saith
the
Apostle
,
that
first
of
all
,
or
aboue
all
things
supplications
,
prayers
,
intercessions
,
and
giuing
of
thanks
be
made
for
all
men
.
And
in
the
former
to
the
Thess●lonians
,
he
willeth
in
all
things
to
●iue
thanks
;
for
that
this
is
the
will
of
God
in
Christ
Iesus
.
And
not
any
sacrifice
is
more
exactly
commanded
or
described
in
Leuiticus
then
the
sacrifice
of
thanksgiuing
.
Wherevpon
,
What
then
?
Doth
the
Lord
neede
the
praises
of
man
,
or
is
he
delighted
with
his
giuing
of
thanks
?
No
,
the
Lord
needeth
them
not
,
neither
is
he
delighted
therwith
so
much
for
his
owne
sake
.
Yet
doth
hee
require
them
of
vs
,
and
is
delighted
therewith
for
our
sakes
▪
for
1.
in
giuing
of
thanks
vnto
God
,
we
acknowledge
that
to
be
from
him
,
for
which
we
giue
him
thanks
.
2.
In
giuing
him
thanks
,
we
shew
our selues
well
pleased
and
content
with
that
spirituall
grace
or
temporall
blessing
wherefore
wee
giue
him
thanks
.
3.
In
giuing
him
thanks
,
we
returne
what
wee
can
vnto
the
Lord
,
with
humble
confession
that
we
can
no
more
,
nor
that
but
by
grace
.
Lastly
,
in
giuing
of
thanks
vnto
God
,
wee
prouoke
him
to
bestow
farther
mercies
vpon
vs
.
All
which
things
he
requireth
of
vs
,
and
liketh
well
in
vs
.
And
for
these
very
reasons
,
besides
the
former
,
is
thanksgiuing
vnto
God
so
requisite
a
seruice
in
a
Christian
.
Yet
as
requisite
a
seruice
as
it
is
,
we
faile
asmuch
in
it
as
in
any
seruice
.
It
may
be
,
that
being
in
perill
,
or
persecution
,
or
sorrow
,
or
neede
,
or
sicknes
,
or
other
like
aduersitie
we
will
make
our
requests
knowne
vnto
God
in
prayer
and
supplication
,
as
the
occasions
are
publiquely
or
priuately
.
But
when
the
Lord
hath
heard
our
prayers
,
and
gr●nted
our
requests
;
when
he
hath
done
more
for
vs
then
we
could
desire
or
thinke
.
What
giuing
o●
thanks
is
there
vnto
God
either
publiquely
or
priuately
?
For
instance
,
now
of
late
when
the
Lord
opened
the
clouds
of
heauen
,
and
threatned
by
raine
to
depriue
vs
of
that
blessing
of
the
fruits
of
the
earth
,
which
he
had
shewed
vnto
vs
in
great
plenty
and
abundance
,
then
we
powred
out
both
publique
and
priuate
prayers
in
our
Churches
and
in
our
houses
,
that
it
would
please
the
Lord
to
send
vs
such
weather
,
whereby
we
might
receiue
the
fruits
of
the
earth
in
due
season
.
But
now
that
the
Lord
hath
sent
vs
seasonable
weather
,
and
giuen
vs
good
hope
of
reaping
the
fruits
of
the
earth
in
due
season
,
in
what
Congregations
publiquely
,
in
what
house●
priuately
is
the
voice
of
praise
and
thanksgiuing
heard
?
I
instance
onely
in
this
;
but
as
it
is
in
this
,
so
is
it
in
other
things
Not
one
of
ten
that
sings
the
song
of
praise
and
thanksgiuing
after
benefits
receiued
:
it
is
too
harsh
a
note
,
we
cannot
tune
it
:
all
,
or
the
most
part
of
vs
being
liker
vnto
those
nine
Lepers
that
neuer
returned
backe
to
giue
God
praise
,
then
vnto
the
stranger
that
returned
.
who
so
offereth
me
thanks
and
praise
he
honoreth
me
,
euen
with
most
excellent
honor
.
Let
vs
therefore
clense
our selues
from
this
sinne
of
vnthankfullnesse
,
our
requests
be
shewed
vnto
God
in
prayer
and
supplication
,
with
giuing
of
thanks
.
The
fouler
that
the
sinne
of
vnthankfulnesse
is
,
let
vs
the
more
detest
it
:
and
the
more
requisite
that
thanksgiuing
vnto
God
is
,
let
vs
the
more
abound
therein
.
Let
vs
follow
the
counsell
of
the
Apostle
,
and
walke
in
Christ
Iesus
,
rooted
and
built
in
him
,
and
stablished
in
the
faith
,
as
we
haue
been
taught
,
abounding
therein
with
thanksgiuing
.
The
second
thing
which
here
I
note
is
,
the
cause
of
the
Apostles
thanksgiuing
vnto
God
,
which
is
,
because
of
the
fellowship
which
they
had
in
the
gospell
from
the
first
day
vntill
then
;
1.
because
they
as
other
Churches
had
receiued
the
gospell
,
whereby
they
had
fellowship
with
the
Father
,
and
the
Sonne
,
and
because
they
had
continued
in
the
truth
from
the
first
day
of
their
conuersion
vnto
Christ
by
the
worke
of
his
ministerie
vnto
now
that
he
wrote
vnto
them
.
Whence
I
obserue
a
principall
matter
of
our
thanksgiuing
vnto
God
,
a
principall
cause
why
we
should
,
vpon
the
blessing
bestowed
vpon
vs
,
giue
thanks
vnto
God
for
it
.
In
all
things
indeed
is
matter
of
our
thanksgiuing
vnto
God
.
for
euery
good
giuing
and
euery
perfit
gift
is
from
aboue
,
and
commeth
downe
from
the
father
of
lights
&c.
He
created
vs
,
formed
vs
,
and
made
vs
,
and
that
in
his
owne
image
,
in
him
we
liue
,
moue
,
and
haue
our
being
;
he
giueth
health
,
wealth
,
peace
,
liberty
,
foode
,
rayment
,
he
sendeth
raine
from
heauen
,
and
fruitfull
seasons
,
deliuereth
in
all
dangers
,
comforteth
in
all
troubles
,
helpeth
in
all
needs
,
blesseth
the
worke
of
our
hands
,
and
filleth
vs
with
plenteousnesse
of
all
good
things
.
And
for
all
these
we
should
,
and
haue
great
cause
from
day
to
day
to
tell
out
his
praises
with
gladnes
,
and
to
offer
vnto
him
the
sacrifice
of
praise
&
thanksgiuing
.
But
yet
is
a
more
principall
matter
behind
,
which
is
the
fellowship
which
wee
haue
with
other
reformed
Churches
in
the
gospell
of
Iesus
Christ
,
and
the
continuance
thereof
so
long
time
amongst
vs
,
the
preaching
of
the
word
of
our
saluation
amongst
vs
,
and
the
blessed
increase
thereof
vnder
a
most
gracious
gouernment
.
Here
is
indeed
principall
cause
of
reioycing
,
and
thanksgiuing
.
for
by
our
fellowship
which
we
haue
with
other
Churches
in
the
gospell
,
we
haue
fellowship
with
the
Father
,
and
with
his
sonne
Iesus
Christ
,
as
Iohn
witnesseth
,
saying
,
that
which
we
haue
seene
and
heard
,
to
wit
the
gospell
,
declare
we
vnto
you
,
that
yee
may
also
haue
fellowship
with
vs
,
and
that
our
fellowship
also
may
be
with
the
Father
,
and
with
his
sonne
Iesus
Christ
.
By
our
fellowship
in
the
gospell
,
we
are
called
out
of
darknes
into
his
marueilous
light
,
and
we
which
in
time
past
were
not
a
people
are
now
the
people
of
God
,
and
we
which
in
time
past
were
not
vnder
mercy
haue
now
obteined
mercy
,
as
Peter
witnesseth
.
By
our
fellowship
in
the
gospell
,
we
are
borne
againe
not
of
mortall
seede
,
but
of
immortall
,
and
are
begotten
vnto
a
liuely
hope
in
Christ
Iesus
,
as
the
same
Peter
witnesseth
.
And
by
our
fellowship
in
the
gospell
,
made
wise
vnto
saluation
through
the
faith
which
we
haue
in
Christ
Iesus
,
as
witnesseth
our
Apostle
.
O
blessed
fellowship
in
the
gospell
,
whereby
we
are
made
wise
vnto
saluation
,
whereby
we
are
regenerate
,
and
begotten
vnto
a
liuely
hope
in
Christ
Iesus
,
whereby
we
are
called
out
of
darknes
into
light
,
and
of
no
people
made
the
people
of
God
,
and
whereby
wee
haue
fellowship
with
Christ
Iesus
,
which
is
the
great
end
of
the
ministery
of
the
gospell
,
that
we
may
haue
fellowship
with
him
,
and
walke
in
the
light
as
he
is
in
the
light
.
Againe
,
the
continuance
of
our
fellowship
in
the
gospell
from
the
first
day
of
her
Maiesties
most
gracious
gouernment
ouer
vs
vnto
now
,
our
pereseuerance
in
the
truth
without
being
remoued
away
vnto
another
gospell
,
which
is
not
another
gospell
,
saue
that
there
be
some
which
trouble
you
,
and
intrude
to
peruert
the
gospell
of
Christ
,
what
a
principall
blessing
is
this
of
our
good
God
vnto
vs
?
Surely
these
are
such
blessings
,
as
may
well
make
vs
breake
out
into
exclamation
with
Dauid
,
and
say
,
What
shall
I
render
vnto
the
Lord
for
these
his
great
mercies
towards
me
?
I
will
receiue
the
cup
of
saluation
,
and
call
vpon
the
name
of
the
Lord
.
I
will
offer
a
sacrifice
of
thanks-giuing
,
&
will
call
vpon
the
name
of
the
Lord
.
This
was
Dauids
resolution
vpon
deliuerance
from
dangers
by
Saul
,
and
much
more
vpon
such
blessings
as
these
haue
we
iust
cause
of
such
resolution
,
God
being
principally
in
this
soft
and
still
voice
of
the
gospell
.
Haue
we
then
such
principall
cause
of
thanksgiuing
vnto
our
God
for
the
fellowship
which
wee
haue
with
other
Churches
in
the
gospell
,
and
for
the
continuance
of
this
fellowship
from
the
first
day
vnto
now
,
euen
these
forty
yeares
?
This
then
1.
should
teach
vs
,
willingly
and
gladly
to
embrace
the
gospell
of
Iesus
Christ
,
when
it
is
brought
vnto
vs
.
For
if
there
be
such
cause
of
thanksgiuing
vnto
God
for
it
being
had
,
then
surely
is
there
great
cause
of
gladly
embracing
it
,
when
it
may
be
had
.
And
yet
what
dullnesse
,
and
slacknes
,
and
coldnes
herein
?
In
this
congregation
how
is
it
embraced
?
I
beare
you
record
some
of
you
,
that
yee
doe
embrace
it
willingly
and
gladly
,
and
I
assure
my selfe
that
from
your
hearts
you
thanke
your
God
for
it
.
But
others
there
are
that
seldome
or
neuer
come
vnto
the
hearing
of
it
;
others
that
when
they
should
heare
it
turne
their
backs
,
and
depart
away
from
the
hearing
of
it
;
others
that
heare
it
sleepingly
,
or
coldly
,
so
that
either
it
enters
not
in
,
or
quickly
after
is
choked
by
the
cares
of
this
world
.
Do
these
thanke
God
for
the
fellowship
which
they
haue
with
others
in
the
gospell
?
Nay
they
haue
none
,
and
some
of
them
will
haue
no
fellowship
with
others
therein
:
and
therefore
vnlesse
at
length
they
take
hold
of
the
grace
that
is
offered
them
,
they
shall
haue
no
fellowship
with
the
Father
,
or
with
Iesus
Christ
his
sonne
.
As
for
you
,
beloued
,
that
gladly
embrace
the
gospell
of
your
saluation
,
hold
on
your
good
course
,
thirst
after
it
as
the
Hart
doth
after
the
water
brooks
,
frequent
the
places
where
yee
may
heare
it
,
lay
it
vp
in
your
hearts
,
that
yee
may
not
sinne
against
the
Lord
,
and
let
your
mouthes
be
euer
filled
with
praises
&
thanksgiuing
to
God
for
it
.
Secondly
,
this
should
teach
vs
to
labour
by
all
holy
meanes
to
continue
in
the
grace
,
and
in
the
truth
wherein
we
stand
vnto
the
end
.
For
if
it
should
so
principally
cause
in
vs
thanksgiuing
vnto
God
,
then
should
it
also
worke
in
vs
all
holy
desire
and
labour
,
to
be
daily
more
and
more
stablished
and
strengthned
in
the
truth
of
Christ
Iesus
,
and
in
our
fellowship
with
other
Churches
in
the
gospell
.
And
yet
how
wauering
are
we
many
of
vs
,
and
how
quickly
caried
about
with
euery
winde
of
doctrine
by
the
deceit
of
men
,
and
with
craftinesse
whereby
they
lay
in
waite
to
deceiue
?
If
a
runnagate
Seminarie
that
compasseth
sea
and
land
to
make
one
of
his
profession
,
and
when
he
is
made
,
makes
him
twofold
more
the
childe
of
hell
then
he
himselfe
is
,
a
sworne-vassall
to
that
man
of
sinne
,
a
disloyall
traitor
to
his
Prince
,
an
vnnaturall
enemy
to
his
country
,
if
such
a
one
I
say
,
shall
with
fained
words
creepe
into
secret
corners
amongst
vs
,
and
glosingly
slander
the
truth
of
the
gospell
of
Iesus
Christ
,
and
set
abroche
his
owne
damnable
heresies
,
how
quickly
doe
we
listen
vnto
them
,
and
are
led
captiue
by
them
?
Howsoeuer
it
be
with
vs
,
it
is
thus
in
too
too
many
places
.
But
,
beloued
,
let
vs
know
that
whosoeuer
transgresseth
and
abideth
not
in
the
doctrine
of
Christ
hath
not
God
.
He
that
continueth
in
the
doctrine
of
Christ
,
he
hath
both
the
Father
and
the
Sonne
.
If
there
come
any
vnto
you
,
and
bring
not
this
doctrine
,
receiue
him
not
to
house
,
neither
bid
him
,
God
speede
.
I
know
they
will
tell
you
they
bring
the
doctrine
of
Christ
vnto
you
;
but
doe
yee
as
the
men
of
Beraea
did
,
search
whether
it
be
so
,
and
yee
shall
finde
it
to
be
the
doctrine
of
deuills
,
good
profession
vnto
the
end
.
The
third
thing
which
here
I
note
is
,
the
Apostles
bold
,
and
neere
,
and
ioyfull
approch
vnto
God
in
his
thanksgiuing
vnto
God
,
in
that
he
saith
,
I
thanke
my
God
.
Whence
I
obserue
the
manner
of
our
thanksgiuing
vnto
God
,
how
we
should
offer
our
sacrifice
of
thanksgiuing
vnto
him
:
And
that
is
,
1.
with
such
assurance
of
Gods
loue
in
his
mercies
towards
vs
,
as
that
in
our
thanksgiuing
for
them
we
dare
boldly
as
sonnes
say
,
I
thanke
my
God
.
for
so
shall
our
sacrifice
of
thanksgiuing
be
acceptable
vnto
God
,
if
vpon
assurance
of
his
loue
we
boldly
powre
out
our
soules
in
praise
vnto
him
.
And
therefore
the
Apostle
to
the
Hebrewes
exhorteth
,
Let
vs
go
boldly
vnto
the
throne
of
grace
,
be
it
in
prayer
,
or
in
thanksgiuing
,
Let
vs
goe
boldly
vnto
the
throne
of
grace
,
praying
and
giuing
thanks
vnto
God
through
Iesus
Christ
our
Lord
.
2.
Our
thanksgiuing
should
be
offered
with
such
willingnesse
and
cheerefullnesse
from
our
hearts
vnto
God
,
that
we
might
say
,
I
thanke
my
God
.
So
our
Apostle
in
an
other
place
,
I
thanke
my
God
,
I
spake
languages
more
then
yee
all
.
How
cheerefully
he
openeth
his
mouth
in
praise
of
his
God
.
And
so
shall
our
thanksgiuing
be
pleasing
vnto
God
,
if
we
offer
it
from
the
heart
cheerefully
;
for
he
loueth
a
cheerefull
giuer
,
as
of
almes
vnto
the
poore
Saints
,
so
of
thanks
vnto
his
name
.
And
how
can
I
goe
vnto
him
with
greater
cheerefullnesse
and
thanke
him
,
then
when
I
go
vnto
him
as
to
my
God
,
and
say
,
I
thanke
my
God
?
3.
Our
thanksgiuing
vnto
God
should
be
offered
vp
with
such
soule-melting
passion
and
affection
,
that
as
if
we
had
greater
feeling
experience
in
our
soules
of
his
goodnes
then
others
,
and
would
be
neerer
him
then
others
,
we
should
say
,
I
thanke
my
God
.
for
such
the
Lord
loueth
best
as
presse
the
neerest
vnto
him
,
and
then
the
sacrifice
of
praise
pleaseth
most
where
the
soule
is
tied
the
closest
vnto
his
God
.
These
are
the
things
in
which
the
manner
how
we
should
offer
vp
our
sacrifice
of
thanksgiuing
consisteth
,
namely
in
faith
and
full
assurance
of
Gods
loue
towards
vs
,
with
all
willingnesse
and
cheerefulnesse
from
our
hearts
,
and
with
a
soule-rauisht
affection
,
as
of
a
more
then
ordinarie
feeling-experience
of
Gods
goodnes
towards
vs
.
And
this
manner
I
take
it
may
bee
obserued
from
this
that
the
Apostle
saith
,
I
thanke
my
God
.
Here
then
that
cold
and
cursorie
forme
of
thanksgiuing
which
commonly
is
vsed
is
vtterly
condemned
▪
For
what
doe
wee
when
the
Lord
hath
remembred
vs
in
mercy
,
and
done
great
things
for
vs
?
I
doubt
not
but
there
are
who
in
their
hearts
cheerefully
,
and
with
their
mouthes
ioyfully
say
with
the
Prophet
,
thou
art
my
God
,
and
I
will
thanke
thee
,
thou
art
my
God
,
and
I
will
praise
thee
.
But
a
great
many
of
vs
like
vnto
horses
and
mules
which
haue
no
vnderstanding
either
remember
not
,
or
regard
not
to
giue
God
thanks
.
A
man
may
see
it
daily
in
many
of
vs
,
that
we
come
from
our
beds
,
and
from
our
meales
,
as
dogs
from
their
kennels
,
and
oxen
from
their
stalls
.
Others
of
vs
haue
certaine
words
of
course
,
as
to
say
,
God
be
blessed
,
God
be
thanked
,
I
praise
God
,
I
thanke
God
,
which
being
good
words
in
themselues
,
yet
are
so
coldly
and
cursorily
vttered
by
vs
,
as
that
a
man
may
well
see
they
haue
their
beginning
in
the
lips
,
and
their
ending
in
the
ayre
,
but
neuer
pierce
the
heauens
.
But
beloued
,
if
we
will
haue
our
voice
of
thanksgiuing
to
breake
thorow
the
clouds
,
&
to
come
vnto
the
highest
,
we
must
vse
Maries
magnificat
,
and
say
,
My
soule
doth
magnifie
the
Lord
,
and
my
spirit
reioyceth
in
God
my
Sauiour
.
LECTVRE
IV.
PHILIP.
1.
vers.
3.4
,
5.
Verse
3.
Hauing
you
in
perfit
memory
.
4.
Alwaies
in
all
my
prayers
for
all
you
,
praying
with
gladnesse
.
5.
Because
of
the
fellowship
which
yee
haue
in
the
gospell
,
from
the
first
day
vnto
now
.
NOw
farther
the
Apostle
signifieth
this
reioycing
on
the
Philippians
behalfe
,
and
his
loue
towards
them
,
by
remembring
them
in
all
his
prayers
vnto
God
,
and
by
praying
for
them
with
gladnesse
,
when
he
saith
,
that
he
hath
them
in
perfect
memory
alwaies
in
all
his
prayers
&c.
It
is
vsuall
with
the
Apostle
in
his
Epistles
,
as
to
signifie
his
thanksgiuing
vnto
God
on
their
behalfe
vnto
whom
he
writeth
,
so
to
signifie
his
remembrance
of
them
alwaies
in
his
p
ayers
.
But
yet
here
the
Apostle
signifieth
this
his
remembrance
of
them
in
his
prayers
in
more
then
an
vsuall
manner
.
In
the
Epistle
to
the
Romanes
,
to
the
Colossians
,
the
former
to
the
Thessalonians
,
and
to
Philemon
,
he
telleth
them
to
whom
he
writeth
,
that
he
maketh
mention
of
them
alwaies
in
his
prayers
.
But
here
he
tells
the
Philippians
that
alwaies
in
his
prayers
he
hath
them
all
in
memory
,
that
alwaies
in
his
praiers
he
hath
them
all
in
perfit
memory
,
that
alwaies
he
hath
them
all
in
perfit
memory
in
all
his
prayers
,
that
in
all
his
prayers
he
remembreth
them
with
gladnesse
,
each
circumstance
more
then
other
importing
his
most
carefull
remembrance
of
them
in
his
praiers
vnto
God
,
that
they
might
continue
in
that
grace
wherein
they
stood
,
in
that
fellowship
which
they
had
with
other
Churches
in
the
gospell
.
For
therefore
thanked
he
God
,
and
was
glad
on
the
Philippians
behalfe
,
because
of
the
fellowship
which
they
had
in
the
gospell
from
the
first
day
vntill
then
,
and
therefore
he
prayed
for
them
that
they
might
continue
in
that
grace
,
and
in
that
fellowship
with
other
Churches
in
the
gospell
.
The
first
thing
then
which
here
I
note
is
,
that
on
whose
behalfe
the
Apostle
giues
such
thanks
vnto
God
,
and
is
so
glad
,
for
them
also
he
prayeth
.
Whence
I
obserue
,
that
whatsoeuer
graces
be
bestowed
on
vs
,
still
praier
is
needfull
for
vs
,
both
that
we
pray
for
our selues
,
and
that
others
pray
for
vs
.
For
neither
is
any
grace
so
perfit
in
any
,
neither
are
all
graces
so
complete
and
full
in
any
,
but
that
both
he
hath
neede
of
perseuerance
and
increase
in
that
grace
wherein
he
standeth
,
and
to
haue
other
grace
,
supplied
which
he
wanteth
.
Abraham
full
of
blessings
,
yet
wanteth
a
childe
,
and
he
must
pray
that
he
may
not
goe
childlesse
.
Isaac
full
of
blessings
,
I
pray
thee
deliuer
me
out
of
the
hand
of
my
brother
,
from
the
hand
of
Esau
.
Neither
is
any
so
enriched
with
all
graces
,
but
that
his
requests
are
to
bee
shewed
vnto
God
in
praier
and
supplication
for
the
supply
of
some
.
And
as
not
any
are
enriched
with
all
graces
,
so
not
in
any
is
any
grace
so
perfit
,
but
that
he
hath
neede
to
bend
the
knees
of
his
soule
vnto
God
in
humble
praier
for
perseuerance
and
increase
in
that
grace
wherein
he
standeth
.
Dauids
delight
in
the
law
of
the
Lord
,
in
his
statutes
,
and
in
his
testimonies
was
as
great
as
a
mans
could
be
,
as
himselfe
sheweth
,
saying
,
Lord
,
what
loue
haue
I
vnto
thy
law
,
all
the
day
long
is
my
studie
in
it
.
Thy
statutes
haue
beene
my
songs
in
the
house
of
my
pilgrimage
:
thy
testimonies
haue
I
claimed
as
mine
heritage
for
euer
;
and
why
?
they
are
the
very
ioy
of
my
heart
.
O
teach
me
thy
statutes
,
O
cause
thou
me
to
make
much
of
thy
law
,
incline
my
heart
vnto
thy
testimonies
,
and
not
vnto
couetousnes
:
and
as
he
hath
done
,
hee
hath
left
vs
an
example
so
to
doe
,
be
we
neuer
so
zealous
of
the
law
of
God
.
The
Apostles
likewise
it
is
like
,
were
as
strong
in
the
faith
as
any
man
is
,
and
yet
they
praied
vnto
the
Lord
,
Lord
increase
our
faith
,
and
therein
left
an
example
for
all
the
children
of
God
to
follow
vntill
the
day
of
Iesus
Christ
,
be
they
neuer
so
stablished
in
the
faith
.
Neuer
any
so
zealous
of
Gods
glory
and
holy
worship
,
but
he
had
neede
euen
in
respect
of
himselfe
to
pray
,
hallowed
be
thy
name
.
Neuer
any
had
his
conversation
so
much
in
heauen
,
but
that
he
had
still
neede
to
pray
,
thy
kingdome
come
.
Neuer
any
mans
will
so
conformed
vnto
Gods
will
,
but
that
he
had
still
neede
to
pray
,
thy
will
be
done
in
earth
as
it
is
in
heauen
.
Neuer
any
man
so
filled
with
plenteousnesse
,
but
that
hee
had
still
neede
to
pray
,
Giue
vs
this
day
our
daily
bread
.
Neuer
any
mans
sinnes
so
wholy
pardoned
,
but
that
in
regard
of
his
continuall
slidings
he
had
still
neede
to
pray
,
forgiue
vs
our
trespasses
,
as
we
forgiue
them
that
trespasse
against
vs
.
Neuer
any
man
so
freed
from
tentation
,
and
from
the
deuill
,
but
that
he
had
still
neede
to
pray
,
Lead
vs
not
into
tentation
,
but
deliuer
vs
from
euill
.
And
therefore
our
blessed
Sauiour
hath
appointed
this
forme
to
be
vsed
by
all
the
faithfull
,
vnto
what
degree
of
perfection
soeuer
they
be
come
euen
to
the
end
.
So
that
whatsoeuer
graces
be
bestowed
on
vs
,
yet
still
is
prayer
needfull
for
vs
.
Neither
only
that
we
pray
for
our selues
,
but
that
others
also
pray
for
vs
.
We
are
not
many
of
vs
better
then
was
Timothy
,
that
faithfull
seruant
of
Iesus
Christ
:
yet
for
him
Paul
powred
out
prayers
night
and
day
,
elect
vessell
of
Iesus
Christ
,
yet
he
requested
the
praiers
of
the
faithfull
for
him
,
that
vtterance
might
be
giuen
vnto
him
,
that
he
might
open
his
mouth
boldly
to
publish
the
secret
of
the
gospell
,
and
that
therein
he
might
speake
boldly
as
he
ought
to
speake
.
He
was
one
that
feared
not
the
face
of
man
,
Farre
therefore
be
it
from
vs
,
beloued
,
to
say
as
the
manner
of
some
is
,
vnto
any
of
Gods
children
,
bestow
your
praiers
where
you
list
,
I
neede
not
your
praiers
,
I
care
not
for
your
praiers
,
pray
for
your selfe
,
all
your
praiers
will
be
little
enough
for
your selfe
,
I
will
pray
for
my selfe
.
These
be
the
words
not
of
them
that
abound
with
grace
,
but
of
them
that
are
not
taught
in
the
word
,
nor
know
how
much
the
prayer
of
a
righteous
man
auaileth
,
if
it
be
feruent
.
Farre
likewise
be
it
from
vs
once
to
dreame
of
any
such
perfection
in
our selues
,
but
that
we
haue
still
neede
to
pray
,
to
abound
more
and
more
in
all
grace
,
and
in
all
things
daily
more
and
more
to
grow
vp
into
him
,
which
is
the
head
,
that
is
Christ
.
For
be
it
our
predestination
,
our
election
,
our
adoption
,
our
reconciliation
,
our
iustification
,
which
are
as
sure
vnto
all
the
sonnes
of
God
as
that
God
is
true
,
yet
euen
in
respect
of
these
haue
we
neede
alwaies
to
pray
that
the
assurance
of
them
may
be
daily
more
and
more
sealed
vnto
our
spirits
by
the
pledge
of
Gods
spirit
.
Againe
,
be
it
our
faith
,
our
hope
,
our
loue
,
our
knowledge
,
our
iudgment
,
or
the
like
,
which
are
the
worke
of
Gods
owne
finger
in
all
his
children
,
yet
in
respect
of
these
haue
we
neede
alwaies
to
pray
for
continuall
increase
,
and
all
godly
growth
in
them
.
Yea
be
it
whatsoeuer
grace
wherein
we
are
so
stablished
that
we
are
sure
we
cannot
finally
fall
from
it
,
yet
are
we
still
to
pray
for
perseuerance
therein
,
because
he
will
haue
all
them
so
exercised
,
whom
he
will
confirme
vnto
the
end
.
Whatsoeuer
graces
therefore
the
Lord
hath
bestowed
vpon
vs
,
yet
still
let
vs
pray
vnto
him
either
for
our
farther
assurance
and
confirmation
,
or
for
perseuerance
and
increase
in
them
.
Let
vs
pray
for
our selues
vnto
the
Lord
for
euery
grace
needfull
for
vs
,
and
let
vs
request
to
be
commended
by
the
faithfull
in
their
praiers
vnto
God
.
This
is
our
wrestling
with
the
God
of
Iacob
,
and
thus
wrestling
wee
shall
surely
preuaile
.
The
second
thing
which
I
note
is
,
that
the
Apostle
in
his
praiers
for
the
Philippians
praied
for
them
all
:
for
so
he
saith
,
that
he
had
them
in
perfect
memory
alwaies
in
all
his
prayers
&c.
Whence
I
obserue
,
how
in
our
praiers
for
the
Church
we
ought
to
be
affected
towards
it
,
namely
,
that
so
in
our
praiers
we
commend
the
whole
Church
vnto
God
.
For
what
though
in
the
Church
,
all
bee
not
knit
together
in
one
minde
and
in
one
iudgment
?
what
though
all
be
not
alike
forward
in
acknowledging
and
embracing
the
truth
?
what
though
many
things
bee
done
in
the
Church
through
contention
,
or
vaine
glory
?
The
Apostle
knew
well
that
it
was
thus
in
the
Church
at
Philippi
,
as
many
euidently
appeare
by
sundry
places
in
this
his
Epistle
:
yet
in
his
praiers
vnto
God
for
them
,
he
tooke
no
such
notice
of
these
things
,
as
that
he
did
seclude
any
of
them
out
of
his
praiers
vnto
God
,
but
ioyntly
he
commended
them
all
in
his
praiers
vnto
God
Right
so
we
,
in
our
praiers
for
the
Church
,
we
should
not
easily
take
notice
of
euery
contention
,
of
euery
defect
,
of
euery
thing
that
may
offend
in
the
Church
,
so
to
seclude
any
out
of
our
praiers
vnto
God
,
but
in
a
Christian
affection
towards
all
,
and
in
an
holy
desire
for
all
,
we
should
commend
the
whole
Church
in
our
praiers
vnto
God
.
It
was
such
an
ordinarie
practise
with
our
Apostle
,
both
to
giue
thanks
vnto
God
for
all
them
to
whom
he
wrote
,
and
likewise
to
pray
for
them
all
,
notwithstanding
that
many
things
were
amisse
amongst
them
,
that
we
are
not
to
doubt
,
but
that
we
are
so
to
doe
as
we
haue
the
Apostle
for
an
ensample
.
Looke
into
his
Epistles
,
and
by
the
beginning
almost
of
all
of
them
,
ye
shall
see
that
this
was
his
ordinary
practise
,
leauing
vs
therein
an
ensample
,
that
as
he
did
so
we
should
do
.
And
the
reason
is
plaine
:
for
doth
not
the
Apostle
in
writing
his
Epistles
vnto
the
Churches
,
still
write
as
vnto
the
beloued
of
God
,
and
vnto
Saints
in
Christ
Iesus
,
still
entituling
the
whole
Church
vnto
which
he
wrote
,
vnto
these
titles
without
exception
of
any
?
Or
doth
the
Apostle
so
,
and
are
not
we
to
doe
so
?
Or
are
wee
to
doe
so
,
and
not
to
commend
the
whole
Church
in
our
praiers
vnto
God
?
The
reason
I
take
it
inferreth
the
point
,
and
commendeth
vnto
vs
that
generall
care
of
commending
the
whole
Church
in
our
praiers
vnto
God
.
A
good
lesson
,
and
well
worthy
the
learning
of
many
in
these
our
daies
▪
for
as
it
fareth
more
priuately
and
particularly
amongst
men
,
so
doth
it
fare
more
publikely
and
generally
in
the
Church
.
Amongst
men
ordinarily
euery
trifling
matter
is
enough
to
cut
off
all
loue
and
friendship
amongst
vs
,
nay
to
breed
great
hatreds
,
and
enmities
amongst
vs
,
nay
to
set
vs
at
such
odds
,
that
rather
we
will
banne
and
curse
one
another
,
then
pray
one
for
another
.
And
if
wee
differ
in
iudgement
one
from
another
about
some
matters
of
the
Church
,
then
nothing
on
one
part
but
carnall
gospellers
,
and
time-seruers
;
nothing
on
another
part
but
sacrilegious
persons
,
schismaticall
persons
,
troublers
of
the
state
,
and
hypocriticall
dissemblers
,
nothing
but
slandering
and
forging
things
neuer
writ
or
spoke
,
nothing
but
such
vncharitablenesse
,
as
that
it
may
bee
feared
that
on
some
part
there
is
little
praying
for
the
other
,
vnlesse
it
bee
to
confound
them
.
Neither
is
it
otherwise
more
publiquely
and
general●y
in
the
Church
,
if
we
may
iudge
by
outward
appearances
.
Some
parts
of
the
Church
vnto
some
seeme
to
haue
so
many
defects
and
blemishes
,
so
many
superstitious
rites
and
ceremonies
that
they
cannot
brooke
them
,
they
cannot
abide
in
them
,
they
cannot
pray
with
them
,
I
know
not
whether
they
doe
pray
for
them
.
And
of
others
,
other
parts
of
the
Church
,
because
of
their
forme
of
gouernment
,
are
so
misliked
,
that
they
cannot
with
patience
heare
of
them
,
and
therefore
it
is
like
do
not
in
all
their
prayers
remember
them
.
But
these
and
all
such
might
hence
be
better
lessoned
,
and
such
vncharitablenesse
,
if
any
such
be
in
them
,
reformed
.
Let
vs
,
beloued
,
be
otherwise
minded
.
Howsoeuer
there
be
things
amisse
in
the
Church
,
let
vs
not
seclude
any
out
of
our
praiers
vnto
God
,
but
let
vs
commend
in
our
praiers
the
whole
Church
vnto
God
.
In
our
praiers
vnto
God
let
vs
abandon
all
cogitation
either
of
priuate
quarrells
one
with
another
,
or
of
publike
contentions
in
the
Church
,
and
let
vs
pray
each
for
other
,
and
all
of
vs
for
the
whole
Church
vnto
the
Lord
feruently
.
Let
the
same
minde
bee
in
vs
,
that
was
in
our
Apostle
,
and
let
vs
alwaies
in
all
our
praiers
haue
all
the
saints
in
Christ
Iesus
in
perfit
memory
.
The
third
thing
which
here
I
note
is
,
the
thing
for
which
the
Apostle
praied
in
all
his
praiers
for
them
;
and
that
was
the
same
in
substance
with
that
wherefore
hee
gaue
thanks
vnto
God
.
For
as
his
thanksgiuing
vnto
GOD
on
their
behalfe
was
because
of
the
fellowship
which
they
had
in
the
gospell
from
the
first
day
vntill
then
;
so
his
praiers
vnto
God
for
them
were
that
they
might
continue
in
that
fellowship
which
they
had
in
the
gospell
vnto
the
end
.
Whence
I
obserue
a
very
materiall
point
to
be
remembred
in
our
praiers
vnto
God
,
both
for
the
whole
Church
,
and
for
our selues
;
which
is
continuance
in
the
fellowship
of
the
gospell
,
that
our
Church
may
continue
in
that
fellowship
which
it
hath
with
other
reformed
Churches
in
the
gospell
,
and
that
we
may
continue
grounded
and
stablished
in
the
truth
wherein
we
stand
.
Here
is
indeed
principall
cause
of
prostrating
our selues
before
the
throne
of
grace
,
and
powring
out
our
soules
in
praier
vnto
our
God
,
whether
we
looke
vnto
the
curse
in
the
wanting
,
or
vnto
the
blessing
in
the
enioying
of
the
glorious
gospell
of
Iesus
Christ
.
For
what
greater
curse
or
plague
of
God
could
fall
vpon
vs
then
that
our
candlesticke
should
be
remoued
from
vs
,
that
a
famine
of
the
word
should
be
sent
amongst
vs
,
that
the
gospell
of
our
saluation
should
be
translated
from
vs
to
another
people
?
The
Lord
threatning
to
bring
a
fearefull
iudgment
on
the
Church
of
Ephesus
,
if
they
should
not
repent
,
and
returne
to
their
former
loue
,
saith
,
Remember
from
whence
thou
art
fallen
,
and
repent
,
and
doe
the
first
workes
;
or
else
I
will
come
against
thee
shortly
,
and
will
remoue
thy
candlesticke
out
of
his
place
.
What
is
that
?
that
is
,
he
will
remoue
his
Church
from
thence
,
by
taking
his
gospell
from
them
.
Euen
as
our
blessed
Sauiour
also
threatned
the
Iewes
,
saying
,
The
kingdome
of
God
shall
be
taken
from
you
,
and
giuen
to
a
nation
which
shall
bring
forth
the
fruits
thereof
.
So
the
Prophet
threatning
a
heauy
iudgement
vpon
the
rulers
of
Israel
,
Behold
,
saith
he
,
the
daies
come
,
that
I
will
send
a
famine
in
the
land
,
not
a
famine
of
bread
,
nor
a
thirst
for
water
,
but
of
hearing
the
word
of
the
Lord
;
which
how
grieuous
a
famine
,
and
how
heauy
a
iudgement
it
is
,
appeareth
by
that
of
Salomon
,
where
he
saith
,
that
where
there
is
no
vision
,
there
the
people
perisheth
,
euen
perisheth
both
in
soule
and
body
.
And
as
the
curse
and
iudgement
is
great
and
grieuous
of
wanting
,
so
is
the
blessing
and
benefit
of
hauing
this
fellowship
in
the
gospell
exceeding
great
and
happy
.
for
it
is
indeed
our
very
life
and
soule
,
we
are
begotten
,
borne
,
and
nourished
vnto
euerlasting
tife
,
as
Peter
witnesseth
.
It
is
the
lanterne
vnto
our
feete
,
and
the
light
vnto
our
steps
to
bring
vs
to
the
Citie
of
the
liuing
God
,
the
celestiall
Ierusalem
,
and
to
the
company
of
innumerable
Angells
,
and
to
the
congregation
of
the
first
borne
which
are
written
in
heauen
,
and
to
God
the
iudge
of
all
,
and
to
the
spirits
of
iust
and
perfit
men
,
and
to
Iesus
the
mediator
of
the
new
testament
,
and
to
the
blood
of
sprinkling
that
speaketh
better
things
then
that
of
Abel
.
By
it
we
are
called
out
of
darknes
into
light
,
instructed
in
the
way
of
God
perfitly
,
grounded
and
stablished
in
the
faith
,
and
made
wise
vnto
saluation
;
for
it
is
the
power
of
God
vnto
saluation
vnto
euery
one
that
beleeueth
.
See
then
whether
here
it
be
not
principall
cause
for
vs
to
pray
for
our
Church
,
that
in
it
the
gospell
of
our
saluation
may
for
euer
be
freely
and
sincerely
preached
;
and
for
our selues
that
we
may
continue
in
that
grace
wherein
we
stand
by
the
gospell
of
our
saluation
.
Yes
surely
,
if
either
feare
of
as
great
a
plague
of
Gods
wrath
as
can
fall
vpon
vs
may
force
vs
to
pray
,
or
desire
of
as
great
a
blessing
of
God
as
can
befall
vs
may
perswade
vs
to
pray
:
we
haue
great
cause
euen
to
powre
out
our
soules
in
prayer
and
supplication
vnto
our
God
,
for
the
blessed
continuance
of
that
fellowship
which
we
haue
with
other
Churches
in
the
gospell
,
that
as
now
,
so
euer
this
grace
may
bee
continued
vpon
vs
.
Yea
beloued
,
if
yee
shall
but
cast
your
eyes
abroad
into
the
land
,
yee
shall
finde
that
there
is
great
cause
thus
to
pray
.
For
how
doth
Atheisme
and
abominable
irreligion
spread
it selfe
,
and
ouer-spread
the
whole
face
of
the
land
?
Hath
it
not
nestled
it selfe
on
hie
,
and
said
within
it selfe
,
who
shall
bring
me
downe
to
the
ground
?
How
doth
Papisme
and
out-worne
Pelagianisme
now
shoote
out
the
head
,
and
breake
out
in
many
places
,
as
if
now
the
day
approched
wherein
they
may
say
,
so
,
so
,
thus
would
we
haue
it
?
How
hath
cunning
policie
broken
the
necke
of
Christianitie
,
and
now
so
swaieth
that
it
carieth
all
almost
with
it
?
What
neglect
and
contempt
of
the
word
is
there
in
all
places
?
And
what
else
are
these
but
forerunners
of
a
fearefull
iudgement
to
follow
?
What
else
doe
these
threaten
,
but
the
remouing
of
our
candlesticke
from
vs
?
Beloued
,
shall
wee
see
and
know
these
things
,
and
shall
wee
not
pray
?
Let
vs
pray
at
euening
and
at
morning
,
and
at
midday
;
let
vs
pray
and
that
instantly
,
that
this
iudgement
may
neuer
fall
vpon
vs
,
that
this
light
of
the
gospell
may
neuer
be
put
out
,
but
that
it
may
shine
amongst
vs
,
from
generation
to
generation
vntill
the
day
of
Christ
Iesus
.
The
more
that
the
danger
is
,
let
vs
pray
the
more
feruently
,
and
let
vs
not
giue
our selues
any
rest
,
but
still
pray
vnto
the
Lord
for
our
continuance
which
we
haue
with
other
reformed
Churches
in
the
gospell
.
The
fourth
thing
which
here
I
note
is
,
that
the
Apostle
thus
praied
for
the
Philippians
alwaies
in
all
his
praiers
.
Whence
I
obserue
with
what
constant
assiduity
and
carefullnesse
,
we
ought
to
pray
for
our
Church
,
and
for
our selues
,
that
we
may
continue
in
the
fellowship
which
we
haue
in
the
gospell
:
we
should
neuer
pray
but
alwaies
in
our
praiers
,
this
praier
for
our
Church
and
for
our selues
should
continually
be
remembred
,
that
the
fellowship
which
we
now
haue
with
other
Churches
in
the
gospell
may
for
euer
be
continued
vnto
vs
.
To
pray
alwaies
,
Continue
in
prayer
,
saith
our
Apostle
.
And
againe
in
another
place
,
Pray
continually
.
And
to
the
same
purpose
is
that
parable
of
the
importunate
widow
in
the
gospell
.
All
which
places
shew
vs
the
necessitie
of
praier
,
that
whensoeuer
we
stand
in
neede
we
haue
recourse
vnto
God
by
praier
,
so
the
constant
perseuerance
that
is
to
be
vsed
in
praier
,
that
howsoeuer
for
some
time
we
seeme
to
pray
and
bee
not
heard
,
yet
we
faint
not
,
nor
giue
ouer
,
but
still
pray
,
and
that
instantly
.
Now
as
wee
are
to
pray
,
and
to
pray
alwaies
,
so
alwaies
in
all
our
praiers
this
is
to
be
remembred
,
that
we
pray
that
the
Lord
his
way
may
be
knowne
vpon
earth
,
and
his
sauing
health
among
all
nations
,
that
the
preaching
of
the
gospell
may
bee
fruitfull
vnto
vs
,
and
vnto
the
whole
Church
,
that
the
word
of
the
Lord
may
haue
free
passage
,
and
be
glorified
,
that
we
may
continue
grounded
and
stablished
in
the
faith
,
as
wee
haue
beene
taught
in
Iesus
Christ
,
that
we
and
our
whole
Church
,
may
continue
in
the
fellowship
which
we
haue
with
other
Churches
in
the
gospell
.
This
the
example
of
our
Apostle
teacheth
vs
to
do
,
who
in
that
he
did
for
others
,
left
vs
an
example
what
to
doe
for
our selues
,
and
for
others
.
Yea
but
is
not
the
Lord
alwaies
more
ready
to
heare
then
we
are
to
pray
,
and
hath
he
not
said
,
that
whosoeuer
asketh
receiueth
,
that
he
that
seeketh
findeth
,
and
that
to
him
that
knocketh
it
shall
be
opened
?
Or
if
it
be
so
,
what
needeth
it
alwaies
in
all
our
praiers
thus
to
pray
as
hath
beene
said
?
True
it
is
,
that
whosoeuer
asketh
receiueth
,
and
that
the
Lord
is
more
ready
to
heare
and
to
grant
our
requests
,
then
we
are
to
pray
and
call
vpon
his
name
.
for
commonly
he
preuenteth
vs
with
his
blessings
,
and
whatsoeuer
it
is
that
we
haue
by
praier
,
he
it
is
that
teacheth
vs
to
pray
for
it
as
we
ought
.
But
some
things
we
aske
often
and
receiue
not
,
because
we
aske
amisse
:
and
some
things
he
hath
appointed
so
to
be
granted
,
if
they
bee
continually
asked
.
And
of
this
sort
is
this
thing
whereof
we
now
speake
.
Hee
will
,
as
it
shall
be
for
his
glory
,
continue
vs
in
the
fellowship
which
wee
haue
in
the
gospell
,
if
wee
continue
to
aske
it
in
faith
,
and
faint
not
.
This
then
may
teach
vs
,
of
what
weight
and
moment
our
continuance
in
the
fellowship
of
the
gospell
is
.
It
is
not
a
thing
which
hapneth
by
fortune
,
or
which
humane
policie
effecteth
,
but
onely
it
is
of
God
,
and
therefore
alwaies
in
all
our
praiers
we
are
to
pray
vnto
him
for
it
.
Let
vs
therefore
pray
vnto
the
Lord
without
ceasing
for
this
grace
;
let
vs
neuer
forget
to
commense
this
suite
in
our
praiers
vnto
God
,
let
vs
alwaies
pray
for
it
,
and
not
faint
.
The
fift
thing
which
here
I
note
is
,
that
the
Apostle
praied
for
the
Philippians
with
gladnes
,
because
of
their
growth
in
godlines
,
and
in
the
knowledge
of
Iesus
Christ
by
the
worke
of
his
ministery
.
Whence
I
obserue
a
necessary
care
which
ought
to
bee
in
the
whole
Church
,
I
meane
in
all
them
that
are
taught
in
the
word
,
and
that
is
,
that
they
so
profit
and
increase
in
all
knowledge
and
iudgement
,
in
all
godlinesse
and
holy
conuersation
,
that
their
Pastors
and
Teachers
may
pray
for
them
with
gladnes
.
Such
a
care
it
may
seeme
that
the
Romanes
had
,
vnto
whom
the
Apostle
giueth
this
testimonie
,
that
their
faith
which
was
published
,
and
their
obedience
which
was
come
abroad
much
gladded
him
.
absent
in
the
flesh
,
yet
was
he
present
with
them
in
the
spirit
,
reioycing
and
beholding
their
order
,
and
their
stedfast
faith
in
Christ
.
And
such
a
care
ought
all
the
people
of
God
to
haue
,
that
they
which
watch
for
their
soules
as
they
that
must
giue
accounts
vnto
God
for
them
,
may
now
pray
for
them
with
gladnes
,
and
afterwards
giue
their
accounts
for
them
with
ioy
and
not
with
griefe
.
But
this
care
is
not
common
among
the
people
.
for
where
the
Pastor
in
an
holy
care
for
his
people
praieth
for
them
,
he
praieth
for
them
in
many
places
with
great
heauinesse
;
with
heauinesse
I
say
for
their
neglect
and
contempt
of
the
word
;
with
heauinesse
for
their
ignorance
in
the
things
that
belong
vnto
their
peace
,
and
vnwillingnesse
to
bee
instructed
therein
;
with
heauinesse
for
their
vngodly
conuersation
,
and
vnchristian
walking
;
with
heauinesse
for
spending
his
strength
in
vaine
,
and
for
nothing
amongst
them
.
Hee
praieth
,
but
his
soule
mourneth
,
because
hee
cannot
gaine
them
vnto
Christ
Iesus
;
he
praieth
,
but
his
soule
mourneth
,
because
they
runne
,
and
needs
will
runne
headlong
to
the
deuill
.
So
litle
care
commonly
there
is
of
profiting
by
the
ministery
of
the
word
amongst
them
that
are
taught
in
the
word
.
Beloued
,
let
it
neuer
be
said
so
of
you
,
but
let
your
care
be
that
they
which
labor
in
the
word
amongst
you
may
pray
for
you
with
gladnes
.
Lay
apart
all
filthinesse
and
superfluity
of
maliciousnes
,
and
receiue
with
meeknes
the
word
that
is
graffed
in
you
,
which
is
able
to
saue
your
soules
.
Follow
the
truth
in
loue
,
and
in
all
things
grow
vp
into
him
,
which
is
the
head
,
that
is
Christ
.
Let
your
conuersation
be
such
as
it
becommeth
the
gospell
of
Christ
,
and
striue
to
increase
in
all
good
things
with
all
godly
increasing
:
for
so
,
and
so
onely
shall
we
haue
cause
to
pray
for
you
with
gladnesse
.
Lastly
,
in
that
the
Apostle
hauing
taught
the
Philippians
the
way
of
truth
,
giueth
thanks
for
them
,
praieth
for
them
,
and
that
with
gladnesse
,
because
of
the
fellowship
&c.
Hence
I
obserue
a
duty
of
the
Pastors
of
the
Church
,
which
if
time
had
giuen
leaue
,
and
the
place
had
beene
so
conuenient
should
principally
haue
beene
stood
vpon
,
and
that
is
,
that
the
Pastors
are
not
onely
to
teach
their
people
with
the
wholesome
word
which
cannot
be
reproued
;
but
they
are
also
to
pray
for
them
that
the
word
may
haue
a
blessing
among
them
,
that
they
may
grow
and
increase
thereby
in
all
knowledge
and
holinesse
to
the
Lord
;
they
are
to
be
glad
in
their
soules
for
their
profiting
in
the
word
of
grace
,
and
they
are
to
giue
thanks
vnto
God
on
their
behalfe
,
when
they
see
their
order
,
their
stedfast
faith
in
Christ
,
their
growth
in
godlines
,
and
righteousnes
,
and
holy
conversation
.
This
should
be
,
and
might
be
,
and
I
wish
it
were
,
and
if
it
be
not
it
is
their
perill
in
whom
it
faileth
to
be
.
LECTVRE
V.
PHILIP
.
I.
Verse
6.
And
I
am
perswaded
of
this
same
thing
that
he
that
hath
begun
this
good
worke
in
you
will
performe
it
vntill
the
day
of
Iesus
Christ
.
NOw
giue
mee
leaue
briefly
to
note
one
thing
further
from
those
words
,
and
that
is
,
that
both
our
thanksgiuing
,
and
our
praying
are
alwaies
to
bee
vnto
God
.
Our
thanksgiuing
,
because
all
deliuerance
in
dangers
,
all
comfort
in
troubles
,
all
helpe
in
time
of
neede
,
all
spirituall
graces
in
heauenly
things
,
and
all
corporall
blessings
whatsoeuer
are
from
him
,
the
father
of
all
mercies
,
and
giuer
of
all
goodnesse
:
for
euery
good
giuing
and
euery
perfit
gift
is
from
aboue
,
and
commeth
downe
from
the
father
of
lights
.
He
vpholdeth
all
such
as
fall
,
and
lifteth
vp
all
those
that
be
downe
:
the
eyes
of
all
waite
vpon
him
,
and
he
giueth
them
their
meat
in
due
season
:
he
openeth
his
hand
,
and
filleth
all
things
liuing
with
plenteousnes
.
He
killeth
and
maketh
aliue
,
bringeth
downe
to
the
graue
and
raiseth
vp
,
maketh
poore
and
maketh
rich
,
bringeth
low
and
exalteth
.
He
is
our
rocke
and
fortresse
,
our
strength
and
shield
,
and
he
that
deliuereth
vs
in
all
time
of
danger
.
He
is
the
father
of
mercies
,
and
the
God
of
all
comfort
,
which
comforteth
vs
in
all
our
tribulation
that
we
may
be
able
to
comfort
them
which
are
in
any
affliction
by
the
comfort
wherewith
we
our selues
are
comforted
of
him
▪
but
giueth
the
issue
with
the
tentation
that
we
may
be
able
to
beare
it
.
He
created
vs
,
formed
vs
,
and
made
vs
for
his
owne
glory
.
In
him
we
liue
,
moue
,
and
haue
our
being
.
Hee
blesseth
vs
with
all
spirituall
blessings
in
heauenly
things
in
Christ
,
hauing
chosen
vs
in
him
,
predestinate
vs
to
be
adopted
through
him
,
redeemed
vs
through
his
blood
,
iustified
vs
,
and
sanctified
vs
,
washed
and
cleansed
vs
from
our
sinnes
in
him
,
and
begotten
vs
by
faith
vnto
a
liuely
hope
in
him
.
In
one
word
,
he
is
all
in
all
things
vnto
vs
.
Vnto
whom
then
should
wee
sacrifice
the
calues
of
our
lips
,
God
blessed
for
euer
?
And
as
for
these
reasons
we
are
alwaies
in
all
things
to
giue
thanks
vnto
the
Lord
,
so
for
the
same
reasons
we
are
alwaies
to
powre
out
praiers
and
supplications
vnto
him
,
as
we
haue
neede
either
of
blessings
in
good
things
,
or
deliuerance
from
euill
.
And
therefore
wee
read
that
euer
the
faithfull
when
they
had
need
either
of
blessings
in
good
things
,
or
deliuerance
from
euill
,
they
had
their
recourse
vnto
God
by
prayer
,
and
as
they
were
occasioned
by
blessings
in
good
things
,
and
deliuerance
from
euill
,
so
they
powred
out
their
soules
in
thanksgiuing
vnto
the
Lord
.
Moses
,
and
the
children
of
Israel
,
when
Pharaoh
and
the
Egyptians
pursued
them
,
cried
vnto
the
Lord
with
strong
cries
,
insomuch
that
the
Lord
said
vnto
Moses
,
wherefore
criest
thou
vnto
me
?
And
when
they
had
seene
the
mighty
power
which
the
Lord
shewed
vpon
the
Egyptians
,
O
Lord
God
of
our
fathers
art
not
thou
God
in
heauen
?
and
reignest
thou
not
on
all
the
kingdomes
of
the
heathen
?
&c.
And
when
the
Lord
had
giuen
them
a
marueilous
victory
ouer
their
enemies
,
they
assembled
themselues
in
the
valley
of
Berachah
or
blessing
,
I
beseech
thee
Lord
remember
now
how
I
haue
walked
before
thee
in
truth
,
and
with
a
perfit
heart
&c.
And
when
the
Lord
had
restored
him
vnto
health
,
he
sang
the
song
of
thanksgiuing
vnto
him
,
and
said
,
the
Lord
was
ready
to
saue
me
,
therefore
will
we
sing
my
song
all
the
daies
of
our
life
in
the
house
of
the
Lord
.
So
Hannah
being
barren
praied
for
a
childe
vnto
the
Lord
,
Mine
heart
reioyceth
in
the
Lord
,
my
horne
is
exalted
in
the
Lord
,
my
mouth
is
inlarged
ouer
mine
enemies
&c.
And
what
should
I
more
say
?
The
time
would
be
too
short
for
me
to
tell
you
of
Dauid
,
Daniel
,
Samuel
,
and
the
rest
,
which
as
they
stood
in
neede
either
of
blessings
in
good
things
,
or
of
deliuerance
from
euill
,
made
their
praiers
and
supplications
euer
vnto
the
Lord
;
and
againe
,
as
they
were
occasioned
either
by
blessings
or
deliuerances
offered
their
sacrifice
of
praise
euer
vnto
the
Lord
.
Thus
they
were
taught
,
and
thus
by
the
word
,
and
by
their
example
wee
are
taught
for
all
things
to
pray
vnto
the
Lord
,
and
in
all
things
to
giue
thanks
vnto
the
Lord
.
Beware
then
,
beloued
,
of
them
that
with
fained
words
teach
you
to
giue
thanks
,
or
to
pray
vnto
Saints
●●●erally
,
or
ioyntly
,
as
to
God
and
our
Lady
,
to
God
and
S.
George
,
or
the
like
.
for
wherefore
should
we
either
pray
,
or
giue
thanks
vnto
them
?
Doe
they
heare
vs
,
or
know
what
we
say
or
thinke
?
Esay
saith
,
Abraham
knoweth
vs
not
,
and
that
Israel
is
ignorant
of
vs
;
where
the
ordinarie
glosse
citeth
Augustine
saying
,
that
the
dead
,
euen
Saints
,
know
not
what
the
liuing
doe
.
And
Salomon
saith
,
the
Lord
onely
knoweth
the
hearts
of
the
children
of
men
.
Doe
they
helpe
vs
,
or
giue
any
thing
vnto
vs
?
The
Psalmist
saith
,
the
Lord
giueth
both
grace
and
glory
;
neither
dare
it
bee
auouched
that
the
Saints
giue
grace
or
glory
,
or
are
the
authors
of
any
blessing
.
Or
doth
any
commandment
or
example
in
the
holy
scripture
warrant
vs
to
pray
,
or
to
giue
thanks
vnto
them
?
Themselues
grant
that
there
is
no
warrant
in
the
scripture
from
commandement
or
example
to
pray
or
giue
thanks
vnto
them
,
as
vnto
the
authors
of
any
grace
,
or
glory
,
but
onely
as
vnto
intercessors
before
God
for
vs
.
And
yet
in
their
practise
it
is
most
plaine
that
they
doe
not
onely
pray
vnto
them
,
to
pray
for
them
,
but
to
preseure
them
,
to
haue
mercy
vpon
them
,
to
bring
them
to
the
kingdome
of
heauen
&c.
But
admit
that
they
pray
vnto
them
onely
as
vnto
mediators
and
intercessors
betwixt
God
and
them
.
Saith
not
the
Apostle
,
that
there
is
one
mediator
betweene
God
and
man
,
which
is
the
man
Christ
Iesus
.
How
then
do
they
make
moe
mediators
?
Christ
Iesus
,
say
they
,
is
●our
only
immediat
mediator
before
God
,
but
the
Saints
are
mediators
vnto
Christ
,
&
therfore
we
conclude
our
praiers
alwaies
saying
,
by
Iesus
Christ
our
Lord
.
Wherein
also
they
deceiue
the
world
:
for
by
their
owne
portice
it
appeareth
that
they
haue
many
praiers
both
vnto
Marie
,
and
to
other
Saints
,
in
the
conclusion
whereof
they
vse
not
to
say
,
by
Christ
our
Lord
.
But
to
let
that
goe
,
are
the
Saints
our
mediators
vnto
Christ
to
conuey
our
prayers
vnto
him
,
and
Christ
our
Mediator
vnto
God
to
convey
our
praiers
from
the
saints
vnto
God
?
By
this
shift
then
it
commeth
about
that
Christ
is
not
the
mediator
betweene
God
and
vs
,
as
the
Apostle
affirmeth
,
but
betweene
God
and
the
saints
,
and
the
Saints
mediators
betwixt
Christ
and
vs
.
And
this
is
the
hand
that
they
make
by
praying
vnto
Saints
as
vnto
mediators
of
intercession
;
they
thrust
Christ
Iesus
out
from
being
mediator
betwixt
God
and
vs
,
and
they
doe
in
truth
pray
vnto
the
saints
as
vnto
the
authors
of
grace
.
But
admitting
that
they
pray
onely
vnto
them
as
vnto
intercessors
betwixt
Christ
and
vs
,
I
demand
what
commandement
or
example
there
is
in
the
scripture
to
warrant
vs
to
pray
at
all
,
or
to
giue
thanks
at
all
vnto
them
.
remember
Abraham
,
Isaac
,
and
Iacob
thy
seruants
,
hoped
to
haue
his
praiers
heard
by
the
merits
of
those
holy
men
.
But
it
is
most
plaine
by
that
place
that
Moses
pleadeth
not
the
merits
of
Abraham
,
Isaac
,
and
Iacob
,
but
only
presseth
the
couenant
and
promise
made
with
them
,
as
the
words
immediatly
following
shew
,
where
it
is
said
,
to
whom
thou
swarest
by
thine
owne
selfe
,
and
saidest
&c.
Yea
but
,
say
they
,
the
place
in
the
Apocalyps
proueth
most
plainely
that
the
Saints
in
heauen
doe
offer
vp
the
praiers
of
the
saints
on
earth
,
where
it
is
said
,
elders
fell
downe
before
the
Lambe
hauing
golden
violls
full
of
odours
,
which
are
the
praiers
of
the
saints
.
But
this
place
maketh
no
more
to
this
purpose
then
the
rest
:
for
1.
it
is
a
vision
,
and
no
thing
so
done
as
here
is
set
downe
;
and
therefore
no
cleare
argument
will
hence
be
drawne
.
Againe
,
here
is
nothing
spoken
of
the
saints
in
heauen
:
for
it
is
generally
agreed
vpon
that
the
24
elders
represent
the
Church
militant
here
on
earth
,
whose
conversation
is
in
heauen
,
whose
golden
violls
full
of
sweet
odours
were
their
own
praiers
powred
out
of
faithfull
hearts
vnto
the
Lord
.
Lastly
,
they
say
that
praying
one
vnto
another
here
on
earth
to
be
assisted
by
their
praiers
is
lawfull
,
therefore
praier
vnto
Saints
in
heauen
is
lawfull
.
But
to
this
wee
answer
,
1.
that
to
desire
one
anothers
praiers
is
warranted
by
the
word
,
which
they
grant
:
but
to
request
the
praiers
of
the
Saints
departed
hath
no
warrant
in
the
word
,
howsoeuer
they
contend
the
contrary
.
2.
There
is
no
such
reason
of
desiring
the
praiers
of
the
Saints
in
heauen
,
as
of
desiring
one
anothers
praiers
:
for
wee
know
one
anothers
necessities
,
but
they
know
not
our
necessities
,
as
hath
beene
proued
.
3.
Our
praying
one
for
another
to
be
holpen
by
their
praiers
is
a
godly
request
to
our
brethren
,
but
no
religious
invocation
of
them
,
as
by
their
merits
or
worthinesse
to
bee
brought
into
Gods
fauour
,
such
as
is
praier
vnto
Saints
.
And
as
we
are
in
a
Christian
sort
to
giue
thanks
one
vnto
another
for
benefits
receiued
,
so
are
we
in
a
Christian
sort
to
request
one
anothers
praiers
.
But
that
religious
thanksgiuing
,
and
that
religious
invocation
whereof
we
now
speake
are
in
no
sort
due
to
any
but
to
God
.
So
that
the
Saints
departed
not
knowing
what
wee
say
or
thinke
,
nor
giuing
either
grace
or
glory
to
vs
,
nor
any
way
warranted
by
the
scripturs
to
haue
such
honor
giuen
vnto
them
,
we
conclude
that
we
are
not
to
pray
,
or
to
giue
thanks
to
them
.
Nay
absolutely
we
say
that
it
is
vtterly
vnlawfull
to
pray
,
or
giue
thanks
to
them
.
For
1.
praier
and
thanksgiuing
are
honors
onely
due
vnto
the
Lord
,
and
therefore
he
saith
,
Call
vpon
me
in
the
day
of
trouble
,
and
I
will
deliuer
thee
,
and
thou
shalt
glorifie
me
,
praise
me
,
giue
thanks
vnto
me
.
Where
albeit
the
word
(
onely
)
be
not
expressed
,
but
it
be
said
,
Call
vpon
me
&c.
as
neither
it
is
expressed
in
Deuteronomie
,
but
said
,
thou
shalt
feare
the
Lord
thy
God
,
and
thou
shalt
serue
him
;
yet
as
our
Sauiour
Christ
sheweth
,
that
it
is
there
to
be
vnderstood
by
his
adding
of
it
,
him
onely
shalt
thou
serue
;
so
is
it
plaine
that
in
this
place
where
the
Prophet
speaketh
of
the
same
thing
it
is
vnderstood
,
as
if
he
had
said
,
Call
vpon
me
onely
,
and
I
will
deliuer
thee
,
and
thou
shalt
glorifie
mee
onely
.
Therefore
it
is
vtterly
vnlawfull
either
to
pray
,
or
to
giue
thanks
vnto
the
Saints
,
vnlesse
we
will
communicate
that
to
others
which
belongeth
vnto
him
,
and
so
make
other
Gods
beside
him
,
How
shall
they
call
on
him
in
whom
they
haue
not
beleeued
.
who
sitteth
at
the
right
hand
of
God
and
maketh
continuall
request
for
vs
,
vnto
whom
we
may
goe
boldly
,
and
for
whose
sake
,
whatsoeuer
we
aske
the
Father
in
his
name
he
giueth
it
vs
.
Many
other
arguments
of
like
weight
might
here
bee
brought
to
the
same
purpose
.
But
these
for
this
time
may
suffice
.
Neither
let
any
man
thinke
that
because
wee
thus
teach
,
we
make
not
that
reckoning
of
the
Saints
departed
which
we
ought
.
Yes
,
beloued
,
of
the
blessed
Virgin
Mary
we
say
,
that
shee
was
blessed
aboue
other
women
,
that
shee
was
dearely
beloued
of
God
,
that
shee
was
adorned
with
excellent
gifts
and
graces
of
Gods
holy
spirit
,
and
that
her
memory
is
to
be
reuerenced
for
euer
:
and
of
all
the
Saints
departed
we
say
,
that
their
memory
is
blessed
,
and
that
they
are
to
be
commended
vnto
the
Church
,
that
by
their
doctrine
and
examples
others
may
be
strengthned
in
true
faith
,
and
inflamed
to
follow
true
godlinesse
:
yea
and
that
in
a
generall
desire
both
for
vs
,
and
for
themselues
,
and
for
all
the
elect
of
God
,
they
pray
that
the
day
of
our
refreshing
were
come
,
and
that
all
the
people
of
God
were
ioyned
in
one
,
and
that
their
enemies
were
vanquished
and
destroyed
:
and
farther
,
that
it
may
bee
that
God
sometimes
may
reueale
some
things
in
particular
vnto
them
at
his
pleasure
,
and
as
it
seemeth
good
vnto
him
.
Onely
as
the
Holy
Ghost
hath
taught
vs
,
so
wee
teach
you
,
that
in
the
word
is
nothing
written
whereby
to
proue
that
they
know
our
affaires
in
particular
,
that
they
pray
for
vs
in
particular
,
or
that
they
doe
any
thing
for
vs
in
particular
,
and
therefore
that
we
are
not
to
pray
vnto
them
,
or
to
giue
thanks
vnto
them
,
but
onely
to
the
Lord
,
to
whom
alone
that
honor
is
due
.
Giue
thanks
therefore
ô
Israel
,
vnto
God
the
Lord
in
the
congregations
from
the
ground
of
thine
heart
.
euening
and
morning
,
and
at
mid-day
,
and
that
instantly
.
As
your
occasions
are
for
blessings
in
good
things
,
or
deliuerance
from
euill
,
so
let
your
requests
be
shewed
vnto
God
in
praier
and
supplication
with
giuing
of
thanks
.
Yea
in
the
middest
of
troubles
giue
thanks
vnto
the
Lord
,
that
ye
are
not
ouercome
of
them
,
and
pray
vnto
the
Lord
that
he
will
giue
you
patience
in
them
.
And
amongst
all
things
,
giue
thanks
vnto
the
Lord
for
that
fellowship
which
ye
haue
with
other
Churches
in
the
gospell
,
and
pray
vnto
the
Lord
that
yee
may
continue
in
that
grace
wherein
yee
stand
,
through
the
gospell
of
your
saluation
vnto
your
liues
end
.
And
I
am
perswaded
]
As
before
the
Apostle
testified
his
loue
toward
the
Philippians
,
by
his
reioycing
on
their
behalfe
for
the
grace
of
God
already
bestowed
on
them
,
so
now
likewise
he
testifieth
his
loue
towards
them
,
by
signification
of
his
assured
hope
of
Gods
farther
mercy
towards
them
,
in
their
perseuerance
in
the
same
grace
vnto
the
end
.
Where
1.
he
signifieth
his
assured
hope
of
their
perseuerance
,
vers.
6.
2.
Hee
setteth
downe
the
reason
which
caused
him
so
assuredly
to
hope
thereof
,
namely
their
piety
,
and
his
loue
of
them
,
v.
7.
3.
He
maketh
earnest
protestation
of
his
loue
towards
them
,
vers.
8.
For
the
first
,
the
Apostle
sheweth
his
great
confidence
and
assured
hope
of
their
perseuerance
,
when
he
saith
,
I
am
perswaded
of
this
same
thing
&c.
And
closely
he
implieth
a
reason
of
his
confidence
,
drawne
from
the
constant
immutabilitie
of
God
in
his
doings
,
when
hee
saith
,
that
he
which
hath
begun
&c.
for
it
is
as
if
hee
had
thus
reasoned
:
God
is
constant
in
his
doings
,
so
that
looke
what
he
beginneth
that
he
finisheth
,
therefore
I
am
perswaded
that
hee
which
hath
begun
this
good
worke
&c.
Now
it
is
to
be
noted
that
the
Apostle
saith
not
,
I
am
perswaded
that
God
which
hath
&c.
but
that
he
which
hath
begun
,
wherby
he
implieth
that
the
beginning
of
that
,
as
also
indeed
of
euery
good
worke
,
was
alone
from
God
.
for
if
it
had
been
from
any
other
,
then
they
should
not
haue
vnderstood
him
to
haue
spoken
of
God
,
when
he
said
,
that
he
.
Againe
,
it
is
to
be
noted
,
that
the
Apostle
saith
not
,
I
am
perswaded
that
you
which
haue
begun
well
,
shall
also
end
well
,
but
that
he
which
hath
begun
&c.
grounding
his
perswasion
not
on
their
vertue
and
constancie
,
but
on
the
constant
immutabilitie
of
God
which
had
begun
a
good
worke
in
them
.
Now
the
good
worke
which
he
had
begun
in
them
was
their
embracing
of
the
gospell
,
whereby
they
had
fellowship
in
the
gospell
with
other
Churches
,
which
was
indeed
a
speciall
good
work
,
and
such
as
they
that
persecute
them
in
whom
God
hath
begun
this
good
worke
,
make
but
vaine
braggs
of
their
good
works
.
I
am
then
,
saith
the
Apostle
,
perswaded
that
he
that
hath
begun
this
good
worke
in
you
of
embracing
the
gospell
,
will
performe
it
,
.i.
will
confirme
and
stablish
you
in
it
,
or
will
finish
and
perfit
it
vntill
the
day
of
Iesus
Christ
,
when
he
shall
come
and
change
your
vile
bodies
,
that
they
may
bee
fashioned
like
vnto
his
glorious
body
:
for
albeit
by
the
day
of
Christ
,
might
be
ment
the
day
wherein
the
faithfull
die
in
Christ
,
yet
by
the
day
of
Christ
I
rather
vnderstand
here
the
day
of
Christ
his
second
comming
in
the
flesh
in
the
last
day
,
as
also
it
is
vnderstood
in
the
next
chapter
vers.
16.
because
the
Apostle
speaketh
not
onely
of
them
that
then
were
at
Philippi
,
●ut
of
the
Church
also
which
afterward
should
bee
there
vntill
the
second
comming
of
Christ
.
Thus
much
of
the
sense
of
the
words
.
The
first
thing
then
which
here
I
note
,
is
the
ground
of
the
Apostles
confidence
of
the
Philippians
perseuerance
.
His
ground
is
,
not
the
Philippians
vertue
and
constancie
,
as
if
now
they
were
so
well
grounded
&
stablished
in
the
faith
that
they
could
not
but
hold
out
,
&
keep
fast
their
good
profession
vnto
the
end
,
but
his
ground
is
the
constant
immutabilitie
of
God
,
who
where
he
beginneth
to
worke
a
good
worke
,
there
he
maketh
an
end
of
it
.
Whence
I
obserue
a
notable
ground
of
the
perseuerance
of
all
Gods
faithfull
children
in
that
grace
wherein
they
stand
:
and
that
is
this
,
he
that
hath
begun
a
good
worke
in
them
will
performe
it
,
and
confirme
them
vnto
the
end
.
To
which
purpose
also
there
are
many
other
places
in
the
holy
scripture
;
as
where
it
is
said
of
Christ
Iesus
,
forasmuch
as
he
loued
his
owne
which
were
in
the
world
,
vnto
the
end
he
loued
them
.
Whence
we
take
that
commonly
receiued
,
saying
,
that
whom
God
loueth
once
he
loueth
vnto
the
end
.
And
againe
,
where
Christ
himselfe
saith
,
Whosoeuer
drinketh
of
the
water
that
I
shall
giue
him
shall
neuer
be
more
a
thirst
,
but
the
water
that
I
shall
giue
him
shall
be
in
him
a
well
of
water
springing
vp
into
euerlasting
life
.
Here
is
,
but
once
drinke
,
and
neuer
thirst
,
once
sanctified
by
the
spirit
,
and
neuer
vtterly
forsaken
of
the
spirit
.
And
againe
where
Iohn
saith
,
whosoeuer
is
borne
of
God
sinneth
not
,
namely
vnto
death
:
and
why
?
because
the
seede
of
God
remaineth
in
him
,
the
spirit
of
God
hauing
once
seazed
vpon
him
,
alwaies
abideth
in
him
.
And
againe
,
where
our
Sauiour
saith
,
him
that
commeth
to
mee
I
cast
not
away
,
once
come
by
faith
,
the
gifts
and
calling
of
God
are
without
repentance
.
the
Lord
that
had
deliuered
him
out
of
the
paw
of
the
Lyon
,
and
out
of
the
paw
of
the
Beare
,
would
also
deliuer
him
out
of
the
hand
of
that
Philistim
:
so
the
children
of
God
hauing
once
felt
the
loue
of
God
in
Christ
Iesus
in
their
soules
,
and
the
testimonie
of
the
spirit
witnessing
vnto
their
spirits
that
they
were
the
sonnes
of
God
,
afterwards
feared
not
the
encounters
of
sinne
or
Satan
,
but
assured
themselues
,
that
nothing
should
be
able
to
separate
them
from
the
loue
of
God
in
Christ
Iesus
.
So
wee
see
that
our
Apostle
breaketh
out
and
saith
,
Who
shall
separate
vs
from
the
loue
of
Christ
?
shall
tribulation
,
or
anguish
,
or
persecution
,
or
famine
,
or
nakednes
,
or
perill
,
or
sword
?
Nay
I
am
perswaded
that
neither
death
,
nor
life
,
nor
Angels
,
nor
principalities
,
nor
powers
,
nor
things
present
,
nor
things
to
come
,
nor
height
,
nor
depth
,
nor
any
other
creature
shall
bee
able
to
separate
vs
from
the
loue
of
God
which
is
in
Christ
Iesus
our
Lord
And
againe
,
I
know
whom
I
haue
beleeued
,
and
I
am
perswaded
that
he
is
able
to
keepe
that
which
I
haue
committed
vnto
him
,
Now
we
must
vnderstand
,
that
in
perseuerance
there
be
two
things
,
which
ye
may
call
the
parts
of
it
:
the
one
is
a
holy
will
and
desire
to
perseuere
in
that
grace
wherein
we
stand
:
the
other
is
a
reall
continuance
,
and
continuall
persisting
in
that
grace
wherein
wee
stand
.
This
reall
continuance
and
continuall
persisting
in
the
grace
wherein
we
stand
,
is
often
in
the
best
of
Gods
children
so
abated
and
diminished
,
that
it
seemeth
vtterly
to
bee
extinguished
:
but
that
holy
will
and
desire
to
perseuere
,
the
Lord
doth
neuer
suffer
vtterly
to
faile
from
his
children
.
Take
for
example
the
holy
prophet
Dauid
,
and
the
blessed
Apostle
Paul
:
did
not
Dauid
in
the
bitternes
of
his
soule
cry
,
Will
the
Lord
absent
himselfe
for
euer
,
and
will
he
be
no
more
intreated
?
Is
his
mercy
cleane
gone
for
euer
,
and
is
his
promise
come
vtterly
to
an
end
for
euermore
?
Hath
God
forgotten
to
be
gracious
,
and
will
he
shut
vp
his
louing
kindnesse
in
displeasure
?
And
againe
,
Lord
,
why
abhorrest
thou
my
soule
,
and
hidest
thy
face
frome
mee
?
Lord
,
where
are
thy
old
louing
kindnesses
?
thy
terrors
doe
I
suffer
with
a
troubled
minde
thy
wrathfull
displeasure
goeth
ouer
me
,
and
the
feare
of
thee
hath
vndone
mee
.
His
reall
continuance
,
ye
see
,
seemeth
to
be
cut
off
,
and
himselfe
to
be
separated
from
the
Lord
;
but
by
his
gronings
and
cries
it
appeareth
that
his
holy
desire
still
remained
.
Pauls
care
likewise
was
interrupted
,
and
his
reall
continuance
remitted
,
when
hee
was
so
exalted
through
the
abundance
of
reuelations
,
there
was
giuen
vnto
him
a
pricke
in
the
flesh
,
euen
the
messenger
of
Satan
to
buffet
him
:
yet
in
that
he
then
besought
the
Lord
thrise
that
that
messenger
of
Satan
might
depart
from
him
,
Here
then
is
a
notable
comfort
for
the
broken
and
contrite
heart
,
for
the
humbled
and
afflicted
soule
.
For
tell
me
,
ô
thou
distressed
soule
,
hath
the
spirit
sometimes
witnessed
vnto
thy
spirit
that
thou
wast
the
childe
of
God
?
Hath
the
loue
of
God
sometimes
beene
so
shed
abroad
in
thine
heart
,
that
thou
hast
verily
perswaded
thy selfe
of
the
loue
of
God
towards
thee
?
Hast
thou
sometimes
beene
delighted
in
the
law
of
thy
God
,
and
felt
the
sweet
comforts
of
God
in
Christ
Iesus
in
thy
soule
?
Why
then
is
now
thy
soule
so
heauy
,
and
why
is
it
so
disquieted
within
thee
?
Why
doe
thoughts
arise
in
thy
heart
,
and
why
doth
the
sleepe
depart
from
thine
eyes
?
O
waite
vpon
the
Lord
,
and
put
thy
trust
in
him
;
for
hee
that
hath
begun
a
good
worke
in
thee
,
will
performe
it
vntill
the
day
of
Christ
Iesus
.
He
hath
said
it
by
his
holy
Apostle
,
and
shall
he
not
doe
it
?
The
strength
of
Israel
will
not
lie
,
he
is
not
a
man
that
he
should
repent
.
He
hath
begun
a
good
worke
in
thee
,
euen
of
his
loue
and
his
mercy
towards
thee
,
and
as
himselfe
,
so
his
loue
is
vnchangeable
,
so
that
whom
hee
loueth
once
,
he
loueth
vnto
the
end
.
O
but
therefore
thou
art
troubled
,
because
he
doth
not
seem
to
continue
his
louing
kindnes
towards
thee
.
Thou
feelest
not
that
ioy
in
the
Holy
Ghost
,
that
comfort
in
Gods
loue
which
thou
wast
wont
to
finde
,
thou
art
euen
dead
vnto
the
life
of
God
.
Well
,
did
not
Dauid
cry
out
,
Lord
where
are
thy
old
louing
kindnesses
,
where
are
thy
former
mercies
?
Did
he
not
pray
,
restore
me
to
the
ioy
of
thy
saluation
,
and
renue
a
right
spirit
within
me
.
And
againe
,
O
quicken
mee
according
to
thy
word
,
quicken
me
according
to
thy
louing
kindnesse
.
So
that
thou
seest
there
hath
no
tentation
taken
thee
,
but
such
as
appertaineth
to
man
,
euen
such
as
haue
ouertaken
men
after
Gods
owne
heart
.
But
tell
me
,
doth
it
not
greeue
thee
that
thou
doest
not
feele
that
assurance
,
that
comfort
,
that
ioy
that
thou
wast
wont
to
finde
in
thy
God
through
Iesus
Christ
?
Doest
thou
not
desire
and
long
to
feele
that
assurance
,
&
comfort
,
&
ioy
that
thou
wast
wont
to
finde
in
thy
soule
?
O
yes
,
it
is
thy
doubtings
that
trouble
thee
,
and
comfort
which
thou
longest
for
.
Well
then
good
enough
.
It
is
a
broken
and
contrite
heart
that
greeueth
at
his
sinnes
,
a
troubled
spirit
,
troubled
at
the
cogitation
of
his
slips
and
imperfections
,
is
a
sacrifice
acceptable
vnto
him
.
And
againe
,
this
holy
desire
of
any
grace
is
the
grace
it selfe
.
A
desire
of
comfort
is
a
great
part
of
comfort
,
and
a
desire
of
perseuering
is
a
chiefe
part
of
perseuerance
,
and
hee
that
desireth
any
grace
of
God
,
tending
to
saluation
shall
surely
haue
it
.
For
so
Christ
hath
promised
,
saying
,
I
will
giue
to
him
that
is
a
thirst
of
the
well
of
the
water
of
life
freely
:
Ho
,
euery
one
that
thirsteth
,
come
yee
to
the
waters
,
and
yee
that
haue
no
siluer
come
,
buy
,
and
eat
,
come
I
say
,
buy
wine
and
milke
without
siluer
and
without
money
.
Comfort
then
your selues
,
be
of
good
comfort
in
the
Lord
,
all
yee
that
thirst
after
and
desire
the
things
that
belong
vnto
your
peace
.
Let
not
your
sinnes
,
or
your
wants
and
imperfections
too
much
cast
you
downe
or
dismay
you
.
What
if
he
will
haue
you
to
saile
by
hell
to
heauen
?
He
that
continueth
this
holy
desire
in
you
,
will
not
suffer
his
mercies
vtterly
to
faile
from
you
for
euer
.
Heauinesse
may
endure
for
a
night
,
for
a
short
season
,
but
ioy
commeth
in
the
morning
,
after
a
while
heauinesse
is
turned
into
ioy
,
and
sackcloth
into
the
garment
of
gladnes
.
Where
he
hath
begun
he
will
make
an
end
,
and
scattering
this
cloud
he
will
shew
vnto
thee
the
light
of
his
holy
countenance
.
In
the
meane
time
,
let
that
holy
desire
which
is
in
thee
,
be
a
pledge
of
his
loue
vnto
thee
,
and
assure
thy selfe
,
he
shall
fulfill
all
thy
hearts
desire
,
and
restore
thee
to
thy
wonted
ioyes
againe
.
LECTVRE
VI.
PHILIP
.
1.
Vers.
7.
As
it
becommeth
me
so
to
iudge
of
you
all
,
because
I
haue
you
in
remembrance
,
that
both
in
my
bands
,
and
in
my
defence
and
confirmation
of
the
Gospell
you
all
were
partakers
of
my
grace
.
THe
second
thing
which
heere
I
note
is
,
that
God
and
God
only
had
begunne
that
good
worke
of
embracing
the
Gospell
in
them
,
&
would
(
as
the
Apostle
was
perswaded
)
performe
it
vnto
the
end
.
For
once
it
plaine
that
the
Apostle
meaneth
,
that
God
had
begunne
this
worke
in
them
,
and
would
performe
it
vnto
the
end
;
and
in
that
he
saith
not
,
I
am
perswaded
that
God
,
but
that
hee
which
hath
begun
,
&c
he
plainely
implieth
,
that
God
only
begunne
that
good
worke
in
them
,
and
would
performe
it
vnto
the
end
.
For
if
any
other
but
he
onely
had
intermedled
therein
,
how
should
the
Philippians
haue
plainely
vnderstood
the
Apostle
to
speake
of
God
,
when
he
said
,
that
he
&c.
He
,
if
any
other
had
had
any
hand
heerein
,
might
aswell
be
vnderstood
of
that
other
as
of
God
.
Hence
then
I
obserue
that
both
the
beginning
and
the
perfiting
of
our
obedience
to
the
Gospell
,
and
indeed
of
euery
good
worke
in
vs
,
is
only
from
God
.
And
to
this
the
writings
of
the
holy
Ghost
euery
where
agree
.
The
Apostle
speaking
in
generall
,
saith
,
what
hast
thou
that
thou
hast
not
receiued
?
no
man
can
come
to
me
except
the
father
which
hath
sent
me
draw
him
.
No
eomming
vnto
Christ
,
no
obedience
vnto
his
will
,
vnlesse
wee
bee
drawen
and
haled
against
our
wils
,
and
of
vnwilling
bee
made
willing
.
And
therefore
the
Spouse
in
the
Canticles
called
vpon
her
Bridegroome
Christ
Iesus
,
and
saith
vnto
him
,
draw
me
,
and
we
will
runne
after
thee
.
Till
he
draw
vs
,
Howbeit
heere
yee
must
vnderstand
,
that
when
wee
thus
teach
,
that
both
the
beginning
,
and
encrease
,
and
perfiting
of
our
obedience
to
the
Gospell
,
and
of
euery
good
worke
in
vs
,
is
onely
from
God
,
we
doe
not
either
make
the
ministration
of
the
Gospell
to
bee
of
none
effect
,
or
transforme
our selues
into
blockes
and
stones
:
For
albeit
hee
onely
beginne
,
encrease
,
and
perfit
in
vs
our
obedience
to
the
Gospell
,
and
euery
good
grace
that
is
wrought
in
vs
,
yet
doth
he
not
this
immediately
by
himselfe
,
but
he
doth
it
by
meanes
.
He
doth
it
,
but
he
vseth
the
ministery
of
his
seruants
in
the
preaching
of
his
Gospell
to
effect
it
:
he
giueth
encrease
,
but
by
the
planting
of
Paul
,
and
watering
of
Apollos
,
as
it
is
written
,
I
haue
planted
,
Apollos
watered
,
but
God
gaue
the
encrease
.
Hee
reconcileth
his
children
vnto
himselfe
,
but
by
the
word
of
reconciliation
which
hee
hath
committed
to
vs
his
children
,
as
it
is
written
,
all
things
are
of
God
which
hath
reconciled
vs
vnto
himselfe
by
Iesus
Christ
,
when
it
pleased
God
to
reueale
his
sonne
in
me
,
that
I
should
preach
him
among
the
Gentiles
,
&c.
And
therefore
as
it
is
said
,
that
faith
is
the
gift
of
God
,
so
is
it
also
sayd
that
faith
is
by
hearing
,
Neither
when
we
thus
teach
,
doe
we
transforme
men
into
blockes
and
stones
,
as
though
they
had
no
power
or
faculty
in
themselues
at
all
to
worke
:
for
wee
know
that
the
naturall
man
hath
vnderstanding
,
and
will
,
whereby
he
differeth
not
onely
from
stocks
and
stones
,
but
from
bruit
beasts
.
But
what
is
his
vnderstanding
,
and
what
is
his
will
till
he
be
renued
by
the
spirit
of
God
?
his
vnderstanding
is
full
of
darknesse
and
ignorance
,
and
his
will
full
of
wickednesse
and
vanity
.
He
vnderstandeth
,
but
not
the
things
of
the
spirit
of
God
,
as
it
is
written
,
the
naturall
man
perceiueth
not
the
things
of
the
spirit
of
God
,
for
they
are
foolishnesse
vnto
him
,
Here
●hen
,
first
learne
to
beware
of
such
as
either
tell
you
that
man
is
able
of
himselfe
to
keepe
the
Law
,
and
to
merit
euerlasting
life
,
a
grosse
and
now
outwo●ne
errour
,
I
hope
;
or
that
man
is
able
of
himselfe
to
beginne
that
is
good
,
howsoeuer
he
be
not
able
to
perfit
it
but
by
the
helpe
of
the
Lord
;
or
that
man
being
preuented
by
grace
,
is
then
able
by
the
helpe
of
grace
ayding
his
weake
nature
to
worke
out
his
owne
saluation
:
for
all
these
errors
,
as
Dagon
▪
must
needs
fall
to
the
ground
be●ore
this
testimonie
of
the
spirit
,
and
doctrine
of
the
Holy
Ghost
.
The
Holy
Ghost
by
the
mouth
of
the
Apostle
saith
,
that
it
is
God
which
hath
begun
a
good
worke
in
vs
,
and
that
he
which
hath
begun
it
will
go
forward
with
it
,
and
performe
it
vnto
the
end
.
What
then
if
a
man
shall
tell
you
,
that
it
is
in
man
both
to
begin
and
perfit
that
which
is
good
?
Or
that
it
is
in
man
to
begin
that
is
good
,
though
not
to
perfit
it
?
Or
that
it
is
in
man
by
the
helpe
onely
of
God
to
doe
that
is
good
?
Let
God
be
true
,
and
euery
man
a
lyer
,
that
he
may
be
iustified
in
his
words
,
and
ouercome
when
he
is
iudged
.
Neither
beginning
,
nor
ending
,
nor
increase
of
any
thing
that
is
good
is
of
our selues
as
of
our selues
,
but
he
beginneth
,
and
he
which
beginneth
performeth
and
perfiteth
,
and
none
but
he
,
euen
God
onely
.
It
is
the
meere
and
onely
grace
and
mercy
of
God
,
not
which
aideth
our
nature
being
weakned
,
but
which
changeth
it
altogether
in
qualitie
,
bringing
vs
out
of
darknesse
into
light
,
out
of
the
power
of
Satan
vnto
God
,
and
translating
vs
from
the
death
of
sinne
vnto
the
life
of
righteousnesse
in
Christ
Iesus
.
It
is
the
meere
and
onely
grace
of
God
,
not
which
maketh
an
end
of
our
saluation
alone
,
but
wherein
our
saluation
wholy
doth
consist
.
Let
no
man
therefore
through
va●ne
and
flatte●ing
words
deceiue
you
,
as
if
you
your selues
were
somewhat
,
when
indeed
you
are
nothing
;
but
learne
,
and
know
,
and
euer
hold
this
for
a
sure
ground
,
that
God
onely
beginneth
,
increaseth
,
and
perfiteth
our
obedience
to
the
gospell
,
and
euery
good
worke
in
vs
.
2.
Let
the
Minister
and
Preacher
of
the
word
hence
learne
,
what
he
may
assume
vnto
himselfe
in
the
fruits
of
his
labors
,
by
the
worke
of
his
ministery
.
Are
his
people
reconciled
vnto
God
?
brought
vnto
the
obedience
of
the
gospell
?
begotten
in
the
faith
of
Christ
Iesus
?
grounded
and
stablished
in
the
truth
?
instructed
in
the
way
of
God
perfitly
?
&c.
He
is
not
to
take
this
honor
vnto
himselfe
,
as
if
he
had
done
these
things
;
for
this
hath
God
onely
done
,
and
it
is
his
worke
,
as
it
is
written
,
and
they
shall
be
all
taught
of
God
.
3.
Hence
you
may
learne
in
what
account
and
regard
yee
are
to
haue
the
Ministers
of
Christ
Iesus
.
True
and
most
true
it
is
,
as
already
yee
haue
heard
,
that
God
onely
beginneth
euery
good
worke
in
vs
,
and
likewise
confirmeth
,
and
strengthneth
vs
,
and
maketh
vs
to
abound
therein
more
and
more
.
But
he
doth
it
,
as
also
yee
haue
heard
,
by
their
ministerie
whom
he
hath
separated
for
the
gathering
together
of
the
Saints
,
and
for
the
edification
of
the
body
of
Christ
.
Ye
are
therefore
so
to
thinke
of
vs
,
as
of
the
ministers
of
Christ
,
and
disposers
of
the
secrets
of
God
,
by
whom
he
hath
appointed
to
open
your
eyes
,
that
yee
may
turne
from
darknes
to
light
,
and
from
the
power
of
Satan
vnto
God
,
that
ye
may
receiue
forgiuenesse
of
sinnes
,
and
inheritance
among
them
which
are
sanctified
by
faith
in
Christ
Iesus
,
by
whom
he
hath
appointed
to
reueale
his
will
vnto
you
,
and
to
fill
you
with
the
graces
of
his
holy
spirit
,
and
by
whom
he
hath
appointed
to
bring
to
passe
all
the
good
pleasure
of
his
will
in
you
.
And
if
any
man
thinke
not
thus
of
vs
,
it
is
because
he
knoweth
vs
not
,
neither
him
that
hath
sent
vs
,
nor
what
great
works
the
Lord
worketh
,
what
great
mercies
the
Lord
sheweth
vnto
his
children
by
vs
.
But
let
this
for
this
time
serue
to
stirre
vp
and
to
warne
your
pure
mindes
,
that
yee
so
thinke
of
vs
as
yee
ought
,
and
as
it
becommeth
them
that
are
taught
in
the
word
,
to
haue
them
which
labour
among
you
,
and
admonish
you
in
singular
loue
and
reuerence
for
their
works
sake
.
The
third
thing
which
here
I
note
is
,
that
the
Apostle
saith
,
that
he
was
perswaded
that
he
that
had
begun
this
good
worke
of
embracing
the
gospel
in
them
,
would
performe
it
vntill
the
day
of
Iesus
Christ
;
or
as
he
speaketh
to
the
Corinthians
,
would
confirme
them
in
it
vnto
the
end
,
that
they
might
be
blamelesse
in
the
day
of
our
Lord
Iesus
Christ
.
Whence
two
doubts
may
be
moued
not
vnworthy
the
answering
.
The
one
is
,
how
one
man
may
bee
perswaded
of
another
mans
perseuerance
or
saluation
,
what
a
kinde
of
perswasion
it
is
which
is
of
anothers
perseuerance
or
saluation
.
The
other
is
,
whether
the
Lord
performed
this
worke
of
the
Philippians
continuance
in
the
fellowship
which
they
had
in
the
gospell
,
vntill
the
day
of
Iesus
Christ
,
as
the
Apostle
was
perswaded
hee
would
.
To
speake
first
vnto
this
latter
,
most
lamentable
it
is
,
but
most
true
it
is
,
that
in
those
places
where
sometimes
the
name
of
the
Lord
was
called
vpon
,
and
the
gospell
of
Christ
Iesus
freely
and
sincerely
preached
,
not
onely
at
Philippi
but
in
many
other
Churches
which
the
Apostles
had
planted
in
Macedonia
,
and
else
where
,
there
now
through
the
secret
,
but
iust
iudgement
of
God
,
barbarous
Turcisme
,
and
abominable
paganisme
hath
taken
possession
,
and
holdeth
it
at
his
will
.
But
as
we
vnderstand
this
place
of
the
Apostle
,
so
we
are
to
make
answer
to
the
doubt
;
for
if
wee
vnderstand
the
Apostles
perswasion
to
be
touching
the
Church
that
then
presently
was
at
Philippi
,
that
the
Lord
would
continue
them
in
the
fellowship
of
the
gospell
vntill
the
day
of
Iesus
Christ
,
.i.
vntill
their
death
,
when
they
should
be
translated
into
his
kingdome
of
glory
,
I
take
it
that
it
may
very
well
be
presumed
,
and
safely
auerred
that
the
Lord
performed
this
worke
of
the
Philippians
continuance
in
the
fellowship
,
which
they
had
in
the
gospell
vntill
the
day
of
Christ
Iesus
,
as
the
Apostle
was
perswaded
he
would
:
for
such
was
their
loue
and
liberalitie
towards
the
Apostle
,
and
such
their
constant
abiding
in
the
truth
from
the
first
day
vntill
then
,
that
as
the
Apostle
thereupon
was
perswaded
,
that
the
Lord
would
confirme
them
in
that
grace
wherein
they
stood
vnto
their
end
,
so
wee
therevpon
may
perswade
our selues
that
the
Lord
did
confirme
them
therein
vnto
the
end
.
But
if
we
vnderstand
the
Apostles
perswasion
to
be
touching
the
Church
successiuely
at
Philippi
,
that
the
Lord
would
continue
that
Church
in
all
ages
,
in
the
fellowship
of
the
gospell
vntill
the
day
of
Iesus
Christ
,
.i.
vntill
his
second
comming
to
iudgement
,
then
may
it
seeme
that
the
Apostle
failed
in
his
perswasion
,
because
of
their
subiection
now
a
long
time
vnto
the
Turke
.
But
euen
here
also
it
may
be
said
,
that
as
when
the
Apostle
wrote
,
the
Philippians
shined
as
lights
in
the
middest
of
a
naughty
and
crooked
nation
,
so
now
also
in
that
hellish
thraldome
vnto
the
Turke
,
the
Lord
hath
a
Church
there
,
though
not
so
eminent
as
sometimes
it
was
,
yet
a
Church
.
For
as
at
the
first
,
the
Apostles
were
sent
as
sheepe
in
the
middest
of
wolues
,
and
as
it
may
be
hoped
that
Christ
hath
his
Church
euen
in
the
middest
of
Romish
Egypt
;
so
may
it
also
be
hoped
,
that
hee
hath
his
Church
in
that
heathenish
tyrannie
of
the
Turke
,
and
euen
in
the
Citie
of
Philippi
.
But
I
now
rather
approue
the
former
answer
,
as
better
agreeing
with
the
circumstances
of
this
scripture
,
whereby
it
seemeth
that
the
Apostle
speaketh
of
them
that
then
were
at
Philippi
.
Now
for
answer
vnto
the
second
doubt
,
which
is
how
one
man
may
be
perswaded
of
another
mans
perseuerance
or
saluation
,
wee
must
vnderstand
that
there
is
a
threefold
perswasion
.
One
grounded
vpon
the
testimonie
of
the
spirit
,
vnto
our
spirit
,
whereby
we
doe
most
certainely
perswade
our selues
of
whatsoeuer
grace
is
sealed
vnto
vs
by
the
earnest
of
the
spirit
.
And
this
perswasion
is
most
certaine
,
but
this
perswasion
we
cannot
haue
of
any
other
,
but
onely
of
our selues
,
forasmuch
as
this
ariseth
of
the
testimonie
of
the
spirit
vnto
our
spirit
.
Another
perswasion
there
is
grounded
vpon
the
constant
immutabilitie
of
God
in
his
doings
,
whereby
wee
certainely
perswade
our selues
,
that
whatsoeuer
good
worke
God
hath
begun
in
vs
,
he
will
confirme
it
vnto
the
end
.
And
a
third
perswasion
there
is
grounded
vpon
charitie
,
whereby
wee
perswade
our selues
of
grace
,
where
we
see
obedience
to
the
gospell
,
constant
abiding
in
the
truth
,
patience
in
troubles
,
loue
of
the
brethren
,
and
the
like
.
Now
one
man
cannot
be
perswaded
of
an
other
mans
perseuerance
or
saluation
,
by
the
first
kinde
of
perswasion
grounded
vpon
the
testimonie
of
the
spirit
,
because
no
man
knoweth
what
the
spirit
witnesseth
vnto
anothers
spirit
,
but
onely
to
his
owne
.
But
both
by
the
second
kinde
of
perswasion
grounded
vpon
the
constancie
of
the
Lord
,
and
likewise
by
the
third
grounded
vpon
charitie
,
one
man
may
be
perswaded
of
another
mans
perseuerance
or
saluation
.
By
the
first
kinde
of
perswasion
the
Apostle
was
perswaded
of
his
owne
saluation
,
when
he
said
,
I
am
perswaded
that
neither
death
,
nor
life
,
nor
Angels
&c.
and
so
euery
one
of
vs
vpon
the
like
ground
,
may
perswade
our selues
of
our
owne
perseuerance
and
saluation
.
By
the
second
and
third
kindes
of
perswasion
,
the
Apostle
was
perswaded
of
the
Philippians
perseuerance
and
saluation
,
as
in
this
place
we
see
;
and
so
euery
one
of
vs
vpon
the
like
grounds
,
may
be
perswaded
one
of
anothers
perseuerance
and
saluation
.
The
first
neuer
faileth
,
because
the
testimonie
of
Gods
spirit
whereon
it
is
grounded
is
euer
true
.
The
second
likewise
neuer
faileth
,
because
Gods
purposes
are
euer
vnchangeable
,
and
with
him
is
no
variablenes
,
neither
shadowing
by
turning
The
third
hath
a
wonderfull
great
probability
,
but
may
faile
,
because
it
leaneth
on
the
outward
fruits
of
the
spirit
in
man
,
whose
heart
none
knoweth
,
but
he
that
searcheth
it
.
The
first
is
not
here
mentioned
:
the
second
is
mentioned
vers.
6
:
and
the
third
hath
his
ground
vers.
7.
For
a
full
answer
then
vnto
the
second
doubt
,
we
say
that
one
man
may
be
perswaded
of
another
mans
perseuerance
and
saluation
,
both
by
the
second
and
third
kinds
of
perswasion
,
and
farther
that
of
whose
perseuerance
and
saluation
we
are
perswaded
by
the
third
kinde
of
perswasion
,
of
his
perseuerance
and
saluation
also
we
are
to
be
perswaded
by
the
second
kind
of
perswasion
,
.i.
of
whose
perseuerance
and
saluation
,
we
may
conceiue
a
good
perswasion
by
the
fruits
of
the
spirit
in
them
,
of
them
we
are
certainely
to
be
perswaded
that
God
will
neuer
leaue
them
,
or
forsake
them
,
but
confirme
them
vnto
the
end
.
And
thus
I
resolue
vpon
the
reason
which
the
Apostle
setteth
downe
of
his
perswasion
,
grounded
on
the
constant
immutabilitie
of
God
in
his
doings
:
for
what
saith
the
Apostle
?
As
it
be
commeth
me
saith
he
&c.
It
becommeth
mee
,
saith
the
Apostle
,
so
to
iudge
of
you
,
euen
to
be
perswaded
that
hee
that
hath
begun
this
worke
in
you
&c.
And
why
did
it
become
him
so
to
iudge
,
so
to
be
perswaded
?
Because
,
saith
he
,
I
haue
you
in
remembrance
,
because
I
gladly
remember
this
of
you
,
that
both
in
my
bands
&c.
.i.
that
whether
I
were
bound
for
the
gospell
,
or
defended
the
gospell
at
Nero
his
barre
,
or
confirmed
the
gospell
by
my
sufferings
,
you
all
were
partakers
of
my
grace
,
and
were
in
a
sort
with
me
in
my
bands
,
and
in
my
defence
,
and
confirmation
of
the
gospell
.
I
know
there
are
great
diuersities
of
interpretations
of
this
text
of
scripture
;
but
iudging
this
to
be
most
simple
,
I
will
not
trouble
you
with
any
other
.
The
reason
then
of
that
his
perswasion
of
them
was
this
,
because
such
was
the
Philippians
zeale
for
the
gospell
,
and
loue
of
him
,
that
howsoeuer
it
were
with
him
,
whether
he
were
bound
for
the
gospell
,
or
defended
the
gospell
,
or
confirmed
the
gospell
,
they
stucke
close
vnto
him
,
and
tooke
part
with
him
both
in
his
bands
,
&
in
his
defence
,
&
confirmation
of
the
gospell
.
The
first
thing
then
which
here
I
note
is
,
that
the
Apostle
saith
,
that
it
became
him
so
to
iudge
of
the
Philippians
,
so
to
be
perswaded
of
them
as
he
said
vers
6.
because
of
their
zeale
for
the
gospell
,
and
loue
of
him
.
Whence
I
obserue
,
that
it
becommeth
vs
certainely
,
to
be
perswaded
of
their
perseuerance
and
saluation
,
and
that
they
are
the
children
of
God
,
in
whom
we
see
obedience
to
the
gospell
,
zeale
for
the
truth
,
loue
of
the
brethren
,
true
signes
of
godlinesse
,
euident
fruits
of
the
spirit
.
That
in
charitie
we
are
euery
man
to
hope
the
best
one
of
another
,
the
Apostle
plainly
sheweth
,
when
hee
saith
,
that
Charitie
beleeueth
all
things
,
charitie
hopeth
all
things
.
Charitie
beleeueth
all
things
,
therefore
in
charitie
we
are
not
to
suspect
the
worst
,
but
to
beleeue
the
best
one
of
another
.
Charitie
hopeth
all
things
,
therefore
in
charitie
we
are
not
to
mistrust
the
worst
,
but
to
hope
the
best
one
of
another
.
Neither
onely
so
,
when
there
are
such
outward
tokens
of
grace
and
godlinesse
,
as
ought
easily
to
cause
vs
to
beleeue
and
hope
the
best
one
of
an
other
;
but
so
also
when
there
are
not
so
plaine
tokens
of
grace
,
so
manifest
fruits
of
the
spirit
.
Nay
when
there
are
manifest
tokens
of
want
of
grace
,
fearefull
tokens
of
being
giuen
vp
into
a
reprobate
minde
,
yet
are
wee
not
to
despaire
of
such
a
one
,
but
to
leaue
him
vnto
the
Lord
vnto
whom
he
standeth
or
falleth
.
Witnes
the
Apostle
,
where
he
saith
,
Who
art
thou
that
condemnest
another
mans
seruant
?
he
standeth
or
falleth
to
his
owne
master
.
There
hope
the
best
we
cannot
,
and
yet
condemne
him
or
despaire
of
him
we
may
not
.
Now
as
in
charitie
we
may
not
despaire
of
any
,
but
hope
well
where
all
is
not
well
,
and
perswade
our selues
the
best
where
we
see
the
outward
tokens
of
the
spirit
:
so
where
we
haue
iust
cause
of
this
perswasion
by
the
true
fruits
of
righteousnes
,
we
are
certainely
to
be
perswaded
that
they
are
the
children
of
God
.
Which
as
it
appeareth
by
this
place
of
our
Apostle
,
so
also
by
that
,
where
he
saith
of
the
Thessalonians
,
that
he
knew
that
they
were
the
elect
of
God
,
that
he
that
hath
begun
&c.
A
good
lesson
for
many
of
vs
to
learne
:
for
so
crooked
and
ill
affected
are
we
commonly
one
towards
another
,
as
that
we
will
easily
perswade
our selues
the
worst
one
of
another
,
but
seldome
perswade
our selues
the
best
one
of
another
.
Though
we
see
many
great
tokens
of
Gods
graces
in
our
brethren
,
if
we
see
any
infirmitie
or
offence
in
them
,
we
grate
vpon
that
,
and
we
could
be
well
perswaded
of
them
but
for
that
;
which
if
it
might
haue
stopped
the
Apostles
perswasion
of
the
Philippians
,
he
should
neuer
haue
beene
so
well
perswaded
of
them
as
he
was
:
for
among
them
there
were
murmurings
and
reasonings
,
and
many
things
done
through
contention
and
vaine-glory
;
yet
looking
vpon
their
obedience
to
the
gospell
,
their
constant
abiding
in
the
truth
,
their
christian
loue
of
him
,
he
perswadeth
himselfe
the
best
of
them
,
euen
that
he
that
hath
begun
&c.
So
beloued
,
howsoeuer
we
see
slips
and
infirmities
in
our
brethren
,
yea
though
sometimes
we
see
them
fall
flat
to
the
ground
,
yet
if
we
see
the
manifest
tokens
of
Gods
graces
in
them
,
let
vs
perswade
our selues
the
best
of
them
,
yea
let
vs
perswade
our selues
of
them
as
of
our selues
,
that
they
are
the
children
of
God
,
and
that
their
saluation
is
surely
sealed
in
the
heauens
:
for
so
it
becommeth
vs
to
iudge
of
them
after
the
example
of
our
Apostle
,
because
of
the
fruits
of
the
spirit
in
them
.
LECTVRE
VII
.
PHILIP.
1.
Verse
7.
Because
I
haue
you
in
remembrance
that
both
in
my
bands
,
and
in
my
defence
,
and
confirmation
of
the
Gospell
you
all
were
partakers
of
my
grace
.
8.
For
God
is
my
record
,
how
I
long
after
you
all
from
the
very
heart
roote
in
Iesus
Christ
.
THe
second
thing
which
here
I
note
,
is
the
testimonie
which
the
Apostle
giues
vnto
the
Philippians
of
their
zeale
for
the
gospell
,
of
their
loue
of
him
,
and
of
their
growth
in
godlinesse
,
through
the
effectuall
preaching
of
the
gospell
amongst
them
,
in
that
he
saith
,
that
both
in
his
bands
,
and
in
his
defence
,
and
confirmation
of
the
gospell
they
all
were
partakers
of
his
grace
.
This
was
a
sure
token
that
they
had
well
profited
in
the
schoole
of
Christ
,
in
that
whether
the
Apostle
were
bound
for
the
gospell
,
or
defended
the
gospell
,
or
confirmed
the
gospell
,
still
they
stucke
close
to
him
,
and
tooke
part
with
him
,
and
were
,
though
they
were
absent
from
him
,
yet
in
zeale
and
in
an
holy
affection
,
in
some
sort
in
bands
with
him
,
and
in
defence
and
confirmation
of
the
gospell
with
him
.
Hence
then
I
obserue
a
notable
argument
how
we
may
haue
proofe
vnto
our selues
,
and
giue
also
proofe
vnto
others
of
our
zeale
for
the
gospell
,
of
our
loue
of
the
Ministers
of
the
gospell
,
by
whom
we
haue
been
taught
in
the
word
,
of
the
power
of
the
word
in
our
hearts
and
soules
,
and
of
our
growth
in
godlines
through
the
preaching
of
the
word
.
Is
there
any
persecution
of
the
gospell
of
Iesus
Christ
by
any
cruell
tyrants
,
Pope
,
Turke
,
or
Spaniard
,
or
any
other
?
Are
your
Ministers
and
Teachers
attached
,
and
brought
before
any
bloudy
inquisition
for
the
gospels
sake
of
Christ
Iesus
?
Are
they
brought
vnto
the
barre
there
,
as
felons
or
traitors
to
defend
that
truth
,
which
in
all
simplicitie
and
sinceritie
they
haue
taught
amongst
you
?
Are
they
beaten
and
scourged
,
and
cast
into
prison
,
and
bound
with
bands
,
and
their
feete
made
fast
in
the
stocks
for
the
defence
of
the
gospell
?
Are
they
brought
to
the
fire
and
fagot
,
to
the
rope
and
hatchet
,
to
Lyons
and
wilde
beasts
by
their
bloud
to
confirme
the
gospell
of
Christ
Iesus
?
Such
times
and
tyrannies
,
beloued
,
our
forefathers
haue
seene
,
and
it
may
be
that
some
of
you
haue
seene
them
:
but
ô
Lord
,
let
neuer
our
eyes
see
such
times
and
tyrannies
againe
,
neither
let
our
seede
see
them
,
nor
our
seedes
seede
from
henceforth
for
euer
.
But
put
case
it
were
thus
as
hath
beene
said
.
Doe
yee
thinke
yee
should
stand
close
to
the
truth
in
such
time
of
trouble
,
and
not
start
aside
like
a
broken
bow
?
Could
yee
finde
in
your
hearts
to
vndergo
with
your
Ministers
and
Teachers
,
the
mercilesse
cruelty
of
any
bloudy
inquisition
?
to
stand
with
them
at
the
barre
in
defence
of
that
truth
,
which
they
haue
taught
you
?
To
be
tried
with
them
by
mockings
and
scourgings
,
by
bonds
and
imprisonment
?
to
goe
to
fire
and
fagot
with
them
,
and
with
your
bloud
to
seale
that
truth
which
they
haue
taught
you
?
Here
were
zeale
for
the
gospell
in
deed
,
here
were
loue
of
your
Ministers
,
here
were
a
proofe
of
the
power
of
the
word
in
you
,
here
were
an
argument
of
the
effectuall
preaching
of
the
gospell
vnto
you
.
And
such
proofes
and
arguments
,
many
in
the
primitiue
Church
both
had
vnto
themselues
,
and
gaue
vnto
others
,
as
the
Apostle
witnesseth
to
the
Hebrewes
,
where
he
saith
,
some
were
racked
and
would
not
be
deliuered
,
that
they
might
receiue
a
better
resurrection
;
others
were
tried
by
mockings
and
scourgings
,
yea
moreouer
by
bands
and
imprisonment
;
others
were
stoned
&c.
So
powerfully
had
the
word
wrought
vpon
them
,
that
nothing
could
daunt
them
,
but
through
persecution
,
and
anguish
,
and
tribulation
,
and
famine
,
and
nakednes
,
and
perill
,
and
sword
,
and
all
they
went
.
Yea
,
but
you
will
say
,
there
was
no
such
matter
with
the
Philippians
,
whose
example
I
vrge
,
they
gaue
no
such
proofe
of
their
zeale
,
or
loue
,
or
growth
in
godlines
thorow
the
preaching
of
the
gospell
,
as
now
we
speake
of
.
Well
then
,
could
yee
willingly
be
partakers
with
your
Ministers
and
Teachers
in
their
bands
,
and
in
their
defence
and
confirmation
of
the
gospell
in
such
sort
as
the
Philippians
were
with
Paul
?
Would
yee
not
be
ashamed
of
their
chaines
?
Would
yee
communicate
to
their
affliction
,
and
supply
that
which
they
lacked
?
Would
yee
be
carefull
,
that
some
might
minister
vnto
them
such
things
as
they
wanted
?
Would
their
bands
so
affect
you
as
if
yee
were
bound
with
them
?
Would
yee
count
their
sufferings
for
the
defence
and
confirmation
of
the
gospell
,
as
common
to
you
with
them
?
Would
yee
in
heart
&
soule
be
ioyned
vnto
them
,
both
in
their
bands
,
and
in
their
defence
,
and
confirmation
of
the
gospell
?
This
also
should
be
a
notable
proof
both
vnto
your selues
,
and
others
of
your
holy
zeale
for
the
truth
,
of
your
godly
increase
in
all
spirituall
vnderstanding
through
the
word
,
and
of
the
effectuall
power
of
the
spirit
in
you
,
through
the
ministerie
of
the
word
.
Such
a
proofe
Onesiphorus
had
vnto
himselfe
,
and
gaue
vnto
others
,
as
appeareth
by
that
testimonie
which
the
Apostle
giueth
to
him
,
when
he
saith
,
that
he
often
refreshed
him
,
and
was
not
ashamed
of
his
chaine
;
that
at
Rome
hee
sought
him
very
diligently
,
and
found
him
;
and
that
in
many
things
he
ministred
vnto
him
at
Ephesus
.
Not
once
,
but
often
he
refreshed
him
,
he
shunned
him
not
,
nor
was
ashamed
of
him
because
of
his
bands
,
but
comming
to
Rome
,
and
vnderstanding
that
Nero
had
cast
him
into
prison
,
hee
sought
him
very
diligently
,
and
would
not
rest
till
he
had
found
him
,
and
before
at
Ephesus
,
hee
had
in
bountifull
sort
cared
for
him
.
Here
the
word
had
taken
roote
downeward
,
and
brought
forth
fruit
vpward
,
and
powerfully
wrought
on
him
.
And
so
the
blessing
that
followed
hervpon
.
the
Lord
grant
vnto
him
that
he
may
find
mercy
with
the
Lord
at
that
day
;
nor
for
him
onely
,
but
for
his
whole
house
,
The
Lord
giue
mercie
vnto
the
house
of
Onesiphorus
;
and
in
that
the
Apostle
prayed
for
him
and
for
his
house
,
they
receaued
the
word
in
much
affliction
,
with
ioy
of
the
holy
Ghost
.
When
there
was
much
affliction
,
when
there
was
great
tribulation
and
persecution
,
because
of
the
word
,
yet
they
receiued
the
word
willingly
and
ioyfully
.
Which
the
Apostle
,
bringeth
as
a
plaine
proofe
vnto
them
of
their
spirituall
coniunction
with
Christ
,
and
election
vnto
life
.
So
that
when
the
word
hath
wrought
thus
vpon
vs
,
that
in
much
affliction
wee
can
delight
in
it
,
that
wee
gladly
cherish
and
refresh
them
that
suffer
trouble
,
euen
vnto
bands
for
the
Gospels
sake
,
that
we
are
so
affected
therewith
,
as
if
we
also
were
in
bands
with
them
,
that
we
count
their
sufferings
for
the
defence
and
confirmation
of
the
Gospell
,
our
sufferings
,
it
is
a
notable
argument
that
the
word
hath
had
great
power
in
vs
,
and
that
we
haue
well
profited
in
the
Schoole
of
Christ
.
But
,
if
many
in
these
our
daies
should
examine
themselues
,
by
this
rule
of
what
power
the
word
is
in
them
,
and
vnto
what
growth
in
godlynesse
they
are
come
,
it
is
to
be
feared
that
their
triall
would
not
be
much
to
their
comfort
.
Our
blessed
Sauiour
expounding
the
parable
of
the
Sower
,
saith
,
That
he
that
receaued
seed
in
the
stonie
ground
,
is
he
which
heareth
the
word
,
and
incontinently
with
ioy
receiueth
it
:
Yet
hath
he
no
roote
in
himselfe
,
and
endureth
but
a
season
:
for
as
soone
as
tribulation
or
persecution
commeth
because
of
the
word
,
by
and
by
hee
is
offended
.
And
our
Apostle
complained
,
The
third
thing
which
here
I
note
,
is
that
the
Apostle
saith
that
all
the
Philipp
.
were
pertakers
of
his
grace
,
both
in
his
bands
,
&c.
They
onely
relieued
him
,
&
refreshed
him
,
and
were
carefull
for
him
being
in
bands
,
and
were
in
their
soules
and
affections
knit
vnto
him
,
both
in
his
●ands
,
and
in
his
defence
and
confirmation
of
the
gospell
,
and
for
this
cause
he
saith
,
they
were
pertakers
of
his
grace
in
his
bands
,
&c.
Whence
I
obserue
a
good
note
of
such
as
are
ioyned
in
the
communion
of
Saints
,
and
that
is
this
,
howsoeuer
they
abound
in
the
measure
of
grace
aboue
others
,
yet
in
the
grace
they
preferre
not
themselues
before
others
.
So
we
see
the
Apostle
Peter
writeth
to
them
that
had
obtained
like
precious
faith
with
him
,
saying
,
Simon
Peter
a
seruant
and
an
Apostle
of
Iesus
Christ
,
to
you
which
haue
obtained
like
precious
faith
with
vs
,
&c.
In
the
measure
of
faith
no
doubt
he
excelled
all
them
to
whom
he
wrote
,
yet
in
the
grace
it selfe
of
faith
,
ye
see
,
he
equalled
them
vnto
himselfe
.
So
wee
see
the
Apostle
to
the
Hebr.
saith
vnto
them
,
Holy
brethren
,
pertakers
of
the
heauenly
calling
,
&c.
In
measure
of
gifts
by
the
heauenly
calling
,
no
doubt
,
he
was
farre
before
them
to
whom
he
wrote
,
yet
touching
the
grace
it selfe
,
he
counteth
them
pertakers
with
him
of
the
heauenly
vocation
.
And
so
our
Apostle
in
the
measure
of
sufferings
,
excelled
not
not
the
Philippians
onely
,
but
all
others
,
yet
in
the
grace
it selfe
he
saith
,
that
they
were
pertakers
of
his
grace
both
in
his
bands
,
&c.
And
this
is
the
blessing
of
the
holy
Communion
of
Saints
,
that
they
which
are
ioyned
in
this
holy
fellowship
,
willingly
equall
themselues
vnto
them
that
are
of
meaner
gifts
,
and
doe
not
stand
vpon
their
prerogatiues
,
either
in
blessings
or
in
sufferings
,
but
as
they
that
haue
one
God
,
and
one
Lord
,
and
one
Baptisme
,
and
one
hope
of
their
calling
,
so
they
esteeme
of
others
graces
as
of
their
owne
.
Which
may
serue
for
a
bridle
vnto
such
ouerweaning
spirits
,
as
too
hastily
and
sharpely
censure
them
that
come
short
of
themselues
in
the
measure
either
of
other
blessings
,
or
of
sufferings
.
For
,
to
speake
onely
of
the
latter
sort
,
are
not
there
some
that
so
brag
of
their
sufferings
,
that
if
others
of
their
brethren
come
somewhat
short
of
them
,
they
condemne
them
for
white-liuered
souldiers
,
and
faint-hearted
brethren
?
And
tell
them
that
you
were
affected
with
their
sufferings
,
as
if
ye
had
suffered
with
them
,
that
yee
were
not
vnmindfull
of
them
,
but
communicated
vnto
their
afflictions
,
will
they
count
you
partakers
of
their
grace
in
their
bands
?
or
rather
would
they
not
tell
you
,
that
this
is
but
cold
charity
in
regard
of
that
zealous
courage
which
should
be
in
you
,
&
that
this
is
nothing
in
comparison
of
their
sufferings
?
So
vaine
a
thing
is
man
,
as
to
esteeme
best
of
other
his
owne
graces
,
so
most
of
his
owne
sufferings
,
and
so
to
stand
vpon
his
owne
measure
of
grace
,
that
he
makes
little
reckoning
of
the
same
grace
in
meaner
measure
in
others
of
his
brethren
.
But
we
see
the
practise
both
of
our
Apostle
,
and
of
other
of
the
Apostles
,
which
may
serue
for
our
instruction
in
this
point
.
Let
vs
therefore
after
their
example
,
howsoeuer
we
abound
in
the
measure
of
any
grace
,
make
reckoning
of
them
in
whom
that
grace
is
,
as
partakers
of
the
same
grace
with
vs
:
for
it
is
the
same
spirit
that
giueth
the
same
grace
both
vnto
vs
and
others
,
and
the
same
spirit
distributeth
to
euery
man
seuerally
the
measure
of
grace
as
he
will
.
Let
vs
not
therefore
for
our
measure
of
grace
whatsoeuer
it
be
,
be
it
in
wisdome
,
learning
,
patience
,
suffering
,
or
any
other
,
exalt
our selues
aboue
our
brethren
,
but
let
vs
make
much
of
the
grace
of
the
spirit
in
them
,
and
let
vs
reioyce
ouer
them
,
as
hauing
obteined
the
like
precious
grace
with
vs
.
The
last
thing
which
here
I
note
is
,
that
the
Apostle
calleth
his
bands
for
the
defence
and
confirmation
of
the
Gospell
,
a
grace
:
for
so
we
vnderstand
that
they
were
partakers
of
his
grace
,
in
that
they
were
partakers
of
his
bands
for
the
defence
and
confirmation
&c.
Whence
I
obserue
,
that
to
suffer
bands
,
imprisonment
,
persecution
,
and
the
like
,
for
the
Gospels
sake
,
is
a
speciall
grace
and
gift
of
God
.
So
the
Apostle
againe
in
the
latter
end
of
this
chapter
affirmeth
,
saying
,
Vnto
you
it
is
giuen
for
Christ
,
that
not
onely
yee
should
beleeue
in
him
,
but
also
suffer
for
his
sake
.
Whence
it
is
plaine
,
that
as
faith
in
Christ
Iesus
,
so
to
suffer
for
his
sake
is
a
speciall
gift
of
God
.
And
herevpon
the
Apostles
reioyced
when
they
were
beaten
,
they
were
counted
worthy
to
suffer
rebuke
for
Christ
his
name
.
Where
yet
first
we
must
note
,
that
simply
to
suffer
bands
and
imprisonment
,
persecution
and
trouble
is
no
grace
or
gift
of
God
,
but
to
suffer
these
things
for
Christ
his
sake
,
for
the
Gospels
sake
,
for
righteousnes
sake
.
And
therefore
Peter
saith
,
Let
no
man
suffer
as
a
murtherer
,
or
as
a
theefe
,
or
as
an
euill
doer
,
or
as
a
busie-body
in
other
mens
matters
:
But
if
any
man
suffer
as
a
Christian
,
let
him
not
be
ashamed
,
but
let
him
glorifie
God
on
this
behalfe
.
Secondly
,
that
to
suffer
bands
and
persecution
for
Christ
his
sake
and
the
gospels
,
is
no
grace
or
gift
of
God
in
it selfe
,
and
in
the
nature
of
the
thing
,
but
onely
by
way
of
consequent
:
for
if
to
suffer
bands
or
affliction
for
the
gospels
sake
were
in
it selfe
,
and
in
the
nature
of
the
thing
a
grace
and
gift
of
God
,
then
were
we
to
pray
for
affliction
and
trouble
for
the
Gospels
sake
,
as
we
doe
for
other
graces
of
the
spirit
.
But
now
no
man
doth
pray
to
be
tried
and
troubled
,
to
be
persecuted
and
imprisoned
for
the
Gospells
sake
;
neither
is
any
man
so
to
pray
,
because
this
were
in
deede
to
tempt
God
.
But
our
praier
is
for
strength
,
and
patience
,
and
helpe
in
trouble
,
whensoeuer
it
shall
please
the
Lord
by
troubles
for
the
Gospels
sake
to
try
vs
,
as
the
praiers
of
the
godly
at
all
times
doe
shew
.
To
suffer
bands
then
and
trouble
for
the
Gospels
sake
,
is
no
grace
of
God
in
it selfe
,
but
onely
in
euent
and
by
consequent
.
For
what
is
the
euent
,
fruit
,
and
consequent
of
suffering
for
the
Gospels
sake
?
First
in
respect
of
our selues
,
it
bringeth
forth
the
fruits
of
patience
,
experience
,
and
hope
,
as
it
is
written
,
We
reioyce
in
tribulation
,
knowing
that
tribulation
bringeth
forth
patience
,
and
patience
experience
,
and
experience
hope
,
and
hope
maketh
not
ashamed
.
It
is
the
meanes
to
make
vs
like
vnto
the
Sonne
of
God
,
as
it
is
written
,
Whom
God
knew
before
he
predestinate
to
be
made
like
to
the
image
of
his
Sonne
.
Where
by
the
order
of
our
election
hee
sheweth
that
afflictions
in
generall
are
the
meanes
to
make
vs
like
vnto
the
Sonne
of
God
.
And
it
causeth
vnto
vs
eternall
glory
in
the
heauens
,
as
it
is
written
,
Blessed
are
they
which
suffer
persecution
for
righteousnes
sake
,
for
theirs
is
the
kingdome
of
heauen
.
Blessed
are
yee
when
men
reuile
and
persecute
you
,
and
say
all
manner
of
euill
against
you
for
my
sake
,
falsly
;
reioyce
and
be
glad
for
great
is
your
reward
in
heauen
.
Againe
,
in
respect
of
God
,
by
suffering
trouble
,
bands
,
and
death
for
the
gospels
sake
God
is
glorified
,
as
it
is
written
,
This
spake
Iesus
vnto
Peter
,
signifying
by
what
death
he
should
glorifie
God
.
And
thereby
also
the
power
of
Christ
dwelleth
in
vs
,
as
it
is
written
,
Very
gladly
will
I
reioyce
in
mine
infirmities
,
that
the
power
of
Christ
may
dwell
in
me
,
because
the
power
of
Christ
is
most
seene
in
helping
our
infirmities
,
in
loosing
our
bands
,
and
deliuering
vs
out
of
troubles
.
And
againe
in
respect
of
the
Church
,
by
the
sufferings
of
the
Saints
for
the
Gospell
,
many
children
are
strengthned
,
and
many
begotten
vnto
the
Church
,
as
it
is
written
in
this
chapter
afterward
,
Many
of
the
brethren
in
the
Lord
are
boldened
through
my
bands
,
and
dare
more
frankly
speake
the
word
.
To
which
purpose
also
it
is
said
,
that
the
blood
of
the
Martirs
is
the
seede
of
the
Church
.
Because
then
of
the
grace
which
followeth
our
bands
and
troubles
for
the
Gospels
sake
,
both
in
respect
of
God
,
and
of
his
Church
,
and
of
our selues
,
therefore
it
is
that
they
are
called
a
grace
and
gift
of
God
.
So
that
to
suffer
bands
and
troubles
for
Christ
his
sake
,
and
the
Gospels
,
is
a
grace
and
gift
of
God
,
nor
in
the
nature
of
the
thing
,
but
because
of
the
grace
giuen
vs
constantly
and
patiently
to
endure
those
troubles
,
and
because
of
the
grace
which
issueth
thence
for
the
good
of
our selues
,
for
the
glory
of
God
,
and
for
the
benefit
of
his
Church
.
Yea
but
if
to
suffer
bands
,
and
affliction
,
and
trouble
for
Christ
his
sake
and
the
Gospels
were
a
grace
and
gift
of
God
any
way
,
why
should
the
children
of
God
be
often
so
much
perplexed
thereat
as
they
are
?
why
should
they
not
alwaies
be
more
welcome
vnto
them
then
they
are
?
For
answer
whereunto
we
must
vnderstand
,
that
in
the
children
of
God
there
is
the
flesh
and
the
spirit
,
an
outward
man
,
and
an
inward
man
.
Are
then
the
children
of
God
often
perplexed
at
their
bands
and
sufferings
for
Christ
his
sake
,
and
the
Gospels
?
It
may
be
in
their
flesh
and
outward
man
,
but
in
their
spirit
and
inward
man
they
are
alwaies
welcome
vnto
them
;
as
our
Apostle
saith
,
though
our
outward
man
perish
,
yet
the
inward
man
is
renued
daily
,
and
made
stronger
and
stronger
through
afflictions
.
And
so
we
must
vnderstand
all
the
places
of
scripture
where
the
Saints
seeme
to
faint
vnder
their
afflictions
.
Dauid
in
his
Psalmes
often
complaineth
of
his
troubles
,
no
doubt
because
they
were
heauy
vnto
his
outward
man
:
but
vnto
his
inward
man
they
were
so
welcome
,
that
he
saith
,
It
is
good
for
me
that
I
haue
beene
afflicted
,
that
I
may
learne
thy
statutes
:
and
againe
,
Before
I
was
afflicted
I
went
astray
,
but
now
I
keepe
thy
word
.
So
our
Apostle
saith
,
that
he
was
pressed
out
of
measure
passing
strength
through
affliction
,
My
soule
is
very
heauy
euen
vnto
the
death
,
so
that
by
his
owne
will
he
would
haue
had
that
cup
to
passe
from
him
:
but
knowing
his
Fathers
will
immediatly
he
addeth
,
neuertheles
not
as
I
will
,
but
as
thou
wilt
.
So
that
howsoeuer
by
our
owne
wills
we
would
auoide
bands
and
troubles
for
the
gospels
sake
,
as
heauy
and
greeuous
vnto
our
outward
man
,
yet
as
our
wills
are
sanctified
by
Gods
spirit
and
conformed
vnto
Gods
will
,
so
they
are
welcome
vnto
vs
,
and
acknowledged
by
vs
to
be
a
grace
of
God
,
giuen
vnto
his
children
for
their
good
,
and
his
glory
.
Here
then
is
a
notable
comfort
,
for
all
such
of
Gods
children
as
suffer
bands
and
affliction
for
Christ
his
sake
and
the
gospels
.
For
what
are
their
bands
?
They
are
the
grace
of
God
;
and
in
suffering
bands
for
the
defence
and
confirmation
of
the
Gospell
,
they
are
partakers
with
the
Saints
of
their
grace
.
And
as
here
they
are
called
the
grace
of
God
,
so
elsewhere
they
are
called
the
marks
of
the
Lord
Iesus
.
the
marks
of
the
Lord
Iesus
?
Yet
generally
wee
auoide
bands
and
affliction
,
nay
we
murmure
at
them
,
nay
we
mocke
at
them
,
and
hold
them
for
simple
men
,
that
will
not
rather
turne
then
burne
,
that
will
not
rather
renounce
the
truth
,
then
endure
such
sufferings
for
the
truth
.
But
tell
me
,
should
not
he
be
iudged
foolish
and
ignorant
,
that
should
auoid
the
gift
of
any
grace
?
Should
he
not
be
thought
ridiculous
,
that
should
murmure
or
scorne
to
be
marked
with
the
marks
of
the
Lord
Iesus
?
And
how
then
shall
wee
thinke
of
him
,
that
refuseth
or
murmureth
at
bands
and
afflictions
for
Christ
his
sake
,
or
that
maketh
a
mocke
at
them
which
doe
suffer
afflictions
for
Christ
his
sake
,
which
are
the
grace
of
God
,
and
the
marks
of
the
Lord
Iesus
?
Beloued
,
we
know
not
what
bands
and
afflictions
bide
vs
for
the
Gospels
sake
.
Surely
for
our
sinnes
we
haue
deserued
to
be
deliuered
vp
into
the
will
of
our
enemies
,
that
they
that
hate
vs
euen
with
a
perfit
hatred
should
rule
ouer
vs
.
And
if
it
shall
please
the
Lord
herein
to
deale
with
vs
according
to
our
deseruings
,
yet
let
this
be
our
comfort
,
that
in
our
bands
for
the
defence
and
confirmation
of
the
Gospell
,
we
are
partakers
with
many
of
the
Saints
of
their
grace
,
and
that
the
life
of
Iesus
is
made
manifest
as
by
most
plaine
tokens
,
in
our
bodies
,
Now
followeth
the
Apostles
earnest
protestation
of
his
loue
towards
the
Philippians
,
which
was
the
third
thing
which
I
noted
in
this
second
branch
of
the
Apostles
exordium
,
in
these
words
,
For
God
is
my
record
&c.
that
so
,
they
might
the
rather
both
assure
themselues
that
such
was
his
perswasion
of
them
,
as
hath
beene
said
,
and
likewise
the
more
willingly
hearken
vnto
the
things
that
hee
wrote
vnto
them
.
In
the
words
I
note
a
vehement
protestation
,
and
the
thing
whereof
he
maketh
such
protestation
.
His
protestation
is
a
calling
of
God
to
witnes
that
hee
lieth
not
in
this
that
now
speaketh
,
in
these
words
,
For
God
is
my
record
.
The
thing
whereof
he
maketh
such
protestation
is
of
his
hearty
loue
of
them
,
saying
,
God
is
my
record
how
I
long
after
you
all
,
.i.
with
what
a
longing
desire
to
see
you
,
I
loue
you
all
from
the
very
heart
roote
,
LECTVRE
VIII
.
PHILIP.
1.
Ve●se
8.
For
God
is
my
record
,
how
I
long
after
you
all
from
the
very
heart
root
in
Iesus
Christ
.
9.
And
this
I
pray
,
that
your
loue
may
abound
yet
more
and
more
in
knowledge
,
and
in
all
iudgement
.
NOw
then
,
the
first
thing
which
here
I
note
,
is
the
Apostles
vehement
protestation
,
not
concerning
any
triuiall
and
ordinarie
matter
,
but
touching
his
sincere
and
feruent
loue
of
the
Philippians
,
nor
to
small
or
no
purpose
,
but
to
winne
their
attention
vnto
the
word
of
their
saluation
more
gladly
.
For
he
protesteth
&
sweareth
,
an
oath
being
nothing
else
but
a
calling
of
God
to
witnesse
of
that
wee
speake
,
for
their
assurance
to
whom
wee
sweare
,
which
whole
definition
is
in
this
protestation
;
hee
protesteth
sayeth
,
and
sweareth
vnto
the
Philipp
.
that
he
longeth
after
them
all
,
and
greatly
loueth
them
all
from
the
very
heart
roote
in
Iesus
Christ
,
that
so
being
perswaded
of
his
loue
,
they
might
giue
the
better
heed
vnto
the
things
he
wrote
.
Whence
I
obserue
that
a
protestation
,
or
an
oath
by
God
,
when
the
glory
of
God
,
or
the
good
of
our
neighbour
doth
require
it
,
may
very
lawfully
bee
made
.
And
this
is
proued
,
first
from
the
nature
and
definition
of
an
oath
.
For
,
what
is
an
oath
?
It
is
,
as
euen
now
we
heard
,
an
holy
and
religious
calling
of
God
to
witnes
,
of
the
truth
of
that
we
speake
,
for
their
assurance
vnto
whom
we
speake
;
as
here
the
Apostle
for
the
Philippians
assurance
of
his
sincere
loue
of
them
,
calleth
God
to
witnes
how
he
longeth
after
them
all
,
how
greatly
he
loueth
them
all
from
the
very
heart
root
in
Iesus
Christ
.
And
what
herein
is
vnbeseeming
a
Christian
,
or
which
may
not
lawfully
be
done
?
Secondly
,
it
is
proued
from
the
expresse
commaundement
of
God
,
for
thus
hath
God
commanded
,
saying
,
Thou
shalt
feare
the
Lord
thy
God
,
and
serue
him
,
and
shalt
sweare
by
his
name
.
In
which
words
,
as
to
feare
the
Lord
God
,
and
to
serue
him
,
so
to
sweare
by
his
name
is
commanded
.
Thirdly
,
it
is
proued
from
the
end
of
an
oath
,
for
the
end
of
an
oath
is
to
decide
debates
,
&
to
make
an
end
of
strifes
;
as
the
Apostle
sheweth
,
saying
,
an
oath
for
confirmation
is
among
men
an
end
of
all
strife
.
And
as
Moses
in
a
plaine
case
sheweth
,
saying
,
If
a
man
deliuer
to
his
neighbor
to
keepe
Asse
,
or
Oxe
,
or
Sheepe
,
or
any
beast
,
and
it
die
,
or
be
hurt
,
or
taken
away
by
enemies
,
and
no
man
see
it
,
an
oath
of
the
Lord
shall
bee
betweene
them
twaine
,
that
hee
hath
not
put
his
hand
vnto
his
neighbours
good
,
and
the
owner
thereof
shall
take
the
oath
,
and
he
shall
not
make
it
good
.
And
this
being
the
end
of
an
oath
,
why
may
it
not
lawfully
be
made
?
Fourthly
,
it
is
proued
from
the
practise
of
holy
men
of
God
;
for
Abraham
,
as
we
reade
,
swore
vnto
Abimelech
by
God
,
In
that
day
shall
fiue
Cities
in
the
land
of
Aegypt
speake
the
language
of
Canaan
,
and
shall
sweare
by
the
Lord
of
hosts
,
Thou
shalt
sweare
the
Lord
liueth
in
truth
,
in
iudgement
,
and
in
righteousnes
.
And
therefore
the
Lord
by
that
Prophet
,
Thy
children
,
saith
he
,
haue
forsaken
mee
,
and
sworne
by
them
that
are
no
Gods
.
So
that
to
sweare
by
them
that
are
no
Gods
,
is
to
forsake
God
.
And
why
?
because
it
is
to
giue
his
worship
to
another
,
euen
to
them
that
are
no
Gods
:
which
,
who
so
doth
,
he
forsaketh
God
.
O
,
but
will
the
godly
soule
say
,
this
needed
not
in
such
a
swearing
age
,
to
proue
the
lawfulnes
of
swearing
;
and
will
the
cursed
swearer
say
,
this
is
well
indeed
,
that
I
haue
so
good
allowance
for
my
swearing
from
the
Preacher
.
Hearken
therefore
yet
a
while
,
and
know
how
we
may
protest
and
sweare
lawfully
.
First
therefore
,
if
wee
will
sweare
lawfully
,
we
must
sweare
by
the
name
of
God
.
For
both
the
commandement
&
practise
are
so
,
as
already
we
haue
heard
,
&
the
reason
therof
is
very
plain
:
for
who
can
witnesse
,
that
he
that
sweareth
lyeth
not
,
but
God
onely
that
beholdeth
the
heart
,
and
knoweth
what
is
in
man
?
Or
who
is
omnipotent
and
able
to
maintaine
and
defend
him
that
speaketh
truth
,
or
to
punish
and
take
vengeance
on
him
that
sweareth
a
lye
,
but
God
onely
which
is
able
to
destroye
both
soule
and
bodie
in
hell
?
Secondly
,
if
wee
will
sweare
lawfully
wee
must
sweare
in
truth
,
end
a
strife
;
so
that
where
the
strife
may
otherwise
be
ended
,
there
an
oath
is
not
to
be
vsed
.
Sweare
then
wee
may
lawfully
,
but
not
otherwise
then
by
the
name
of
God
,
and
that
in
truth
,
and
in
iudgement
,
and
in
righteousnesse
,
and
that
when
things
cannot
otherwise
be
cleared
and
ended
then
by
an
oath
.
Which
serueth
first
for
the
confutation
of
that
error
of
the
Anabaptists
,
who
deny
it
to
be
lawfull
for
a
Christian
to
sweare
at
all
:
the
plaine
contrary
whereof
wee
haue
heard
euidently
proued
out
of
the
scriptures
.
The
places
of
scripture
whereon
they
ground
their
error
are
two
;
Sweare
not
at
all
,
neither
by
heauen
,
for
it
is
the
throne
of
God
&c.
The
words
of
Iames
are
,
Before
all
things
sweare
not
,
neither
by
heauen
,
nor
by
earth
,
nor
by
any
other
oath
&c.
from
both
which
places
they
conclude
that
a
Christian
may
not
sweare
at
all
.
For
answer
whereunto
wee
must
vnderstand
,
1.
that
not
all
kindes
of
othes
are
forbidden
in
these
places
.
2.
what
kinde
of
othes
are
there
condemned
.
For
the
first
,
that
not
all
kinde
of
othes
are
forbidden
in
Mathew
,
appeareth
by
the
very
scope
and
drift
of
our
Sauiour
in
that
place
.
For
what
was
his
scope
and
drift
there
?
It
appeareth
by
his
exposition
there
of
sundry
lawes
,
that
his
meaning
was
not
to
destroy
the
law
,
for
so
he
saith
,
I
came
not
to
destroy
the
Law
and
the
Prophets
;
but
his
meaning
was
to
purge
the
Law
from
the
corrupt
glosses
of
the
Pharisees
,
and
to
open
the
true
meaning
of
it
,
as
he
doth
first
in
the
Law
touching
murther
,
and
then
in
the
Law
touching
adulterie
,
and
not
in
the
Law
touching
swearing
.
The
Law
then
not
hauing
simply
forbidden
swearing
,
neither
doth
our
Sauiour
simply
condemne
swearing
Againe
,
if
all
kindes
of
othes
be
simply
here
forbidden
,
and
onely
yea
,
and
nay
commanded
,
what
shall
we
say
for
our
Apostle
that
contenteth
not
himselfe
onely
with
yea
and
nay
?
What
shall
we
say
for
our
Sauiour
himselfe
,
that
not
therewith
content
saith
,
Verily
,
verily
,
I
say
vnto
you
?
And
againe
,
othes
being
a
part
of
Gods
worship
,
as
before
we
heard
,
if
all
kinde
of
othes
be
here
forbidden
a
Christian
,
then
is
a
part
of
Gods
worship
forbidden
and
condemned
.
Seeing
then
thus
it
may
appeare
,
that
not
all
kindes
of
othes
are
here
forbidden
,
let
vs
now
see
what
kindes
of
othes
are
here
forbidden
and
condemned
.
And
this
will
appeare
by
a
short
view
of
the
corrupt
glosses
,
which
the
Pharisees
added
to
the
Law
touching
swearing
.
The
Law
was
,
Thou
shalt
not
forsweare
thy selfe
,
but
shalt
performe
thine
othes
to
the
Lord
.
Their
glosse
was
,
that
if
any
sweare
by
the
name
of
God
,
or
by
the
things
that
were
immediatly
belonging
to
the
seruice
of
God
,
as
by
the
gold
of
the
Temple
,
or
the
offering
on
the
Altar
vainely
or
perfidiously
,
not
performing
his
oath
,
he
offendeth
but
if
he
sweare
by
any
other
creature
,
as
by
heauen
,
or
earth
,
or
Ierusalem
,
or
his
head
,
or
the
Temple
,
or
the
Altar
,
or
any
that
is
not
God
,
hee
offendeth
not
,
nor
is
bound
to
performe
his
oath
.
Our
Sauiour
his
exposition
of
the
Law
against
their
glosse
is
,
that
not
onely
to
sweare
in
our
common
talke
by
the
name
of
God
,
but
also
to
sweare
by
any
other
creature
is
an
offence
against
the
Law
.
So
that
here
are
not
forbidden
othes
made
in
truth
,
in
iudgement
,
and
in
righteousnes
,
but
all
othes
in
common
talke
,
either
by
God
,
or
by
any
creature
whatsoeuer
,
or
by
any
thing
that
is
not
God
.
Yea
but
it
is
said
,
Sweare
not
at
all
.
True
,
in
common
talke
sweare
not
at
all
,
not
by
the
name
of
God
,
for
that
the
Law
forbids
,
nor
by
any
creature
,
although
the
Pharisees
allow
you
,
but
let
your
communication
be
yea
,
yea
;
nay
,
nay
.
Nay
I
adde
in
great
and
weighty
matters
sweare
not
at
all
,
if
any
way
you
can
auoide
it
,
and
when
your
yea
,
and
nay
may
be
trusted
:
for
whatsoeuer
is
more
then
yea
and
nay
,
alwaies
commeth
of
euill
,
euen
of
the
deuill
in
thee
if
thou
sweare
of
a
wicked
custome
,
and
of
euill
in
him
to
whom
thou
swearest
,
if
hauing
no
cause
to
distrust
thy
yea
and
nay
,
he
doe
not
trust
thee
but
cause
thee
to
sweare
.
The
like
answer
is
to
be
made
to
that
of
Iames
,
who
vseth
the
very
words
of
our
Sauiour
.
Yea
,
but
Iames
addeth
,
Sweare
not
by
heauen
,
nor
earth
,
nor
by
any
other
oath
.
True
,
not
vainely
,
or
perfidiously
.
So
that
no
oath
by
God
,
or
any
creature
in
common
talke
is
lawfull
for
any
Christian
,
nor
in
weighty
and
necessarie
matters
if
wee
can
auoide
it
,
but
if
wee
cannot
auoide
it
,
an
oath
by
the
name
of
God
in
truth
,
in
iudgement
,
and
in
righteousnes
is
lawfull
,
the
Anabaptists
grounds
as
yee
see
prouing
nothing
to
the
contrary
.
The
second
vse
of
our
obseruation
is
,
to
restraine
the
wicked
othes
of
the
prophane
swearers
of
our
time
.
For
first
are
we
when
we
sweare
,
only
to
sweare
by
the
name
of
God
,
&
not
at
all
by
any
creature
,
or
any
thing
that
is
not
God
?
How
then
darest
thou
,
whosoeuer
thou
art
,
sweare
by
the
Masse
,
by
thy
faith
,
by
thy
troth
,
by
our
Lady
,
by
St.
George
,
or
the
like
?
Are
these
thy
gods
whom
thou
hast
made
to
serue
them
?
Or
darest
thou
giue
the
worship
due
vnto
God
,
vnto
any
but
vnto
him
?
Did
the
Lord
threaten
ruine
vpon
Israel
because
they
swore
by
their
idols
in
Dan
,
&
Beersheba
,
saying
,
they
that
sweare
by
the
sinne
of
Samaria
,
and
say
,
thy
God
O
Dan
liueth
,
and
the
maner
of
Beersheba
liueth
,
euen
they
shall
fail
,
&
neuer
rise
vp
againe
,
&
darest
thou
sweare
by
that
idoll
of
the
Masse
,
which
was
the
sinne
of
England
,
and
is
the
sinne
of
Rome
?
Did
the
Lord
tell
Iudah
that
her
children
had
forsaken
the
Lord
,
because
they
swore
by
them
that
were
no
Gods
,
saying
,
Thy
children
haue
forsaken
me
,
and
haue
sworne
by
them
that
are
no
gods
,
S.
George
,
by
S.
Iohn
,
or
S.
Thomas
,
or
the
like
,
which
are
no
gods
?
Doest
thou
not
see
that
thus
swearing
thou
forsakest
God
,
and
bringest
ruine
vpon
thy selfe
?
Did
our
blessed
Sauiour
tell
the
Scribes
and
Pharisees
saying
,
Whosoeuer
sweareth
by
the
Altar
sweareth
by
it
,
and
by
all
things
thereon
;
and
whosoeuer
sweareth
by
the
Temple
sweareth
by
it
,
and
him
that
dwelleth
therein
;
and
whosoeuer
sweareth
by
heauen
sweareth
by
the
throne
of
God
,
and
by
him
that
sitteth
thereon
;
and
doest
thou
thinke
that
when
thou
swearest
by
thy
faith
,
thou
swearest
not
by
him
in
whom
thou
beleeuest
;
or
when
thou
swearest
by
thy
troth
,
that
thou
swearest
not
by
him
in
whom
thou
trustest
&
c
?
In
one
word
,
thou
that
commonly
swearest
by
any
thing
that
is
not
God
,
tell
me
what
thinkest
thou
,
doest
thou
therein
sweare
by
God
,
or
no
?
If
so
,
then
thou
takest
his
name
in
vaine
,
and
he
will
not
hold
thee
guiltles
.
If
no
,
then
thou
forsakest
God
,
in
that
thou
swearest
by
that
which
is
no
God
.
And
looke
then
what
comes
vpon
thy
swearing
by
any
creature
,
or
any
thing
that
is
not
God
.
Againe
,
are
we
when
we
sweare
not
to
sweare
by
any
creature
,
or
any
thing
that
is
not
God
,
but
onely
by
the
name
of
God
,
and
not
thereby
,
but
onely
in
truth
,
in
iudgement
,
and
in
righteousnes
,
and
when
things
otherwise
cannot
be
cleared
and
ended
?
How
then
darest
thou
,
ô
wretched
man
,
in
thine
ordinarie
talke
,
vpon
euery
fond
and
light
occasion
,
no
necessitie
of
Gods
glory
,
or
thy
neighbors
good
vrging
,
sweare
by
the
holy
name
of
God
,
and
of
Iesus
Christ
?
How
doth
not
thy
flesh
&
thy
spirit
tremble
within
thee
?
how
doth
it
not
pierce
thy
very
heart
and
soule
to
sweare
by
the
life
,
by
the
body
,
by
the
sides
,
by
the
wounds
,
by
the
bloud
of
Christ
Iesus
?
Doest
thou
,
cursed
wretch
,
hope
to
liue
by
his
life
that
swearest
by
his
life
;
hope
to
be
benefited
by
his
bodie
,
that
swearest
by
his
body
;
hope
to
be
healed
by
his
wounds
,
that
swearest
by
his
wounds
;
hope
to
be
washed
from
thy
sinnes
by
his
bloud
,
that
swearest
by
his
blod
?
Nay
,
thou
that
dost
these
things
,
dost
crucifie
againe
vnto
thy selfe
the
Sonne
of
God
.
Thou
art
one
of
them
that
spittest
vpon
him
,
and
buffetest
him
,
that
naylest
him
vnto
the
crosse
,
that
thrustest
thy
speare
into
his
side
,
that
art
accessary
to
the
death
of
that
iust
one
,
and
his
bloud
shall
surely
be
vpon
thee
,
vnlesse
he
grant
thee
grace
vnto
repentance
.
A
pittifull
case
that
a
man
can
almost
come
into
no
place
,
into
no
companie
,
but
he
shall
heare
such
ordinarie
swearing
by
the
name
of
God
,
that
euery
third
word
almost
shall
be
such
an
oath
.
A
pitifull
case
that
a
man
cannot
passe
the
streets
,
but
he
shall
heare
little
ones
that
haue
little
more
then
learned
to
speake
,
yet
sweare
wickedly
by
the
name
of
God
.
And
yet
so
it
is
,
as
if
our
yong
ones
had
neuer
learned
to
speake
,
till
they
had
learned
to
sweare
,
and
as
if
the
elder
sort
had
neuer
spoken
well
,
till
they
had
sworne
lustily
.
A
great
many
thinke
themselues
no
bodie
,
vnlesse
they
can
sweare
it
with
the
best
,
and
that
it
is
their
credit
to
sweare
stoutly
.
But
wretched
credit
with
men
,
that
is
got
with
the
losse
of
Gods
fauour
:
and
better
no
bodie
,
then
such
a
swearing
bodie
.
Heare
the
word
of
the
Lord
by
his
Prophet
Zachary
,
this
saith
he
is
the
curse
that
goeth
forth
ouer
the
whole
earth
:
for
euery
one
that
stealeth
shall
be
cut
off
,
aswell
on
this
side
as
on
that
,
and
euery
one
that
sweareth
&c.
Enough
a
man
would
thinke
to
make
the
swearers
countenance
change
,
and
his
knees
to
smite
one
against
another
.
Let
this
be
enough
,
beloued
,
to
warne
you
of
this
foule
sinne
of
swearing
,
and
to
restraine
you
from
it
.
Sweare
not
at
all
in
your
common
talke
,
either
by
God
,
for
then
he
will
not
hold
you
guiltles
;
or
by
any
thing
that
is
not
God
,
for
then
yee
forsake
God
,
but
let
your
communication
be
yea
,
yea
,
and
nay
,
nay
.
Let
not
your
children
,
or
your
seruants
,
or
your
scholars
sweare
by
any
thing
that
is
not
God
;
lest
in
stead
of
performing
their
promise
in
their
baptisme
to
forsake
the
deuill
,
they
forsake
God
:
Neither
let
them
sweare
by
the
name
of
God
,
lest
by
vsing
it
without
reuerence
&
feare
,
they
prouoke
him
to
plague
them
.
You
must
all
of
you
know
and
remember
,
that
his
name
is
glorious
and
fearefull
,
that
he
is
a
ielous
God
and
a
consuming
fire
,
and
therefore
ye
may
not
thinke
or
speake
of
him
,
but
with
reuerence
and
humblenesse
,
with
feare
and
trembling
.
To
conclude
this
point
,
He
that
vseth
much
swearing
,
saith
the
sonne
of
Sirach
,
shall
be
filled
with
wickednes
,
and
the
plague
shall
neuer
goe
from
his
house
,
and
if
he
sweare
in
vaine
he
shall
not
be
innocent
,
but
his
house
shall
be
full
of
plagues
.
Accustome
not
therefore
thy
mouth
to
swearing
,
nor
take
vp
for
a
custome
the
naming
of
the
holy
One
;
for
as
a
seruant
which
is
often
punished
cannot
be
without
some
skarre
,
so
hee
that
sweareth
and
nameth
God
continually
,
shall
not
be
vnpunished
for
such
things
.
Haue
your
faith
and
your
troth
with
God
,
but
let
your
communication
be
yea
,
yea
,
and
nay
,
nay
,
for
whatsoeuer
is
more
then
this
commeth
of
euill
.
Pardon
my
dwelling
on
this
point
,
being
so
needfull
to
be
spoken
of
,
and
hauing
occasion
but
seldome
to
speake
of
it
.
The
second
thing
which
here
I
note
,
is
the
thing
whereof
the
Apostle
maketh
such
vehement
protestation
,
which
is
his
sincere
loue
of
the
Philippians
.
Hee
protesteth
and
taketh
God
to
witnes
,
that
he
longeth
after
them
all
,
or
greatly
loueth
them
all
from
the
very
heart
roote
in
Iesus
Christ
.
Whence
I
obserue
how
the
Pastor
ought
to
be
affected
towards
his
people
,
and
generally
one
Christian
towards
another
,
and
that
is
thus
,
the
Pastor
ought
to
loue
his
people
,
and
one
Christian
ought
to
loue
another
,
euen
with
sincere
loue
.
Owe
nothing
saith
the
Apostle
,
to
any
man
,
but
to
loue
one
another
.
Which
rule
is
generall
for
all
Christians
,
and
conteineth
in
it
two
good
instructions
;
the
one
,
to
flie
debt
,
that
we
should
not
owe
any
thing
one
to
another
;
the
other
,
to
follow
after
loue
,
that
wee
should
loue
one
another
.
And
writing
vnto
Timothie
more
particularly
,
hee
noteth
the
Pastors
loue
of
his
people
,
where
hee
saith
,
Be
an
ensample
vnto
them
that
belieue
in
word
,
in
conuersation
,
in
loue
;
in
loue
I
say
,
that
as
they
see
your
loue
to
be
towards
them
,
so
their
loue
may
be
one
towards
another
:
euen
as
the
Apostle
prayeth
for
the
Thessalonians
,
saying
,
The
Lord
encrease
you
,
and
make
you
to
abound
in
loue
one
towards
another
,
and
towards
all
men
,
euen
as
we
do
towards
you
.
Wherin
his
loue
towards
them
is
signified
,
the
loue
which
should
be
in
the
Pastor
towards
his
flocke
,
that
as
his
is
towards
them
,
so
theirs
might
be
one
towards
another
.
But
since
there
are
so
many
sleights
in
loue
,
how
can
Christians
shew
that
they
loue
one
another
,
and
Pastors
that
they
loue
their
people
euen
with
sincere
loue
?
that
is
,
our
loue
must
be
a
great
loue
,
so
great
,
that
if
we
be
absent
from
them
whome
wee
loue
,
we
long
after
them
with
a
longing
desire
to
see
them
,
that
if
we
be
their
Pastors
,
wee
may
bestowe
some
spirituall
comfort
among
them
,
and
if
otherwise
,
that
we
may
performe
some
duties
of
loue
vnto
them
.
Such
was
our
Apostles
loue
to
the
Romanes
,
as
he
witnesseth
,
where
he
saith
,
hee
longed
to
see
them
,
that
he
might
bestow
vpon
them
some
spirituall
guift
to
strengthen
them
.
Such
also
was
Epaphroditus
loue
towards
these
Philippians
,
as
our
Apostle
witnesseth
in
the
next
chapter
,
verse
26.
And
such
was
his
owne
towards
them
,
as
this
place
sheweth
.
And
such
after
their
example
,
must
bee
the
loue
of
all
Pastors
towards
their
people
,
and
of
all
Christians
one
towards
another
,
if
their
loue
be
sincere
.
Yea
,
but
such
and
so
great
may
be
their
loue
one
towards
another
,
as
that
they
greatly
long
and
desire
to
see
one
another
,
and
yet
their
loue
be
not
heartie
,
but
full
of
dissimulation
.
True
,
and
therefore
a
second
qualitie
is
requisite
in
sincere
loue
,
namely
,
that
it
be
without
dissimulation
,
euen
from
the
very
heart
roote
.
Such
loue
our
Apostle
requireth
in
all
Christians
one
towards
another
,
Let
loue
bee
without
dissimulation
.
Loue
one
another
with
a
pure
heart
feruently
.
Such
was
our
Apostles
loue
towards
the
Philippians
,
louing
and
longing
after
them
from
the
very
heart
roote
:
and
such
must
be
the
loue
of
all
Pastors
towards
their
people
,
and
of
all
Christians
one
towards
another
,
if
their
loue
bee
sincere
.
Yea
,
but
yet
such
,
and
so
great
may
bee
their
loue
one
towards
another
,
as
that
they
long
one
after
another
,
euen
from
the
very
heart
roote
,
and
yet
their
loue
be
not
sincere
,
but
after
the
flesh
,
as
the
manner
of
many
carnall
men
and
worldlings
is
to
loue
;
We
were
gentle
among
you
,
euen
as
a
Nurse
cherisheth
her
Children
.
Thus
being
affectioned
towards
you
,
our
good
will
was
to
haue
dealt
vnto
you
,
not
the
Gospell
of
God
onely
,
but
also
our
owne
soules
,
because
ye
were
deare
vnto
vs
.
And
a
little
after
he
saith
,
We
exhorted
you
,
and
comforted
,
and
besought
euery
one
of
you
,
as
a
father
his
children
.
And
such
,
hee
taketh
God
to
witnesse
,
his
loue
was
towards
the
Philippians
.
And
still
the
precepts
runne
,
to
loue
one
another
in
the
Lord
,
and
such
must
be
the
loue
of
Pastors
towards
their
people
,
and
of
Christians
one
towards
another
,
if
their
loue
be
sincere
,
they
must
long
after
them
in
their
absence
from
them
,
and
that
from
the
very
heart
roote
,
and
that
in
Iesus
Christ
.
If
Pastors
should
examine
their
loue
towards
their
people
,
and
Christians
their
loue
one
towards
another
by
this
rule
;
how
much
sincere
loue
(
thinke
yee
)
would
there
bee
found
either
in
Christians
generally
,
or
in
Pastors
particularly
?
For
such
is
mens
loue
generally
,
that
they
doe
not
greatly
long
after
one
another
to
see
them
,
if
they
be
absent
from
them
,
at
least
,
not
from
the
verie
heart
roote
,
or
surely
,
not
in
Christ
Iesus
.
Nay
,
be
we
ab●ent
from
them
,
or
they
from
vs
,
we
care
not
whether
we
●ee
them
againe
,
or
no
,
but
to
long
after
them
,
or
to
loue
●hem
from
the
very
heart
roote
,
that
we
thinke
needs
not
;
or
,
if
we
doe
,
it
is
in
some
carnall
or
worldly
respect
,
not
for
Christ
Iesus
his
sake
,
or
in
Christ
Iesus
.
Nay
,
commonly
wee
can
satisfie
our selues
well
enough
with
our
loue
of
one
another
,
as
Christian
inough
,
sincere
inough
,
and
holy
enough
,
though
in
our
loue
there
bee
neuer
a
one
of
these
qualities
,
though
neither
we
long
after
them
from
the
very
heart
roote
,
in
Christ
Iesus
;
nor
long
after
them
from
the
verie
heart
roote
,
nor
long
after
them
at
all
.
And
as
it
is
with
men
generally
,
so
is
it
with
the
Pastors
particularly
.
Too
many
that
can
bee
long
absent
from
their
flockes
,
and
yet
not
long
after
them
to
see
them
,
to
bestowe
some
spirituall
gift
vpon
them
:
too
many
that
loue
not
their
flockes
,
from
the
very
heart
rootes
:
too
many
that
loue
their
flockes
onely
for
their
fleece
,
but
not
in
Christ
Iesus
:
but
very
few
like
vnto
Aaron
,
beare
the
names
of
their
people
before
the
Lord
,
LECTVRE
IX
.
PHILIP
.
1.
Verse
9.
And
this
I
pray
,
that
your
loue
may
abound
yet
more
and
more
in
knowledge
,
and
in
all
iudgement
,
that
ye
may
discerne
things
that
differ
,
&c.
NOw
,
after
the
signification
of
the
Apostles
thankesgiuing
vnto
God
on
the
Philippians
behalfe
,
for
their
fellowship
in
the
Gospell
,
and
of
his
perswasion
of
their
perseuerance
therein
vnto
the
end
,
followeth
for
a
full
complement
of
testifying
his
loue
vnto
them
,
and
winning
their
attention
vnto
him
,
a
signification
of
his
praying
vnto
God
for
them
in
these
words
,
And
this
,
&c.
before
hee
had
said
,
vers.
4.
that
alwaies
in
all
his
prayers
he
had
them
in
remembrance
;
and
now
he
sheweth
what
his
prayer
for
them
was
,
and
that
was
,
That
their
loue
might
abound
,
&c.
Which
prayer
,
as
it
doth
abundantly
testifie
his
loue
towards
the
Philippians
,
so
doth
it
also
imply
a
commendation
of
them
,
and
an
exhortation
vnto
them
:
for
in
praying
,
that
their
loue
may
abound
yet
more
and
more
in
knowledge
and
in
all
iudgement
,
hee
giueth
them
testimonie
of
their
loue
,
and
of
their
knowledge
,
and
iudgement
,
&
that
they
did
abound
in
these
things
,
&
his
prayer
is
,
that
they
may
abound
yet
more
&
more
in
these
things
.
And
againe
,
in
thus
praying
for
them
,
he
lets
them
in
his
owne
example
see
what
they
are
to
pray
for
,
and
in
effect
,
exhorteth
them
to
giue
all
diligence
hereunto
,
that
their
loue
may
abound
yet
more
and
more
in
knowledge
,
&c.
And
indeed
,
this
is
the
very
maine
proposition
,
and
principall
exhortation
of
this
Epistle
,
that
their
loue
may
abound
&c.
But
let
vs
a
little
more
particularly
sift
the
meaning
of
the
words
in
this
his
praier
.
His
praier
,
yee
see
,
is
that
their
loue
may
abound
,
.i.
that
as
a
fountaine
which
keepeth
not
his
waters
in
it selfe
,
but
sends
them
out
vnto
others
,
so
their
loue
may
not
bee
shut
within
their
owne
bowels
,
but
issue
out
vnto
the
good
of
others
.
And
hee
praieth
that
their
loue
may
abound
yet
more
and
more
:
whereby
he
implieth
that
their
loue
was
manifest
,
and
that
their
loue
abounded
:
for
the
streames
thereof
had
flowed
vnto
him
being
in
prison
at
Rome
,
and
he
praieth
that
it
may
abound
yet
more
and
more
.
but
how
?
in
knowledge
and
in
all
iudgment
,
that
their
loue
being
founded
and
grounded
in
sound
knowledge
,
and
in
sound
iudgement
,
they
might
discerne
things
that
differed
&c.
Now
by
knowledge
hee
meaneth
the
generall
knowledge
of
Gods
will
out
of
his
word
;
and
by
iudgement
he
meaneth
such
an
experience
and
sense
in
themselues
of
spirituall
things
,
as
through
,
which
men
expert
in
the
word
of
righteousnesse
haue
their
wits
or
spirituall
senses
exercised
to
discerne
both
good
&
euill
,
as
by
comparing
this
place
with
that
to
the
Hebrewes
it
may
appeare
:
for
that
which
the
Apostle
there
hath
,
strong
meat
belongeth
to
them
that
are
of
age
,
which
through
custome
haue
their
wits
exercised
to
discerne
both
good
and
euill
,
is
as
if
we
should
read
after
the
phrase
of
our
Apostle
here
,
thus
,
strong
meat
belongeth
to
them
that
are
of
age
,
which
through
iudgement
can
discerne
both
good
and
euill
.
So
that
the
Apostle
praieth
that
they
may
abound
as
in
loue
,
so
in
knowledge
of
Gods
will
out
of
his
word
,
and
in
all
iudgement
,
.i.
in
sound
iudgement
through
a
feeling
experience
in
themselues
,
of
such
spirituall
things
as
they
know
by
the
word
,
whereon
their
loue
may
bee
grounded
.
And
why
doth
he
pray
for
their
growth
and
increase
in
these
things
?
Euen
for
these
ends
;
1.
that
they
may
discerne
things
that
differ
one
from
another
,
good
from
bad
,
and
vncorrupt
from
corrupt
doctrine
.
2.
that
they
may
be
pure
from
staine
or
corruption
in
doctrine
,
faith
,
or
maners
.
3.
that
they
may
be
without
offence
,
neither
slipping
backe
,
nor
standing
at
a
stay
,
but
holding
on
a
constant
course
vntill
the
day
of
Christ
.
4.
that
they
may
be
filled
with
the
fruits
of
righteousnes
,
abounding
in
euery
good
worke
,
which
are
by
Iesus
Christ
,
from
whom
they
haue
their
beginning
,
vnto
the
glory
and
praise
of
God
,
which
is
their
end
.
These
were
the
ends
for
which
he
praied
,
that
their
loue
might
abound
yet
more
and
more
in
knowledge
,
and
in
&c.
So
that
the
things
principally
to
bee
noted
in
these
words
,
are
three
;
First
,
the
Apostles
action
of
praying
,
This
I
pray
.
Secondly
,
the
things
for
which
he
praied
,
which
were
three
,
1.
their
increase
in
loue
.
2.
their
increase
in
knowledge
.
3.
their
inerease
in
iudgement
.
Thirdly
,
the
ends
wherefore
he
praied
for
these
things
vnto
them
,
which
were
foure
,
as
euen
now
we
heard
.
Now
let
vs
see
what
notes
we
may
gather
hence
for
our
farther
vse
and
instruction
.
The
first
thing
which
here
I
note
is
,
that
the
Apostle
praied
for
the
Philippians
,
that
their
loue
might
abound
yet
more
and
more
&c.
The
Philippians
abounded
in
loue
,
in
knowledge
,
and
in
iudgment
,
yet
still
the
Apostle
praied
that
they
might
abound
yet
more
and
more
in
these
things
.
Whence
1.
I
obserue
the
continuall
vse
and
necessitie
of
praier
:
whatsoeuer
graces
the
Lord
haue
bestowed
on
vs
,
yet
still
we
haue
neede
to
pray
,
euen
that
we
may
yet
more
and
more
abound
in
those
very
graces
.
And
therefore
the
Apostles
exhortation
is
,
Pray
continually
,
pray
continually
.
If
ye
want
,
that
he
may
supply
your
wants
,
and
giue
vnto
you
,
which
giueth
vnto
all
men
liberally
,
and
reprocheth
no
man
.
If
any
man
lacke
wisdome
,
which
is
there
meant
of
wisdome
to
endure
patiently
afflictions
,
but
it
is
true
in
all
graces
generally
,
if
any
man
lacke
any
grace
,
let
him
aske
of
God
which
giueth
to
all
men
liberally
,
and
reprocheth
no
man
,
and
it
shall
bee
giuen
him
.
So
likewise
if
yee
haue
,
yet
pray
continually
that
yee
may
increase
and
abound
,
and
if
yee
abound
,
yet
pray
continually
that
you
may
abound
yet
more
and
more
in
those
graces
wherein
yee
abound
.
So
wee
see
the
Apostle
praied
for
the
Thessalonians
,
saying
,
The
Lord
increase
you
,
and
make
you
abound
in
loue
one
towards
another
,
and
towards
all
men
.
In
the
first
chapter
hee
had
commended
their
diligent
loue
:
so
that
it
was
not
for
the
hauing
of
that
which
they
lacked
that
the
Apostle
praied
,
but
for
their
increasing
and
abounding
in
that
grace
which
they
had
.
And
so
here
our
Apostle
praied
for
the
Philippians
,
that
they
might
abound
yet
more
and
more
&c.
What
,
was
it
for
the
hauing
of
that
which
they
lacked
that
hee
praied
?
No.
Was
it
that
they
might
abound
in
that
which
they
had
?
Nor
onely
so
:
but
that
they
might
more
and
more
abound
in
those
graces
wherein
already
they
abounded
.
And
the
Apostle
thus
praying
for
the
Thessalonians
,
that
they
might
increase
and
abound
in
that
grace
which
already
they
had
;
and
for
the
Philippians
that
they
might
increase
and
abound
more
and
more
in
those
graces
,
wherein
already
they
abounded
,
therein
taught
them
,
and
in
them
vs
,
that
we
are
to
make
our
requests
vnto
God
in
praier
and
supplication
,
as
for
the
hauing
of
such
graces
as
we
want
,
so
that
we
may
increase
and
abound
in
those
graces
which
we
haue
,
&
that
we
may
abound
still
more
&
more
in
those
graces
wherein
already
we
doe
abound
.
So
that
whatsoeuer
graces
we
haue
,
still
we
are
to
pray
that
wee
may
continually
more
and
more
abound
therein
.
And
the
reason
why
wee
are
continually
so
to
pray
is
very
plaine
:
for
1.
such
is
our
weaknes
through
the
sinne
that
hangeth
so
fast
on
vs
,
that
vnto
whatsoeuer
measure
of
grace
we
be
growne
,
yet
stand
therein
we
cannot
,
vnlesse
he
doe
continually
stay
vs
and
vphold
vs
with
his
hand
.
Let
Peter
witnes
,
whose
faith
faileth
,
This
then
may
serue
,
to
condemne
our
great
negligence
and
slacknes
,
our
great
coldnes
and
faintnes
generally
,
both
in
publique
and
priuate
praier
vnto
the
Lord
our
God
.
For
is
there
so
continuall
vse
and
necessitie
of
praier
,
whether
we
want
any
grace
that
we
may
haue
it
,
or
haue
any
grace
that
we
may
increase
and
abound
in
it
,
or
abound
in
any
grace
,
that
we
may
abound
yet
more
and
more
in
it
?
How
then
is
it
,
that
we
are
so
negligent
and
slacke
,
so
cold
and
faint
in
praier
generally
?
Vnto
publique
praier
wherein
we
pray
for
what
we
want
,
and
for
increase
in
that
we
haue
,
and
that
we
may
more
and
more
abound
in
that
wherein
we
abound
,
how
negligent
and
slacke
are
we
,
and
how
cold
and
faint
are
we
therein
?
Some
of
vs
come
so
seldome
thereunto
as
that
there
is
very
little
difference
betweene
vs
,
and
plaine
Recusants
;
others
of
vs
come
so
slowly
thereunto
,
as
that
we
come
,
as
they
say
it
is
good
to
come
to
a
fray
,
to
the
end
of
it
;
others
of
vs
in
time
of
publique
praier
are
occupied
either
in
priuate
praiers
,
or
in
reading
vpon
some
booke
or
other
,
or
in
talking
one
vnto
another
;
others
of
vs
either
fall
asleepe
,
or
are
troubled
with
wandring
and
by-thoughts
,
and
haue
our
mindes
at
home
,
or
in
the
fields
,
vpon
our
commodities
,
or
vpon
our
pleasures
,
and
rather
vpon
euery
thing
then
vpon
that
we
should
.
Generally
so
defectiue
and
wanting
vnto
our
duties
wee
are
herein
,
as
if
either
we
knew
not
,
or
cared
not
how
to
account
of
,
and
how
to
carry
our selues
in
publique
praier
.
And
as
we
faile
of
that
we
ought
in
publique
,
so
doe
wee
also
in
priuate
praier
.
For
how
seldome
doe
we
,
as
our
blessed
Sauiour
willeth
vs
,
enter
into
our
chambers
,
and
shut
our
doores
vpon
vs
,
and
pray
vnto
our
father
which
is
in
secret
?
Can
our
wants
presse
vs
to
pray
priuately
vnto
the
Lord
that
he
will
supply
our
wants
?
Nay
seldome
wee
humble
our selues
in
priuate
before
the
Lord
,
euen
for
the
supply
of
our
wants
;
or
if
we
doe
,
our
praiers
are
so
cold
,
and
so
faint
,
and
so
troubled
with
wandring
and
by
thoughts
,
that
we
pray
and
haue
not
,
because
we
pray
not
as
wee
ought
.
Can
the
graces
which
we
haue
,
and
wherein
we
abound
,
presse
vs
to
pray
priuately
vnto
the
Lord
that
we
may
increase
in
those
graces
we
haue
,
and
abound
yet
more
&
more
in
those
wherein
we
abound
?
Nay
here
commonly
we
forget
our selues
,
and
as
if
we
were
well
and
needed
no
more
,
wee
pray
not
vnto
the
Lord
for
increase
,
but
carrying
our selues
like
vnto
the
Pharisee
,
we
thinke
we
are
not
as
other
men
,
and
we
say
depart
from
mee
,
for
I
am
more
holy
,
more
learned
,
more
wise
,
more
sober
,
more
modest
,
more
patient
then
thou
,
and
forget
God
by
whom
we
are
so
.
Surely
not
the
best
of
vs
all
,
but
we
are
guilty
of
very
many
defects
touching
praier
.
Let
vs
therefore
hereafter
vse
more
carefullnesse
herein
then
heretofore
we
haue
done
.
Let
vs
reforme
our
negligence
and
slacknesse
in
comming
to
publique
prayer
.
It
hath
the
promise
,
that
where
two
or
three
bee
gathered
together
in
Gods
name
,
and
whatsoeuer
we
aske
in
prayer
,
if
we
belieue
,
we
shall
surely
receaue
it
.
Let
vs
not
cease
,
but
in
publike
,
and
in
priuate
,
powre
out
our
prayers
vnto
the
Lord
,
both
for
such
graces
as
wee
want
,
and
for
encrease
in
such
as
we
haue
,
and
that
we
may
abound
more
and
more
in
euery
good
grace
.
Continuall
neede
wee
haue
:
let
vs
therefore
,
as
the
Apostle
exhorteth
,
Pray
continually
,
euen
whatsoeuer
graces
wee
haue
,
let
vs
pray
that
we
may
abound
more
and
more
therein
.
The
second
thing
which
hence
I
obserue
is
,
that
Christians
are
not
to
stand
at
a
staie
,
or
to
content
themselues
with
reasonable
good
beginnings
,
but
whatsoeuer
grace
it
is
wherein
they
stand
,
they
are
continually
to
labour
,
that
they
may
abound
more
and
more
therein
.
Which
,
as
this
place
sheweth
,
so
farther
that
of
the
Apostle
to
the
Hebrewes
,
Therefore
,
leauing
the
doctrine
of
the
beginning
of
Christ
,
let
vs
be
led
forward
vnto
perfection
.
Where
the
Apostle
shewes
,
that
wee
are
not
alwaies
to
be
a
learning
the
principles
and
beginnings
of
Religion
,
but
as
children
which
at
the
first
are
fed
with
milke
,
doe
afterwards
take
and
digest
strong
meate
;
so
from
principles
in
religion
,
we
should
goe
forward
vnto
perfection
in
religion
,
growing
vp
daily
more
and
more
in
the
vnity
of
faith
,
and
of
the
knowledge
of
the
Sonne
of
God
into
a
perfect
man
.
Adde
herevnto
the
example
of
our
Apostle
,
This
then
serueth
to
condemne
the
miserable
corruptions
of
our
times
,
for
so
it
is
with
vs
,
that
a
great
many
of
vs
rather
go
backeward
,
and
growe
worse
and
worse
,
then
better
and
better
.
Many
which
seemed
to
haue
begunne
in
the
spirit
,
make
an
end
in
the
flesh
;
which
seemed
for
a
time
to
haue
runne
well
with
the
Galathians
,
are
with
them
drawen
away
with
diuers
lusts
,
which
drowne
them
in
perdition
.
Others
of
vs
pawse
at
the
matter
,
and
,
as
if
there
were
danger
in
euery
step
farther
,
we
stand
at
a
stay
and
moue
not
our
foote
forward
.
But
what
doe
I
say
,
that
wee
stand
at
a
stay
?
Nay
,
indeede
,
and
in
truth
,
we
plainely
go
backeward
:
for
not
to
go
forward
in
the
way
of
Christianitie
,
is
to
goe
backeward
;
and
not
to
encrease
in
the
graces
of
Gods
spirit
,
is
to
decrease
in
them
!
And
therefore
the
iudgement
of
the
Laodiceans
because
they
were
not
hot
,
was
as
if
they
had
been
cold
,
euen
to
be
spewed
out
of
the
Lord
his
mouth
.
Lord
encrease
our
faith
;
and
let
vs
labour
by
all
holy
meanes
of
hearing
the
word
preached
,
and
reuerent
vse
of
the
blessed
Sacrament
to
growe
more
and
more
in
faith
.
Let
vs
pray
with
the
Prophet
,
Stablish
the
thing
(
O
God
)
that
thou
hast
wrought
in
vs
;
and
let
vs
labour
to
bee
daily
more
and
more
grounded
&
stablished
in
euery
grace
that
the
Lord
hath
wrought
in
vs
.
And
if
alreadie
we
do
thus
,
let
vs
comfort
our selues
in
this
that
we
doe
as
we
ought
,
and
let
vs
hold
on
our
good
course
vnto
the
end
.
The
third
thing
which
here
I
note
is
,
that
the
Apostle
prayeth
,
that
their
loue
might
abound
more
and
more
;
their
loue
towards
God
,
their
loue
one
towards
another
,
their
loue
towards
the
poore
Saints
and
afflicted
members
of
Christ
Iesus
.
Whence
I
obserue
,
that
in
all
Christians
this
must
bee
a
continuall
care
,
that
they
may
abound
alwaies
more
and
more
in
loue
towards
God
,
in
loue
one
towards
another
,
and
in
loue
towards
the
poore
Saints
and
afflicted
members
of
Christ
Iesus
.
For
,
first
,
touching
the
loue
of
God
,
how
can
we
loue
him
enough
,
who
so
loued
vs
,
euen
when
we
were
enemies
vnto
him
,
that
hee
sent
his
onely
begotten
sonne
into
the
world
to
suffer
death
for
vs
,
that
we
might
liue
through
him
?
This
was
loue
passing
the
loue
of
women
,
and
how
should
wee
loue
him
that
thus
loued
vs
first
?
Sure
our
care
can
neuer
bee
enough
,
that
still
wee
may
more
and
more
abound
in
loue
towards
him
.
Againe
,
touching
the
loue
one
of
another
,
we
see
how
the
Apostle
prayeth
for
the
Thessalonians
,
saying
,
The
Lord
encrease
you
,
and
make
you
to
abound
in
loue
one
towards
another
,
and
towards
all
men
.
Which
his
prayer
for
them
,
was
a
plaine
signification
of
that
care
which
was
behoouefull
to
be
in
them
,
namely
that
they
might
encrease
and
abound
daily
more
and
more
in
mutuall
loue
one
towards
another
,
and
not
in
them
onely
,
but
in
vs
also
,
vnto
whose
edification
and
instruction
those
things
were
plainely
written
.
Also
,
touching
our
loue
towards
the
poore
Saints
and
afflicted
members
of
Christ
Iesus
;
we
see
how
the
Apostle
presseth
and
vrgeth
the
Corinthians
,
Thou
shalt
not
harden
thine
heart
,
nor
shut
thine
hand
from
thy
poore
brother
,
but
thou
shalt
open
thine
hand
vnto
thy
brother
,
to
thy
needy
and
to
thy
poore
in
the
land
,
saith
the
Lord
:
Thou
shalt
not
harden
thine
heart
,
but
open
thy
bowels
of
compassion
,
and
bee
mercifull
,
and
louing
,
and
tender-hearted
towards
thy
poore
brother
.
The
like
commandement
is
often
giuen
in
the
holy
Scripture
.
And
what
a
commendation
was
it
generally
vnto
the
Churches
of
Macedonia
,
that
out
of
their
most
extreame
pouerty
,
they
were
so
richly
liberall
vnto
the
poore
afflicted
Saints
,
and
perticularly
vnto
these
Philippians
,
that
they
communicated
to
our
Apostle
in
his
bands
?
Or
what
greater
reward
can
be
giuen
vnto
any
,
then
is
promised
vnto
them
that
giue
the
Saints
meate
when
they
are
hungrie
,
that
giue
them
drinke
when
they
are
thirstie
,
that
cloath
them
when
they
are
naked
,
that
visite
them
when
they
are
sicke
,
that
relieue
them
when
they
are
in
prison
,
&c.
euen
a
kingdome
of
glorie
?
In
a
poynt
so
cleare
,
many
proofes
are
not
needfull
.
For
more
care
is
not
needfull
,
that
we
may
encrease
and
abound
more
and
more
in
faith
,
hope
,
or
other
grace
of
the
spirit
,
then
that
wee
may
abound
more
and
more
in
loue
,
euen
in
loue
,
both
towards
God
,
and
towards
one
another
,
and
towards
the
poore
Saints
in
their
affliction
and
miserie
.
Which
serueth
to
condemne
the
more
then
keicolde
loue
of
Christians
in
our
daies
.
To
censure
any
of
you
so
sharpely
,
beloued
,
as
if
yee
loued
not
God
,
or
at
least
but
with
a
colde
loue
,
would
seeme
it
may
be
hard
.
For
all
of
you
loue
God
,
and
hee
that
thinketh
otherwise
is
much
deceaued
.
But
,
tell
me
,
do
all
of
you
loue
one
another
?
It
may
be
that
some
of
you
will
here
yeeld
a
little
.
hee
that
loueth
not
his
brother
,
whome
he
hath
seene
,
loueth
not
God
,
whom
he
hath
not
seene
.
The
Apostles
exhortation
is
,
Bee
affectioned
to
loue
one
another
,
with
brotherly
loue
:
And
againe
,
Let
brotherly
loue
continue
:
And
againe
,
Aboue
all
things
haue
feruent
loue
amongst
you
.
But
our
often
brawlings
,
and
diuisions
,
and
quarrels
,
and
contentions
,
and
swellings
,
and
discords
shew
,
that
wee
haue
not
hearkened
nor
obeyed
their
counsell
,
so
farre
haue
we
been
from
abounding
more
and
more
in
loue
one
towards
another
?
And
if
we
doe
not
loue
one
another
as
wee
should
,
iudge
yee
by
the
former
place
whether
wee
loue
God
as
we
should
.
how
good
&
ioyfull
a
thing
it
is
brethren
to
dwell
together
in
vnity
.
Surely
in
any
thing
we
cannot
be
liker
vnto
God
,
then
if
we
loue
one
another
:
for
God
is
loue
,
and
wee
by
loue
are
made
Gods
house
,
For
he
that
dwelleth
in
loue
,
dwelleth
in
God
,
and
God
in
him
.
We
haue
beene
too
colde
in
loue
one
towards
another
,
and
therefore
too
colde
in
loue
towards
our
God
.
Aboue
all
things
let
vs
haue
feruent
loue
amongst
our selues
,
and
so
shall
we
be
sure
that
we
loue
God
indeed
.
And
as
we
haue
beene
too
colde
in
loue
one
towards
another
,
and
consequently
in
loue
towards
God
,
so
can
I
not
much
commend
our
loue
towards
the
poore
Saints
and
afflicted
members
of
Christ
Iesus
.
I
cannot
reprooue
you
for
not
abounding
more
and
more
in
this
loue
,
because
,
as
yet
,
you
do
not
abound
in
this
loue
.
Through
a
good
and
godly
statute
lately
made
,
the
poore
Saints
come
not
now
vnto
your
doores
;
but
through
want
of
reliefe
they
faint
in
their
houses
:
insomuch
,
that
as
the
children
of
Israell
when
their
burthen
was
heauier
,
and
their
taske
greater
,
cryed
out
vpon
Moyses
,
and
Aaron
,
saying
,
The
Lord
looke
vpon
you
and
iudge
,
for
ye
haue
made
our
sauiour
to
stinke
before
Pharaoh
and
his
seruants
,
in
that
ye
haue
put
a
sword
in
their
hand
to
slay
vs
:
So
they
cry
out
vpon
them
that
were
the
meanes
of
this
statute
,
saying
,
The
Lord
looke
vpon
them
that
haue
done
thus
vnto
vs
,
for
they
haue
made
our
sauiour
to
stinke
before
our
brethren
,
and
haue
put
a
sword
in
their
hands
to
slay
vs
.
And
where
is
the
cause
of
this
cry
?
Not
in
the
statute
:
for
it
is
as
good
a
statute
as
could
be
deuised
both
for
you
and
them
:
but
the
cause
is
in
you
.
Ye
are
well
content
that
they
come
not
to
your
doores
as
they
were
woont
;
but
there
wanteth
in
you
a
willing
and
readie
mind
to
contribute
to
their
necessities
as
the
statute
requireth
.
When
some
taske
or
burthen
should
be
leuied
vpon
you
for
their
maintenance
,
in
respect
of
that
reliefe
,
which
they
were
woont
to
finde
at
your
doores
,
here
ye
draw
back
the
shoulder
,
and
euerie
man
would
giue
so
little
,
that
the
statute
cannot
haue
his
entendment
.
And
thus
it
is
that
you
haue
a
sword
to
kill
the
poore
withall
:
for
,
by
the
statute
,
they
may
not
come
to
your
doores
,
&
yet
you
will
not
contribute
to
their
maintenance
according
vnto
the
statute
.
Beloued
,
open
the
bowels
of
your
compassion
,
let
your
loue
towards
the
poore
Saints
appeare
,
communicate
to
their
affliction
,
miserie
,
and
pouerty
,
and
as
God
hath
giuen
to
euerie
man
,
so
let
him
giue
,
not
grudgingly
,
or
of
necessitie
,
but
willingly
and
cheerefully
.
They
are
Gods
saints
,
they
are
members
of
Christs
bodie
,
they
are
your
brethren
,
and
many
of
them
it
may
be
as
rich
in
Gods
fauour
as
the
most
of
you
,
and
that
which
yee
willingly
and
cheerefully
now
giue
vnto
them
,
shall
further
your
reckoning
in
the
day
of
Christ
Iesus
.
Be
therefore
ready
to
giue
,
and
glad
to
distribute
,
laying
vp
in
store
for
your selues
a
good
foundation
against
the
time
to
come
.
Let
your
loue
towards
God
,
towards
one
another
,
towards
the
poore
saints
of
Christ
Iesus
be
manifest
vnto
all
men
,
that
they
which
see
your
loue
may
glorifie
God
on
your
behalfe
.
So
shall
yee
be
loued
of
loue
it selfe
,
and
liue
for
euer
where
your
loue
shall
haue
none
end
.
LECTVRE
X.
PHILIP
.
1.
Verse
9.
In
knowledge
,
and
in
all
iudgement
.
THe
next
thing
which
here
I
note
is
,
that
the
Apostle
praieth
,
that
the
Philippians
may
abound
more
and
more
in
knowledge
,
namely
in
knowledge
of
Gods
will
out
of
his
word
.
Whence
I
obserue
another
continuall
care
necessarie
for
all
Christians
,
and
that
is
,
that
they
may
abound
more
and
more
in
the
knowledge
of
Gods
will
out
of
his
holy
word
.
My
brethren
,
saith
the
Apostle
,
be
not
children
in
vnderstanding
,
but
as
concerning
maliciousnes
be
children
,
but
in
vnderstanding
be
of
a
ripe
age
.
The
Apostle
had
before
,
signified
his
owne
minde
of
praying
and
speaking
in
strange
tongues
without
vnderstanding
,
and
in
a
knowne
tongue
with
vnderstanding
,
therein
taxing
their
too
great
admiring
of
strange
tongues
,
and
too
little
regard
of
knowledge
and
vnderstanding
.
Now
in
effect
hee
tells
them
that
therein
they
are
like
vnto
little
children
,
which
if
they
see
faire
and
great
and
coloured
letters
in
a
booke
,
are
in
great
loue
with
the
letters
,
but
care
not
for
the
sense
and
vnderstanding
of
the
words
.
But
he
exhorteth
them
,
be
not
children
in
vnderstanding
,
as
if
he
should
haue
said
,
Children
indeed
care
not
for
vnderstanding
,
but
it
may
not
be
so
with
you
,
yee
were
children
sometimes
and
cared
not
for
vnderstanding
,
and
yee
were
children
sometimes
,
and
but
yong
in
vnderstanding
and
knowledge
,
but
yee
may
not
be
so
still
,
but
yee
must
grow
to
be
of
a
ripe
age
in
vnderstanding
,
yee
must
increase
in
knowledge
as
in
yeeres
yee
doe
increase
.
And
lest
they
should
say
that
Christ
would
haue
them
to
be
like
vnto
little
children
,
he
preuenteth
that
,
concerning
maliciousnesse
,
but
concerning
knowledge
and
vnderstanding
he
would
haue
them
to
be
no
children
,
but
of
a
ripe
age
.
So
that
hence
we
see
that
our
care
is
to
be
that
we
be
not
children
,
but
men
of
a
ripe
age
touching
vnderstanding
,
.i.
that
wee
may
increase
and
grow
forward
more
and
more
in
knowledge
,
euen
from
knowledge
to
knowledge
To
the
like
purpose
is
that
of
the
Apostle
,
where
he
saith
,
Leauing
the
doctrine
of
the
beginnings
of
Christ
,
let
vs
be
led
forward
vnto
perfection
.
He
had
in
the
end
of
the
former
chapter
,
somewhat
sharply
told
the
Hebrewes
,
that
when
as
concerning
the
time
they
ought
to
be
teachers
,
yet
they
had
neede
to
be
taught
the
very
principles
of
the
word
of
God
.
Now
therefore
he
doth
exhort
them
that
they
would
not
be
still
a
learning
the
principles
and
beginnings
of
religion
,
but
that
they
would
goe
forward
from
perfection
to
perfection
,
and
abound
more
and
more
in
knowledge
.
We
may
not
then
be
as
idle
loyterers
,
which
spend
their
time
and
profit
not
,
but
as
our
time
spent
in
the
schoole
of
Christ
doth
require
of
vs
,
so
must
our
profiting
be
in
the
knowledge
of
his
will
out
of
his
word
.
Yea
looke
into
our
owne
practise
,
and
we
shall
finde
our
owne
iudgment
to
be
such
.
If
wee
haue
children
,
and
set
them
to
their
books
,
we
looke
that
according
to
their
time
spent
thereat
their
profiting
should
be
,
and
that
they
should
increase
in
knowledge
and
learning
,
as
they
grow
in
yeares
,
and
in
time
spent
at
their
booke
,
and
if
they
doe
not
so
profit
,
we
take
them
from
the
schoole
and
set
them
to
some
other
thing
.
So
that
by
our
owne
iudgement
,
so
many
of
vs
as
are
taught
in
the
schoole
of
Christ
,
we
should
increase
in
the
knowledge
of
Christ
,
and
as
we
spend
more
and
more
time
in
the
schoole
of
Christ
,
so
should
wee
abound
more
and
more
in
the
knowledge
of
Christ
,
and
if
we
doe
not
so
,
by
our
owne
iudgements
we
are
to
bee
excluded
as
non
proficients
out
of
the
schoole
of
Christ
.
And
what
then
becomes
of
vs
?
Nothing
then
to
set
vs
vnto
,
but
as
it
was
said
to
the
vnprofitable
seruant
,
Cast
that
vnprofitable
seruant
into
vtter
darknes
,
there
shall
be
weeping
and
gnashing
of
teeth
,
non
proficients
,
cast
that
non
proficient
scholar
into
vtter
darknes
,
there
shall
be
weeping
and
gnashing
of
teeth
.
This
then
,
first
may
teach
vs
to
beware
of
that
leauen
of
theirs
that
would
haue
vs
misled
vp
in
ignorance
,
and
beare
the
world
in
hand
that
ignorance
is
the
mother
of
deuotion
.
For
such
a
brood
of
Sathan
there
is
,
as
will
tell
you
that
the
Scriptures
are
darke
,
and
hard
to
be
vnderstood
,
and
perilous
to
bee
read
;
that
will
highly
commend
your
modestie
,
if
yee
presume
not
to
read
the
Scriptures
;
that
will
tell
you
it
is
enough
for
you
to
beleeue
as
the
Church
beleeueth
,
though
yee
know
not
how
to
giue
account
of
your
faith
;
that
will
allow
well
of
learning
nothing
,
and
after
many
yeares
to
be
neuer
the
wiser
;
in
a
word
,
that
will
the
sooner
suspect
you
of
heresie
,
the
more
knowledge
yee
haue
in
the
Scriptures
.
Such
are
they
that
would
haue
praying
,
singing
,
reading
,
and
all
other
rites
of
the
Church
done
in
a
strange
language
,
that
would
haue
vs
barred
from
the
reading
of
the
Scriptures
in
a
knowne
tongue
,
that
would
haue
none
but
great
Clerks
and
Diuines
seene
in
the
Scriptures
.
But
what
saith
the
Holy
Ghost
?
Search
the
scriptures
,
saith
our
blessed
Sauiour
,
for
in
them
yee
thinke
to
haue
eternall
life
,
and
they
are
they
which
testifie
of
me
.
Grow
saith
Peter
vnto
the
Church
,
in
grace
,
and
in
the
knowledge
of
our
Lord
and
Sauiour
Iesus
Christ
.
And
our
Apostle
,
Let
the
word
of
Christ
dwell
in
you
plenteously
in
all
wisdome
.
Philippi
,
that
they
may
abound
more
and
more
in
knowledge
.
Now
what
can
be
more
contrary
and
repugnant
vnto
other
,
then
this
doctrine
of
the
Holy
Ghost
vnto
that
doctrine
of
theirs
?
Our
blessed
Sauiour
sets
vs
vnto
the
Scriptures
to
search
them
,
and
they
would
not
haue
vs
to
presume
to
read
the
Scriptures
.
The
Apostle
Peter
,
would
haue
vs
to
grow
in
the
knowledge
of
our
Lord
and
Sauiour
Iesus
Christ
,
and
they
would
not
haue
vs
looke
into
the
scriptures
lest
we
fall
into
heresies
.
Our
Apostle
would
haue
the
word
of
Christ
to
dwell
in
vs
plenteously
,
and
they
would
haue
vs
onely
to
beleeue
as
the
Church
beleeueth
,
and
care
not
though
we
know
not
how
to
giue
account
of
our
faith
.
Our
Apostle
would
haue
vs
to
abound
more
and
more
in
knowledge
,
and
they
tell
vs
that
ignorance
is
the
mother
of
deuotion
.
See
then
whether
there
be
not
cause
to
beware
of
them
,
and
to
bid
fie
vpon
the
beast
,
that
speaketh
so
presumptuously
against
the
word
of
God
.
As
the
Apostle
saith
vnto
the
Galatians
touching
the
false
Apostles
,
they
desire
to
haue
you
circumcised
,
that
they
might
reioyce
in
your
flesh
;
so
I
say
vnto
you
touching
these
false
Apostles
,
they
desire
to
haue
you
close
shut
vp
in
ignorance
,
that
they
may
lead
you
blindfold
at
their
pleasures
into
all
their
deuilish
errors
,
and
that
they
may
reioyce
in
their
aduantage
by
your
ignorance
.
Beware
therefore
of
them
,
and
hearken
not
vnto
them
,
lest
if
yee
erre
in
your
hearts
,
because
yee
know
not
his
waies
through
your
ignorance
in
the
scriptures
,
he
sweare
as
sometimes
he
did
vnto
the
Israelites
in
his
wrath
,
that
yee
shall
neuer
enter
into
his
rest
,
euen
to
the
heauenly
Canaan
,
whereof
that
earthly
Canaan
was
a
type
.
2.
This
may
teach
vs
to
giue
all
diligence
vnto
the
reading
,
and
hearing
,
and
meditating
of
the
holy
scriptures
,
that
so
we
may
abound
more
and
more
in
all
knowledge
and
vnderstanding
.
Very
lamentable
it
is
,
beloued
,
to
see
and
consider
how
many
hundreths
,
nay
thousands
in
this
cleare
light
of
the
gospell
,
when
the
scriptures
are
or
may
be
read
and
knowne
of
vs
all
,
yet
are
as
ignorant
in
the
scriptures
,
and
of
the
things
that
belong
to
their
saluation
,
as
when
they
sate
in
the
darknes
of
Aegypt
,
when
they
could
see
no
light
of
the
scriptures
,
by
reason
of
the
strange
language
.
We
haue
had
many
Ezraes
that
haue
read
in
the
booke
of
the
law
of
God
distinctly
,
&
giuen
the
sense
thereof
that
the
rest
might
vnderstand
;
many
Ministers
of
Christ
Iesus
,
that
haue
read
the
law
&
the
gospell
vnto
vs
euery
Sabbath
day
in
our
Churches
;
many
Preachers
of
the
Gospel
that
haue
plainly
opened
the
scriptures
vnto
vs
,
whereby
we
might
be
made
wise
vnto
saluation
,
euen
40
yeares
long
And
haue
not
the
scriptures
beene
read
vnto
the
greatest
number
of
vs
in
vaine
?
Notwithstanding
so
much
preaching
,
and
teaching
of
the
holy
word
of
life
,
are
we
not
still
ignorant
,
and
haue
still
neede
to
be
taught
the
very
beginnings
of
Christ
,
the
very
principles
of
religion
?
Haue
we
not
many
masters
of
Israel
,
that
thinke
themselues
great
men
,
like
vnto
Nicodemus
,
that
know
not
those
things
,
which
the
very
babes
in
Christs
schoole
ought
to
know
?
Haue
we
not
many
leaders
of
the
people
,
and
masters
of
families
,
vnto
whose
shame
it
may
be
spoken
,
that
they
haue
not
the
knowledge
of
God
?
Haue
we
not
many
that
if
they
be
asked
,
are
not
able
to
giue
an
account
of
their
faith
,
nor
know
truth
from
error
,
religion
from
superstition
?
The
thing
is
too
true
,
and
too
lamentable
.
Beloued
,
hath
not
the
Lord
our
God
said
vnto
vs
all
,
These
words
which
I
command
thee
this
day
shall
be
in
thy
heart
,
and
thou
shalt
rehearse
them
continually
vnto
thy
childrem
,
and
shalt
talke
of
them
&c.
and
shall
we
not
hearken
to
his
voice
to
doe
according
to
all
he
hath
commanded
vs
?
Hath
not
our
blessed
Sauiour
told
vs
,
this
is
eternall
life
to
know
God
to
be
the
onely
very
God
,
and
him
whom
he
hath
sent
Iesus
Christ
,
and
shall
not
we
labour
to
grow
in
the
knowledge
of
God
,
and
of
our
Lord
Iesus
Christ
?
Hath
not
the
holy
Prophet
said
,
that
blessed
is
the
man
whose
delight
is
in
the
law
of
the
Lord
,
and
which
meditateth
therein
day
and
night
,
and
shall
wee
not
giue
all
diligence
to
the
reading
,
and
hearing
,
and
meditating
of
the
holy
scriptures
?
Nay
let
me
I
beseech
you
exhort
you
,
as
that
godly
Father
did
his
people
,
and
let
it
not
depart
out
of
our
mouthes
,
but
let
vs
meditate
therein
day
and
night
,
that
we
may
obserue
and
doe
according
to
all
that
is
written
therein
,
as
the
Lord
exhorted
Iosua
.
Let
vs
likewise
flocke
as
Doues
vnto
the
windowes
,
vnto
the
places
where
the
word
is
preached
,
and
when
we
haue
heard
let
vs
meditate
and
conferre
of
that
we
haue
heard
.
If
the
children
of
our
bodies
had
gone
to
the
schoole
,
and
in
the
space
of
seauen
yeares
had
profited
nothing
,
what
would
we
say
vnto
them
,
or
thinke
of
them
?
Hardly
enough
,
no
doubt
.
And
what
shall
we
then
thinke
of
our selues
,
that
in
the
space
of
fortie
yeares
,
are
scarce
yet
past
our
A.
B.
C.
and
haue
not
yet
attained
vnto
any
reasonable
knowledge
?
Let
vs
hereafter
recompence
our
former
negligence
,
with
greater
diligence
,
and
let
vs
slacke
no
holy
meanes
,
whereby
we
may
growe
into
all
holy
knowledge
.
Let
vs
labour
to
be
rich
in
all
knowledge
,
and
leauing
the
doctrine
of
the
beginning
of
Christ
,
let
vs
be
led
forward
vnto
perfection
.
Let
vs
henceforth
be
no
more
children
,
wauering
and
carried
about
with
euerie
winde
of
doctrine
,
but
let
vs
grow
vp
vnto
a
perfect
man
,
and
vnto
the
measure
of
the
age
of
the
fulnesse
of
Christ
,
that
we
may
be
able
to
comprehend
with
all
Saints
,
what
is
the
bredth
,
and
length
,
and
depth
,
and
height
,
and
to
know
the
loue
of
Christ
,
which
passeth
all
knowledge
,
that
we
may
be
filled
with
all
fulnesse
of
God
.
By
reading
,
by
hearing
,
by
meditating
,
by
praying
,
let
your
care
bee
to
abound
more
and
more
in
knowledge
.
The
next
thing
which
here
I
note
is
,
that
the
Apostle
prayeth
for
the
Philippians
,
that
they
may
abound
more
and
more
in
all
iudgement
,
in
all
iudgement
,
that
is
,
in
sound
iudgement
,
that
hauing
their
wits
exercised
through
long
custome
,
they
may
discerne
both
good
and
euill
.
So
that
,
as
hee
would
haue
them
to
abound
more
and
more
in
knowledge
,
so
farther
,
he
would
haue
them
also
to
abound
more
and
more
,
in
a
sound
and
feeling
experience
of
spirituall
things
in
themselues
,
that
they
might
spiritually
feele
in
their
hearts
and
soules
that
which
they
knew
out
of
the
word
.
Whence
I
obserue
a
further
continuall
care
necessarie
for
all
Christians
,
and
that
is
,
that
they
may
abound
daily
more
and
more
,
not
in
knowledge
onely
of
Gods
will
out
of
his
word
,
but
in
sound
iudgement
also
,
through
a
feeling
experience
in
themselues
,
of
such
spirituall
things
as
they
know
out
of
the
word
,
that
what
they
know
out
of
the
word
,
they
may
feele
the
truth
of
it
by
experience
in
themselues
.
This
care
our
Apostle
sheweth
that
hee
had
,
where
hee
saith
,
that
the
thing
which
he
esteemed
was
to
know
Christ
,
and
the
vertue
of
his
resurrection
.
Hee
knew
the
doctrine
of
Christ
his
resurrection
,
and
hee
knew
this
to
be
the
vertue
of
Christ
his
resurrection
,
that
by
it
the
Saints
of
God
rise
from
the
death
of
sinne
vnto
the
life
of
righteousnesse
.
But
his
desire
farther
was
,
that
he
might
feele
in
himselfe
,
and
know
by
his
owne
experience
the
vertue
of
Christ
his
resurrection
,
by
the
death
of
sinne
,
and
the
life
of
righteousnesse
in
himselfe
,
that
as
he
knew
by
the
word
Christ
his
resurrection
,
to
haue
such
a
vertue
;
so
by
experience
in
himselfe
he
might
know
Christ
his
resurrection
to
haue
such
a
vertue
.
And
this
care
the
Prophet
exhorteth
all
men
vnto
,
where
he
saith
,
Taste
and
see
how
gracious
the
Lord
is
.
Where
yee
may
not
thinke
that
the
Prophet
speaketh
,
as
if
the
gracious
goodnesse
of
the
Lord
could
be
tasted
on
with
the
mouth
,
or
seene
with
the
eye
,
but
his
meaning
is
,
that
such
is
the
gracious
goodnesse
of
the
Lord
vnto
his
children
,
that
they
may
haue
as
sound
experimentall
knowledge
thereof
,
as
if
they
should
taste
it
with
their
mouths
,
or
see
it
with
their
eyes
.
It
is
then
as
if
the
Prophet
had
thus
said
,
Know
yee
doe
the
gracious
goodnesse
of
the
Lord
,
by
his
manifolde
mercies
;
and
more
then
so
,
yee
may
know
it
by
your
owne
experience
.
Acknowledge
therefore
him
to
bee
gracious
,
whom
by
your
own
experimentall
knowledge
ye
doe
(
as
it
were
)
taste
and
see
to
be
gracious
.
As
then
the
Prophet
doth
exhort
vs
,
and
as
our
Apostle
both
by
example
and
exhortation
moueth
vs
,
our
care
should
be
that
besides
our
knowledge
out
of
the
word
,
we
might
haue
a
feeling
knowledge
of
that
wee
know
out
of
the
word
,
by
experience
in
our selues
.
This
then
should
teach
vs
to
obserue
the
mercies
and
iudgements
of
the
Lord
,
to
obserue
the
proofe
and
experience
in
our
daily
life
,
of
such
things
as
wee
know
by
the
word
,
that
so
we
may
haue
not
a
contemplatiue
onely
,
but
an
experimentall
knowledge
of
things
in
our
selues
.
As
for
example
,
the
scripture
telleth
vs
,
that
the
poore
crieth
and
the
Lord
heareth
him
,
and
saueth
him
out
of
all
his
troubles
.
the
Lord
heareth
the
poore
when
they
cry
vnto
him
,
and
saueth
them
out
of
all
their
troubles
.
the
Angell
of
the
Lord
pitcheth
round
about
them
that
feare
him
,
and
deliuereth
them
,
had
obserued
the
truth
of
it
by
his
owne
experience
in
his
deliuerance
out
of
the
paw
of
the
Lyon
,
the
gates
of
hell
shal
not
preuaile
against
Christ
his
Church
,
because
the
scripture
saith
so
.
But
will
wee
so
know
it
to
be
so
as
if
our
owne
senses
should
tell
vs
that
it
were
so
?
Then
we
must
obserue
the
stormes
and
tempests
,
the
persecutions
and
troubles
,
the
batteries
and
assaults
,
that
Satan
in
his
members
makes
against
the
Church
,
and
how
the
Lord
bringeth
all
their
counsels
to
naught
,
and
maketh
their
deuises
to
be
nothing
else
but
the
imagination
of
a
vaine
thing
.
And
thus
in
all
things
we
must
obserue
,
that
by
long
experience
our
spirituall
senses
may
be
exercised
to
know
the
truth
of
euery
thing
that
wee
know
out
of
the
word
.
But
so
carelesse
commonly
we
are
,
that
wee
passe
ouer
the
mercies
and
the
iudgements
of
the
Lord
,
without
obseruation
at
all
,
whereby
we
might
grow
in
all
iudgement
and
sound
experience
.
It
may
be
that
some
of
vs
sometimes
,
will
desire
to
know
somewhat
out
of
the
scriptures
touching
the
Sacraments
,
touching
the
resurrection
,
touching
faith
,
touching
good
workes
,
&c.
But
what
is
it
?
It
is
onely
to
know
it
there
,
it
is
not
to
haue
a
feeling
of
it
in
our
owne
soules
.
If
wee
haue
the
text
of
scripture
for
proofe
,
we
thinke
we
haue
knowledge
enough
,
but
for
proofe
out
of
our
owne
experience
in
our
owne
soule
▪
we
look
not
after
it
.
But
beloued
,
ye
see
we
should
haue
a
care
,
as
to
abound
in
knowledge
out
of
the
Scriptures
,
so
in
sound
iudgment
out
of
a
feeling
experience
in
our selues
of
the
truth
of
that
we
know
.
Let
vs
not
therefore
,
●ightly
passe
ouer
the
things
that
we
know
out
of
the
word
,
but
let
vs
labour
to
increase
in
a
feeling
knowledge
of
them
in
our
owne
soules
.
Let
vs
obserue
in
our
daily
experience
,
that
as
it
is
written
,
so
it
is
indeed
,
that
when
we
heare
or
read
such
and
such
things
out
of
the
word
,
our
owne
soules
within
vs
may
giue
witnesse
vnto
the
same
,
and
say
,
it
is
so
indeede
,
in
mine
owne
experience
I
finde
it
to
be
most
true
.
Thus
the
Apostle
exhorteth
,
and
thus
it
behoueth
vs
to
doe
.
The
next
thing
which
here
I
note
,
is
that
the
Apostle
praieth
for
the
Philippians
,
that
their
loue
may
abound
more
and
more
in
knowledge
,
and
in
all
iudgement
,
which
is
,
that
their
loue
might
bee
founded
and
grounded
in
sound
knowledge
,
and
in
sound
iudgement
,
that
each
hauing
helpe
of
other
,
and
each
being
furnished
by
other
,
they
might
the
better
discerne
things
that
differ
&c.
Whence
I
obserue
yet
a
farther
continuall
care
necessarie
for
all
Christians
,
and
that
is
,
that
their
loue
may
abound
in
knowledge
,
and
in
all
iudgement
.
Though
(
saith
the
Apostle
)
I
had
all
knowledge
,
and
had
not
loue
I
were
nothing
.
in
all
iudgement
,
that
knowing
whom
we
ought
to
loue
,
we
may
loue
them
whom
wee
ought
,
Let
vs
doe
good
,
saith
the
Apostle
,
vnto
all
men
,
but
especially
vnto
them
which
are
of
the
housholde
of
faith
.
Here
we
are
taught
whome
we
ought
principally
to
loue
.
We
are
to
loue
all
men
,
but
especially
them
that
are
of
the
houshold
of
faith
,
them
that
are
ioyned
vnto
vs
in
the
band
of
Christianity
.
And
knowing
that
they
are
those
whom
we
ought
principally
to
loue
we
are
to
loue
them
in
deed
&
in
truth
,
&
the
more
neerely
that
they
are
linked
vnto
vs
in
the
bands
of
Christianitie
,
the
more
dearely
we
are
to
loue
them
.
Otherwise
our
loue
,
If
it
be
not
in
knowledge
,
and
in
all
iudgement
,
may
do
more
harme
then
good
,
euen
as
wee
see
that
zeale
doth
without
knowledge
;
for
it
was
in
zeale
,
but
without
knowledge
,
I
beare
them
record
that
they
haue
the
zeale
of
God
,
but
not
according
to
knowledge
.
So
in
our
loue
we
may
doe
good
vnto
those
,
and
shew
kindnesse
vnto
those
to
whom
wee
ought
not
,
if
our
loue
bee
not
grounded
on
knowledge
,
and
in
all
iudgement
.
And
this
was
it
which
the
Apostle
taxed
in
the
Galathians
,
It
is
a
good
thing
alwaies
to
loue
earnestly
in
a
good
thing
.
That
they
loued
,
and
loued
earnestly
he
misliked
it
not
,
nay
,
It
is
a
good
thing
,
saith
he
,
to
loue
earnestly
.
But
that
their
loue
was
not
in
knowledge
and
iudgment
,
that
he
misliked
.
They
encreased
in
loue
towards
them
that
seduced
them
,
and
abated
their
loue
towards
him
that
had
taught
them
the
truth
.
This
he
misliked
,
and
therefore
tolde
them
,
that
it
was
a
good
thing
to
loue
earnestly
alwaies
in
a
good
thing
.
We
must
loue
,
but
wee
must
know
that
the
thing
we
loue
is
good
,
that
the
person
whome
we
loue
is
good
.
And
therefore
our
loue
must
abound
in
knowledge
,
and
in
iudgement
.
This
then
serueth
to
condemne
our
great
carelesnesse
in
making
choise
on
whome
wee
set
our
loue
,
and
vnto
whom
we
doe
good
,
and
performe
duties
of
loue
.
Our
loue
should
abound
in
knowledge
out
of
Gods
word
,
whom
to
loue
;
and
in
iudgement
to
performe
the
duties
of
loue
,
to
whome
wee
ought
.
But
commonly
wee
care
not
where
we
cast
our
loue
,
but
as
he
fits
our
humor
,
so
commonly
wee
cast
our
loue
vpon
him
.
If
hee
will
bowze
and
drinke
with
vs
,
if
he
will
game
and
play
with
vs
,
if
he
will
curse
and
sweare
with
vs
,
if
he
will
play
the
good
fellow
,
and
runne
to
the
diuell
with
vs
,
then
wee
will
loue
him
,
and
what
wee
can
wee
will
doe
for
him
.
Neither
can
it
bee
that
they
should
bestowe
their
loues
better
,
who
themselues
are
no
better
.
Nay
,
where
better
graces
are
,
yet
is
there
no
better
choyce
of
our
loue
.
We
commonly
looke
rather
how
he
sutes
our
affections
and
likings
,
whom
we
would
loue
and
fancie
,
then
how
he
is
beautified
with
the
graces
of
Gods
spirit
,
how
well
he
is
grounded
and
stablished
in
the
faith
.
And
howsoeuer
he
be
scarce
sound
in
the
faith
,
yet
if
he
sute
our
affections
&
likings
,
we
grow
to
more
entire
loue
with
him
then
with
others
,
more
to
beloued
.
If
this
,
beloued
,
haue
beene
a
fault
in
any
of
vs
,
let
vs
learne
hereafter
to
reforme
it
,
and
let
our
loue
abound
more
and
more
in
knowledge
,
and
in
iudgement
.
Let
vs
know
out
of
the
word
whom
we
ought
to
loue
,
and
vnto
whome
wee
ought
to
doe
good
,
and
let
vs
loue
them
and
do
good
vnto
them
.
Let
neither
our
knowledge
bee
without
loue
,
nor
our
iudgement
without
loue
,
neither
let
our
loue
be
without
knowledge
,
or
iudgement
.
Let
vs
abound
more
and
more
in
loue
,
and
in
knowledge
,
and
in
iudgement
;
and
let
our
loue
abound
more
and
more
in
knowledge
,
and
in
all
iudgement
.
LECTVRE
XI
.
PHILIP
.
1.
Verse
10.
That
yee
may
discerne
things
that
differ
one
from
another
,
that
yee
may
bee
pure
and
without
offence
,
vntill
the
day
of
Christ
.
NOw
,
hauing
spoken
of
the
Apostles
praying
for
the
Philippians
,
and
of
the
things
for
which
his
prayer
vnto
God
for
them
was
,
namely
,
for
their
encrease
in
loue
,
in
knowledge
,
and
in
iudgement
,
that
their
loue
might
abound
more
and
more
in
knowledge
,
and
in
iudgement
;
it
remaineth
now
that
we
speake
of
the
ends
,
wherefore
the
Apostle
prayed
for
the
Philippians
encrease
in
these
graces
,
set
downe
in
these
words
,
That
yee
may
discerne
,
&c.
That
yee
may
discerne
,
&c.
]
The
first
end
wherefore
the
Apostle
prayed
for
the
Philippians
,
that
they
might
abound
more
and
more
in
knowledge
,
and
in
all
iudgement
,
was
,
that
they
might
discerne
things
that
differ
one
from
another
;
that
is
,
by
their
knowledge
out
of
the
word
,
and
by
their
iudgement
out
of
their
owne
experience
,
they
might
discerne
betweene
good
and
euill
,
vertue
and
vice
,
false
and
true
Apostles
,
corrupt
and
vncorrupt
doctrine
,
and
so
might
follow
the
good
,
and
fly
the
bad
.
The
same
phrase
of
speech
that
is
heere
vsed
,
is
also
vsed
in
the
Epistle
to
the
Romanes
,
though
not
so
translated
in
our
English
Bibles
there
,
thou
art
called
a
Iewe
,
and
restest
in
the
law
,
and
gloriest
in
God
,
and
knowest
his
will
,
and
allowest
the
things
that
are
excellent
:
Thus
it
is
there
translated
and
read
;
as
also
some
translate
the
phrase
here
in
this
place
,
reading
thus
,
That
ye
may
allow
the
things
that
are
excellent
.
But
in
that
place
to
the
Romanes
,
the
reading
in
the
Margent
is
better
then
the
reading
in
the
Text
,
and
is
all
one
with
the
reading
here
vsed
in
this
place
of
our
Apostle
;
howbeit
,
the
matter
is
not
great
whether
reading
we
admit
,
both
comming
much
to
one
:
for
whether
wee
reade
thus
,
That
yee
may
discerne
things
that
differ
,
the
meaning
is
,
that
vpon
triall
they
might
allow
the
things
that
are
excellent
:
or
thus
,
That
ye
may
allow
the
things
that
are
excellent
,
the
meaning
is
,
that
vpon
the
discerning
of
things
that
differ
,
they
may
allow
the
things
that
are
excellent
.
But
I
follow
the
reading
,
as
in
this
place
we
haue
it
.
The
first
thing
then
which
heere
I
note
is
,
the
end
wherefore
the
Apostle
prayed
for
the
Philippians
,
that
they
might
abound
in
knowledge
,
and
in
all
iudgement
,
and
it
was
,
that
they
might
trie
and
discerne
things
that
differed
,
right
from
wrong
,
truth
from
error
,
religion
from
superstition
,
&c.
that
being
able
to
put
a
difference
betweene
them
,
they
might
allow
and
follow
that
which
were
good
,
that
which
they
ought
.
Whence
I
obserue
the
end
wherefore
all
Christians
ought
to
labour
for
encrease
in
knowledge
,
and
in
all
iudgement
,
and
that
is
,
that
they
may
discerne
things
that
differ
,
good
from
euill
,
right
from
wrong
,
truth
from
error
,
religion
from
superstition
,
&c.
that
so
they
may
be
pure
and
without
offence
,
vntill
the
day
of
Christ
,
&c.
For
,
therefore
are
we
to
follow
after
knowledge
,
that
we
may
know
what
is
good
and
what
is
euill
,
what
is
truth
and
what
is
error
,
and
may
be
able
to
trie
the
spirits
,
and
to
put
a
difference
between
things
that
differ
one
from
another
:
and
therefore
are
we
to
labour
after
a
sound
iudgement
,
through
a
feeling
experience
in
our
owne
soules
,
of
the
truth
of
those
things
which
wee
are
taught
out
of
the
word
,
that
hauing
our
wits
exercised
to
discerne
both
good
and
euil
.
we
may
be
pure
,
and
without
offence
,
&c.
This
place
of
our
Apostle
is
proofe
pregnant
enough
to
this
purpose
;
where
yee
see
that
the
Apostle
in
his
loue
toward
the
Philippians
praied
for
them
that
they
might
abound
in
knowledge
and
in
all
iudgement
,
to
this
end
,
that
they
might
discerne
&c.
And
wherefore
is
it
that
now
we
the
Ministers
of
Christ
,
and
disposers
of
Gods
secrets
doe
preach
vnto
you
the
Gospell
of
your
saluation
,
and
labor
amongst
you
that
yee
may
be
rich
in
all
knowledge
,
and
in
all
iudgement
?
Is
it
not
to
this
end
,
that
ye
may
be
taught
in
the
waies
of
God
,
that
yee
may
be
able
to
try
the
spirits
,
which
is
the
spirit
of
truth
,
and
which
is
the
spirit
of
error
,
that
yee
may
be
able
to
put
a
difference
betweene
good
and
euill
,
that
yee
may
be
pure
in
doctrine
,
in
life
,
and
in
manners
,
that
yee
may
be
without
offence
vntill
the
day
of
Christ
?
Yes
,
beloued
,
therefore
we
labour
amongst
you
and
admonish
you
,
therefore
wee
shew
you
the
whole
counsell
of
God
,
therefore
as
much
as
we
can
we
helpe
forward
your
knowledge
,
therefore
wee
call
vpon
you
to
obserue
in
your
owne
experience
the
truth
of
those
things
which
yee
know
out
of
the
word
;
yea
therfore
as
the
Apostle
,
we
pray
that
your
loue
may
abound
in
knowledge
,
and
in
all
iudgement
,
that
in
this
dotage
of
the
world
,
wherein
there
are
so
many
spirits
of
error
,
so
many
that
walke
not
as
they
ought
,
because
they
erre
in
their
hearts
,
yee
may
be
able
to
try
the
spirits
,
whether
they
be
of
God
,
that
yee
be
not
deceiued
by
them
,
that
yee
may
be
able
to
put
a
difference
betweene
things
that
differ
one
from
another
;
that
ye
may
flie
the
corruptions
which
are
in
the
world
and
be
pure
;
that
ye
may
hold
a
right
course
,
and
be
without
offence
;
that
ye
may
denie
vngodlinesse
and
worldly
lusts
,
and
be
filled
with
the
fruits
of
righteousnes
&c.
And
if
for
these
ends
we
thus
doe
,
then
for
these
ends
also
yee
ought
euen
all
of
you
,
all
that
heare
vs
,
to
labour
for
increase
in
knowledge
and
in
all
iudgement
.
Reading
,
hearing
,
meditating
,
praying
,
euery
holy
course
ye
ought
to
vse
,
that
ye
may
increase
and
abound
in
knowledge
and
in
all
iudgment
,
to
this
end
,
that
in
such
ignorance
ye
may
be
able
to
discerne
things
that
differ
,
that
in
such
corruption
ye
may
be
pure
,
that
in
such
declination
ye
may
be
without
offence
vnti
l
the
day
of
Christ
,
and
that
in
such
wallowing
in
vnrighteousnes
ye
may
be
filled
with
the
fruits
&c.
Very
iustly
then
are
they
hence
to
be
reproued
,
that
in
seeking
after
knowledge
euen
out
of
the
scriptures
,
propose
rather
any
other
end
which
they
should
not
,
then
these
which
they
should
.
For
of
those
that
doe
vouchsafe
to
search
the
scriptures
,
many
there
are
whose
end
is
to
peruert
the
scriptures
,
thence
to
build
the
fancies
of
their
owne
braine
,
and
to
beguile
vnstable
soules
.
Such
are
they
that
seeing
the
chaste
spouse
of
Christ
to
leane
vpon
the
scriptures
,
do
by
their
corruptions
of
the
text
,
their
corrupt
glosses
vpon
the
text
,
their
false
conclusions
from
the
text
labour
to
ouerthrow
the
truth
,
and
to
build
their
owne
errors
.
Others
there
are
,
whose
end
in
seeking
knowledge
out
of
the
scriptures
is
onely
a
vaine
ostentation
,
that
men
may
thinke
and
speake
of
them
as
great
Rabbins
,
good
expounders
of
the
law
,
and
very
skilfull
in
the
scriptures
.
Such
are
they
of
whose
knowledge
the
Apostle
speaketh
,
when
hee
saith
,
that
knowledge
puffeth
vp
:
for
as
they
regarded
nothing
in
seeking
after
knowledge
but
a
vaine
ostentation
,
we
may
discerne
&c.
Let
vs
know
that
our
increase
in
knowledge
is
nothing
,
if
it
be
not
for
these
ends
,
and
let
the
desire
of
these
ends
increase
our
thirsting
after
knowledge
.
My
next
note
is
from
the
things
themselues
wherefore
the
Apostle
praied
,
that
they
might
abound
more
and
more
in
knowledge
,
and
in
all
iudgement
.
Whereof
the
first
was
,
that
they
might
discerne
things
that
differed
one
from
another
,
that
being
able
to
see
the
difference
of
things
concerning
either
doctrine
,
life
,
or
manners
,
they
might
in
each
flie
that
which
were
euill
,
and
follow
that
which
were
good
.
Whence
I
obserue
an
imployment
necessarie
and
behouefull
for
all
Christians
,
namely
,
that
hauing
their
wits
exercised
through
long
custome
,
they
may
discerne
good
and
euill
,
that
seeing
the
difference
betweene
things
,
in
all
kinde
of
things
they
may
chuse
the
good
,
and
refuse
the
bad
.
Try
all
things
,
saith
the
Apostle
,
and
keepe
that
which
is
good
.
The
word
there
vsed
is
the
same
with
this
in
this
place
of
our
Apostle
,
and
it
signifieth
to
try
,
to
sifte
,
to
examine
;
and
that
which
is
here
spoken
vnto
the
Thessalonians
,
is
spoken
in
them
vnto
all
the
faithfull
children
of
God
.
What
is
then
the
meaning
of
the
Apostle
in
these
words
?
This
yee
must
know
that
then
there
were
,
as
still
there
are
,
pestilent
and
deceiuing
spirits
,
which
trouble
the
Church
,
and
corrupt
,
or
discredit
the
doctrine
of
the
Gospell
.
And
this
also
yee
must
know
,
that
then
there
were
,
as
still
there
are
some
,
which
because
of
such
men
wilfully
reiect
the
doctrine
of
the
Gospell
,
and
others
which
foolishly
beleeue
euery
spirit
that
speaketh
in
the
name
of
Christ
.
The
Apostle
therfore
willeth
them
,
and
in
them
vs
,
neither
wilfully
to
reiect
euery
thing
,
because
of
some
wicked
men
;
nor
yet
foolishly
to
admit
euery
thing
that
is
spoken
in
the
name
of
Christ
,
but
to
try
,
and
sift
,
and
examine
all
things
by
the
rule
of
the
word
.
And
what
then
?
when
by
tryall
we
see
and
discerne
things
that
differ
one
from
another
,
he
willeth
vs
to
keepe
that
which
is
good
;
for
that
is
the
end
wherefore
we
are
to
try
things
.
So
that
hence
we
see
that
it
is
an
imployment
very
behouefull
for
vs
all
,
that
we
may
be
able
to
discerne
things
that
differ
one
from
another
,
that
seeing
the
difference
of
things
wee
may
imbrace
that
which
is
good
,
&
auoide
the
contrary
.
The
same
also
we
may
see
by
the
Holy
Ghosts
commendation
of
the
men
of
Beraea
,
searching
the
Scriptures
to
see
whether
the
things
that
were
spoken
were
so
.
It
was
Paul
that
preached
vnto
them
,
and
when
he
preached
vnto
them
,
they
turned
their
books
,
and
lookt
diligently
into
the
scriptures
to
see
whether
in
any
thing
he
differed
from
the
doctrine
of
the
Holy
Ghost
.
And
this
is
registred
both
for
their
commendation
,
and
our
instruction
,
to
admonish
vs
that
we
are
to
care
that
we
may
discerne
things
that
differ
either
in
doctrine
from
corrupt
doctrine
,
or
in
faith
from
sound
,
or
in
manners
from
a
Christian
and
holy
conuersation
.
And
why
?
The
reason
is
very
plaine
:
be
not
like
to
the
beasts
that
perish
,
as
the
Prophet
speaketh
of
a
man
that
is
in
honor
and
hath
no
vnderstanding
.
For
what
will
yee
thinke
of
such
a
man
that
cannot
discerne
betweene
chaffe
and
wheat
,
drosse
and
gold
,
sowre
and
sweet
?
Will
yee
not
say
that
he
is
like
to
the
beast
that
perisheth
?
What
then
must
yee
needs
say
and
thinke
of
that
Christian
that
can
not
discerne
betweene
truth
and
error
,
religion
and
superstition
,
vertue
and
vice
,
good
and
euill
?
Any
better
?
Nay
surely
:
for
these
are
as
wheat
&
chaff
,
gold
&
drosse
,
and
not
to
discerne
betweene
them
is
not
to
discerne
between
wheat
and
chaffe
,
gold
and
drosse
.
If
then
we
will
not
be
like
vnto
the
beasts
that
perish
,
our
care
must
be
that
out
of
our
knowledge
in
the
Scriptures
we
may
be
able
to
discerne
things
that
differ
.
But
doe
we
thus
imploy
our
care
?
Nay
thus
farre
I
haue
onely
said
what
we
should
doe
:
but
what
we
doe
,
our
vnablenesse
to
discerne
betweene
things
that
differ
one
from
another
too
too
plainly
discouer
.
For
what
is
the
cause
why
so
quickly
wee
hearken
vnto
those
deceiuers
that
compasse
sea
and
land
to
make
one
of
their
profession
,
and
when
he
is
made
they
make
him
twofold
more
the
childe
of
hell
then
they
themselues
are
?
Why
we
are
so
easily
seduced
to
beleeue
the
spirits
of
error
,
and
to
fall
from
our
owne
stedfastnes
?
Is
it
not
euen
hence
because
we
cannot
discerne
things
that
differ
one
from
another
?
They
bring
vnto
vs
the
fancies
of
their
owne
braine
,
the
traditions
of
their
owne
Church
,
lies
out
of
their
owne
Legends
,
and
we
receiue
them
because
wee
cannot
discerne
them
from
the
truth
of
Christ
Iesus
.
They
come
vnto
vs
in
the
name
of
Christ
Iesus
,
but
bring
with
them
the
doctrine
of
Deuils
forbidding
to
marrie
,
and
commanding
to
absteine
from
meats
which
God
hath
created
to
be
receiued
with
thanksgiuing
,
and
we
beleeue
them
,
because
we
cannot
try
the
spirits
whether
they
be
of
God
,
to
see
which
is
the
spirit
of
truth
,
and
which
is
the
spirit
of
error
.
For
God
forbid
that
I
should
thinke
that
if
we
could
discerne
betweene
truth
and
error
,
religion
and
superstition
,
any
of
vs
would
follow
their
damnable
heresies
,
by
whom
the
way
of
truth
is
euill
spoken
of
.
Againe
,
what
is
the
cause
why
we
are
often
deceiued
with
the
shadowes
of
good
things
,
with
the
semblances
of
things
honest
,
and
iust
,
and
pure
,
with
the
dimme
shewes
of
vertue
,
and
praise
,
and
holines
of
life
?
Is
it
not
euen
hence
,
because
we
cannot
discerne
things
that
differ
one
from
another
?
Oftentimes
we
thinke
we
runne
well
,
when
we
runne
quite
a
wrong
course
;
oftentimes
we
count
that
our
praise
,
which
is
indeed
our
dispraise
;
and
a
great
many
of
vs
thinke
that
we
haue
Abraham
to
our
father
,
when
indeed
we
are
of
our
father
the
deuill
.
And
all
hence
(
as
I
thinke
)
because
we
cannot
discerne
things
that
differ
.
And
yet
,
tell
a
great
many
of
vs
that
we
know
not
good
from
euill
,
that
we
cannot
discerne
between
truth
and
error
,
right
and
wrong
,
&c.
we
cannot
brooke
it
,
but
we
disdaine
to
be
counted
so
simple
and
ignorant
that
we
cannot
discerne
things
so
different
.
But
let
me
but
aske
these
questions
.
How
is
it
that
so
commonly
we
fly
that
which
is
good
,
and
follow
that
which
is
euill
?
How
is
it
that
so
easily
we
are
drawen
oftentimes
from
the
way
of
truth
into
error
?
How
is
it
that
vice
vnder
the
colour
of
vertue
,
so
often
doth
deceiue
vs
?
Is
it
not
because
we
cannot
discerne
good
from
euill
,
truth
from
error
,
vertue
from
vice
?
Either
it
is
so
,
or
worse
,
for
either
ignorantly
we
erre
,
as
not
able
to
discerne
betweene
things
that
differ
,
or
wilfully
we
runne
a
wrong
course
,
as
discerning
well
enough
things
that
differ
,
but
wilfully
running
our selues
on
the
rockes
.
Beloued
,
let
vs
thinke
of
these
things
,
and
let
vs
be
ashamed
of
it
,
that
we
cannot
discerne
betweene
things
that
differ
one
from
other
.
It
is
enough
for
vs
that
we
haue
spent
the
time
past
ignorantly
and
foolishly
.
Let
vs
henceforth
redeeme
the
time
,
and
learne
to
discerne
things
that
differ
.
If
we
consider
the
time
that
we
haue
spent
in
the
schoole
of
Christ
,
we
may
well
thinke
that
now
we
should
haue
so
much
knowledge
as
to
discerne
things
that
differ
one
from
another
.
And
if
truth
and
error
,
good
and
euill
,
&c.
be
vnto
vs
(
as
yet
)
as
colours
vnto
blinde
men
,
that
we
cannot
discerne
betweene
them
,
we
may
well
thinke
that
we
are
blinde
.
Let
vs
therefore
go
vnto
Christ
Iesus
in
his
word
that
we
may
receaue
sight
,
and
see
clearely
.
Let
vs
reade
,
and
heare
,
and
meditate
in
the
holy
word
of
God
,
that
thence
we
may
know
what
is
good
and
acceptable
vnto
God
.
Let
vs
pray
,
and
labour
by
all
holy
meanes
that
we
may
abound
in
knowledge
,
and
in
all
iudgement
,
that
we
may
discerne
things
that
differ
one
from
another
.
The
second
thing
wherefore
the
Apostle
prayed
that
the
Philippians
might
abound
more
and
more
in
knowledge
,
and
in
all
iudgement
,
was
,
that
they
might
be
pure
,
namely
,
encrease
in
knowledge
,
and
in
all
iudgement
,
that
it
seemeth
to
be
subordinate
to
the
former
end
;
for
hee
would
haue
them
able
to
discerne
things
that
differ
,
corrupt
from
vncorrupt
doctrine
,
&c.
that
they
might
be
pure
from
all
corruption
in
doctrine
,
life
,
and
manners
,
and
for
both
these
causes
he
prayed
that
they
might
abound
more
and
more
in
knowledge
.
Hence
then
I
obserue
another
employment
behouefull
for
all
christians
,
namely
,
that
they
may
be
pure
&
free
from
all
corruption
in
doctrine
,
life
,
or
manners
.
For
it
is
not
enough
that
we
be
able
to
discerne
things
that
differ
one
from
another
,
and
to
know
what
in
doctrine
is
corrupt
and
vncorrupt
,
what
in
life
is
good
and
euill
,
and
what
in
manners
is
holy
,
and
what
prophane
;
but
farther
also
it
is
behoouefull
that
we
be
pure
from
whatsoeuer
is
corrupt
in
doctrine
,
from
whatsoeuer
is
euill
in
life
,
from
whatsoeuer
is
vnholy
in
manners
.
Know
ye
not
,
that
a
little
leauen
leaueneth
a
whole
lumpe
?
Purge
out
therefore
the
olde
leauen
,
that
yee
may
bee
a
new
lumpe
,
as
yee
are
vnleauened
;
for
Christ
our
Passeouer
is
sacrificed
for
vs
.
The
Apostle
speaketh
there
of
the
incestuous
person
,
and
hauing
sharpely
reproued
the
Corinthians
negligence
in
not
punishing
him
,
and
willed
them
to
excommunicate
him
,
hee
whetteth
them
thereunto
,
saying
,
Know
ye
not
that
a
little
leauen
,
&c.
as
if
he
should
haue
said
,
Ye
know
very
well
that
a
little
leauen
leaueneth
the
whole
lumpe
or
batch
,
and
know
yee
not
that
one
naughtie
man
infecteth
and
poysoneth
the
whole
congregation
?
What
is
then
to
be
done
?
Purge
out
therefore
the
olde
leauen
that
ye
may
be
a
new
lumpe
,
cut
off
that
naughty
man
from
your
body
,
that
ye
may
bee
an
holy
congregation
vnto
the
Lord
,
as
yee
are
vnleauened
,
as
ye
are
called
to
be
holy
:
for
Christ
our
Passeouer
is
sacrificed
for
vs
.
Which
his
exhortation
,
as
it
serued
for
that
purpose
,
so
did
it
lessen
them
,
and
in
them
vs
,
that
forasmuch
as
a
little
leauen
,
a
little
corruption
marreth
and
poysonneth
the
whole
man
,
therfore
we
should
purge
out
,
we
should
be
pure
from
all
leauen
of
malitiousnesse
and
wickednes
,
euen
from
all
corruption
whatsoeuer
,
that
wee
may
be
a
new
lumpe
,
holy
vessels
for
the
habitation
of
the
holy
spirit
,
as
we
are
vnleauened
,
and
holy
,
and
pure
by
our
calling
in
Christ
Iesus
.
And
why
?
for
Christ
our
passeouer
is
sacrificed
for
vs
:
whereby
the
Apostle
implieth
thus
much
,
that
as
the
Iewes
in
the
celebration
of
the
feast
of
the
passeouer
were
to
put
away
for
all
that
time
all
leauen
out
of
their
houses
,
and
onely
to
eat
vnleauened
bread
;
so
we
,
now
that
Christ
our
passeouer
is
sacrificed
for
vs
,
are
to
purge
our selues
,
and
to
clense
the
houses
of
our
bodies
from
all
leauen
,
and
filthines
,
&
corruption
,
&
to
keep
the
feast
with
the
vnleauened
bread
of
sinceritie
,
and
truth
,
holinesse
and
godlinesse
,
so
that
for
the
whole
time
of
the
feast
,
the
whole
terme
of
our
life
,
there
be
no
leauen
,
no
corruption
at
all
found
in
the
houses
of
our
bodies
.
Can
any
thing
be
more
plaine
for
that
puritie
which
ought
to
be
in
vs
?
Much
to
the
like
purpose
is
that
of
our
blessed
Sauiour
to
his
Disciples
,
where
he
warneth
them
,
saying
,
Take
heede
and
beware
of
the
leauen
of
the
Pharises
and
Sadduces
.
In
which
words
he
warneth
them
,
Take
heede
,
and
beware
,
he
sheweth
how
very
behouefull
it
is
to
looke
vnto
it
:
and
in
that
he
calleth
corruption
in
doctrine
leauen
,
he
sheweth
both
the
poyson
of
it
that
it
marres
the
whole
man
,
as
a
little
leauen
that
leaueneth
the
whole
lumpe
,
and
likewise
the
riddance
that
should
be
of
it
out
of
the
houses
of
our
bodies
,
as
of
leauen
out
of
the
houses
in
the
feast
of
the
passeouer
.
So
that
yee
see
how
behouefull
an
imployment
for
vs
it
is
that
we
be
pure
from
all
corruption
in
doctrine
,
life
,
and
manners
.
And
the
reason
is
plaine
:
for
what
fellowship
hath
truth
with
error
?
or
what
communion
hath
good
with
euill
?
We
cannot
serue
both
God
and
Mammon
:
wee
must
flie
that
which
is
euill
,
and
follow
that
which
is
good
.
Halting
betweene
God
and
Ball
will
not
serue
;
we
must
worship
the
Lord
our
God
,
and
him
onely
must
we
serue
.
If
we
be
circumcised
Christ
shall
profit
vs
nothing
:
if
there
be
any
mixture
of
corruption
in
vs
,
our
religion
is
in
vaine
.
It
is
but
the
one
of
two
;
either
pure
,
or
impure
.
If
we
will
not
be
impure
,
our
care
must
be
to
be
pure
.
Here
then
are
met
withall
such
tollerations
and
indulgences
,
as
either
in
policie
,
or
vpon
any
carnal
reason
,
we
are
wont
to
take
and
allow
vnto
our selues
.
Whereas
the
Apost.
would
haue
vs
purged
of
all
corruption
,
we
will
allow
some
mixture
of
corruption
,
and
all
things
shall
be
well
notwithstanding
.
Againe
,
we
like
not
of
those
hot
headed
fellowes
,
that
precisely
vrge
a
conformitie
in
all
things
,
according
vnto
the
word
,
we
cannot
away
with
those
pure
men
,
that
would
haue
vs
so
pure
,
that
we
should
not
speake
a
word
amisse
,
or
doe
any
thing
that
is
euill
:
We
are
men
,
and
we
must
play
the
goodfellowes
now
and
then
,
we
must
sweare
now
and
then
,
we
must
runne
at
ryot
now
and
then
,
we
must
drinke
,
and
daunce
,
and
play
now
and
then
more
then
wee
should
,
wee
must
passe
the
bounds
of
modestie
,
honestie
,
and
Christian
dutie
,
now
and
then
.
And
if
some
of
vs
happily
will
not
breake
out
into
such
termes
,
yet
wee
will
thinke
that
sometimes
wee
may
aduenture
a
little
vpon
some
breach
of
the
law
,
that
we
may
without
great
offence
commit
such
and
such
little
sinnes
,
that
a
little
corruption
,
a
little
yeelding
vnto
the
fashions
of
the
world
,
cannot
doe
so
much
harme
,
that
too
much
strictnesse
and
precisenesse
is
naught
;
and
that
to
stand
so
much
vpon
purity
and
sincerity
,
is
but
to
make
our selues
the
talke
,
and
mocke
,
and
by-word
of
the
people
.
Thus
we
will
be
moderaters
ouer
the
holy
Ghost
,
and
when
hee
seemes
vnto
vs
to
ouer-reach
,
wee
will
bring
him
to
the
measure
of
our
owne
scantling
.
But
beloued
,
let
vs
not
deceaue
our selues
,
God
is
not
mocked
,
but
what
he
requireth
of
vs
,
it
standeth
vs
vpon
to
take
care
of
the
performance
of
it
.
The
end
of
our
calling
is
,
that
we
be
holy
in
all
manner
of
conuersation
,
as
he
which
hath
called
vs
is
holy
.
And
therefore
hath
God
chosen
vs
in
Christ
Iesus
,
before
the
foundation
of
the
world
,
that
wee
should
bee
holy
,
and
without
blame
before
him
in
loue
.
And
Christ
our
Passeouer
is
once
,
and
for
euer
sacrificed
for
vs
,
that
henceforth
we
should
keepe
the
Feast
of
the
Passeouer
vnto
the
Lord
for
euer
;
so
that
now
no
leauen
of
corruption
at
all
may
be
found
in
all
our
houses
.
Let
vs
therefore
take
heede
how
wee
make
tollerations
and
indulgences
vnto
our selues
.
Let
vs
take
heed
how
we
suffer
any
leauen
of
corruption
in
the
houses
of
our
bodies
:
and
let
vs
rather
purge
out
the
olde
leauen
,
that
we
may
be
a
new
lumpe
.
Let
vs
striue
as
much
as
possibly
we
can
,
after
this
purity
that
is
required
of
vs
;
and
let
vs
assure
our selues
,
that
when
we
haue
striuen
all
that
euer
we
can
,
after
this
purity
wee
shall
bee
impure
enough
,
and
too
much
.
We
see
what
it
is
that
is
required
of
vs
,
as
therefore
the
Apostle
willeth
Timothy
,
The
third
thing
wherefore
the
Apostle
prayed
that
the
Philippians
might
abound
more
and
more
in
knowledge
and
in
all
iudgement
was
,
that
they
might
be
without
offence
,
.1
.
that
they
might
not
stumble
at
any
thing
,
but
hold
on
in
a
constant
course
without
stumbling
,
or
slipping
ba●ke
,
or
standing
at
a
stay
,
vntill
the
day
of
Christ
,
when
their
constant
perseuerance
should
be
rewarded
.
For
the
Apostles
desire
was
,
1.
that
they
might
be
able
to
discerne
things
that
differed
,
what
were
corrupt
and
bad
,
and
what
were
pure
and
good
.
2.
That
being
able
to
discerne
and
try
all
things
,
they
might
keep
that
which
were
good
,
and
might
be
pure
from
all
leauen
of
corruption
.
3.
That
being
pure
from
all
leauen
of
corruption
,
they
might
keepe
a
constant
course
in
their
puritie
without
stumbling
,
or
shrinking
backe
,
or
standing
at
a
stay
,
and
for
these
causes
he
praied
that
they
might
abound
more
and
more
in
knowledg●
&c.
Whence
I
obserue
a
third
imployment
very
behouefull
for
all
Christians
,
namely
that
being
in
a
good
course
they
hold
on
without
stumbling
,
or
standing
,
or
shrinking
,
being
pure
and
cleare
from
all
leauen
of
corruption
,
they
keep
themselues
so
vntill
the
day
of
Christ
.
Are
yee
so
foolish
,
(
saith
the
Apostle
to
the
Galathians
)
that
after
yee
haue
begun
in
the
spirit
,
yee
would
now
be
made
perfit
by
the
flesh
.
The
Galathians
had
embraced
the
Gospell
,
and
obeyed
the
truth
:
but
now
through
certaine
false
Apostles
they
had
fallen
from
the
pure
doctrine
of
Christ
,
and
admitted
some
corruptions
of
that
doctrine
.
And
therefore
the
Apostle
reproues
them
sharply
,
and
tells
them
that
it
is
no
course
for
a
Christian
to
begin
in
the
spirit
,
and
to
end
in
the
flesh
,
but
hauing
begun
in
the
spirit
by
embracing
the
pure
doctrine
of
Iesus
Christ
,
they
should
end
in
the
spirit
,
and
hold
fast
that
pure
doctrine
which
they
had
embraced
,
euen
vntill
the
day
of
Christ
.
So
that
hauing
obeyed
the
truth
,
we
are
not
to
yeeld
to
any
corruptions
of
the
truth
,
or
to
let
our
hold
slip
,
but
to
hold
fast
the
same
vnto
the
end
.
It
is
for
the
dogge
to
returne
to
his
owne
vomit
,
and
for
the
sowe
that
was
washed
to
returne
to
her
wallowing
in
the
mire
;
but
the
man
that
hauing
put
his
hand
to
the
plough
looketh
backe
,
he
is
not
apt
to
the
kingdome
of
God
.
Being
in
a
good
way
,
wee
must
with
our
Apostle
still
endeuour
to
that
which
is
before
,
and
follow
hard
toward
the
marke
for
the
price
of
the
high
calling
of
God
in
Christ
Iesus
.
But
I
haue
lately
spoken
to
this
purpose
,
and
therefore
now
the
time
being
past
I
will
not
farther
trouble
you
.
Onely
with
the
Apostle
I
pray
,
that
your
loue
may
abound
more
and
more
in
knowledge
and
in
all
iudgement
&c.
LECTVRE
XII
.
PHILIP
.
I.
Verse
11.
Filled
with
the
fruits
of
righteousnes
,
which
are
by
Iesus
Christ
vnto
the
glory
and
praise
of
God
.
IT
remaineth
now
that
we
come
vnto
the
fourth
and
last
end
here
mentioned
,
wherefore
the
Apostle
praied
that
the
Philippians
might
abound
more
and
more
in
knowledge
,
and
in
all
iudgement
,
and
that
was
that
they
might
be
fruitfull
in
all
good
works
,
set
downe
in
these
words
,
Filled
with
the
fruits
&
.
In
which
words
I
note
,
1.
the
measure
of
good
works
,
which
the
Apostle
wisheth
to
be
in
the
Philippians
,
which
is
,
pressed
downe
and
shaken
together
,
euen
that
they
may
be
filled
with
the
fruits
of
righteousnesse
.
2.
The
definition
of
good
works
,
in
that
they
are
called
the
fruits
of
righteousnesse
.
3.
The
fountaine
whence
,
or
author
from
whom
good
works
,
if
indeed
they
be
good
works
are
,
and
that
is
Iesus
Christ
.
4.
The
end
whereunto
good
works
,
if
indeed
they
be
good
works
,
doe
tend
,
and
that
is
,
vnto
the
glory
and
praise
of
God
.
So
that
besides
the
maine
point
,
which
is
the
Apostles
desire
that
the
Philippians
might
be
full
of
good
works
,
here
hence
wee
may
know
all
the
causes
of
good
works
.
The
materiall
cause
,
or
matter
and
substance
of
good
works
is
hereby
known
that
they
are
called
the
fruits
of
righteousnesse
:
for
this
sheweth
that
the
very
matter
and
substance
of
good
works
is
those
good
actions
which
as
good
fruit
grow
and
spring
out
of
the
righteousnes
of
God
in
vs
.
The
formall
cause
,
or
reason
which
causeth
our
works
to
be
good
works
,
is
hereby
likewise
knowne
that
they
are
called
the
fruits
of
righteousnesse
:
for
this
sheweth
that
the
reason
why
our
works
are
good
works
,
is
because
of
their
conformitie
vnto
the
law
of
God
,
because
they
are
done
in
righteousnes
according
to
the
righteous
law
of
God
.
The
efficient
cause
,
or
author
from
whom
good
works
are
is
hereby
knowne
,
that
it
is
said
that
they
are
by
Iesus
Christ
:
for
this
sheweth
that
Iesus
Christ
worketh
in
vs
whatsoeuer
works
are
good
&
agreeable
to
the
righteous
law
of
God
.
The
finall
cause
,
or
end
of
good
works
wherunto
they
are
to
be
referred
,
wherfore
they
are
to
be
done
is
hereby
knowne
,
that
it
is
said
that
they
are
by
Iesus
Christ
vnto
the
glory
and
praise
of
God
:
for
this
sheweth
that
the
end
wherefore
we
are
to
abound
in
euery
good
worke
,
is
the
glory
and
praise
of
God
,
that
his
name
thereby
may
be
glorified
.
These
are
the
things
which
these
words
seeme
vnto
me
to
conteine
.
Now
let
vs
see
what
obseruations
we
may
gather
hence
for
our
farther
vse
and
instruction
.
The
first
thing
then
which
here
I
note
,
is
the
rich
grace
wherewith
our
Apostle
would
haue
the
Philippians
to
abound
,
in
good
works
:
for
he
praied
that
they
might
abound
more
and
more
in
knowledge
and
in
all
iudgement
,
as
for
other
ends
before
spoken
of
,
so
for
this
,
that
they
might
be
filled
with
the
fruits
of
righteousnes
,
that
they
might
abound
in
euery
good
worke
.
My
obseruation
hence
is
,
that
we
are
not
onely
to
doe
the
things
that
are
good
,
and
to
worke
the
works
of
righteousnes
,
but
we
are
to
abound
in
euery
good
worke
,
to
be
filled
with
the
fruits
of
righteousnes
.
To
doe
good
,
and
to
haue
our
fruit
in
holines
and
righteousnes
,
is
a
thing
much
vrged
,
and
often
commanded
by
the
Holy
Ghost
in
the
scriptures
,
and
it
is
so
cleare
a
case
that
it
cannot
be
denied
or
shifted
,
but
that
we
are
to
do
the
things
that
are
good
,
&
to
worke
the
works
of
righteousnes
.
Yet
so
cunning
are
we
to
deceiue
our selues
,
that
if
at
sometimes
we
haue
done
some
things
well
,
we
thinke
we
haue
obeyed
the
voice
of
the
Lord
herein
,
though
we
come
far
short
of
being
filled
with
the
fruits
of
righteousnes
.
The
Holy
Ghost
therfore
to
meet
with
our
foolish
wisdom
,
and
to
cleare
the
point
,
plainely
sheweth
in
many
places
of
the
scripture
,
that
as
wee
are
to
shew
forth
good
works
,
so
we
are
to
be
rich
in
good
works
;
as
we
are
to
liue
righteously
in
this
present
world
,
so
we
are
to
be
filled
with
the
fruits
of
righteousnes
,
that
in
our
whole
spirit
,
soule
,
and
body
throughout
our
whole
life
,
the
fruits
thereof
may
appeare
.
We
cease
not
to
pray
for
you
,
saith
the
Apostle
to
the
Colossians
,
and
to
desire
that
yee
might
be
filled
with
knowledge
of
his
will
,
in
all
wisdome
and
spirituall
vnderstanding
,
that
ye
might
walke
worthy
of
the
Lord
,
and
please
him
in
all
things
,
being
fruitfull
in
all
good
works
.
The
words
are
much
like
to
these
of
our
Apostle
:
wherein
yee
see
he
saith
he
praied
for
them
vnto
the
Lord
,
that
they
might
be
filled
with
the
knowledge
of
his
will
,
in
all
wisdome
and
spirituall
vnderstanding
,
to
the
end
that
they
might
walke
worthy
of
him
,
and
please
him
in
all
things
,
and
be
fruitfull
in
all
good
works
:
giuing
them
,
and
in
them
vs
thereby
to
vnderstand
,
that
we
are
to
walke
worthy
of
the
Lord
,
&
therefore
to
please
him
in
all
things
;
that
we
are
to
please
him
in
all
things
,
and
therefore
to
be
fruitfull
in
all
good
works
,
like
good
trees
bringing
forth
much
fruit
,
vnto
the
glory
and
praise
of
God
.
Againe
,
he
that
abideth
in
me
,
and
I
in
him
,
the
same
bringeth
forth
much
fruit
;
and
herein
,
saith
he
,
is
my
father
glorified
,
that
ye
beare
much
fruit
.
In
which
place
our
Sauiour
likeneth
him selfe
vnto
the
vine
,
and
his
disciples
and
children
vnto
the
branches
of
the
vine
.
Now
how
shall
wee
know
that
wee
are
branches
of
the
vine
Christ
Iesus
?
If
wee
beare
much
fruit
in
him
,
if
we
will
glorifie
the
Father
,
if
we
will
know
that
we
abide
in
Christ
Iesus
,
and
that
he
abideth
in
vs
,
if
we
will
know
that
we
are
branches
of
the
true
vine
Christ
Iesus
,
wee
must
not
be
like
vnto
the
figge
tree
that
bare
no
fruit
but
onely
leaues
,
but
we
must
beare
fruit
,
and
much
fruit
,
and
much
fruit
in
Christ
Iesus
.
It
is
not
here
a
grape
and
there
a
grape
,
here
a
cluster
and
there
a
cluster
that
will
serue
the
turne
,
but
we
must
beare
much
fruit
;
neither
is
it
wilde
grapes
,
and
fruit
in
the
flesh
that
we
must
beare
,
but
wee
must
beare
much
fruit
in
Christ
Iesus
,
we
must
be
rich
in
the
fruits
of
the
spirit
,
rich
in
good
works
.
And
this
was
it
that
was
commended
in
that
vertuous
woman
Tabitha
,
that
shee
was
full
of
good
works
,
and
almes
which
shee
did
.
Whose
example
we
may
not
passe
ouer
with
a
bare
reading
or
hearing
of
it
,
without
making
farther
vse
of
it
then
to
know
that
it
was
so
;
but
we
must
know
,
that
it
was
written
for
our
learning
,
to
admonish
vs
,
that
as
she
was
,
so
we
should
be
full
of
good
works
and
almes
deeds
,
of
good
works
in
generall
,
and
of
almes
deeds
in
particular
.
But
what
is
the
reason
that
we
should
be
filled
with
the
fruits
of
righteousnes
?
We
haue
already
heard
many
reasons
:
as
that
we
may
please
the
Lord
in
all
things
;
for
so
we
doe
please
him
in
all
things
,
be
fruitfull
in
all
good
workes
.
Againe
,
that
wee
may
glorifie
God
the
Father
:
herein
is
the
father
glorified
if
we
beare
much
fruit
.
he
that
abideth
in
Christ
and
Christ
in
him
,
the
same
bringeth
forth
much
fruit
.
Againe
,
that
there
may
be
none
vnrighteousnes
in
vs
:
for
so
shall
we
be
free
from
vnrighteousnes
,
if
we
be
filled
with
the
fruits
of
righteousnesse
.
Againe
,
because
we
our selues
should
be
as
good
trees
,
the
planting
of
the
Lord
,
trees
of
righteousnes
,
Here
then
first
beloued
take
a
caueat
,
to
beware
of
them
that
tell
you
that
we
make
no
reckoning
of
good
works
,
that
all
our
preaching
is
of
an
idle
and
dead
faith
,
that
we
are
afraid
in
our
Sermons
to
make
any
mention
of
good
works
,
and
that
when
we
mention
them
,
either
we
condemne
them
,
or
speake
so
coldly
of
them
,
as
if
there
were
no
worth
at
all
in
them
.
Let
your
owne
eares
witnesse
what
we
preach
vnto
you
,
and
whether
they
do
not
most
vntruly
slander
vs
that
thus
speake
of
vs
.
What
more
doe
we
beat
vpon
and
vrge
then
that
yee
may
be
pure
,
that
ye
may
be
without
offence
vntill
the
day
of
Christ
,
that
yee
may
be
filled
with
the
fruits
of
righteousnesse
,
and
abound
in
euery
good
worke
?
Answere
them
therfore
out
of
your
owne
knowledg
,
&
tell
them
that
they
are
of
their
father
the
deuill
,
who
is
a
lier
,
and
the
father
thereof
.
Yee
your selues
know
it
,
and
therefore
may
boldly
speake
it
.
Secondly
,
let
this
be
as
a
spurre
to
pricke
vs
forward
,
and
to
stirre
vs
vp
to
euery
good
worke
.
For
should
we
be
filled
with
the
fruits
of
righteousnes
,
and
abound
in
euery
good
worke
?
How
is
it
then
that
we
are
so
barren
in
good
works
,
like
vnto
the
heath
in
the
wildernes
that
bringeth
forth
no
fruit
that
is
good
.
Abound
in
works
we
doe
,
but
it
is
in
the
sinfull
works
of
the
flesh
,
not
in
good
works
of
the
spirit
:
and
full
of
fruits
we
are
,
but
it
is
of
the
fruits
of
vnrighteousnes
,
maliciousnes
,
crueltie
,
oppression
,
and
the
like
,
not
full
of
the
fruits
of
righteousnes
.
If
there
be
here
and
there
a
cluster
of
grapes
,
as
in
the
gathering
after
the
vintage
,
if
wee
doe
some
things
well
,
though
they
be
nothing
in
comparison
of
the
euill
that
we
doe
,
if
after
we
haue
runne
at
ryot
a
long
time
,
at
length
we
haue
some
fruit
in
holinesse
,
if
in
the
moderation
and
gouernment
of
our
affections
and
actions
,
we
doe
more
sauour
of
the
spirit
then
in
the
common
course
of
the
world
men
doe
,
then
we
thinke
well
of
our
good
works
,
and
count
our selues
such
as
haue
well
profited
in
the
schoole
of
Christ
.
But
to
vrge
vs
to
be
filled
with
the
fruits
of
righteousnes
,
to
be
fruitfull
in
all
good
works
,
to
haue
our
whole
conuersation
holy
,
to
shew
forth
the
fruits
of
the
spirit
,
in
our
whole
spirit
,
soule
,
and
bodie
throughout
our
whole
life
,
this
we
cannot
brooke
,
and
this
is
a
thing
wherein
the
Preacher
may
well
striue
with
vs
,
but
wherein
he
shall
not
preuaile
with
vs
.
For
here
it
is
with
vs
,
as
it
was
with
the
yong
man
in
the
Gospell
,
who
soothed
vp
himselfe
as
if
hee
had
beene
as
good
a
man
as
liued
,
till
it
was
said
vnto
him
,
If
thou
wilt
be
perfit
,
goe
sell
that
thou
hast
,
and
giue
it
to
the
poore
,
and
thou
shalt
haue
treasure
in
heauen
;
but
then
he
hung
downe
the
head
,
and
went
away
sorrowfull
:
so
we
,
many
of
vs
while
it
is
said
,
doe
that
which
is
good
,
let
your
conuersation
be
honest
,
haue
your
fruit
in
holinesse
,
we
comfort
our selues
as
hauing
obserued
these
things
,
but
when
it
is
said
,
abound
in
euery
good
worke
,
be
yee
filled
throughout
your
whole
man
,
and
throughout
your
whole
life
with
the
fruits
of
righteousnesse
,
then
we
hang
downe
the
head
,
and
all
the
exhortations
in
the
world
will
not
preuaile
thus
farre
with
vs
.
That
the
Lord
shall
open
his
hand
,
and
fill
vs
with
plenteousnesse
in
all
good
things
,
we
can
brooke
it
very
well
but
where
is
he
that
is
filled
with
the
fruits
of
righteousnesse
,
to
the
glory
and
praise
of
his
name
?
Some
one
Tabitha
,
it
may
be
may
be
full
of
good
works
,
but
with
the
rest
it
is
well
if
they
be
not
as
bad
as
the
worst
.
Let
vs
beloued
now
that
we
know
what
we
should
be
,
striue
vnto
that
which
should
be
.
Let
vs
as
we
should
be
,
be
trees
of
righteousnes
,
filled
with
the
fruits
of
righteousnesse
.
As
as
we
are
purged
by
Christ
Iesus
to
be
a
peculiar
people
vnto
him
,
zealous
of
good
works
;
so
let
vs
abound
in
euery
good
worke
.
Let
vs
not
onely
flie
that
is
euill
,
and
doe
that
is
good
,
but
as
men
sanctified
throughout
in
spirit
,
soule
,
and
bodie
,
let
our
whole
life
and
conuersation
be
such
,
as
becommeth
the
Gospell
of
Christ
Iesus
.
The
more
fruit
we
beare
,
the
better
trees
we
are
;
the
more
by
our
fruits
we
glorifie
God
the
Father
,
the
more
sure
we
are
that
we
are
branches
of
the
true
vine
Christ
Iesus
.
Let
vs
therefore
giue
all
diligence
,
vse
all
holy
meanes
,
and
pray
that
we
may
abound
more
and
more
in
the
knowledge
of
Gods
will
,
that
we
may
discerne
things
that
differ
,
that
we
may
be
pure
,
and
without
offence
vntill
the
day
of
Christ
,
filled
with
the
fruits
of
righteousnesse
,
and
being
fruitfull
in
all
good
works
.
The
next
thing
which
here
I
note
is
,
that
the
Apostle
calleth
good
works
,
the
fruits
of
righteousnes
.
For
it
is
as
if
he
had
said
,
filled
with
good
works
which
are
the
fruits
of
righteousnes
,
therefore
called
the
fruits
of
righteousnes
,
because
they
spring
from
righteousnes
,
as
the
fruit
from
the
tree
.
The
obseruation
then
hence
is
,
that
good
works
are
the
fruits
of
righteousnes
.
Righteousnes
that
is
the
tree
,
and
good
works
they
are
the
fruit
of
the
tree
;
so
that
as
first
must
be
the
tree
,
and
then
the
fruit
;
so
first
we
must
be
righteous
,
euen
by
the
righteousnes
of
God
in
vs
,
before
we
can
doe
the
works
that
are
good
.
Now
what
is
our
righteousnes
before
God
?
Our
Apostle
telleth
vs
in
the
third
chapter
of
this
epistle
,
Abraham
beleeued
God
,
&
it
was
imputed
to
him
for
righteousnes
so
our
faith
in
Christ
Iesus
who
is
made
of
God
vnto
vs
wisdome
,
and
righteousnes
,
and
sanctification
,
and
redemption
is
accounted
vnto
vs
for
righteousnes
before
God
.
First
then
we
must
beleeue
in
Christ
Iesus
,
whom
God
hath
set
forth
to
be
a
reconciliation
through
faith
in
his
bloud
,
before
we
can
doe
any
works
acceptable
vnto
God
;
and
being
iustified
by
faith
in
Christ
,
then
are
our
works
good
and
acceptable
vnto
God
.
And
to
this
our
Apostle
giueth
testimonie
where
he
saith
,
Vnto
the
pure
all
things
are
pure
,
but
vnto
them
that
are
defiled
and
vnbeleeuing
,
is
nothing
pure
,
but
euen
their
mindes
and
consciences
are
defiled
.
In
which
words
,
by
pure
he
meaneth
them
whose
hearts
are
purified
by
faith
in
Christ
Iesus
,
as
the
antithesis
in
the
next
clause
sheweth
,
where
he
expresseth
whom
he
meaneth
by
impure
men
,
euen
vnbeleuing
men
.
Hence
then
it
is
plaine
,
that
when
once
our
hearts
are
purified
by
faith
in
Christ
Iesus
,
not
onely
the
things
which
by
the
law
are
counted
vncleane
are
cleane
and
pure
vnto
vs
,
but
our
works
also
are
good
and
holy
;
but
till
our
hearts
be
purified
by
faith
in
Christ
Iesus
,
neither
any
of
the
things
which
by
the
law
are
counted
pure
are
pure
vnto
vs
,
neither
is
any
worke
of
ours
good
,
but
how
good
soeuer
it
be
in
shew
,
yet
it
is
indeed
abominable
before
God
.
To
the
like
purpose
is
that
of
the
Apostle
,
without
faith
it
is
impossible
to
please
God
:
where
the
Apostle
shewing
the
dignitie
and
excellencie
of
faith
,
amongst
other
things
commendeth
it
for
this
,
that
by
it
,
as
Henoch
did
,
we
please
God
;
but
without
faith
,
saith
he
,
it
is
vnpossible
that
any
worke
of
ours
whatsoeuer
should
please
God
.
So
that
our
works
if
they
be
good
,
they
are
the
fruits
of
righteousnes
,
euen
of
the
righteousnes
which
is
of
God
,
through
the
faith
of
Iesus
Christ
,
otherwise
if
they
spring
not
from
that
roote
they
are
not
good
.
Here
then
,
first
learne
to
beware
of
them
that
tell
you
that
our
good
workes
,
are
that
righteousnesse
whereby
we
are
iustified
before
God
.
Yee
see
the
Apostle
telleth
you
,
that
they
are
the
fruites
of
righteousnesse
.
Aswell
therefore
may
they
tell
you
,
that
the
fruite
of
tree
is
the
tree
,
as
that
our
good
workes
are
our
righteousnesse
before
God
.
Let
God
bee
true
,
and
euery
man
a
lier
.
If
hee
haue
said
,
that
they
are
the
fruites
of
righteousnesse
,
then
assure
we
our selues
,
that
they
are
spirits
of
error
that
tell
vs
that
they
are
our
righteousnesse
.
Secondly
,
hence
learne
to
beware
of
them
that
tell
you
,
that
men
not
begotten
in
the
faith
of
Christ
Iesus
,
are
able
to
doe
the
things
that
are
good
and
pleasing
vnto
God
;
for
either
you
must
not
belieue
the
holy
Apostle
,
or
rather
the
holy
Ghost
,
speaking
by
the
mouth
of
the
Apostle
;
or
else
you
must
know
,
that
they
onely
do
the
things
that
are
good
and
pleasing
vnto
God
,
that
are
iustified
by
faith
in
Christ
Iesus
:
for
this
the
holy
Apostle
hath
said
,
That
good
workes
are
the
fruites
of
righteousnesse
.
Either
then
our
good
workes
must
spring
and
proceed
,
from
the
righteousnes
of
God
by
faith
in
Christ
Iesus
in
vs
,
or
else
they
are
not
good
:
so
that
they
onely
that
are
iustified
by
faith
in
CHRIST
IESVS
,
doe
the
things
that
are
good
.
And
therefore
they
that
tell
you
otherwise
,
they
are
led
by
the
same
spirit
of
error
tha●
they
are
who
tell
you
,
that
by
our
workes
we
are
iustified
before
God
.
Thirdly
,
let
this
teach
vs
how
to
examine
our
workes
whether
they
be
good
or
no.
Are
they
the
fruites
of
righteousnesse
?
Do
they
proceed
from
a
true
and
liuely
faith
in
Christ
Iesus
?
Is
the
fountaine
pure
whence
they
spring
,
and
their
end
good
whereunto
they
tend
?
Then
bee
bolde
they
are
good
workes
.
Otherwise
,
if
there
bee
no
such
warrant
for
them
,
seeme
they
neuer
so
good
,
yet
they
are
not
good
.
Examine
but
our
works
according
to
this
rule
,
and
surely
we
will
not
all
of
vs
be
found
full
of
good
workes
.
The
third
thing
which
here
I
note
is
,
that
the
Apostle
saith
,
that
these
fruites
of
righteousnesse
wherewith
hee
would
haue
the
Philippians
filled
,
are
by
Iesus
Christ
.
Whence
I
obserue
the
Author
of
euery
good
worke
in
vs
,
and
that
is
Christ
Iesus
,
by
the
grace
of
his
holy
spirit
:
We
are
not
sufficient
of
our selues
,
to
thinke
any
thing
as
of
our selues
,
but
our
sufficiencie
is
of
God
.
Now
,
if
of
our selues
we
be
not
sufficient
to
thinke
a
good
thought
,
but
that
must
onely
be
suggested
by
Gods
spirit
,
then
how
shall
wee
bee
sufficient
of
our selues
to
doe
any
thing
that
is
good
?
Nay
,
our
Apostle
tels
vs
in
the
next
Chapter
,
it
is
God
which
workes
in
vs
both
the
will
and
the
deed
,
euen
of
his
good
pleasure
.
Neither
thought
of
the
heart
,
nor
affection
of
the
will
,
nor
worke
of
the
hand
,
but
if
it
be
good
,
it
is
by
the
operation
of
the
holy
spirit
in
vs
.
Nay
,
take
an
argument
euen
from
hence
;
Good
workes
they
are
the
fruites
of
righteousnesse
.
Now
doth
the
fruite
of
a
tree
bud
or
grow
by
the
labour
or
skill
of
man
.
Nay
,
hee
planteth
and
watereth
,
but
God
onely
giues
the
fruite
in
due
season
.
Right
so
it
is
not
in
man
to
doe
that
is
good
,
but
if
he
doe
that
is
good
,
it
is
of
God
.
Worke
of
himselfe
he
may
,
and
to
worke
that
which
is
euill
hee
is
too
proane
of
himselfe
;
but
if
he
worke
any
thinke
that
is
acceptable
vnto
God
,
it
is
wholly
by
the
spirit
of
God
.
And
why
?
That
God
may
be
all
in
all
,
and
that
he
may
haue
the
glorie
of
all
.
Let
this
sufficiently
warne
vs
to
beware
of
them
,
and
arme
vs
against
them
,
that
would
perswade
vs
that
wee
are
able
of
our selues
to
doe
that
is
good
,
at
least
if
wee
be
holpen
by
grace
.
If
wee
thinke
,
or
will
,
or
doe
any
thing
that
is
good
,
whatsoeuer
fruite
of
righteousnesse
it
is
that
is
in
vs
,
it
is
by
Iesus
Christ
,
not
of
our selues
,
for
then
we
had
wherein
to
reioyce
in
our selues
,
but
only
of
his
good
pleasure
,
that
by
his
good
spirit
worketh
it
in
vs
.
This
our
Apostle
telleth
vs
,
and
this
wee
learne
from
him
,
and
if
any
man
preach
vnto
vs
,
or
teach
vs
otherwise
then
this
that
wee
haue
receaued
,
let
him
bee
accursed
.
Secondly
,
let
this
teach
,
vs
vnto
whome
all
praise
is
●ue
for
whatsoeuer
good
is
in
vs
.
Whatsoeuer
good
is
●n
vs
,
it
is
by
Iesus
Christ
.
So
that
our
song
is
alwaies
to
●e
as
the
song
of
the
Angels
in
the
Apocalips
,
Praise
,
and
honour
,
and
glorie
,
and
power
be
vnto
him
that
sitteth
vpon
the
●hrone
,
and
to
the
lambe
for
euermore
.
His
name
is
to
bee
blessed
,
and
the
power
of
his
spirit
is
to
bee
acknowledged
,
in
whatsoeuer
good
in
whatsoeuer
good
worke
is
wrought
in
vs
.
The
last
thing
which
here
I
note
is
,
touching
the
end
of
good
workes
,
which
as
they
are
by
Iesus
Christ
,
as
the
author
and
worker
of
them
in
vs
,
so
they
are
to
be
done
to
the
glorie
and
praise
of
his
name
.
Whence
I
obserue
,
vnto
what
end
our
workes
must
be
done
if
they
be
good
,
and
that
is
vnto
the
glorie
and
praise
of
God
.
Ye
know
that
of
the
Apostle
,
where
hee
saith
,
Whether
yee
eate
,
or
drinke
,
or
whatsoeuer
ye
doe
,
doe
all
to
the
glorie
of
God
.
As
also
that
of
our
Sauiour
,
where
he
saith
,
Let
your
light
so
shine
before
men
,
that
they
may
see
your
good
workes
,
and
glorifie
your
father
which
is
in
heauen
.
And
that
of
Peter
,
Haue
your
conuersation
honest
among
the
Gentiles
,
that
they
which
speake
euill
of
you
,
as
of
euill
doers
,
may
by
your
good
workes
which
they
shall
see
,
glorifie
God
in
the
day
of
the
visitation
.
By
which
,
and
many
other
places
which
might
be
alleaged
to
this
purpose
,
it
appeareth
,
that
the
end
whereunto
our
workes
(
if
they
bee
good
)
must
bee
referred
,
must
be
the
glorie
and
praise
of
God
that
thereby
he
may
be
glorified
,
both
by
vs
,
and
by
others
which
see
our
good
workes
.
Here
then
,
first
,
we
learne
not
to
credite
any
that
shall
tell
vs
,
that
any
action
of
any
vnregenerate
man
can
be
good
.
For
,
what
is
the
end
of
such
men
in
their
actions
?
Is
it
the
praise
and
glorie
of
God
?
Nay
,
it
is
their
owne
praise
,
and
the
praise
of
men
which
they
seeke
after
,
in
all
the
most
glorious
things
that
they
doe
.
But
hence
wee
learne
that
so
our
workes
are
good
works
,
if
they
be
by
Iesus
Christ
,
vnto
the
glorie
and
praise
of
God
.
Secondly
,
hence
we
learne
,
that
the
end
of
our
good
workes
is
not
to
be
,
that
thereby
we
may
merite
heauen
but
that
thereby
God
may
bee
glorified
.
Nay
,
if
our
workes
bee
thereby
to
merite
heauen
,
they
cannot
be
to
the
glorie
and
praise
of
God
.
For
how
much
so
euer
is
giuen
to
merite
,
so
much
is
taken
from
the
glorie
of
God
.
Either
therefore
we
must
renounce
all
merite
,
or
else
whatsoeuer
we
say
,
our
workes
are
not
to
the
glorie
of
God
.
Thirdly
,
this
teacheth
vs
,
whatsoeuer
we
doe
,
to
do
it
to
the
honour
and
praise
of
God
.
Let
this
therefore
bee
our
end
in
all
that
euer
wee
doe
,
that
thereby
God
may
be
glorified
:
and
let
vs
know
that
,
so
onely
,
that
which
we
doe
is
good
,
if
we
do
it
to
this
end
.
LECTVRE
XIII
.
PHILIP
.
I.
Verse
12.
I
would
yee
vnderstood
,
brethren
,
that
the
things
which
haue
come
vnto
me
,
are
turned
rather
to
the
furthering
of
the
Gospell
.
13.
So
that
my
bands
in
Christ
are
famous
throughout
all
the
iudgment
hall
,
&
in
all
other
places
.
14.
Insomuch
,
that
many
of
the
brethren
in
the
Lord
are
boldened
through
my
band
,
and
dare
more
frankly
speake
the
word
.
WE
haue
spoken
of
the
Apostles
exordium
,
or
entrance
to
his
Epistle
,
and
therein
of
such
things
as
whereby
he
testified
his
loue
towards
the
Philippians
,
thereby
to
winne
their
attention
vnto
him
,
and
likewise
of
such
obseruations
as
that
scripture
offered
,
together
with
such
vses
and
instructions
thence
as
seemed
most
behouefull
for
〈◊〉
.
Now
in
the
rest
of
this
chapter
is
set
downe
the
Apo●●les
narration
.
Wherein
first
he
tells
them
of
his
pre●●nt
state
,
how
at
this
present
when
he
wrote
vnto
them
●atters
stood
with
him
,
and
this
he
doth
from
vers.
12.
〈◊〉
19.
Secondly
,
hee
tells
them
for
hereafter
what
his
●ope
is
,
namely
,
that
all
shall
turne
to
his
owne
saluation
,
〈◊〉
the
furthering
of
the
Gospell
,
and
to
their
ioy
and
●omfort
,
and
this
he
doth
from
vers.
19.
to
the
end
of
●he
chapter
.
The
end
and
drift
of
the
whole
narration
●as
,
to
comfort
the
Philippians
,
that
they
should
not
be
●wallowed
vp
of
ouer-much
heauinesse
for
his
bonds
,
●or
therefore
shrinke
from
their
good
profession
.
Now
touching
the
former
part
of
the
Apostles
narra●●on
,
wherein
he
tells
them
in
what
state
his
matters
now
●resently
were
,
what
effect
the
bands
which
he
susteined
●or
Christ
his
sake
and
the
Gospels
,
at
that
present
had
.
●
.
Therein
we
haue
the
proposition
of
the
narration
,
or
●he
maine
point
whereof
he
speaks
.
2.
The
confirma●●on
or
proofe
thereof
by
two
notable
effects
of
his
●ands
.
3.
An
amplification
of
the
latter
effect
,
toge●her
with
an
answer
to
an
exception
which
might
be
ta●en
.
The
proposition
,
or
maine
point
of
the
former
●art
of
the
narration
is
this
,
that
his
persecution
and
im●risonment
rather
furthered
then
hindered
the
Gospell
,
●et
downe
vers.
12.
Now
this
is
confirmed
and
proued
,
●y
two
notable
fruits
and
effects
of
his
persecution
and
●mprisonment
:
the
former
whereof
was
this
,
that
by
oc●asion
of
his
bands
,
Christ
and
his
Gospell
were
knowne
●n
Nero
his
Court
,
in
Rome
,
and
in
other
places
;
●nd
many
brought
vnto
the
faith
of
Christ
Iesus
both
●n
Nero
his
Court
,
and
in
other
places
,
set
downe
vers.
13.
The
latter
fruit
and
effect
of
his
persecu●ion
and
imprisonment
was
this
,
that
through
his
bands
and
constancie
therein
,
many
of
the
brethren
were
emboldned
more
freely
and
frankly
,
to
professe
●nd
preach
the
Gospell
of
Christ
Iesus
then
before
,
set
downe
vers.
14.
so
that
by
his
bands
the
Gospell
was
both
farther
dispersed
into
many
places
,
and
likewise
more
fruitfully
embraced
in
the
hearts
of
many
brethren
.
The
amplification
of
this
latter
fruit
and
effect
of
his
bands
is
by
way
of
distribution
.
For
of
those
brethren
,
that
through
his
bands
were
emboldened
to
preach
Christ
more
frankly
then
before
,
all
of
them
were
not
of
one
minde
in
preaching
Christ
,
but
some
preached
Christ
through
enuy
and
strife
,
not
purely
and
of
a
good
minde
,
but
to
adde
affliction
vnto
his
bands
;
others
preached
Christ
of
a
good
minde
towards
the
Gospell
of
Iesus
Christ
,
and
of
loue
vnto
the
Apostle
,
set
downe
vers.
15.16.17
.
And
because
it
might
be
said
,
that
hee
had
no
cause
to
reioyce
in
that
any
preached
Christ
not
of
a
sincere
and
good
minde
,
he
answere●h
that
,
and
saith
,
that
he
reioyceth
and
thinketh
he
hath
good
cause
so
to
doe
that
Christ
is
preached
,
be
it
sincerely
,
or
not
sincerely
,
let
them
looke
to
that
,
but
he
is
glad
that
Christ
is
preached
,
set
downe
vers.
18.
Thus
much
for
the
generall
order
,
and
meaning
of
these
words
in
this
former
part
of
our
Apostles
narration
.
Now
,
let
vs
a
little
more
particularly
examine
the
meaning
of
these
words
,
wherein
are
set
downe
the
proposition
,
or
maine
point
,
and
the
proofe
thereof
.
I
would
yee
vnderstood
,
brethren
,
that
the
things
which
haue
come
vnto
me
]
What
were
those
?
Euen
all
those
things
which
befell
him
in
his
sayling
towards
Rome
,
at
his
first
going
thither
from
Ierusalem
,
but
especially
his
bands
in
his
first
imprisonment
at
Rome
.
For
this
yee
must
vnderstand
,
that
Paul
was
twise
prisoner
at
Rome
:
once
in
the
beginning
of
Nero
his
reigne
,
about
the
second
yeare
of
his
reigne
;
and
againe
in
the
latter
end
of
his
reigne
,
about
the
thirteenth
yeare
of
his
reigne
.
For
when
being
at
Ierusalem
he
was
put
from
Claudius
Lysias
vnto
Felix
,
and
againe
from
Felix
vnto
Festus
,
and
still
the
Iewes
hunted
after
his
bloud
,
at
length
he
was
constreined
to
appeale
vnto
Caesar
,
vnto
the
Emperor
of
Rome
,
then
Nero.
Whereupon
he
was
sent
thither
,
and
after
many
perills
and
dangers
escaped
by
the
sea
,
he
came
to
Rome
,
where
he
was
prisoner
two
yeares
at
the
least
,
Luke
testifying
so
much
.
At
which
time
hee
wrote
diuers
Epistles
vnto
the
Churches
,
which
he
had
planted
in
the
East
,
as
vnto
the
Galathians
,
vnto
the
Ephesians
,
vnto
the
Colossians
,
vnto
the
Thessalonians
,
as
some
thinke
,
and
this
vnto
the
Philippians
.
But
as
the
Apostle
hoped
that
the
Lord
would
,
as
we
read
in
the
next
chapter
;
so
at
this
time
he
did
deliuer
him
from
the
mouth
of
that
lyon
Nero
,
both
he
being
lesse
cruell
now
then
afterwards
he
grew
to
be
,
and
the
Lord
hauing
ordeined
that
by
him
many
of
the
Gentiles
should
heare
the
Gospell
,
vnto
whom
it
had
not
as
yet
been
preached
.
This
,
as
I
said
,
was
about
the
beginning
of
Nero
his
reigne
.
Againe
,
about
the
latter
end
of
his
reigne
he
was
cast
into
prison
at
Rome
,
and
then
he
was
indeed
deuoured
by
that
lyon
,
Here
might
be
noted
the
Apostles
carefulnes
to
take
away
the
scandall
and
offence
of
his
bands
,
wherewith
the
Philippians
might
happily
bee
troubled
,
and
thereat
take
offence
.
And
thence
might
bee
obserued
the
care
which
Pastors
ought
to
haue
,
of
taking
away
whatsoeuer
may
breed
any
doubt
,
or
occasion
,
any
offence
amongst
their
people
.
The
neglect
of
which
care
doth
often
so
much
harme
,
that
their
silence
in
the
Church
were
as
tolerable
,
as
their
carelesnesse
to
remooue
all
scruples
and
occasions
of
offence
from
the
people
.
But
I
rather
come
vnto
the
maine
poynt
here
to
be
noted
,
which
is
the
Apostles
asseueration
,
that
his
bands
and
imprisonment
turned
rather
to
the
furthering
then
to
the
hindering
of
the
Gospell
,
for
contrarie
to
the
expectation
and
hope
of
those
aduersaries
of
the
Gospell
,
that
cast
him
into
prison
.
Whence
I
obserue
,
that
the
persecutions
&
afflictions
of
the
Saints
of
Christ
Iesus
,
do
rather
further
then
hinder
the
gospel
,
rather
encrease
than
diminish
the
Church
.
Ye
know
the
burdens
&
afflictions
of
the
children
of
Israell
in
Egypt
,
the
house
of
their
bondage
vnder
Pharaoh
,
Aegiptians
.
Come
,
saith
Pharaoh
,
let
vs
worke
wisely
with
the
people
of
the
children
of
Israell
,
least
they
multiply
,
and
it
come
to
passe
that
if
their
Bee
warre
,
they
ioyne
themselues
vnto
our
enemies
,
and
fight
against
vs
&c.
Shadrach
,
Mesech
,
and
Abednego
in
the
land
of
their
captiuitie
,
how
greeuously
the
Chaldeans
accused
them
vnto
Nebuchadnezzar
,
for
not
worshipping
the
golden
image
which
he
had
set
vp
,
and
how
the
King
in
a
great
furie
and
rage
,
blessed
the
God
of
Shadrach
,
Meshach
,
and
Abednego
,
for
deliuering
his
seruants
that
yeelded
their
bodies
,
rather
then
they
would
serue
or
worship
any
God
saue
their
owne
God
;
But
how
comes
this
to
passe
?
The
aduersaries
of
God●●aints
intend
no
such
thing
.
No
indeed
,
their
whole
desire
and
endeuour
in
troubling
and
persecuting
the
saints
of
God
,
is
to
make
hauocke
of
the
Church
,
and
to
hinder
or
abolish
the
Gospell
of
Iesus
Christ
.
How
then
?
Is
it
by
the
meris
of
the
Saints
,
by
the
vertue
of
their
sufferings
,
by
the
force
of
their
bloud
which
they
shed
for
the
Gospell
?
No
,
nor
so
:
for
all
their
merits
are
not
of
that
worth
,
all
their
sufferings
and
deaths
haue
not
that
vertue
,
that
thereby
the
Gospell
should
be
fu●thered
,
or
the
Church
increased
.
How
then
comes
it
to
passe
that
the
persecutions
and
sufferings
of
the
Saints
doe
further
the
Gospell
?
1.
By
the
power
of
Christ
.
2.
By
the
example
of
the
Saints
constancie
in
their
sufferings
.
3.
By
the
freedome
of
the
Gospell
then
when
the
Saints
are
bound
for
the
Gospell
.
For
such
is
the
power
of
Christ
,
that
howsoeuer
their
enemies
doe
band
themselues
against
his
Saints
,
so
to
worke
the
subuersion
of
the
Gospell
,
and
of
the
truth
of
Christ
Iesus
,
yet
he
can
at
his
pleasure
,
and
doth
make
their
deuises
to
be
of
none
effect
,
nor
onely
so
,
but
turneth
them
to
a
cleane
other
end
then
they
had
imagined
.
And
therefore
the
Psalmist
saith
,
Why
doe
the
heathen
rage
and
the
people
murmure
in
vaine
?
The
kings
of
the
earth
band
themselues
&c.
As
if
he
should
haue
said
;
The
enemies
of
Christ
plot
and
practise
all
that
euer
they
can
against
him
,
and
against
his
truth
and
gospell
▪
but
all
in
vaine
:
for
the
God
of
heauen
sees
them
and
laughes
them
to
scorne
,
he
either
frustrateth
their
wicked
plots
and
practises
,
or
turnes
them
to
his
owne
glory
.
Againe
,
when
men
see
the
Saints
constancie
in
their
sufferings
,
how
little
are
they
danted
with
the
furie
of
their
aduersaries
?
how
patiently
they
suffer
their
bands
and
persecutions
?
how
by
the
mighty
power
of
God
assisting
them
and
strengthning
them
,
●hey
do
euen
in
their
death
triumph
ouer
death
,
this
very
example
of
their
constancie
brings
many
vnto
the
Church
,
and
much
furthereth
the
Gospell
.
And
h●revpon
is
that
knowne
saying
that
the
bloud
of
the
Martyrs
is
the
seede
of
the
Church
.
Againe
,
the
word
of
God
is
not
bound
,
though
the
Saints
doe
suffer
euen
vnto
bands
,
as
the
Apostle
saith
,
I
suffer
trouble
as
an
euill
doer
euen
vnto
bands
,
but
the
word
of
God
is
not
bound
.
And
therefore
in
their
bands
for
the
Gospel●
sake
,
they
may
preach
and
publish
the
Gospell
so
much
,
that
their
bands
may
be
to
the
furthering
rather
then
to
the
hindering
of
the
gospel
;
as
we
read
that
our
Apostle
in
this
his
imprisonment
at
Rome
for
two
yeares
space
preached
the
kingdome
of
God
,
and
●aught
those
things
which
concerned
the
Lord
Iesus
Christ
,
without
let
:
and
that
he
wrote
almost
as
many
Epistles
there
vnto
the
Churches
as
he
wrote
else
at
all
.
And
thus
yee
see
●oth
that
the
persecutions
of
Gods
saints
rather
further
then
hinder
the
Gospell
,
and
likewise
how
it
commeth
to
passe
●hat
they
doe
so
.
Now
the
vse
which
we
are
to
make
hereof
is
,
hence
to
be
comforted
in
all
our
persecutions
and
troubles
which
,
the
wicked
raise
vp
against
vs
.
For
what
though
they
seeke
all
occasions
against
vs
,
because
of
the
truth
which
wee
pro●esse
?
What
though
they
bring
v●
before
Kings
and
Ru●ers
,
Iudges
and
great
Officers
,
and
there
vniustly
accuse
vs
●or
arreigne
vs
as
euill
doers
for
the
Gospels
sake
of
Christ
●esus
?
What
though
they
p●euaile
to
get
vs
cast
into
pri●on
,
or
throwne
out
of
our
liuings
,
or
deliuered
vnto
death
●or
the
hope
of
our
profession
?
It
may
be
that
they
may
●aue
their
will
vpon
vs
,
and
bring
their
wicked
purposes
●gainst
vs
to
passe
.
But
what
of
all
this
?
Is
thus
the
gospels
●urthered
?
Doth
the
Lord
turne
these
things
to
the
en●argement
of
his
Church
?
A
chip
then
for
all
these
,
or
all
●hat
man
can
doe
against
vs
.
Nay
herein
we
ioy
and
will
●oy
,
that
by
our
sufferings
or
deaths
the
Gospell
is
furthe●ed
,
and
the
Church
enlarged
.
If
together
with
our
bands
,
●he
Gospell
also
were
bound
;
if
together
with
the
torment
●r
fall
of
our
bodies
they
could
ru●ne
&
plucke
downe
the
●alles
of
our
Church
,
then
might
we
well
shrinke
at
our
suffering
and
wrongs
;
then
might
we
well
be
vexed
in
our
●oules
,
for
the
malicious
practises
of
the
wicked
against
vs
.
But
seeing
the
Lord
turnes
all
that
they
doe
vnto
vs
to
the
●lory
of
his
name
,
to
the
furtherance
of
his
Gospell
,
and
●o
the
propagation
of
his
Church
,
howsoeuer
they
intended
●he
cleane
contrary
,
we
may
well
reioyce
and
be
glad
,
when
●hey
say
or
doe
all
manner
of
euill
against
vs
for
Christ
his
●ake
and
the
Gospels
.
And
thus
in
all
our
persecutions
and
sufferings
we
may
resolue
,
that
therein
the
Lord
will
doe
●hat
which
shall
be
to
the
glory
of
his
name
,
the
good
of
his
Church
,
and
the
furtherance
of
his
gospell
.
If
our
deliuerance
from
our
enemies
,
or
our
sufferings
will
make
most
hereunto
,
then
will
he
deliuer
vs
as
he
did
Daniel
from
the
Lyons
,
the
three
Children
from
the
hote
fierie
fornace
,
and
our
Apostle
from
this
his
imprisonment
.
But
if
our
sufferings
or
deaths
will
make
most
thereunto
,
then
they
that
hate
vs
shall
haue
their
will
ouer
vs
as
they
had
ouer
Ste●●●
our
Apostle
,
in
his
latter
imprisonment
,
and
ouer
many
blessed
Martyrs
which
are
dead
in
the
Lord
.
Bee
wee
the●
deliuered
,
or
not
deliuered
from
the
will
of
our
enemies
still
this
is
our
comfort
,
that
in
his
gracious
prouidence
the
Lord
turneth
all
to
the
furthering
of
the
gospell
:
Onely
,
let
vs
be
constant
in
all
our
troubles
,
let
vs
cleaue
stedfastly
vnto
the
Lord
,
and
let
vs
not
loue
our
liues
vnto
the
death
,
th●
men
seeing
our
holy
constancie
in
our
sufferings
,
for
Christ
his
sake
,
and
the
gospels
,
may
acknowledge
the
mightie
power
of
God
in
strengthening
vs
,
to
endure
such
sufferings
for
the
truths
sake
,
and
so
may
bee
woone
to
embrace
the
same
truth
with
vs
.
And
howsoeuer
we
be
bound
yet
le●
vs
giue
proofe
as
much
as
we
can
,
that
the
gospell
is
not
bound
.
By
teaching
,
and
writing
,
and
how
else
we
can
,
let
vs
euer
in
our
bands
labour
to
turne
many
vnto
righteousnesse
,
and
to
enlarge
the
Kingdome
of
Christ
Iesus
.
So
shall
our
sufferings
be
but
as
the
pounding
of
spice
to
make
our
smell
the
sweeter
,
or
as
the
pressing
of
the
Palme
tree
,
to
spread
the
gospell
farther
.
Our
enemies
maine
purposes
shall
be
disappoynted
,
and
the
name
of
our
great
God
shall
be
glorified
.
Againe
,
this
serueth
to
condemne
the
faintnesse
and
backe-sliding
of
manie
in
their
persecutions
and
troubles
.
Much
seede
sowen
in
stonie
ground
:
Many
,
that
when
stormes
and
persecutions
arise
because
of
the
word
,
by
and
by
are
offended
.
A
calme
Sea
they
can
,
but
a
storme
they
cannot
brooke
.
They
can
well
endure
to
haue
Christ
crucified
,
preached
vnto
them
,
but
if
Chrst
come
vnto
them
with
his
crosse
,
they
cannot
away
with
him
.
Nay
,
then
many
faint
,
and
many
fall
away
.
What
then
?
Such
fainting
at
the
things
whereby
the
Gospell
may
be
furthered
?
Such
●●lling
away
,
for
feare
of
the
things
whereby
the
bounds
of
●●e
Church
may
be
enlarged
?
Can
your
liues
or
liuely●oodes
be
more
deare
vnto
you
,
then
the
propagation
of
●he
Church
,
the
furtherance
of
the
Gospell
?
If
any
man
●ome
vnto
mee
,
saith
our
Sauiour
Christ
,
and
hate
not
father
,
●nd
mother
,
and
wife
,
and
children
,
and
brethren
,
and
sisters
,
●ea
,
and
his
owne
life
also
,
he
cannot
be
my
Discisple
.
And
whosoeuer
beareth
not
his
crosse
,
and
commeth
after
mee
,
cannot
bee
●y
disciple
.
Where
our
blessed
Sauiour
teacheth
vs
,
that
if
a●y
thing
in
the
world
,
euen
our
liues
be
more
deare
vnto
vs
,
●hen
his
glory
,
and
the
encrease
of
his
kingdome
,
then
we
cannot
be
his
disciples
.
If
we
do
not
beare
our
crosse
,
whatsoeuer
it
be
that
is
laid
vpon
vs
,
we
cannot
be
his
disciples
.
And
withall
I
adde
,
that
howsoeuer
they
seemed
to
admire
the
word
,
and
to
kisse
the
Gospell
,
yet
,
if
when
the
winde
bloweth
,
and
the
storme
ariseth
,
they
start
aside
like
a
broken
bowe
,
surely
they
were
neuer
borne
a
new
by
the
immortall
seede
of
the
word
of
God
;
for
that
endureth
for
euer
,
as
true
in
it selfe
,
so
grounded
in
him
that
is
begotten
thereby
,
in
such
sort
,
that
it
is
dearer
vnto
him
than
his
life
.
Let
them
then
looke
vnto
it
,
that
when
stormes
arise
,
fall
away
from
the
hope
of
their
profession
.
If
they
faint
or
shrinke
,
it
is
more
then
they
should
doe
,
because
the
Lord
may
turne
their
sufferings
to
the
furtherance
of
the
Gospell
.
But
if
they
fall
away
,
it
is
as
if
they
refused
to
take
vp
their
crosse
,
and
to
follow
Christ
.
And
whereas
their
liues
should
not
bee
deare
vnto
them
vnto
the
death
,
for
the
furthering
of
the
gospell
;
their
liues
,
and
liuelyhoodes
are
so
deare
vnto
them
,
that
to
saue
them
they
hinder
the
gospell
.
Let
this
be
our
rule
,
the
Lord
turnneth
the
persecutions
of
his
Saints
to
the
furthering
of
the
gospell
,
therefore
in
persecutions
and
troubles
we
may
not
faint
,
or
slide
backe
.
Againe
beloued
,
this
may
teach
you
not
to
doubt
of
the
truth
,
or
to
dislike
of
the
professors
of
the
truth
,
because
they
are
disgraced
,
persecuted
,
and
cruelly
entreated
.
Yee
shall
not
want
enough
that
will
insult
ouer
them
in
their
troubles
,
that
will
tell
you
they
are
odious
men
,
and
me●
vnto
whom
such
sufferings
and
troubles
most
iustly
do
befall
,
and
so
cunningly
will
labour
to
discredite
the
truth
which
they
professe
.
But
be
not
deceaued
;
Whatsoeuer
of
this
kinde
can
bee
said
,
no
doubt
was
spoken
vpon
Paules
bands
and
troubles
,
so
to
discredite
the
gospell
which
hee
preached
.
And
it
cannot
be
but
that
the
world
should
hate
,
and
persecute
,
and
reuile
the
children
of
the
light
,
because
they
loue
darkenesse
better
then
light
.
But
howsoeuer
the
world
hate
them
,
and
whatsoeuer
it
practiseth
against
them
,
the
Lord
shall
turne
all
their
sufferings
and
their
wrongs
to
the
furthering
of
the
gospell
.
Let
not
therefore
the
persecutions
and
troubles
of
Gods
Saints
bee
any
argument
against
the
truth
,
but
rather
for
the
truth
,
and
rather
let
them
cause
vs
to
like
then
to
dislike
them
.
It
is
Satans
arte
to
turne
their
troubles
to
the
slaunder
of
them
,
and
of
the
truth
,
but
the
Lord
turneth
them
to
the
furtherance
of
the
gospell
,
and
of
their
reckoning
in
the
day
of
Christ
.
And
let
this
be
spoken
touching
this
,
which
is
the
maine
poynt
principally
to
be
noted
in
these
words
.
The
next
thing
which
I
note
is
,
that
the
Apostle
in
his
proofe
that
his
bands
were
turned
rather
to
the
furthering
of
the
gospell
,
then
the
hindering
,
saith
,
that
his
bands
in
Christ
.i.
which
he
sustained
for
Christ
his
sake
were
famous
throughout
all
the
iudgement
Hall
,
and
in
all
other
places
.
Whereby
he
meaneth
,
that
by
occasion
of
his
bands
Christ
and
his
gospell
came
to
be
knowen
,
and
to
be
belieued
,
both
in
the
Emperours
Court
,
and
in
the
Citie
of
Rome
,
and
in
many
other
countries
.
Which
as
it
sheweth
a
notable
fruite
and
effect
of
the
persecution
of
gods
Saints
,
namely
,
the
propagation
of
the
gospell
,
which
falleth
in
with
the
former
obseruation
.
So
farther
,
hence
I
do
obserue
the
power
of
God
,
to
raise
vp
a
Church
vnto
himselfe
where
he
will
,
and
by
what
meanes
he
will
,
in
Kings
courts
,
in
great
Cities
&
Countries
where
the
gospell
is
scant
heard
of
,
or
little
regarded
,
there
hee
can
,
if
hee
will
,
euen
by
the
bands
of
his
Saints
,
raise
vp
a
Church
vnto
himselfe
.
No
place
so
prophane
,
so
farre
without
God
in
the
world
,
but
if
●e
will
haue
his
name
there
called
vpon
,
there
it
shall
be
cal●ed
vpon
.
Rome
at
that
time
(
it
is
likely
)
was
as
heathenish
,
〈◊〉
now
it
is
superstitious
.
Nero
his
Court
(
it
is
like
)
was
then
●s
prophane
,
and
as
far
without
God
in
the
world
as
might
●e
;
and
the
Countries
thereabout
,
it
is
like
,
had
not
so
much
〈◊〉
heard
of
Iesus
,
nor
knew
what
the
gospell
meant
.
Yet
,
●ere
the
Lord
would
haue
his
Church
;
and
therefore
hee
●aith
vnto
Paul
,
Be
of
good
courage
Paul
,
for
as
thou
hast
testi●ied
of
mee
in
Hierusalem
,
so
must
thou
beare
witnesse
also
at
Rome
.
Here
the
purpose
of
God
was
reuealed
,
and
according
to
this
purpose
he
brought
Paul
to
Rome
,
and
euen
by
his
bands
there
begat
Children
vnto
himselfe
in
Neroes
Court
,
in
the
Citie
of
Rome
,
and
in
the
Countries
there
a●out
.
Elisha
may
send
his
seruant
with
his
staffe
,
and
the
Shunamites
Sonne
not
be
raised
,
but
if
the
Lord
send
his
seruant
whither
he
will
,
a
Church
shall
be
raised
to
the
honour
of
his
name
,
by
what
meanes
he
will
,
for
he
can
do
what
he
will
,
and
what
meanes
he
listeth
he
vseth
to
do
his
will
.
Let
no
man
then
measure
the
Lord
by
himselfe
.
If
hee
send
thee
whom
he
hath
called
to
the
worke
of
his
ministerie
,
to
the
Princes
Court
,
or
to
the
great
Citie
,
goe
when
he
sendeth
thee
,
and
feare
not
thy
weakenesse
,
but
remember
his
strength
that
sendeth
thee
.
If
thou
goe
thither
bound
with
a
chaine
for
the
gospels
sake
,
euen
by
thy
chaine
thou
shalt
so
preach
vnto
their
hearts
,
that
thou
shalt
gaine
children
in
the
faith
.
As
it
is
all
one
with
him
to
saue
with
many
or
with
few
,
so
it
is
all
one
with
him
to
gather
his
church
by
this
or
that
meanes
,
which
pleaseth
him
best
.
Whatsoeuer
be
thy
weakenesse
,
hee
will
perfect
his
strength
in
thy
weakenesse
.
Onely
bee
of
good
courage
,
and
thou
shalt
see
the
power
of
the
Lord
.
Againe
,
let
no
man
thinke
any
place
so
prophane
,
but
that
the
Lord
may
haue
his
Church
there
.
Kings
Courts
are
commonly
not
the
best
,
pride
,
pleasure
,
ease
,
&
abundance
of
all
things
commonly
choakes
the
word
therein
,
so
that
it
is
vnfruitfull
.
Nay
,
saith
Amaziah
to
Amos
,
prophesie
no
more
at
Bethell
,
for
it
is
the
Kings
Chappell
,
and
it
is
the
Kings
Court.
In
great
Cities
likewise
sinnes
most
commonly
rage
and
reigne
.
No
lewdnesse
or
wickednesse
so
grieuous
and
abhominable
,
but
there
it
is
so
rise
that
it
ouerfloweth
all
:
Yet
in
these
places
the
Lord
hath
his
Church
,
euen
those
that
know
him
,
and
belieue
in
his
holy
name
.
Euen
in
Iezabels
Court
he
hath
an
Obadiah
to
hide
and
feede
his
Prophets
;
and
in
sinnefull
Sodome
,
hee
hath
a
righteous
Lot
,
whose
soule
is
daily
vexed
with
their
vnlawfull
deeds
.
Farre
be
it
therefore
,
from
vs
,
to
condemne
where
the
Lord
hath
not
condemned
.
Who
are
his
he
onely
knoweth
,
but
that
in
all
places
he
hath
those
that
are
his
,
we
are
not
to
despaire
,
yea
,
euen
at
this
day
in
Caesars
Court
,
and
in
sinnefull
Rome
it selfe
.
The
third
thing
which
I
note
is
,
that
the
Apostle
saith
,
that
many
of
the
brethren
in
the
Lord
were
emboldned
through
his
bands
,
and
durst
more
franckely
speake
the
word
.
Whereby
hee
meaneth
,
that
through
his
constancie
in
his
bands
&
sufferings
,
many
Pastors
&
teachers
were
emboldned
to
professe
and
preach
the
gospell
more
freely
then
before
.
Whence
I
obserue
another
notable
fruite
and
persecution
of
Gods
Saints
,
namely
,
the
emboldening
of
others
to
the
profession
of
the
gospell
more
freely
.
Which
,
as
it
serueth
very
notably
for
the
proofe
of
the
maine
poynt
,
that
the
persecution
of
Gods
Saints
rather
furthereth
then
hindereth
the
gospell
,
so
may
it
be
a
strong
consolation
for
the
children
of
God
against
the
time
of
persecution
.
It
may
bee
that
some
of
vs
in
the
time
of
the
peace
of
the
gospell
,
may
doubt
how
wee
shall
stand
in
the
time
of
persecution
,
and
feare
,
that
when
the
tryall
shall
come
,
we
shall
not
quit
our selues
like
men
.
But
let
vs
plucke
vp
our
hearts
,
and
be
of
good
comfort
.
When
wee
shall
see
the
constancy
of
other
of
Gods
Saints
in
their
sufferings
,
then
shall
we
also
be
emboldened
freely
to
professe
the
truth
of
Christ
Iesus
,
the
Lord
shall
turne
the
constancie
of
them
in
their
sufferings
,
for
the
hope
of
their
profession
vnto
our
encouraging
and
emboldening
to
make
a
good
profession
.
Thus
we
finde
it
to
be
in
Ioseph
of
Arimathea
,
of
whome
it
is
said
,
LECTVRE
XIV
.
Verse
15.
Some
preach
Christ
euen
through
enuie
and
strife
,
and
some
also
of
good
will
.
16.
The
one
part
preacheth
Christ
of
contention
and
not
purely
supposing
to
adde
afflictions
to
my
bands
.
17.
But
the
other
of
loue
,
knowing
that
I
am
set
for
the
defence
of
the
Gospell
.
18.
What
then
?
yet
Christ
is
preached
all
manner
of
wayes
,
whether
it
be
vnder
a
pretence
,
or
sincerely
,
I
therin
ioy
:
yea
and
will
ioy
.
NOw
followeth
the
amplification
of
the
latter
effect
and
fruit
of
the
Apostles
bands
,
which
was
the
third
thing
noted
in
the
former
part
of
the
Apostles
narration
,
set
downe
in
these
words
,
Some
preach
Christ
&c.
In
which
words
the
Apostle
sheweth
that
of
those
brethren
in
the
Lord
which
through
his
constancie
in
his
bands
,
were
emboldened
to
preach
Christ
more
frankly
then
before
,
all
of
them
did
not
preach
Christ
with
the
same
minde
,
nor
vpon
the
same
motiue
,
nor
for
the
same
end
,
but
some
with
a
corrupt
minde
,
moued
through
enuy
and
strife
,
and
to
the
end
to
adde
more
afflictions
to
the
Apostles
bands
;
and
others
of
a
good
minde
,
moued
through
loue
,
and
to
the
end
that
with
the
Apostle
they
might
defend
the
gospell
.
So
that
here
is
set
downe
a
distribution
of
such
as
preached
Christ
,
according
to
the
diuersitie
of
the
mindes
wherewith
,
of
the
motiues
wherevpon
,
and
of
the
ends
wherefore
they
preached
Christ
.
The
distribution
is
this
,
that
some
preached
Christ
sincerely
,
and
others
not
sincerely
,
set
downe
ver.
15.
The
minde
wherewith
,
the
motiues
wherevpon
,
the
end
wherefore
the
worse
sort
preached
Christ
is
set
downe
vers.
15.16
.
Likewise
the
minde
wherewith
,
the
motiues
wherevpon
,
&
the
end
wherefore
the
better
sort
preached
Christ
,
is
set
downe
vers.
15.17
.
Touching
their
mindes
,
the
better
sort
preached
Christ
of
good
will
,
and
a
good
minde
toward
the
Apostle
,
and
toward
the
Gospell
;
but
the
worse
sort
preached
Christ
not
purely
,
but
of
a
corrupt
and
bad
minde
toward
the
Apostle
.
Touching
their
motiues
,
the
better
sort
preached
Christ
euen
vpon
loue
towards
the
Apostle
,
and
towards
the
Gospell
;
but
the
worse
sort
preached
Christ
vpon
enuie
toward
the
Apostle
,
and
to
stirre
strife
and
contention
in
the
Church
among
the
brethren
.
Touching
their
ends
,
the
better
sort
preached
Christ
to
helpe
the
Apostle
in
the
defence
of
the
gospell
,
knowing
that
he
was
appointed
of
God
for
the
defence
of
the
gospel
;
but
the
worse
sort
preached
Christ
to
adde
more
affliction
to
his
bands
,
thinking
by
the
contentions
which
they
raised
in
the
Church
,
both
to
greeue
him
,
and
to
exasperate
Nero
against
him
.
Thus
I
resolue
the
order
and
meaning
of
these
words
.
The
thing
which
hence
I
obserue
is
,
the
great
difference
of
such
as
preach
Christ
in
the
Church
of
God
.
For
not
to
speake
of
such
as
set
abroche
false
doctrine
in
the
Church
,
whereby
either
the
foundation
of
our
faith
is
either
pluckt
downe
,
or
shaken
,
or
the
Church
is
burdened
with
●aine
traditions
and
commandments
of
men
,
which
are
not
●fter
God
:
as
the
Apostle
in
his
day
,
so
we
in
our
day
,
may
●ee
that
of
those
that
preach
Christ
truly
and
soundly
for
●octrine
,
some
preach
Christ
as
they
should
,
and
others
●therwise
then
they
should
,
some
may
be
called
good
,
and
others
bad
preachers
of
Christ
.
Which
difference
of
Prea●hers
,
as
then
it
did
,
so
now
it
doth
come
to
passe
through
●he
diuersitie
partly
of
the
mindes
wherewith
they
preach
,
●artly
of
the
motiues
which
cause
them
to
preach
,
and
part●y
of
the
ends
wherefore
they
doe
preach
.
For
in
some
it
is
●ery
cleare
,
that
they
preach
the
glad
tidings
of
your
salua●●on
vnto
you
of
a
very
good
minde
towards
God
,
towards
●ou
,
and
towards
the
gospell
of
Christ
Iesus
,
only
desiring
●nd
that
from
the
ground
of
their
hearts
,
the
glory
of
God
,
●●e
saluation
of
your
soules
,
and
the
growth
of
the
gospell
●f
Christ
Iesus
.
But
in
others
,
it
is
greatly
to
be
feared
,
that
●●ey
preach
Christ
of
a
naughty
and
bad
minde
,
affecting
●ther
their
owne
glory
then
the
glory
of
God
,
seeking
ra●●er
their
owne
things
then
the
things
which
are
Iesus
●hrists
,
hunting
after
yours
rather
then
you
,
minding
any
●●ing
else
rather
then
the
growth
of
the
gospell
of
Christ
●●sus
.
Againe
,
in
some
it
is
very
cleare
,
that
the
motiues
●●awing
them
to
preach
Christ
,
is
a
sincere
and
holy
loue
●●th
towards
you
,
that
they
may
present
you
holy
and
vn●●ameable
before
God
in
that
day
,
and
in
the
meane
time
●ay
reioyce
ouer
your
faith
,
loue
,
and
holy
obedience
,
and
●●ewise
towards
the
truth
,
that
the
truth
by
them
may
bee
●●owne
in
all
places
.
But
in
others
it
is
greatly
to
be
fea●●d
,
that
their
comming
to
preach
Christ
is
vpon
spitefull
●●uie
towards
the
faithfull
seruants
of
Christ
Iesus
,
malig●●ng
the
gifts
and
graces
of
Gods
holy
spirit
in
them
,
vpon
●ontentious
humor
,
casting
vp
and
downe
the
firebrands
〈◊〉
schismes
,
strifes
,
and
debates
to
set
the
Church
on
fire
;
or
●●on
euery
other
inordinate
affection
,
rather
then
vpon
●●e
.
Againe
,
in
some
it
is
very
cleare
,
that
the
end
of
their
comming
to
preach
Christ
is
to
glorifie
the
Lord
,
to
beget
children
in
the
faith
,
to
comfort
the
humbled
and
afflicted
soule
,
to
build
vp
the
ruined
walles
of
Sion
,
and
to
turne
them
that
belong
vnto
the
Lord
vnto
righteousnesse
,
that
they
may
receiue
forgiuenesse
of
sinnes
,
and
inheritance
among
them
which
are
sanctified
by
faith
in
Christ
Iesus
.
But
in
others
it
is
greatly
to
bee
feared
,
that
the
end
of
their
comming
to
preach
Christ
,
is
to
grieue
the
soule
which
the
Lord
would
not
haue
greeued
,
to
cast
dunge
in
the
faces
of
their
brethren
,
to
adde
affliction
vnto
them
that
already
are
afflicted
,
and
vnder
the
name
of
the
Church
,
to
wound
the
Church
euen
with
a
deadly
wound
.
I
wish
indeede
euen
from
my
very
heart
roote
,
that
all
that
preach
Christ
in
our
Church
at
this
day
were
of
the
better
sort
,
and
that
our
day
might
haue
this
exception
from
the
Apostles
day
.
And
I
doe
assure
my selfe
that
there
were
neuer
moe
in
our
Church
,
then
at
this
day
there
are
,
which
preach
Christ
of
a
pure
and
good
minde
,
vpon
a
sincere
and
holy
loue
towards
the
Church
,
and
towards
the
truth
,
to
gaine
men
vnto
the
Church
,
and
to
ground
men
in
the
truth
.
Neither
doe
I
,
or
dare
I
pronounce
of
any
but
that
he
so
preacheth
Christ
.
But
as
I
said
,
it
may
greatly
be
feared
,
that
in
this
our
day
there
are
such
as
doe
not
so
preach
Christ
.
For
as
the
Apostle
reasoneth
,
whereas
there
are
among
you
enuying
,
and
strife
,
and
diuisions
,
are
yee
not
carnall
,
and
walke
as
men
?
So
doe
I
reason
touching
this
point
:
whereas
there
are
amongst
vs
,
such
as
are
euer
obscuring
the
lights
of
our
Church
,
euer
girding
at
them
whose
graces
ha●●
beene
and
are
most
eminent
in
the
Church
,
euer
crossing
and
thwarting
the
things
most
behouefull
for
the
Church
,
euer
snarling
and
catching
at
euery
aduantage
they
ca●
take
,
euer
casting
firebrands
of
schismes
and
contentions
i●
the
Church
,
are
there
not
that
preach
Christ
vpon
enu●●
and
strife
,
and
not
purely
,
but
of
purpose
to
greeue
?
As
I
wish
there
were
no
such
diuersitie
among
them
that
preach
Christ
,
so
this
diuersitie
for
me
might
haue
beene
buried
i●
silence
,
if
this
scripture
had
not
forced
me
to
so
much
as
〈◊〉
haue
spoke
.
The
vse
which
I
make
hereof
is
,
for
the
Minister
and
●●eacher
of
the
gospell
,
who
hence
may
take
good
notes
,
●hereby
he
may
know
whether
he
be
a
good
minister
and
●●eacher
of
the
gospell
.
The
first
note
whereby
hee
may
●low
this
is
,
if
hee
speake
the
worde
;
for
it
is
not
the
wise●●me
of
man
,
or
the
traditions
of
the
Church
,
or
the
sophi●●ie
of
the
Schooles
;
but
it
is
the
word
of
the
euer-liuing
●od
that
he
must
speake
,
if
he
be
a
good
minister
and
prea●●er
of
the
gospell
;
as
it
is
written
,
If
any
man
speake
,
let
him
●●eake
as
the
word
of
God
.
Whereby
is
implyed
,
that
if
hee
●●eake
not
so
,
he
speaketh
not
as
he
ought
.
The
second
note
whereby
hee
may
know
this
,
is
if
hee
●●eake
the
word
franckely
and
boldly
,
for
it
is
not
for
the
●●ord
his
Ambassador
to
be
babish
,
or
bleatish
,
or
for
feare
〈◊〉
keepe
backe
any
part
of
the
Lord
his
counsaile
;
but
as
●●hn
vnto
Herod
,
so
he
must
speake
boldly
vnto
the
faces
of
●●e
greatest
,
and
feare
not
the
face
of
any
man
,
as
it
is
writ●●n
,
Cry
aloud
and
spare
not
,
lift
vp
thy
voice
like
a
trumpet
,
●●d
shew
my
people
their
transgression
,
and
to
the
house
of
Iacob
●●eir
sinne
:
whereby
he
implieth
that
this
is
most
requisite
〈◊〉
the
Lord
his
Prophet
and
Minister
,
that
he
boldly
do
the
●●ill
of
him
that
hath
sent
him
,
whether
he
be
to
plucke
vp
,
〈◊〉
to
roote
out
,
or
to
destroy
,
and
throw
downe
,
or
what
●●se
soeuer
.
The
third
note
whereby
he
may
know
this
is
,
if
he
speake
●●e
word
boldly
,
and
of
a
good
minde
.
For
it
is
not
enough
●●at
he
speake
the
word
,
and
speake
it
boldly
,
but
if
he
will
●pproue
himselfe
for
a
good
Minister
and
Preacher
of
the
Gospell
,
he
must
also
speake
out
of
a
good
minde
towards
God
to
glorifie
him
,
towards
them
that
heare
him
to
saue
●●em
,
and
towards
the
truth
of
Christ
Iesus
to
make
it
●●owne
in
all
places
,
as
it
is
written
,
haue
●he
mysterie
of
the
faith
in
a
pure
conscience
,
or
in
a
sincere
●nd
good
minde
.
The
fourth
note
whereby
hee
may
know
this
is
,
if
hee
●peake
the
word
vpon
a
sincere
and
holy
loue
.
For
this
al●o
is
requisite
,
that
he
preach
the
word
not
vpon
strife
and
contention
to
moue
brawles
and
stirres
in
the
Church
,
b●●
vpon
loue
towards
him
,
who
hath
commanded
to
feede
〈◊〉
sheepe
and
his
lambes
;
vpon
loue
towards
the
sheepe
〈◊〉
Christ
,
that
they
wander
not
as
sheepe
without
a
shepherd
,
and
vpon
loue
towards
the
word
,
that
it
be
not
hid
as
vnde●
a
bushell
,
if
hee
be
a
good
Minister
and
Preacher
of
the
word
.
The
last
note
whereby
he
may
know
this
is
,
if
he
speake
the
wo
d
to
the
end
that
God
may
be
glorified
,
his
Church
builded
,
and
his
Gospell
defended
If
I
say
,
he
finde
these
notes
in
himselfe
,
hereby
hee
shall
know
that
he
is
a
good
Minister
and
Preacher
of
the
word
.
Otherwise
if
he
speake
not
the
word
,
but
the
deuises
of
his
owne
braine
,
or
speake
the
word
coldly
and
fearefully
fearing
mens
persons
;
or
speake
the
word
of
a
corrupt
and
naughty
minde
,
or
vpon
an
enuious
and
contentious
humor
,
or
to
greeue
the
godly
,
and
hinder
good
things
,
let
him
know
that
he
is
not
a
good
Minister
and
Preacher
of
the
word
.
Let
euery
man
therefore
that
is
set
apart
vnto
this
worke
,
examine
himselfe
of
these
things
,
and
so
let
him
iudge
of
himselfe
,
and
where
be
hee
findes
a
fault
in
himselfe
,
let
him
mend
that
which
is
amisse
.
Now
if
any
man
shall
here
except
and
say
;
how
then
?
If
the
case
thus
stand
among
the
Preachers
of
the
word
,
that
some
of
them
preach
Christ
euen
through
enuie
and
strife
,
not
of
a
pure
and
good
minde
,
but
rather
to
vex
the
soule
of
the
righteous
,
then
to
build
the
Church
of
God
;
how
shall
we
brooke
to
heare
such
,
how
shall
we
loue
or
like
such
,
how
shall
we
take
ioy
or
comfort
in
such
?
Wherevnto
,
1.
I
answer
out
of
the
rule
of
charitie
,
that
because
we
know
not
who
doe
so
preach
Christ
,
therefore
we
are
to
presume
the
best
of
them
whom
we
heare
.
The
Lord
only
knoweth
the
hearts
of
men
,
and
the
purposes
and
intents
of
their
hearts
.
Who
art
thou
then
that
iudgest
?
he
standeth
or
falleth
to
his
owne
master
.
2.
I
answer
out
of
the
Apostle
i●
this
place
,
that
if
Christ
Iesus
be
truely
and
soundly
preached
,
we
are
to
take
great
ioy
and
comfort
therein
,
and
willingly
&
gladly
to
heare
them
that
deliuer
the
truth
sound●●
with
what
minde
soeuer
,
and
to
what
end
soeuer
it
is
,
that
●●y
doe
speake
the
word
That
is
for
them
to
looke
vnto
,
〈◊〉
for
vs
to
ioy
in
the
other
.
Hence
then
I
obserue
that
,
that
●●●ister
and
preacher
of
the
word
is
gladly
and
ioyfully
to
●●eard
that
preacheth
Christ
,
and
the
doctrine
of
the
go●●●l
soundly
and
truely
,
with
what
minde
soeuer
,
vpon
●●●t
motiue
soeuer
,
or
to
what
end
soeuer
he
preach
Christ
〈◊〉
his
gospell
.
To
which
purpose
also
,
This
then
,
first
,
serueth
for
the
confutation
of
their
er●●r
,
that
cut
themselues
from
vs
,
so
that
they
neither
will
●●re
the
word
of
vs
,
nor
communicate
in
the
Sacrament
●●●h
vs
,
because
of
some
defects
in
our
Church
,
because
of
●●e
blemishes
in
vs
.
For
,
I
demaund
,
is
the
word
of
truth
●●ely
taught
with
vs
,
are
the
Sacraments
rightly
admini●●●d
with
vs
,
doe
we
labour
amongst
our
people
with
vncorrupt
doctrine
?
Then
surely
,
if
there
were
the
same
mi●●
in
them
that
was
in
the
Apostle
,
they
would
so
reioyce
〈◊〉
this
,
that
they
would
brooke
all
things
the
better
for
th●●
If
we
be
defiled
in
our
minds
,
or
in
our
liues
,
euery
thin●
that
we
touch
is
likewise
defiled
.
What
?
to
you
?
Nay
,
but
to
vs
.
The
word
that
we
preach
shall
saue
you
,
and
th●
Sacraments
which
wee
administer
shall
profite
you
,
ho●
fruitfull
or
vnfruitfull
soeuer
they
be
vnto
vs
.
Secondly
,
this
serueth
for
the
reproofe
of
them
,
that
〈◊〉
cutting
themselues
from
vs
yet
,
cannot
brooke
to
heare
th●
word
of
such
of
vs
,
as
they
thinke
haue
gauled
them
,
an●
spoken
the
word
with
an
hard
minde
towards
them
.
F●●
thus
commonly
it
is
said
,
he
is
a
good
Preacher
,
he
deliue●
good
and
sound
doctrine
,
he
teacheth
the
word
faithfull●
but
in
his
Sermons
I
see
hee
saith
many
things
vpon
a
stomacke
against
mee
,
with
a
minde
to
girde
mee
,
and
of
p●●pose
to
note
and
brand
me
before
all
the
people
,
and
the●●fore
I
cannot
brooke
to
heare
him
,
I
take
no
comfort
in
t●●
hearing
of
him
.
But
Paul
was
of
another
minde
;
for
thoug●
there
were
that
preached
Christ
of
a
badde
minde
towar●
him
,
through
enuie
and
strife
touching
him
,
and
of
pu●pose
to
adde
affliction
to
his
bands
,
yet
that
Christ
was
pre●ched
,
that
gladed
him
,
that
reioyced
his
heart
.
And
〈◊〉
would
it
each
of
vs
,
if
we
were
so
singly
and
sincerely
af●●cted
towards
the
gospell
,
as
hee
was
;
whatsoeuer
minde
th●
Preacher
carried
towards
vs
,
yet
would
we
most
gladly
an●
ioyfully
heare
the
word
at
his
mouth
.
It
were
indeede
b●●
of
all
,
if
they
that
speake
the
word
,
were
as
in
doctrine
,
〈◊〉
in
life
vncorrupt
,
and
that
they
spake
of
a
good
minde
alwaies
,
and
vpon
loue
.
But
if
they
preach
Christ
soundly
and
truely
,
we
are
not
so
much
to
be
troubled
what
their
affection
,
or
what
their
life
be
.
If
persecution
should
come
,
then
wee
would
bee
glad
if
wee
might
heare
the
word
preached
,
and
not
curiously
looke
with
what
minde
it
were
deliuered
.
Seeing
the
word
,
and
the
worth
and
price
thereo●
is
the
same
,
now
let
vs
with
the
Apostle
,
reioyce
and
be
gla●
if
Christ
bee
preached
,
whether
it
bee
vnder
a
pretence
o●
sincere●y
.
LECTVRE
XV.
PHILIP
.
I.
Verse
19.
For
I
know
that
this
shall
turne
to
my
saluation
through
your
prayer
,
and
by
the
helpe
of
the
spirit
of
Iesus
Christ
.
20.
As
I
feruently
looke
for
and
hope
,
that
in
nothing
I
shall
be
ashamed
,
but
that
with
all
confidence
as
alwaies
,
so
now
Christ
shall
bee
magnified
in
my
bodie
,
whether
it
be
by
life
or
by
death
.
NOw
followeth
the
latter
part
of
the
Apostles
narration
,
wherein
hee
tells
the
Philippians
,
what
successe
he
hoped
his
bands
,
and
the
practises
of
those
brethren
which
imagined
mischiefe
against
him
,
should
haue
.
And
the
summe
of
it
is
,
that
he
certainely
●oped
and
knew
that
his
bands
,
and
all
the
practises
of
the
●icked
against
him
should
turne
to
his
saluation
,
and
to
●heir
good
and
comfort
by
his
comming
againe
vnto
them
;
●irst
then
,
the
Apostle
setteth
down
the
proposition
or
main
●oynt
for
his
hope
hereafter
,
in
these
words
,
For
I
know
,
&c.
Secondly
,
he
setteth
downe
the
meanes
whereby
this
shall
●ome
to
passe
,
namely
,
through
the
prayer
of
the
Philippians
,
by
the
helpe
of
the
spirit
of
Iesus
Christ
,
and
according
●o
his
owne
faith
and
hope
,
in
these
words
,
Through
your
●rayer
,
&c.
And
thirdly
,
he
explicateth
what
saluation
he
hopeth
for
,
and
assureth
himselfe
of
by
these
meanes
;
as
first
,
the
saluation
of
his
soule
,
in
that
by
these
means
he
hopeth
,
●hat
in
nothing
he
shall
be
ashamed
,
but
that
with
all
confidence
Christ
shall
be
magnified
in
his
bodie
,
whether
it
be
by
life
or
by
death
,
in
these
words
,
That
in
nothing
,
&c.
And
secondly
,
the
saluation
,
or
deliuerance
of
his
bodie
out
of
prison
,
to
their
good
&
comfort
,
in
vers.
25.
&
26.
For
the
meaning
in
general
then
of
these
words
,
it
is
as
if
the
Apostle
had
thus
said
,
they
by
preaching
Christ
,
suppose
to
adde
affliction
to
my
bands
,
that
when
Nero
shall
heare
that
so
many
preach
Christ
,
and
that
so
much
strife
is
among
them
;
〈◊〉
as
the
chiefe
man
,
and
maintainer
of
that
way
,
may
either
be
forced
to
desist
from
preaching
of
Christ
,
and
so
bring
a
shame
on
my selfe
,
or
else
may
be
put
to
death
.
But
I
know
that
this
which
they
practise
against
me
,
shall
through
your
prayer
,
and
by
the
helpe
of
Gods
spirit
,
and
according
to
my
certaine
expectation
&
hope
,
turne
to
my
saluation
,
euen
to
the
saluation
of
my
soule
,
because
of
my
confident
constancie
in
the
defence
of
the
Gospell
,
whether
it
bee
by
life
,
or
by
death
,
and
to
the
saluation
and
deliuerance
of
my
bodie
out
of
prison
,
so
that
neither
shall
I
bee
put
to
shame
for
leauing
the
defence
of
the
Gospell
,
nor
put
to
death
for
standing
in
the
defence
of
the
Gospell
.
This
I
take
to
be
the
order
and
meaning
of
these
words
in
generall
.
Now
it
wi●●
be
needfull
that
yet
a
little
more
perticularly
we
sift
and
examine
the
meaning
of
them
,
For
I
know
,
&c.
These
words
,
ye
see
,
containe
in
them
a
reason
of
something
that
went
before
.
Before
the
Apostle
had
said
,
〈◊〉
Christ
be
preached
,
whether
it
be
vnder
a
pretence
,
or
sincerely
,
I
therein
ioy
,
yea
,
and
will
ioy
.
Will
ioy
?
why
?
F●●
I
know
that
this
,
&c.
I
know
,
how
?
euen
by
the
reuelation
of
the
spirit
,
and
by
warrant
out
of
the
word
.
What
did
he
know
.
I
know
,
saith
he
,
that
this
,
this
?
what
?
euen
that
this
chaine
wherewith
I
am
bound
,
and
this
practise
of
some
brethre●
in
the
Lord
,
to
bring
me
to
shame
,
by
leauing
the
defence
o●
the
gospell
,
or
to
bring
me
to
death
if
I
stand
in
the
defence
of
the
Gospell
.
I
know
,
saith
he
,
that
this
shall
turne
to
my
saluation
.
Now
,
what
is
meant
by
saluation
,
all
doe
not
agree
.
Some
thinke
,
hee
meaneth
thereby
his
bodily
deliuerance
out
of
prison
,
as
the
word
is
often
vsed
for
a
bodily
deliuerance
:
Moses
,
That
he
supposed
that
be
brethren
would
haue
vnderstood
,
that
God
by
his
hand
would
haue
giuen
them
deliuerance
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
here
it
is
said
,
and
ofte●
elsewhere
.
Others
thinke
hee
meaneth
the
saluation
of
h●●
soule
in
the
day
of
Christ
,
as
the
word
is
most
of
all
vsed
●●t
,
I
thinke
the
Apostle
may
be
vnderstoode
to
speake
of
●●th
,
whether
we
consider
the
opposition
betweene
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
●●d
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
the
matter
of
the
Philippians
prayer
.
For
,
●●at
was
the
affliction
which
they
supposed
to
adde
vnto
〈◊〉
bands
?
Euen
this
,
that
he
,
as
the
chiefe
,
by
the
threats
〈◊〉
Nero
,
should
be
forced
to
leaue
the
defence
of
the
gospel
,
●his
shame
,
and
the
hazard
of
his
soule
;
or
,
if
hee
should
●●nd
in
the
defence
of
the
Gospell
,
should
be
deliuered
vn●●
death
.
Now
in
opposition
to
this
he
saith
,
that
whatsoe●●r
they
supposed
hee
knoweth
,
that
this
,
euen
this
their
●●actise
against
his
constancie
,
or
his
life
,
should
turne
to
his
saluation
,
euen
the
saluation
of
his
soule
,
through
his
con●●ncie
in
the
defence
of
the
Gospell
,
so
that
in
nothing
hee
●ould
be
ashamed
,
&c.
And
likewise
,
to
the
saluation
and
●eliuerance
of
his
body
out
of
prison
,
quite
otherwise
then
●●ey
had
intended
.
And
againe
,
the
Philippians
prayer
no
●oubt
was
for
both
these
,
euen
that
hee
might
abide
con●●ant
,
so
that
in
nothing
he
might
be
ashamed
,
and
that
hee
●ight
be
deliuered
from
the
mouth
of
the
Lyon
.
And
for
●hese
causes
,
I
vnderstand
saluation
in
this
place
both
of
●oule
and
bodie
,
in
such
sort
as
hath
beene
said
.
I
know
that
●his
shall
turne
to
my
saluation
.
How
?
by
what
meanes
?
first
,
●hrough
their
prayer
,
praying
for
his
constancie
,
and
deli●arance
.
Secondly
,
By
the
helpe
of
the
spirit
of
Iesus
Christ
,
which
should
be
giuen
vnto
his
seruant
to
helpe
him
euery
way
against
all
practises
.
And
thirdly
,
I
know
,
saith
hee
,
that
by
these
meanes
,
this
●hall
turne
to
my
saluation
.
How
,
to
his
saluation
by
these
meanes
?
that
is
,
in
that
thus
it
should
come
to
passe
,
that
in
nothing
pertaining
to
the
defence
of
the
Gospell
he
should
bee
ashamed
,
but
that
with
all
confidence
and
liberty
to
speake
in
the
defence
thereof
,
as
alwaies
;
so
now
,
where
hee
strengtheneth
his
hope
by
his
experience
,
Christ
should
be
magnified
and
honoured
in
his
body
,
whether
hee
should
liue
by
preaching
the
gospell
,
or
should
die
by
sealing
it
with
his
bloud
.
Wherevpon
he
signifieth
his
owne
indifferency
to
either
,
life
,
or
death
,
and
the
conueniencie
of
his
life
in
respect
of
them
,
and
then
he
tells
them
how
this
shall
turne
to
his
saluation
,
in
the
deliuerance
of
his
bodie
out
of
prison
.
And
thus
much
for
the
opening
of
the
meaning
of
these
words
in
particular
,
which
as
yee
see
is
somewhat
intricate
and
obscure
.
Now
let
vs
see
what
notes
we
may
gather
hence
for
our
farther
vse
and
instruction
.
The
first
thing
which
I
note
is
in
the
maine
proposition
,
in
that
the
Apostle
saith
,
that
he
knoweth
that
this
casting
of
him
into
prison
,
and
this
practising
against
him
being
in
prison
,
shall
turne
to
his
saluation
,
not
onely
of
his
bodie
,
by
deliuerance
out
of
prison
;
but
of
his
soule
because
of
his
constancie
in
the
defence
of
the
Gospell
.
Whence
I
obserue
,
what
fruit
the
godly
may
assure
themselues
shall
follow
vpon
their
sufferings
and
wrongs
,
euen
their
saluation
in
the
day
of
Christ
Iesus
.
For
though
the
Apostle
might
know
this
some
other
way
then
now
the
godly
can
,
euen
by
the
reuelation
of
the
spirit
,
as
no
doubt
he
did
know
of
his
deliuerance
out
of
prison
,
yet
may
the
godly
thus
farre
goe
with
the
Apostle
,
and
say
,
I
know
that
my
sufferings
and
wrongs
shall
turne
to
my
saluation
in
the
day
of
Christ
Iesus
.
But
how
shall
they
know
this
,
or
assure
themselues
of
this
?
Euen
because
the
Holy
Ghost
hath
said
,
all
things
worke
together
for
the
best
vnto
them
that
loue
God
.
In
which
place
,
amongst
many
other
arguments
for
the
comfort
of
the
godly
against
afflictions
and
troubles
,
he
vseth
this
drawne
from
the
prouidence
of
God
,
who
so
wisely
ordereth
and
disposeth
all
things
,
that
eue●
the
crosses
and
afflictions
of
his
children
worke
for
the
good
of
his
children
,
euen
their
best
good
,
their
saluation
.
Be
it
then
tribulation
,
persecution
,
famine
,
nakednes
,
sword
,
imprisonment
,
or
what
crosse
soeuer
that
doe
presse
vs
,
we
know
that
all
things
,
euen
all
crosses
and
calamities
worke
together
for
the
best
vnto
them
that
loue
God
;
so
that
if
we
loue
God
,
we
neede
not
shrinke
at
all
these
,
or
any
such
like
,
but
certainely
know
that
they
shall
turne
to
our
salua●ion
.
More
plaine
it
may
be
to
this
purpose
will
be
thought
●hat
of
the
Apostle
,
where
he
saith
,
if
we
suffer
with
Christ
we
shall
also
be
glorified
with
Christ
:
and
againe
,
if
we
suffer
with
Christ
,
we
shall
also
reigne
with
Christ
.
Where
it
i●
to
be
noted
,
that
the
Apostle
saith
,
this
is
a
sure
word
,
this
is
a
true
saying
,
that
if
we
suffer
with
him
,
we
shall
also
reigne
with
him
.
This
then
is
a
promise
of
the
Lord
vnto
his
children
that
loue
him
,
that
if
they
suffer
with
him
for
his
sake
,
and
his
Gospels
,
they
shall
also
reigne
with
him
,
and
be
glorified
with
him
.
So
that
either
the
godly
must
doubt
of
the
Lord
his
promises
,
all
which
are
yea
and
amen
,
most
certaine
and
sure
;
or
else
the
godly
may
assure
themselues
that
their
sufferings
and
their
wrongs
shall
turne
to
their
saluation
in
the
day
of
Christ
Iesus
.
For
what
better
assurance
then
that
which
is
grounded
on
the
Lords
promise
?
Or
what
plainer
promises
can
there
be
,
then
these
of
the
Apostle
in
these
places
,
or
rather
of
the
Holy
Ghost
by
the
Apostle
?
And
therefore
the
Apostle
saith
in
another
place
,
that
●t
is
a
righteous
thing
with
God
to
recompense
tribulation
to
them
which
trouble
others
,
and
to
them
that
are
troubled
,
rest
,
when
the
Lord
Iesus
shall
shew
himselfe
from
heauen
with
his
mighty
Angels
,
and
shall
come
to
be
glorified
in
his
Saints
.
It
is
a
righteous
thing
with
God
:
righteous
indeed
for
his
iustice
sake
,
to
recompense
tribulation
to
them
that
trouble
others
;
and
righteous
for
his
promise
sake
,
to
recompense
rest
to
them
that
are
troubled
.
Because
then
God
is
righteous
,
and
keepeth
promise
for
euer
,
therfore
the
godly
may
assure
themselues
,
that
their
sufferings
and
wrongs
shall
turne
to
their
saluation
in
the
day
of
Christ
Iesus
.
Here
then
is
a
notable
consolation
for
all
the
godly
in
Christ
Iesus
against
all
crosses
,
persecutions
,
and
troubles
whatsoeuer
.
As
Christ
was
to
suffer
many
things
,
and
so
to
enter
into
his
kingdome
;
so
the
godly
in
Christ
Iesus
,
are
through
many
tribulations
to
enter
into
the
kingdome
of
God
.
But
the
comfort
is
,
that
they
shall
all
turne
vnto
their
saluation
in
the
day
of
Christ
Iesus
,
when
they
shall
be
for
euer
in
the
presence
of
the
throne
of
God
,
and
serue
him
day
and
night
in
his
Temple
,
when
they
shall
hunger
no
more
,
nor
thirst
any
more
,
nor
the
sunne
shall
light
on
them
,
nor
any
heat
;
when
he
that
sitteth
on
the
throne
shall
dwell
among
them
,
and
the
Lambe
which
is
in
the
middest
of
the
throne
shall
gouerne
them
,
and
wipe
all
teares
from
their
eyes
,
as
the
Lambe
himselfe
witnesseth
touching
them
that
haue
suffered
tribulation
,
and
washed
their
long
robes
in
the
bloud
of
the
Lambe
.
our
light
affliction
which
is
but
for
a
moment
,
causeth
vnto
vs
a
farre
most
excellent
,
and
an
eternall
weight
of
glory
.
Here
is
the
fruit
and
consequent
of
our
affliction
,
glory
;
our
affliction
causeth
vnto
vs
glory
:
and
here
is
both
the
smallnes
and
the
shortnes
of
our
affliction
,
in
comparison
of
that
glory
which
shall
be
reueiled
;
be
it
neuer
so
great
and
heauy
,
it
is
but
small
and
light
in
comparison
of
that
farre
most
excellent
glory
;
be
●t
neuer
so
long
and
lasting
,
it
is
but
for
a
moment
,
in
comparison
of
that
eternall
weight
of
glory
laid
vp
for
vs
in
the
heauens
.
Howsoeuer
therefore
when
we
suffer
any
crosse
,
persecution
,
or
trouble
,
these
things
for
the
time
be
grieuou●
&
vnpleasant
vnto
vs
,
as
no
chastizing
for
the
present
seemeth
to
be
ioyous
but
greeuous
,
they
bring
the
quiet
fruit
of
righteousnes
vnto
them
that
are
thereby
exercised
,
seeing
they
cause
vnto
vs
a
farre
most
excellent
,
and
an
eternall
weight
of
glory
;
seeing
they
shall
turne
to
our
saluation
,
let
vs
be
of
good
comfort
,
whatsoeuer
in
this
kinde
doth
befall
vs
.
And
let
vs
,
runne
with
patience
the
race
that
is
set
before
vs
,
looking
vnto
Iesus
the
author
and
finisher
of
our
faith
,
who
for
the
ioy
that
was
set
before
him
endured
the
●rosse
,
and
despised
the
shame
,
and
is
set
at
the
right
hand
of
the
●hrone
of
God
.
And
whatsoeuer
our
sufferings
be
,
let
it
be
with
vs
as
it
was
with
the
Apostle
,
that
with
him
we
may
say
,
as
the
sufferings
of
Christ
abound
in
vs
,
so
our
consolation
aboundeth
through
Christ
.
Againe
,
here
is
a
good
ground
and
warrant
for
vs
against
●hat
vncomfortable
doctrine
of
doubting
of
our
saluation
.
For
,
if
we
may
assure
our selues
that
our
sufferings
and
our
wrongs
shall
turne
to
our
saluation
,
then
may
wee
assure
our selues
of
our
saluation
.
Yea
but
it
will
be
said
,
what
an
argument
and
reason
is
this
,
Paul
might
,
therefore
wee
may
?
I
say
,
it
is
a
good
one
,
because
vpon
the
same
ground
that
he
might
,
we
may
.
Yea
,
but
he
might
know
this
by
the
reuelation
of
the
spirit
,
which
now
we
are
not
to
looke
for
.
True
:
but
he
might
also
know
this
out
of
the
holy
scripture
,
where
the
Lord
hath
passed
his
promise
for
this
,
and
so
we
may
:
&
on
the
same
promise
whereon
he
might
build
his
knowledge
and
assurance
,
on
the
same
may
we
,
and
all
the
faithfull
children
of
God
build
our
knowledge
and
assurance
,
the
promise
being
made
vnto
all
that
loue
God
,
and
are
in
Christ
Iesus
.
Many
doubts
indeed
we
haue
,
and
full
of
distrustfulnesse
we
are
oftentimes
euen
the
best
of
vs
:
but
yet
yee
see
that
vpon
good
ground
of
Gods
promise
,
by
the
example
of
our
Apostle
,
we
may
assure
our selues
of
our
saluation
,
if
as
the
Apostle
did
,
so
we
doe
belong
vnto
Christ
Iesus
,
at
least
if
we
suffer
persecution
,
and
trouble
for
his
sake
;
for
so
farre
this
place
will
go
,
that
if
we
suffer
persecution
and
trouble
for
Christ
his
sake
,
then
we
may
assure
our selues
of
our
saluation
,
because
we
may
assure
our selues
,
that
our
sufferings
and
troubles
shall
turne
to
our
saluation
.
Suffer
not
your selues
therefore
,
to
be
deceiued
by
those
vncomfortable
teachers
of
doubting
,
which
teach
that
not
any
man
,
to
whom
it
is
not
reuealed
by
the
spirit
in
particular
,
can
be
sure
of
his
saluation
,
but
onely
in
an
vncertaine
hope
.
As
this
place
doth
shew
,
that
such
of
the
godly
as
suffer
persecution
and
trouble
may
assure
themselues
that
their
troubles
shall
turne
to
their
saluation
,
and
so
consequently
may
assure
themselues
of
their
saluation
;
so
many
other
places
doe
euidently
conuince
,
that
so
many
as
are
in
Christ
Iesus
,
may
and
ought
to
assure
themselues
of
their
saluation
.
But
I
haue
diuers
times
heretofore
spoken
of
this
point
more
at
large
.
Let
vs
now
therefore
proceede
.
If
any
man
therefore
here
aske
how
and
by
what
meanes
it
could
come
to
passe
,
that
this
the
Apostles
imprisonment
,
and
this
practising
against
him
in
his
imprisonment
could
turne
to
his
saluation
,
himselfe
in
the
next
words
shewes
the
meanes
to
be
,
the
Philippians
praier
,
the
helpe
of
Gods
spirit
,
and
his
owne
hearty
and
earnest
expectation
and
hope
,
I
know
&c.
through
your
praier
&c.
Of
which
three
,
two
,
namely
their
praier
,
and
his
hearty
expectation
and
hope
were
indeede
meanes
,
but
the
third
,
namely
the
spirit
of
Iesus
Christ
was
the
author
,
which
by
and
according
to
these
meanes
turned
his
sufferings
and
wrongs
to
his
saluation
.
Howbeit
in
a
generall
signification
of
meanes
,
we
may
say
,
that
hee
knew
that
by
and
according
to
these
meanes
this
that
he
suffered
,
&
that
they
practised
against
him
should
turne
to
his
saluation
.
Whence
I
obserue
how
according
to
the
promise
,
the
sufferings
and
wrongs
of
Gods
children
turne
to
their
saluation
,
namely
by
the
helpe
of
God●
spirit
,
through
the
praier
of
the
Church
,
according
to
the●
faith
and
hope
that
are
troubled
and
afflicted
.
For
through
the
praier
of
the
Church
,
the
spi●it
of
Iesus
Christ
which
dwelt
in
him
in
all
fulnesse
is
giuen
vnto
the
godly
to
helpe
them
in
their
troubles
,
and
he
according
to
their
faith
and
hope
in
him
,
if
they
put
their
trust
in
him
,
helpeth
them
,
&
turneth
their
sufferings
and
their
wrongs
vnto
the
best
,
as
it
is
written
,
The
Lord
is
neere
to
all
that
call
vpon
him
,
to
all
that
call
vpon
him
faithfully
;
the
Lord
is
neere
in
the
day
of
trouble
to
helpe
,
and
to
turne
all
to
the
best
:
but
vnto
whom
is
hee
thus
neere
?
Euen
vnto
them
that
call
vpon
him
:
what
to
all
that
call
vpon
him
?
Nay
to
all
that
call
vpon
him
in
faith
and
in
truth
,
beleeuing
in
him
,
and
put●ing
their
trust
in
him
.
And
that
vnto
such
he
is
neere
to
●uch
purpose
,
euen
through
the
praier
of
the
Saints
,
and
of
●he
Church
,
may
appeare
by
the
storie
of
Peters
imprisonment
,
who
being
in
prison
,
First
then
here
can
be
no
hope
,
nor
shall
be
any
helpe
vnto
such
as
either
are
out
of
the
Church
,
or
are
in
the
Church
,
but
not
of
the
Church
.
For
albeit
such
may
haue
sufferings
and
wrongs
,
yet
shall
they
not
turne
to
their
saluation
.
Neither
can
they
turne
vnto
saluation
,
because
they
are
not
for
Christ
his
sake
or
the
Gospels
,
to
which
kinde
onely
the
promise
is
made
.
Nay
vnto
such
alients
from
the
couenant
of
promise
,
their
troubles
in
this
life
are
but
the
beginnings
of
that
fearefull
iudgement
which
in
flaming
fire
is
reserued
for
them
against
that
great
day
.
Secondly
,
hence
we
learne
that
euen
vnto
the
godly
in
Christ
Iesus
,
their
sufferings
and
wrongs
turne
to
their
saluation
,
not
for
any
their
merits
,
or
through
the
vertue
of
their
sufferings
,
but
through
the
praiers
of
the
Saints
&c.
If
we
thinke
vpon
merit
,
we
may
well
thinke
that
our
Apostle
might
as
well
haue
stood
vpon
merit
,
as
the
best
that
liue
could
:
nay
in
sufferings
and
wrongs
he
was
more
abundant
then
the
best
that
liues
is
,
as
that
place
to
the
Corinthians
sheweth
.
Yet
he
stands
not
vpon
them
,
but
that
his
troubles
turne
to
his
saluation
,
I
count
that
the
afflictions
of
this
present
time
are
not
worthie
of
the
glorie
which
shall
bee
shewed
vnto
vs
.
through
your
prayer
,
and
by
the
helpe
of
the
spirit
of
Iesus
Christ
.
Now
,
to
speake
somewhat
more
in
perticular
of
the
meanes
.
First
,
I
note
,
that
the
Apostle
saith
,
that
he
knoweth
that
this
shall
turne
to
his
saluation
,
through
the
Philippians
prayer
.
Whence
I
obserue
the
power
and
efficacie
of
the
prayers
of
the
Church
,
powred
out
for
the
afflicted
members
of
Christ
Iesus
,
which
is
,
that
through
the
prayers
of
the
Church
their
troubles
turne
to
their
saluation
.
The
prayer
of
a
righteous
man
,
Iames
,
auaileth
much
,
if
it
be
feruent
.
Here
is
a
condition
requisite
in
prayer
,
if
it
bee
powerfull
with
GOD
,
that
it
bee
feruent
,
and
proceede
from
an
holie
zeale
:
and
beeing
such
,
it
auaileth
much
,
and
hath
great
power
with
the
Lord
,
as
to
saue
the
sicke
,
to
stay
,
or
to
bring
raine
,
&c.
as
it
is
in
that
place
.
If
yee
abide
in
me
,
saith
our
Sauiour
,
and
my
words
abide
in
you
,
aske
what
yee
will
,
and
it
shall
bee
done
vnto
you
.
Whatsoeuer
ye
shal
aske
the
father
in
my
name
,
hee
will
giue
it
you
.
And
againe
,
Whatsoeuer
yee
shall
aske
in
prayer
,
if
ye
belieue
,
ye
shall
receaue
it
.
From
all
which
places
I
note
,
that
the
prayers
which
shall
haue
power
with
God
;
first
,
they
must
bee
the
prayers
of
the
righteous
,
of
them
that
are
engraffed
into
Christ
,
of
them
in
whome
the
word
of
Christ
dwelleth
.
And
secondly
,
they
must
be
fer●ent
,
they
must
be
made
in
Christ
his
name
,
they
must
bee
●ade
in
faith
:
and
then
wee
being
such
,
and
our
prayers
●eing
such
,
whatsoeuer
we
shall
aske
,
be
it
for
our selues
,
or
●e
it
for
others
,
we
shall
receaue
it
.
And
if
the
prayers
of
e●ery
such
shall
haue
such
power
with
God
,
much
more
shal
●he
praiers
of
the
Church
haue
such
power
with
God
.
And
●herefore
,
ye
see
how
often
the
Apostle
requesteth
the
prai●rs
of
the
Church
for
him
,
as
Ephes.
6.18
.
Colossi.
4.3
.
●
.
Thes.
3.1
.
And
in
his
Epistle
to
Philemon
,
there
hee
pro●esseth
as
here
he
doth
,
that
he
trusteth
through
their
pray●rs
to
be
giuen
vnto
them
by
deliuerance
out
of
his
bands
,
●herein
commending
himselfe
to
their
prayers
.
A
good
lesson
for
vs
,
to
stirre
vs
vp
vnto
publique
and
priuate
prayer
,
both
for
our selues
,
and
for
others
,
seeing
they
are
so
powerfull
with
God
,
as
to
bring
his
blessings
and
graces
both
vpon
our selues
,
and
vpon
others
.
And
this
lesson
is
as
needfull
as
it
is
good
,
especially
in
this
our
day
,
wherein
there
is
such
neglect
both
of
publique
and
priuate
prayer
vnto
the
Lord
.
Priuate
praier
so
rare
,
that
if
it
be
vsed
by
any
,
it
is
noted
by
many
,
and
they
straight
way
censured
,
as
thinking
themselues
more
holy
then
other
men
.
And
publique
prayer
so
little
regarded
by
some
,
that
verie
seldome
they
are
present
with
the
congregation
in
publique
prayer
.
I
cannot
stand
of
it
.
Only
,
I
say
,
he
that
neglecteth
the
meanes
vnto
grace
,
he
shall
neuer
finde
grace
.
Secondly
,
hence
I
obserue
a
dutie
of
the
Church
in
publique
prayer
,
which
is
,
to
pray
for
the
afflicted
members
of
Christ
Iesu●
:
for
the
Apostle
in
saying
,
that
he
knew
that
this
should
turne
to
his
saluation
through
their
praiers
,
therin
stirreth
them
to
pray
for
him
.
And
see
the
points
wherein
the
Church
is
to
commend
them
in
their
prayers
vnto
God
.
As
first
,
that
the
Lord
may
turne
their
affliction
and
trouble
to
their
saluation
.
Secondly
,
that
hee
will
helpe
them
by
his
holy
spirit
in
euerie
needefull
time
of
trouble
.
Thirdly
,
that
they
may
so
stand
in
the
defence
of
the
truth
of
Christ
Iesus
,
that
in
nothing
they
may
bee
ashamed
.
Fourthly
,
that
the
Lord
will
strentghen
them
with
strong
faith
and
hope
in
him
.
Fiftly
,
that
Christ
may
be
glorified
in
their
body
,
whether
it
bee
by
life
,
or
death
.
Thus
the
Church
should
pray
,
and
thus
the
afflicted
should
desire
the
Church
to
pray
.
LECTVRE
XVI
.
PHILIP
.
I.
Verse
19.
And
by
the
helpe
of
the
holy
spirit
of
Iesus
Christ
.
20.
As
I
feruently
looke
for
and
hope
,
that
in
nothing
I
shall
bee
ashamed
,
but
that
with
all
confidence
,
as
alwaies
,
so
now
Christ
shall
bee
magnified
in
my
bodie
,
whether
it
bee
by
life
,
or
by
death
.
ONe
thing
hence
I
obserue
,
which
is
,
that
not
for
our
prayers
,
or
for
the
praiers
of
the
Church
for
vs
,
but
through
our
praiers
,
and
through
the
praiers
of
the
Church
for
vs
,
the
Lord
giueth
his
grace
vnto
vs
.
And
therefore
the
Apostle
saith
,
I
know
that
this
shall
turne
to
my
saluation
,
through
your
prayers
,
not
for
your
praier
.
And
to
Philemon
,
I
trust
through
your
prayers
I
shall
be
giuen
vnto
you
:
Neither
doe
wee
euer
reade
that
for
our
prayers
,
as
for
the
merit
and
worth
of
them
,
any
grace
is
giuen
vnto
any
.
Neither
doe
I
build
this
note
vpon
this
ground
as
if
because
it
is
said
through
,
therefore
it
cannot
be
for
our
prasyers
.
For
,
I
know
that
we
are
saued
through
Iesus
Christ
,
and
yet
for
Iesus
Christ
,
euen
for
his
merits
sake
,
so
that
the
phrase
barely
considered
canot
inferre
the
note
;
but
hereon
it
is
builded
,
that
it
is
so
said
through
,
that
neither
euer
it
is
,
nor
can
be
said
,
that
for
our
praiers
any
grace
〈◊〉
giuen
vnto
vs
.
For
not
for
our
praiers
sake
,
not
for
the
●erit
and
worth
of
our
praiers
doth
the
Lord
heare
vs
,
and
●rant
vs
our
requests
,
but
for
the
promise
sake
which
of
his
●wne
free
grace
he
hath
made
vnto
our
praiers
.
He
hath
●assed
his
promise
,
whatsoeuer
we
shall
aske
in
praier
in
●is
name
,
if
we
beleeue
,
we
shall
receiue
it
:
and
he
hath
bidden
●s
aske
,
and
we
shall
receiue
,
seeke
and
we
shall
finde
,
knocke
and
●e
shall
be
opened
vnto
vs
.
Because
then
he
hath
promised
grace
vnto
our
praiers
,
he
is
intreated
for
grace
through
our
praiers
.
Aske
and
haue
,
first
aske
and
then
haue
,
and
●he
better
beggers
the
greater
getters
.
For
it
is
not
with
the
Lord
as
with
vs
:
we
say
a
great
begger
would
haue
a
good
●ay
saier
,
and
vnto
whom
but
euen
now
we
haue
giuen
,
wee
loue
not
that
they
should
by
and
by
come
againe
and
begge
of
vs
.
But
I
say
it
is
not
so
with
the
Lord
,
but
of
the
greatest
begger
he
is
most
intreated
,
and
the
oftner
wee
come
a
begging
to
him
,
the
more
welcome
we
are
vnto
him
:
for
he
loues
to
be
intreated
,
and
being
intreated
he
promiseth
to
giue
,
and
so
through
our
praiers
he
giues
,
euen
for
his
promise
sake
,
but
not
for
our
praiers
sake
;
for
they
when
they
are
best
are
so
full
of
imperfections
,
that
they
merit
nothing
but
to
be
reiected
.
Seldome
but
we
are
troubled
with
wandring
by-thoughts
,
often
we
pray
for
things
,
and
against
things
without
submitting
of
our
wills
vnto
the
Lords
will
;
often
we
pray
not
in
faith
towards
God
;
often
not
in
loue
towards
our
brethren
,
often
coldly
,
often
hypocritically
,
and
when
not
so
,
but
that
our
praiers
might
iustly
be
turned
into
sinne
vnto
vs
?
Causes
therefore
they
are
not
,
for
which
the
Lord
bestoweth
any
graces
vpon
vs
,
but
meanes
onely
through
which
we
receiue
graces
needfull
for
vs
for
the
promise
sake
made
in
Christ
Iesus
.
Farre
be
it
therefore
from
vs
to
stand
vpon
the
merit
of
our
praiers
,
as
if
for
our
praiers
sake
we
deserued
any
grace
to
be
bestowed
vpon
vs
.
Let
vs
as
we
ought
powre
out
feruent
praiers
vnto
the
Lord
in
faith
,
and
in
Christ
his
name
,
and
assure
we
our selues
we
shall
be
heard
.
But
withall
let
vs
know
that
it
is
for
his
promise
sake
made
vnto
our
praiers
,
and
for
his
Christ
his
sake
which
offereth
vp
our
praiers
whatsoeuer
be
our
state
and
place
let
vs
not
slacke
this
seruice
,
neither
let
vs
presume
vpon
any
merit
by
this
seruice
If
we
lift
vp
pure
hands
vnto
the
Lord
in
his
Temple
,
in
our
houses
,
or
in
our
chambers
he
will
heare
vs
,
&
though
not
for
our
praiers
,
yet
through
our
praiers
he
will
be
intreated
of
vs
.
Let
it
be
enough
for
vs
that
he
will
heare
vs
,
and
let
this
most
of
all
glad
vs
that
for
his
Christ
his
sake
,
and
for
his
promise
sake
he
will
heare
vs
.
And
let
this
suffice
to
be
spoken
touching
the
first
meanes
in
particular
,
that
through
our
praiers
,
and
the
praiers
of
the
Church
for
vs
,
all
things
worke
together
for
the
best
,
vnto
so
many
of
vs
a●
loue
God
,
and
are
in
Christ
Iesus
.
The
next
meanes
whereof
the
Apostle
speaketh
,
is
the
helpe
of
the
spirit
of
Christ
Iesus
,
whereby
he
saith
,
he
knew
that
this
should
turne
vnto
his
saluation
:
I
know
&c.
Where
the
spirit
is
called
the
spirit
of
Iesus
Christ
,
as
because
of
his
proceeding
from
the
Sonne
,
so
because
of
his
dwelling
in
him
in
all
fullnes
,
as
also
because
Christ
sendeth
him
into
our
hearts
,
and
by
him
worketh
his
will
in
vs
.
And
thus
also
,
and
for
these
causes
I
take
it
,
he
is
called
in
the
Epistle
to
the
Romanes
,
the
spirit
of
the
Sonne
in
the
Epistle
to
the
Galathians
.
But
to
omit
many
things
which
might
here
be
noted
vpon
this
occasion
,
the
spirit
of
Christ
Iesus
,
because
they
are
not
things
specially
here
intended
by
the
spirit
,
the
principall
thing
to
be
noted
is
,
that
the
Apostle
saith
,
that
he
knew
that
this
which
he
suffered
by
his
bands
,
and
by
the
practises
of
the
wicked
should
turne
to
his
saluation
,
by
the
helpe
of
Gods
spirit
,
by
whom
the
Father
and
the
Sonne
worke
in
vs
,
and
for
vs
.
Whence
I
obserue
,
the
true
cause
indeed
whereby
the
sufferings
and
the
wrongs
of
Gods
children
turne
to
their
saluation
,
and
that
is
,
by
the
helpe
of
the
spirit
of
Iesus
Christ
.
The
Lord
by
his
spirit
helpeth
them
,
and
turneth
their
heauinesse
into
ioy
,
and
their
sufferings
into
the
quiet
fruit
of
righteousnes
in
the
heauenly
places
.
Thou
Lord
,
saith
the
Prophet
,
hast
brought
my
soule
out
of
the
graue
,
thou
hast
kept
my
life
from
●●em
that
goe
downe
to
the
pit
:
thou
hast
turned
my
heauinesse
●●to
ioy
,
and
thou
hast
loosed
my
sackcloth
,
and
girded
me
with
●●adnes
.
Where
the
Prophet
sheweth
,
that
it
is
the
Lord
●hat
helpeth
vs
and
deliuereth
vs
when
troubles
compasse
〈◊〉
about
;
that
it
is
the
Lord
that
lifts
vs
vp
from
the
gates
●f
death
,
and
putteth
an
end
vnto
all
our
troubles
;
that
it
〈◊〉
the
Lord
that
wipeth
all
teares
from
our
eyes
,
and
turneth
●ur
heauinesse
into
ioy
.
And
so
Peter
,
it
shall
come
to
passe
,
that
the
deuill
shall
cast
some
●f
you
into
prison
that
yee
may
be
tried
,
and
yee
shall
haue
tribu●ation
ten
dayes
;
be
thou
faithfull
vnto
the
death
,
and
I
will
giue
●hee
the
crowne
of
life
.
Which
words
were
spoken
imme●iatly
to
the
Church
of
Smyrna
,
but
so
that
they
serue
also
●or
our
vse
.
Wherein
,
the
godly
are
both
warned
of
perse●ution
and
affliction
which
they
are
to
looke
for
in
this
●ife
,
and
perswaded
likewise
by
sundry
motiues
not
to
●eare
them
.
Behold
it
shall
come
to
passe
,
that
some
of
you
●hall
be
cast
into
prison
:
here
is
the
aduertisement
of
such
●fflictions
as
they
are
to
suffer
.
But
the
exhortation
is
,
feare
●one
of
those
things
which
ye
shall
suffer
.
And
the
motiues
to
perswade
vs
not
to
feare
them
,
follow
.
As
first
,
who
is
the
contriuer
of
all
the
persecutions
and
troubles
which
we
suffer
?
Euen
the
diuell
,
the
Deuill
shall
cast
you
into
prison
.
Hee
alwaies
kindles
the
fires
of
persecutions
against
the
Church
;
as
also
it
is
said
in
another
place
,
casts
out
of
his
mouth
water
after
the
woman
,
like
vnto
a
floud
.
He
blowes
the
bellowes
vnto
all
the
practises
of
the
wicked
.
Secondly
,
what
is
the
end
wherefore
we
suffer
affliction
and
trouble
?
not
for
any
harme
vnto
vs
,
but
that
wee
may
bee
tried
,
That
the
tryall
of
our
faith
being
much
more
precious
then
gold
that
perisheth
,
though
it
be
tryed
with
fire
,
may
be
found
to
our
praise
,
and
honour
,
and
glorie
,
at
the
appearing
of
Iesus
Christ
,
as
the
Apostle
Peter
speaketh
.
Thirdly
,
what
is
the
durance
of
our
afflictions
?
We
shall
haue
tribulation
ten
daies
,
a
while
,
a
short
while
,
an
euening
doth
heauinesse
last
,
and
then
ioy
commeth
in
the
morning
:
our
afflictions
are
but
light
,
and
but
for
a
moment
in
comparison
of
that
farre
most
excellent
,
and
eternal
weight
of
glory
which
shall
be
shewed
vnto
vs
.
Lastly
,
what
is
the
reward
of
our
afflictions
?
The
reward
which
our
blessed
Sauiour
in
mercy
promiseth
is
this
,
that
he
will
giue
vnto
vs
the
crown●
of
life
.
Blessed
is
the
man
that
endureth
tentation
:
for
when
hee
is
tryed
,
hee
shail
●eceaue
the
crowne
of
life
,
which
the
Lord
hath
promised
to
all
that
loue
him
.
Whatsoeuer
then
our
afflictions
be
,
they
turne
ye
see
to
our
saluation
,
by
the
helpe
of
the
Lord
.
Sometimes
in
the
day
of
trouble
he
breaketh
the
cords
of
the
wicked
,
and
deliuereth
vs
:
and
sometimes
hee
suffereth
them
that
hate
vs
,
to
haue
their
wils
ouer
vs
,
but
suffereth
vs
not
to
bee
tempted
aboue
that
wee
able
,
but
giueth
the
issue
with
tentation
,
that
wee
may
bee
able
to
beare
it
.
And
alwaies
so
hee
prouideth
,
that
in
the
end
he
turneth
our
troubles
to
our
saluation
.
He
doth
it
,
euen
he
alone
doth
it
,
and
none
but
he
can
doe
it
.
A
point
wherein
we
will
all
of
vs
seeme
very
loath
,
but
to
be
throughly
perswaded
.
For
,
who
is
he
that
will
not
seeme
to
giue
full
assent
vnto
that
truth
which
hath
beene
deliuered
,
that
it
is
the
Lord
that
helpeth
vs
in
our
troubles
,
and
that
he
turneth
them
to
our
best
?
But
tell
me
,
I
pray
you
,
whence
is
it
that
in
the
day
of
trouble
we
faint
and
droope
,
and
hang
downe
the
head
?
Whence
is
it
that
when
we
are
persecuted
,
reuiled
,
slandered
,
oppressed
,
imprisoned
,
and
hated
of
men
,
we
sinke
vnder
the
burthen
,
and
are
ready
to
fall
away
from
the
hope
of
our
good
profession
?
Whence
is
it
,
that
in
the
dayes
of
pouertie
,
sicknesse
,
or
other
aduersitie
,
wee
are
oppressed
with
heauinesse
,
and
hardly
will
be
comforted
?
Is
it
not
for
that
we
haue
not
yet
learned
this
lesson
,
that
all
this
shall
turne
to
our
saluation
by
the
helpe
of
God
?
Yes
surely
,
the
taking
out
of
this
lesson
would
rid
vs
of
all
such
passions
,
when
any
troubles
doe
assault
vs
.
●●r
how
could
the
things
cast
vs
downe
,
which
wee
know
●ould
turne
to
our
saluation
by
the
helpe
of
God
?
Let
vs
●●w
learne
it
,
and
let
it
teach
vs
to
feare
none
of
those
●●ngs
which
we
doe
,
or
shall
suffer
,
but
seeing
by
his
helpe
〈◊〉
shall
turne
to
our
saluation
,
let
vs
abide
faithfull
vnto
the
●●th
.
Againe
,
let
this
teach
vs
in
the
day
of
our
trouble
,
to
lift
vp
●●r
eyes
vnto
the
Lord
.
Let
others
say
,
as
it
is
in
the
Pro●●et
,
I
will
lift
vp
mine
eyes
vnto
the
hils
,
from
whence
commeth
〈◊〉
helpe
.
That
is
,
let
others
looke
for
helpe
from
the
arme
〈◊〉
flesh
;
but
let
vs
say
with
the
Prophet
,
Our
helpe
standeth
〈◊〉
the
name
of
the
Lord
,
which
hath
made
both
Heauen
and
●●rth
.
Let
others
flie
vnto
other
meanes
,
and
neuer
looke
●●to
the
Lord
when
troubles
doe
assault
them
;
but
let
vs
●●vse
other
meanes
,
that
principally
we
look
vnto
the
Lord
,
●●d
put
our
whole
trust
in
him
:
For
by
his
helpe
,
whatso●●er
is
said
or
done
against
vs
,
shall
turne
to
our
saluation
.
●●d
let
this
be
spoken
touching
the
second
meanes
in
par●●ular
,
that
by
the
helpe
of
God
the
sufferings
of
the
godly
●●ll
turne
to
their
saluation
.
The
next
meanes
whereof
the
Apostle
speaketh
,
is
the
●eanes
according
to
which
the
Apostle
saith
:
this
by
the
●●lpe
of
God
,
and
through
the
Philippians
,
should
turne
to
〈◊〉
saluation
,
and
that
is
according
to
his
sure
hope
,
As
I
●artily
looke
for
,
&c.
Where
,
to
signifie
the
strongnes
and
●●enesse
of
his
hope
,
he
vseth
two
words
,
Belieue
ye
that
I
〈◊〉
able
to
d●
this
?
and
they
said
,
yea
,
Lord
.
Then
touched
he
their
eyes
s●●ing
,
according
to
your
faith
bee
it
vnto
you
.
As
here
faith
wa●
required
in
these
blinde
men
,
that
they
might
receaue
their
sight
;
so
in
vs
all
hope
is
also
required
,
that
wee
bee
p●rtakers
of
the
Lord
his
promises
.
Hath
the
Lord
promised
that
all
crosses
and
calamities
shall
worke
together
for
the
best
vnto
those
that
loue
him
?
And
doe
wee
hope
that
the
Lord
will
make
good
this
his
promise
vnto
vs
?
According
to
our
hope
so
shall
it
bee
vnto
vs
.
If
wee
doubt
not
of
th●
Lord
his
promises
,
but
hope
certainly
in
him
that
hath
p●●mised
,
then
may
euery
one
of
vs
in
all
our
troubles
,
sa●
with
the
Apostle
,
I
know
that
this
shall
turne
to
my
saluation
according
to
my
certaine
hope
.
But
,
if
wee
doubt
and
distru●●
the
Lord
,
and
say
in
our
hearts
,
how
can
it
bee
?
I
can●●
conceaue
it
,
doubtlesse
the
Lord
shall
not
helpe
vs
,
the
pra●ers
of
the
Saints
shall
not
preuaile
for
vs
,
nor
shall
our
sufferings
turne
to
our
saluation
.
And
therefore
wee
reade
,
th●●
the
faithfull
had
alwaies
their
hope
so
strong
that
they
bu●●ded
euen
their
prayers
thereon
;
as
Dauid
,
where
hee
saith
Let
mine
vprightnesse
and
equitie
preserue
me
,
for
my
hope
i●
〈◊〉
thee
.
As
if
he
should
haue
said
,
according
to
my
hope
,
th●●
thou
wilt
preserue
the
iust
and
vpright
man
,
so
O
Lord
p●●serue
me
.
And
so
very
often
in
the
Psalmes
,
the
Proph●●
desireth
performance
of
the
Lord
his
mercies
,
according
to
his
hope
in
him
;
and
therein
plainely
sheweth
,
that
o●●
hope
must
be
surely
fixed
in
the
Lord
,
if
wee
will
be
par●●kers
of
his
promises
.
Here
then
againe
we
are
armed
against
that
vncomfor●●ble
doctrine
of
doubting
of
our
saluation
.
For
wee
are
●●rtainely
to
hope
,
that
according
to
the
promise
of
the
●oly
Ghost
our
sufferings
and
wrongs
shall
turne
to
our
saluation
,
by
the
helpe
of
God
through
the
praiers
of
the
●●ints
?
And
are
we
to
know
that
according
to
our
hope
●●e
promise
of
the
Lord
touching
this
thing
shall
be
made
●●od
vnto
vs
?
So
here
we
are
taught
.
How
then
are
we
to
●oubt
of
our
saluation
,
and
not
otherwise
to
know
it
then
●●certainely
?
Hope
say
they
we
may
to
be
saued
,
but
cer●●inely
assure
our selues
of
our
saluation
we
cannot
.
Is
then
●ope
any
preiudice
vnto
certainty
?
Doth
not
the
Apostle
●●y
,
that
hope
is
as
an
ancre
of
the
soule
both
sure
and
stedfast
,
hope
●aketh
not
ashamed
,
.i.
deceiueth
not
him
that
hopeth
,
be●●use
as
the
childe
of
God
hopeth
so
hee
findeth
?
And
●oth
not
our
Apostle
here
in
some
sort
describe
hope
,
to
be
●uen
a
certaine
and
earnest
expectation
of
that
we
hope
for
●ccording
whereunto
it
is
certainely
done
vnto
vs
?
And
●otwithstanding
all
this
may
wee
hope
,
but
not
be
sure
to
●e
saued
?
Indeede
if
our
hope
were
onely
in
vncertaine
as
●heirs
is
,
then
were
we
to
doubt
as
they
doe
.
But
our
hope
●s
certaine
,
being
grounded
on
Gods
promises
,
and
therfore
●e
so
hope
that
we
are
sure
to
be
saued
.
Thus
then
I
reason
from
this
point
of
hope
,
we
may
certainely
hope
to
be
sa●ed
,
therefore
we
may
assure
our selues
of
our
saluation
.
Againe
,
this
may
teach
vs
not
to
be
secure
vpon
the
Lord
●is
promises
.
He
promiseth
,
and
he
performeth
.
What
●hen
?
May
we
sit
vs
downe
and
say
,
as
he
hath
promised
●o
shall
it
be
done
,
howsoeuer
matters
stand
with
vs
.
Nay
beloued
,
let
vs
not
deceiue
our selues
.
In
our selues
there
must
be
such
graces
as
are
required
of
vs
,
or
else
the
promises
doe
not
belong
vnto
vs
,
nor
shall
euer
doe
vs
any
good
:
yea
and
either
he
must
giue
those
graces
which
are
required
of
vs
,
or
else
we
can
neuer
haue
them
.
As
in
this
place
,
the
promise
is
that
our
affliction
,
if
we
belong
vnto
Christ
,
shal●
turne
to
our
saluation
.
But
how
?
according
to
our
fai●●
and
hope
.
Either
these
graces
must
be
in
vs
,
or
else
th●●
promise
belongeth
not
to
vs
.
And
how
shall
we
haue
th●●
graces
,
vnlesse
hee
which
requireth
them
giue
them
?
S●
therefore
in
all
things
let
vs
build
vpon
the
Lord
his
promises
,
that
we
looke
vnto
the
things
required
of
vs
to
be
partakers
of
the
promises
.
And
looke
what
meanes
he
hath
ordeined
,
for
the
working
of
those
things
in
vs
by
his
holy
spirit
,
let
vs
in
all
feare
and
reuerence
vse
those
meanes
,
and
pray
vnto
the
Lord
to
sanctifie
them
.
Now
to
goe
forward
,
what
was
it
that
the
Apostle
so
heartily
looked
for
and
hoped
?
That
is
set
downe
1.
negatiuely
.
2.
affirmatiuely
.
1.
that
in
nothing
hee
should
be
ashamed
.
2.
that
with
all
confidence
&c.
In
which
points
standeth
one
part
of
the
saluation
,
whereunto
he
knew
his
sufferings
should
turne
by
and
according
to
those
meanes
already
mentioned
.
For
how
should
his
sufferings
turne
to
his
saluation
by
those
meanes
?
Thus
:
he
hoped
that
th●●
it
should
come
to
passe
,
that
in
nothing
perteining
to
the
defence
of
the
Gospell
he
should
be
ashamed
,
but
that
with
all
confidence
&c.
The
first
thing
which
here
I
note
is
,
that
the
Apostle
saith
,
that
he
hopeth
that
in
nothing
he
shall
be
ashamed
,
.i.
that
shame
shall
neuer
befall
him
for
leauing
the
defence
of
the
Gospell
.
Whence
I
obserue
,
both
that
it
is
a
shame
to
leaue
the
defence
of
the
Gospell
,
and
that
a
godly
care
in
this
behalfe
is
needfull
in
euery
Christian
,
that
this
shame
may
neuer
befall
him
.
Which
care
,
and
regard
of
which
shame
how
litle
it
is
reckoned
of
in
these
our
daies
,
doth
too
too
much
appeare
by
the
number
of
shamelesse
Apostataes
and
back
sliders
,
which
harkning
vnto
the
serpent
eat
of
the
forbidden
fruit
;
which
opening
their
eares
to
that
enchanting
whore
,
drinke
themselues
drunke
with
the
cup
of
her
fornications
and
forsake
the
truth
of
Christ
Iesus
.
But
let
vs
hearken
to
the
Apostle
,
let
vs
hold
fast
the
profession
of
our
hope
.
Doe
we
hope
in
Iesus
Christ
?
Doe
we
hope
that
in
nothing
touching
the
profession
of
the
truth
of
Christ
●esus
we
shall
be
ashamed
?
Let
vs
hold
fast
this
hope
,
and
●et
vs
pray
,
that
this
hope
may
continually
be
confirmed
in
●s
,
and
that
according
to
this
hope
we
may
stand
fast
vntill
●he
day
of
Christ
Iesus
.
The
second
thing
which
I
note
is
,
that
the
Apostle
saith
,
●hat
hee
hopeth
,
that
with
all
confidence
and
liberty
to
●peake
in
the
defence
of
the
Gospel
,
Christ
shall
be
magni●ied
and
honored
in
his
body
,
whether
it
be
by
life
,
that
hee
●iue
and
preach
the
Gospell
;
or
by
death
,
that
he
be
put
to
●eath
,
and
seale
the
Gospell
with
his
bloud
.
Whence
I
ob●erue
another
godly
care
needfull
in
euery
Christian
,
which
●s
that
God
may
be
glorified
in
him
whether
he
liue
,
or
die
.
Glorifie
God
,
saith
the
Apostle
,
in
your
body
,
and
in
your
spirit
,
●or
they
are
Gods
.
Where
the
Apostle
by
way
of
exhorta●ion
commendeth
this
dutie
vnto
euery
one
of
vs
,
that
we
glorifie
God
both
in
our
bodies
,
and
in
our
spirits
,
by
con●orming
our
whole
man
in
all
obedience
vnto
his
will
.
And
why
?
for
both
our
bodies
and
our
spirits
they
are
Gods
,
and
●hey
are
bought
for
a
price
by
him
that
hath
died
for
both
,
●hat
wee
should
not
henceforth
in
either
liue
vnto
our selues
,
but
in
both
vnto
his
glory
,
which
died
for
vs
,
and
●ose
againe
.
And
let
this
be
enough
to
warne
vs
to
beware
of
dishonoring
God
in
our
bodies
,
or
in
our
soules
,
either
by
shrink●ng
from
a
good
profession
,
or
by
giuing
our
members
weapons
of
vnrighteousnes
,
vnto
any
kinde
of
sin
to
serue
●t
in
the
lusts
thereof
.
Neither
let
vs
be
so
besotted
,
as
to
●hinke
that
we
are
not
as
well
to
be
sanctified
in
our
bodies
,
●s
in
our
soules
;
or
that
God
is
not
as
well
to
be
glorified
in
our
bodies
,
as
in
our
soules
,
but
let
vs
know
that
we
are
to
be
sanctified
throughout
,
in
our
spirit
,
&
soule
,
and
body
:
&
that
God
is
to
be
glorified
in
our
whole
spirit
,
and
soule
,
and
body
.
Let
this
therefore
be
our
care
,
that
God
at
all
be
not
dishonored
by
vs
,
but
that
in
our
whole
man
hee
may
bee
honored
.
The
last
thing
which
here
I
note
is
,
how
the
Apostle
was
confirmed
and
strengthned
in
these
his
hopes
,
and
that
was
by
his
owne
experience
:
for
he
hoped
that
as
alwaies
,
〈◊〉
now
.
Whence
I
obserue
how
the
hope
of
a
Christian
is
nourished
and
increased
.
It
is
begun
and
grounded
vpon
Gods
promises
made
in
Christ
Iesus
,
but
it
is
strengthned
and
increased
,
by
obseruation
of
the
Lord
his
goodnes
toward
vs
in
our
owne
experience
.
So
our
Apostle
also
witnesseth
,
tribulation
bringeth
forth
patience
,
and
patience
experience
,
and
experience
hope
,
.i.
experience
of
the
Lord
his
helpe
in
troubles
,
confirmeth
and
strengthneth
our
hope
in
the
Lord
.
Ye
know
the
saying
of
Da●id
:
The
Lord
(
said
he
)
that
deliuered
me
out
of
the
paw●
of
the
Lion
,
and
out
of
the
paw
of
the
Beare
,
he
will
deliuer
me
out
of
the
hand
of
this
Philistim
.
This
should
teach
vs
to
obserue
the
mercies
of
the
Lord
toward
vs
,
and
not
to
suffer
them
to
slip
out
of
our
minde
;
and
thus
to
reason
with
our selues
,
as
alwaies
the
Lord
hath
beene
good
to
vs
,
so
now
he
will
.
LECTVRE
XVII
.
Verse
21.
For
Christ
is
to
me
both
in
life
and
in
death
aduantage
.
NOw
then
,
that
the
Apostle
had
signified
his
hope
that
Christ
should
be
magnified
in
his
bodie
,
and
had
added
,
whether
it
were
by
life
or
by
death
;
implying
that
it
was
all
one
to
him
,
so
that
Christ
were
magnified
in
his
body
,
whether
it
were
by
life
or
by
death
,
he
yeeldeth
a
reason
thereof
saying
,
For
Christ
is
to
me
&c.
as
if
he
should
haue
said
,
I
heartily
looke
for
and
hope
that
Christ
shall
be
magnified
in
my
body
,
whether
it
be
by
life
,
or
by
death
,
and
so
that
Christ
be
magnified
in
my
body
,
whether
it
be
by
life
,
or
by
death
,
all
is
one
to
●●e
,
for
Christ
is
to
me
&c.
.i.
whether
I
liue
,
or
die
,
Christ
i●●o
me
aduantage
.
If
I
liue
,
and
Christ
be
magnified
in
my
●ody
by
preaching
the
Gospell
,
and
walking
in
his
waies
,
●●erein
I
count
I
haue
great
gaine
and
aduantage
;
and
if
I
●ie
now
in
my
bands
,
and
Christ
be
magnified
in
my
body
●y
my
constancie
in
the
defence
of
the
gospell
,
and
in
suffe●ing
for
the
gospels
sake
,
herein
also
I
count
I
haue
great
●aine
and
aduantage
;
so
that
if
Christ
be
magnified
in
my
●odie
,
it
is
all
one
to
me
whether
it
be
by
life
,
or
by
death
;
●ecause
which
so
euer
fall
,
Christ
and
his
glory
is
the
thing
which
I
count
my
vantage
and
gaine
.
His
glory
by
me
is
●y
glory
,
the
increase
of
his
kingdom
by
me
is
the
crowne
●f
my
reioycing
;
the
honor
of
his
name
by
me
,
whether
it
●e
by
my
life
,
or
by
my
death
is
to
me
in
mine
account
a
●reat
gaine
.
Thus
then
I
resolue
the
Apostles
reason
:
Christ
and
his
glory
is
to
me
of
that
reckoning
and
regard
,
●hat
whether
he
be
glorified
in
my
life
,
or
in
my
death
,
I
●ount
it
a
great
gaine
vnto
me
;
therefore
it
is
all
one
to
●e
whether
he
be
glorified
in
my
bodie
by
my
life
,
or
by
●y
death
.
This
sense
and
meaning
of
these
words
I
fol●ow
,
both
because
being
a
reason
of
the
former
words
,
i●●hus
best
concludeth
them
in
my
iudgement
;
as
also
be●ause
the
words
themselues
in
the
originall
may
very
well
●arie
this
meaning
,
if
we
vnderstand
an
ellipsis
of
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
not
vnvsuall
.
Neither
is
this
meaning
of
these
worde
vnso●ting
with
●he
words
that
follow
.
For
hauing
said
,
that
Christ
and
his
glory
was
vnto
him
,
and
in
his
account
,
aswell
in
death
as
in
●ife
,
euen
both
in
death
and
in
life
an
aduantage
and
gaine
;
●pon
that
occasion
by
a
litle
digression
,
he
first
moueth
the
●oubt
whether
were
better
for
him
to
chuse
,
life
or
death
,
●f
he
should
chuse
the
one
,
vers.
22.
and
secondly
answe●eth
that
he
knoweth
not
what
to
chuse
,
but
in
this
choise
●s
in
a
strait
betwixt
two
:
and
thirdly
setteth
downe
the
reasons
why
the
choise
is
so
hard
:
as
1.
in
respect
of
himselfe
it
were
better
for
him
to
chuse
death
,
vers.
23.
and
2.
in
respect
of
them
it
were
better
that
he
chose
life
,
vers.
14.
Here
is
then
the
strait
,
whether
for
his
owne
greater
good
he
were
now
to
chuse
death
,
or
for
their
greater
good
h●
were
to
chuse
longer
life
.
This
I
take
to
be
the
order
and
meaning
of
these
words
generally
,
thus
farre
.
Now
let
v●
see
what
obseruations
we
may
gather
hence
for
our
farthe●
vse
and
instruction
.
The
first
thing
then
which
here
I
note
is
,
the
reason
wherefore
the
Apostle
was
so
indifferent
either
vnto
life
or
death
,
which
so
euer
God
might
be
glorified
by
;
and
it
was
because
whether
he
liued
or
died
,
if
by
either
death
or
life
he
might
gaine
glory
vnto
Christ
,
vnto
him
did
accrew
vantage
enough
.
Whence
I
obserue
,
how
a
Christian
becommeth
indifferent
vnto
either
life
,
or
death
,
and
that
is
thus
if
Christ
be
vnto
him
both
in
life
and
in
death
aduantage
,
if
he
seeke
no
other
gaine
but
this
that
Christ
may
be
glorified
in
his
body
,
then
he
is
indifferent
vnto
whatsoeuer
it
is
whereby
Christ
may
be
glorified
,
be
it
life
,
or
death
.
This
was
it
that
made
those
three
children
mentioned
in
Daniel
so
indifferent
either
vnto
life
or
death
.
For
when
Nebuchadnezzar
had
called
them
,
and
thundred
out
cruell
threatnings
against
them
,
if
they
should
not
worship
the
golden
image
that
he
had
set
vp
,
O
Nebuchadnezzar
we
are
not
carefull
to
answer
thee
in
this
matter
.
Behold
our
God
whom
we
serue
is
able
to
deliuer
vs
from
the
hote
fiery
fornace
,
&c.
In
which
their
answer
they
plainely
shew
,
that
it
was
not
life
or
death
that
they
stood
vpon
,
but
it
was
the
glory
of
their
God
.
If
God
should
deliuer
them
from
death
to
his
farther
glory
by
their
life
,
they
were
willing
to
liue
;
and
againe
,
if
he
should
deliuer
them
vp
vnto
death
to
his
further
glory
by
their
death
,
they
were
also
willing
to
die
.
Life
and
death
was
indifferent
to
them
by
whether
soeuer
God
would
be
glorified
in
them
,
because
the
glory
of
God
was
all
that
they
sought
in
life
,
or
in
death
.
The
same
is
to
be
said
of
all
those
godly
Martyrs
that
are
dead
in
the
Lord
for
the
testimonie
of
a
good
conscience
,
and
for
the
defence
of
the
truth
of
Christ
Iesus
to
the
shedding
of
their
bloud
.
They
were
willing
no
doubt
to
haue
liued
,
and
they
●re
willing
also
to
die
,
euen
very
indifferent
vnto
either
〈◊〉
or
death
.
And
how
so
that
they
were
indifferent
vnto
●●her
?
Because
if
God
were
glorified
in
them
,
whether
it
●●re
by
life
,
or
by
death
that
was
comfort
enough
,
ioy
●●ough
;
and
gaine
enough
vnto
them
.
If
they
might
gaine
●rie
vnto
God
thereby
,
came
death
,
or
came
life
,
either
●●s
welcome
vnto
them
.
And
in
so
many
of
gods
children
,
●here
is
this
indifferencie
vnto
either
,
life
or
death
,
thus
●commeth
to
passe
because
of
the
aduantage
which
they
●●ckon
vpon
by
Gods
glorie
,
because
as
either
life
or
death
●akes
for
Gods
glory
:
so
they
embrace
either
;
life
,
if
ther●●
God
may
be
more
glorified
;
and
death
,
if
thereby
God
●ay
be
more
glorified
.
Let
this
then
teach
vs
,
euen
so
many
of
vs
as
feele
not
in
●●r
selues
this
indifferencie
vnto
either
,
life
or
death
;
to
●●oke
into
the
cause
why
it
is
that
we
are
not
indifferent
vn●●
either
.
And
surely
,
if
we
be
not
too
partially
affected
to●ards
our selues
,
we
shall
finde
that
it
is
,
because
this
is
the
●ast
reckoning
with
vs
,
that
Christ
be
glorified
in
our
bo●●es
.
The
pleasures
and
sorrowes
of
life
,
and
the
terrors
of
●eath
,
these
be
the
things
that
so
affect
vs
,
that
wee
are
not
●●different
vnto
either
,
but
so
heart
set
on
the
one
,
that
wee
●●nnot
brooke
to
heare
of
the
other
.
If
,
as
Iob
speaketh
,
●ur
seede
bee
stablished
in
our
sight
with
vs
,
and
our
generation
●●fore
our
eyes
:
if
our
houses
be
peaceable
without
feare
,
and
the
●●od
of
God
bee
not
vpon
vs
,
if
our
bullockes
gender
and
faile
not
,
●nd
our
Cowe
calue
,
and
cast
not
her
calfe
.
If
wee
spend
our
●ayes
in
wealth
,
and
haue
all
things
at
our
desire
,
then
doe
●e
so
dote
vpon
these
things
,
that
wee
say
with
the
foole
in
●he
Gospell
,
Soule
,
thou
hast
much
goods
layd
vp
in
store
for
●any
yeares
,
liue
at
ease
,
eate
,
drinke
,
and
take
thy
pastime
.
And
●uch
a
reckoning
we
make
vpon
the
honors
,
and
pleasures
,
&
commodities
of
this
life
,
that
we
could
be
content
to
liue
with
them
euer
,
but
cannot
abide
to
depart
from
them
.
Again
,
●f
the
rod
of
the
Lord
bee
vpon
vs
,
and
his
countenance
●eeme
to
be
turned
away
from
vs
,
if
we
be
troubled
on
euery
side
with
fightings
without
,
and
terrors
within
,
if
wee
b●
crossed
in
our
substance
and
goods
,
in
our
wife
and
chi●dren
,
or
in
our
owne
bodies
,
if
wee
bee
in
trouble
,
sorro●
neede
,
sicknesse
or
other
aduersitie
;
if
we
be
tryed
by
mockings
and
scornings
,
by
bonds
and
imprisonment
;
then
o●●
the
other
side
we
are
so
daunted
with
those
things
,
that
w●●
are
wearie
of
our
liues
,
and
with
Iob
in
his
extremitie
,
we
c●●
out
,
Why
dyed
I
not
in
the
birth
,
or
why
dyed
I
not
wh●●
I
came
out
of
the
wombe
?
Why
did
the
knees
preuent
me
,
〈◊〉
why
did
I
sucke
the
breast
?
O
that
God
would
destroy
mee
,
th●
he
would
let
his
hand
go
and
cut
me
off
:
my
soule
chooseth
rath●●
to
be
strangled
,
and
to
dye
,
then
to
be
in
my
bones
.
Yea
,
and
many
times
like
vnto
Achitophell
and
Iudas
,
wee
become
our
owne
butchers
.
One
sort
can
heare
of
nothing
but
life
,
and
another
sort
wish
nothing
but
death
;
very
fewe
of
vs
that
are
indifferently
affected
to
either
life
,
or
death
,
and
all
because
we
minde
earthly
things
.
The
preferments
,
and
pleasures
,
and
commodities
of
this
life
,
they
are
our
aduantage
and
gaine
.
If
our
desires
bee
filled
with
them
,
then
wee
are
nothing
indifferent
vnto
death
,
but
all
our
delight
is
set
o●●
life
.
But
if
wee
lacke
them
,
and
instead
thereof
haue
our
drinke
mingled
with
weeping
,
then
are
we
nothing
indifferent
vnto
life
,
but
all
our
desire
is
of
death
,
and
would
God
we
were
dead
,
would
God
we
were
dead
.
As
for
the
glorie
of
God
,
it
neuer
comes
into
our
thoughts
,
neither
doe
wee
euer
make
account
of
life
,
or
of
death
,
as
they
doe
make
for
the
glory
of
the
Lord
;
for
if
we
did
,
then
would
we
be
indifferent
vnto
either
,
as
either
should
make
for
the
glory
of
the
Lord
,
and
not
run
vpon
the
one
as
carnall
respects
,
or
terrors
of
death
should
moue
vs
.
Well
,
now
that
wee
know
these
things
,
let
vs
thinke
or
these
things
.
Let
vs
not
set
our
hearts
on
life
for
the
loue
of
any
earthly
thing
whatsoeuer
,
neither
let
vs
wish
death
for
any
thing
of
this
life
which
wee
want
,
or
for
any
crosse
of
this
life
which
we
suffer
;
but
let
vs
be
indifferent
vnto
either
,
as
either
may
make
for
the
glorie
of
Christ
Iesus
.
Let
the
glorie
of
Christ
Iesus
be
all
the
vantage
and
gaine
that
wee
make
reckoning
vpon
either
in
life
,
or
in
death
,
and
let
it
be
●●●h
a
vantage
and
gaine
vnto
vs
if
he
be
glorified
in
vs
,
●●●t
we
make
no
reckoning
of
it
whether
it
be
by
our
life
,
●●y
our
death
,
so
that
he
be
glorified
in
vs
.
Let
his
glory
●our
glory
,
his
kingdome
our
kingdome
,
and
so
let
life
●eath
be
welcome
vnto
vs
;
as
thereby
glory
is
gained
vn●●
Christ
Iesus
.
Let
vs
set
this
downe
with
our selues
to
glo●●e
Christ
Iesus
in
our
mortall
bodies
,
and
let
vs
not
care
●●ether
it
be
by
life
,
or
by
death
,
and
that
vpon
this
recko●●●g
,
that
Christ
is
vnto
vs
in
life
and
death
aduantage
.
Now
to
descend
vnto
the
particulars
,
the
second
thing
●●ich
here
I
note
is
that
the
Apostle
saith
,
that
Christ
is
vnto
〈◊〉
in
life
aduantage
.
Whereby
he
meaneth
,
that
if
he
liue
,
●●d
through
life
glorifie
God
in
his
bodie
by
preaching
the
●●spell
of
Christ
Iesus
,
and
walking
in
his
waies
;
euen
this
●●rifying
of
Christ
in
his
bodie
by
his
life
is
vnto
him
ad●●ntage
,
euen
such
an
aduantage
as
that
this
only
he
coun●●●
his
life
if
he
glorifie
God
in
this
life
.
Whence
I
obserue
,
●●at
vnto
a
Christian
should
be
the
greatest
gaine
of
his
〈◊〉
which
he
should
seeke
,
and
whereunto
he
should
bend
●●●selfe
in
his
whole
life
,
and
that
is
the
glory
of
Christ
Ie●●●
by
a
faithfull
walking
in
the
waies
of
his
calling
;
and
by
●●uiding
for
things
honest
before
the
Lord
,
and
before
all
●●●n
.
The
glorifying
of
Christ
in
his
bodie
by
liuing
to
his
●●●ry
,
should
seeme
such
a
gaine
vnto
him
,
as
that
all
other
●●●ngs
in
his
life
should
seeme
but
losse
vnto
him
.
Where●●on
it
is
that
the
Prophets
so
often
remember
vs
that
we
●●re
created
,
formed
,
and
made
for
the
Lord
his
glory
;
Let
your
light
〈◊〉
shine
before
men
that
they
may
see
your
good
works
,
&
glorifie
●●r
father
which
is
in
heauen
:
&
that
our
holy
Apostle
like●●se
exhorteth
vs
saying
,
Whether
yee
eat
,
or
drinke
,
or
what●●uer
yee
doe
,
doe
all
to
the
glory
of
God
.
Which
places
shew
●●ainely
thus
much
,
that
the
thing
which
wee
are
to
seeke
,
●●d
whereunto
we
are
to
bend
our selues
in
our
whole
life
,
〈◊〉
●he
glory
of
God
,
euen
that
he
may
be
glorified
in
our
●ortall
bodies
.
And
the
reasons
are
cleare
:
for
first
the
end
wherefore
we
were
created
and
made
was
,
as
euen
now
we
heard
out
of
the
Prophet
,
the
glorie
of
God
;
that
hee
might
shew
his
glory
in
vs
,
and
that
we
againe
might
glorifie
him
in
the
land
of
the
liuing
.
Secondly
,
wee
are
not
our
owne
,
but
wee
are
bought
for
a
price
,
and
therefore
as
the
Apostle
maketh
the
argument
,
That
dyed
for
our
sinnes
,
and
rose
againe
for
our
iustification
.
Gods
glorie
,
that
must
bee
the
bent
of
our
whole
life
,
and
the
vantage
that
we
must
seeke
while
we
are
at
home
in
the
body
.
Now
,
if
yee
aske
how
we
are
to
glorifie
God
in
our
life
,
I
answer
,
by
walking
faithfully
in
the
waies
of
our
calling
,
whatsoeuer
our
calling
be
,
by
keeping
our
vessels
holy
vnto
the
Lord
,
and
pure
from
all
filthinesse
of
corruption
:
by
conforming
our
wills
in
all
obedience
vnto
his
will
,
and
by
liuing
soberly
,
and
righteously
,
and
godly
in
this
present
world
.
All
which
our
Apostle
comprehendeth
in
a
conuersation
,
Haue
your
conuersation
honest
among
the
Gentiles
,
that
they
which
speake
euill
of
you
,
as
of
euill
doers
,
may
by
your
good
works
(
which
they
shall
see
)
glorifie
God
in
the
day
of
visitation
.
That
God
may
be
glorified
by
vs
,
this
is
a
poynt
which
we
must
looke
vnto
.
And
how
may
this
be
?
by
hauing
our
conuersation
honest
,
that
is
,
by
so
walking
and
liuing
,
as
before
was
mentioned
.
This
then
should
teach
vs
,
so
to
looke
vnto
our
wayes
in
our
whole
life
,
that
in
nothing
the
Lord
be
dishonoured
by
vs
.
For
,
if
the
glorie
of
God
should
be
vnto
vs
the
greatest
gaine
of
our
life
,
while
we
liue
herein
the
body
,
then
should
we
in
all
things
seeke
it
,
and
by
no
meanes
doe
any
thing
which
may
be
to
the
impairing
of
it
.
But
,
doe
wee
in
our
whole
life
seeke
the
glory
of
our
God
,
as
our
greatest
gaine
?
Doe
wee
in
nothing
dishonour
our
God
throughout
our
whole
life
?
If
euery
man
should
but
looke
how
faithfully
he
walketh
in
the
waies
of
his
calling
,
the
minister
,
the
Lawyer
,
the
Physition
,
the
Souldier
,
the
Tradesman
,
the
Merchant
,
the
Countrie-man
,
how
carefull
each
of
them
in
their
calling
are
,
that
God
may
be
glorified
by
them
;
if
euery
man
shall
but
looke
how
watchfull
he
is
ouer
his
owne
body
,
that
it
be
not
defiled
with
the
corruptions
which
are
in
the
world
through
lust
,
what
a
conscience
he
maketh
of
all
his
waies
,
that
they
bee
framed
in
all
obedience
vnto
Gods
will
,
and
how
desirous
he
is
to
leade
a
sober
,
a
righteous
,
and
a
godly
life
in
this
present
world
;
if
,
I
say
,
euery
man
shall
but
looke
into
himselfe
,
and
search
,
and
see
how
the
case
standeth
with
him
touching
each
of
these
things
;
each
man
shal
finde
in
himselfe
so
many
things
whereby
God
is
dishonoured
,
as
that
I
neede
not
to
presse
them
to
the
shame
of
all
that
heare
them
.
Beloued
,
the
thing
is
too
lamentable
,
and
too
true
,
if
we
will
confesse
a
truth
,
that
whom
in
our
whole
life
by
all
meanes
we
should
glorifie
,
against
him
our
whole
life
is
a
continuall
rebellion
.
For
what
sin
is
it
,
whereof
if
we
dulie
examine
our selues
,
we
may
not
finde
our selues
guilty
?
Looke
vnto
the
first
table
.
Doe
wee
not
trust
vnto
vncertaine
riches
,
and
giue
much
honour
to
others
,
which
is
due
vnto
God
alone
,
and
so
make
other
Gods
vnto
our selues
besides
him
?
Doe
not
many
in
the
worship
of
God
vse
superstitious
rites
,
and
will-worships
,
which
God
neuer
commanded
,
and
so
sinne
against
the
second
Commandement
?
Doe
wee
not
often
abuse
the
name
of
God
in
periuries
,
in
blasphemous
oaths
,
in
speaking
of
him
lightly
and
vnreuerently
,
and
so
take
his
name
in
vaine
?
Doe
wee
not
prophane
the
holy
Sabbath
many
of
vs
with
bodily
labour
on
that
day
,
many
with
riotous
banquetting
on
that
day
:
many
with
vnlawfull
gaming
on
that
day
,
and
most
of
vs
with
neglect
of
such
holy
duties
as
on
that
day
were
to
be
performed
?
Looke
also
vnto
the
second
Table
.
Doe
we
not
neglect
,
nay
,
contemne
our
Superiours
,
and
sometimes
euen
make
rebellion
against
them
?
Doe
wee
not
often
murther
the
innocent
without
a
cause
,
if
not
in
his
life
,
yet
in
his
credite
and
name
,
and
in
a
cruell
spight
against
him
?
Doe
we
not
often
steale
from
our
brethen
,
by
false
weights
and
measures
,
by
selling
naughty
wares
,
by
bribes
and
extortion
,
by
symonie
and
vsurie
,
by
deceitfull
and
wrongfull
dealing
?
Doe
we
not
often
lye
one
vnto
another
,
and
so
smother
the
truth
that
it
can
neuer
come
to
light
?
Doe
wee
not
abound
with
sinnefull
lusts
,
inordinate
affections
,
vngodly
desires
,
and
vnruly
motions
?
True
it
is
which
the
Prophet
saith
,
that
by
lying
,
and
swearing
,
and
killing
,
and
stealing
,
and
whoring
we
breake
out
,
and
bloud
toucheth
bloud
.
Shall
I
say
all
in
a
word
,
Christ
is
not
to
vs
in
life
aduantage
,
but
rather
Christ
is
vnto
vs
in
life
a
losse
.
His
glorie
we
count
not
our
glorie
,
but
rather
we
count
all
the
time
lost
that
is
not
spent
in
the
things
which
tend
nothing
to
his
glorie
.
I
wish
my
words
might
iustly
be
reproued
.
Beloued
,
it
is
enough
that
we
haue
spent
the
time
past
of
our
life
in
vngodlines
&
vnrighteousnes
:
it
is
enough
that
hitherto
we
haue
not
glorified
God
in
our
mortall
bodies
,
as
we
ought
.
Let
vs
hereafter
make
streight
steps
vnto
the
Lord
,
and
let
vs
liue
vnto
his
glorie
,
in
whose
glorie
is
our
life
.
Let
vs
so
make
account
that
wee
liue
,
if
wee
liue
to
his
glorie
;
and
whatsoeuer
others
count
their
gaine
,
let
vs
count
his
glorie
our
greatest
gaine
.
The
third
thing
which
here
I
note
is
,
that
the
Apostle
saith
,
that
Christ
is
vnto
him
in
death
aduantage
.
Whereby
he
meaneth
,
that
if
he
dye
,
and
by
his
constancie
in
his
death
bring
glorie
vnto
Christ
,
this
glorifying
of
Christ
by
his
death
,
is
vnto
him
in
his
death
an
aduantage
.
Whence
I
obserue
,
what
vnto
a
Christian
should
be
the
thing
wherof
he
should
make
reckoning
in
his
death
,
and
that
is
,
that
God
be
glorified
by
his
death
;
and
then
if
he
dye
(
so
that
in
his
death
God
haue
his
glorie
)
welcome
death
whensoeuer
,
and
whatsoeuer
,
violent
,
or
naturall
.
What
saith
our
blessed
Sauiour
,
I
must
,
saith
he
,
be
baptized
with
a
baptisme
,
and
how
am
I
grieued
till
it
be
ended
?
In
which
words
hee
shewed
his
great
and
earnest
desire
to
die
for
vs
,
that
the
Gospell
might
the
sooner
be
preached
throughout
the
world
.
For
,
hauing
before
signified
that
his
comming
was
to
preach
the
gospell
,
which
should
kindle
a
fire
throughout
the
world
,
and
this
fire
was
alreadie
kindled
by
the
preaching
of
the
gospell
,
he
signified
likewise
that
before
his
passion
the
gospell
should
not
be
published
throughout
the
world
.
And
therefore
,
that
he
desired
to
die
was
,
that
the
Gospell
might
the
sooner
bee
preached
throughout
the
world
.
Heere
then
,
ye
see
,
what
it
was
that
the
sonne
of
God
reckoned
vpon
his
death
,
namely
,
the
glorie
of
God
by
the
publishing
of
the
gospell
throughout
the
world
.
I
be
offered
vp
vpon
the
sacrifice
and
seruice
of
your
faith
,
I
am
glad
,
and
reioyce
with
you
all
.
Where
yee
see
the
Apostle
saith
,
that
hee
would
reioyce
in
death
as
a
vantage
vnto
him
,
if
by
his
death
God
might
haue
this
glorie
,
that
their
faith
thereby
might
bee
confirmed
.
The
thing
then
that
hee
made
reckoning
of
in
his
death
was
,
that
God
might
be
glorified
thereby
,
and
so
hee
would
reioyce
in
death
.
Semblably
,
wee
in
death
should
principally
looke
at
this
,
that
our
death
be
to
the
glorie
of
the
Lord
,
that
our
death
bee
as
the
death
of
his
Saints
,
Right
deare
and
precious
in
the
sight
of
the
Lord
,
is
the
death
of
the
Saints
.
And
as
our
Sauiour
saith
,
Blessed
are
the
dead
that
dye
in
the
Lord
.
Hence
then
we
may
learne
,
why
it
is
that
we
are
many
of
vs
so
vnwilling
to
dye
.
If
persecution
arise
because
of
the
word
,
and
fire
and
faggot
be
the
portion
for
vs
to
drinke
,
it
is
no
need
to
bid
vs
to
flie
but
we
runne
,
and
we
turne
,
and
turne
,
and
turne
againe
,
rather
then
wee
will
burne
.
If
any
sicknes
seaze
vpon
vs
,
by
and
by
we
so
shrinke
,
and
are
so
affraid
of
death
,
that
whatsoeuer
physicke
by
the
Physition
,
whatsoeuer
confort
by
the
Minister
be
ministred
vnto
vs
,
yet
stil
nothing
but
death
death
with
vs
.
Euery
summon
of
death
is
so
fearefull
vnto
vs
,
that
if
any
way
wee
could
wee
would
shift
it
off
.
And
why
is
all
this
,
but
because
we
count
of
no
vantage
in
death
,
because
Christ
is
not
vnto
vs
aduantage
in
death
?
we
neuer
bethinke
our selues
,
shall
God
be
glorified
by
my
death
?
shall
the
Saints
hearts
be
strengthened
by
my
constancie
,
&
my
patience
in
my
death
?
shall
the
Christian
and
quiet
repose
of
my
soule
in
the
Lord
at
my
death
,
cause
them
that
behold
me
to
glorifie
the
Lord
?
But
what
do
we
thinke
and
say
,
I
shall
die
,
I
shall
die
,
I
shall
go
downe
to
the
graue
,
and
be
no
more
seene
;
the
terrors
of
death
are
vpon
me
,
and
who
shall
deliuer
me
?
And
thus
death
triumpheth
ouer
vs
,
whereas
vpon
the
other
cogitations
,
we
should
triumph
ouer
death
.
Now
,
vpon
this
occasion
that
hee
had
said
,
that
hee
was
very
indifferent
vnto
either
life
or
death
,
because
Christ
was
vnto
him
both
in
life
and
in
death
aduantage
:
the
Apostle
maketh
a
little
digression
,
and
disputeth
the
poynt
whether
were
better
for
him
to
choose
,
life
,
or
death
.
And
first
,
in
this
verse
hee
mooueth
the
doubt
,
and
answereth
it
in
these
words
,
And
whether
,
&c.
Which
words
,
I
know
,
are
diuersly
read
,
but
the
words
bearing
well
this
reading
,
I
follow
it
,
as
both
best
opening
the
Apostles
meaning
,
and
best
sorting
with
that
which
followeth
.
Now
,
when
hee
saith
,
Whether
to
liue
in
the
flesh
,
ye
must
vnderstand
that
to
liue
in
the
flesh
,
and
to
liue
after
the
flesh
are
much
different
.
For
to
liue
after
the
flesh
,
is
to
follow
the
filthie
lusts
of
the
flesh
and
to
liue
in
the
flesh
,
is
onely
to
liue
in
this
fraile
bodie
The
doubt
then
is
,
whether
to
liue
in
the
bodie
were
profitable
for
him
,
and
what
to
choose
,
life
,
or
death
,
were
best
for
him
?
And
the
answere
is
,
that
he
knoweth
not
what
to
choose
,
life
,
or
death
.
Being
in
his
case
,
in
prison
,
a
man
would
haue
thought
this
choise
would
not
haue
been
hard
Yet
,
he
being
in
prison
,
saw
such
comfort
in
death
,
and
such
ioy
in
life
,
that
hee
knew
not
which
rather
to
choose
.
And
such
loue
did
hee
beare
towards
the
Philippians
,
that
weighing
the
great
comfort
which
hee
should
haue
by
his
death
,
with
the
great
profite
which
they
should
haue
by
his
life
,
he
knew
not
what
to
choose
.
Whence
I
obserue
,
first
,
the
great
loue
which
ought
to
bee
in
the
Pastor
towards
his
people
,
and
the
great
desire
which
he
ought
to
haue
of
their
profite
and
comfort
.
Euen
in
case
of
his
greatest
comfort
,
ioyned
with
their
losse
and
heauines
,
it
should
much
perplexe
him
what
to
choose
;
his
,
or
their
present
comfort
.
Yee
know
that
of
Moses
,
Loue
seekes
not
her
owne
things
,
but
the
things
of
others
.
Whence
yet
I
doe
not
inferre
,
that
the
Pastor
for
loue
of
his
people
,
should
in
case
of
his
saluation
wish
his
own
vtter
rection
,
rather
then
that
his
people
should
not
be
gained
vnto
Christ
.
But
this
,
I
say
,
that
euen
in
case
of
his
and
their
saluation
for
the
loue
of
his
people
,
hee
is
to
be
perplexed
how
soone
to
wish
his
saluation
by
his
dissolution
,
because
howsoeuer
his
present
comfort
should
bee
gained
by
his
present
dissolution
,
yet
their
saluation
should
be
furthered
by
his
longer
continuance
in
the
bodie
.
A
poynt
which
doth
not
much
perplexe
many
Pastors
.
For
too
many
such
there
are
,
as
neither
caring
for
their
own
saluation
,
nor
their
peoples
,
looke
onely
to
fleece
them
,
but
neuer
care
what
become
of
them
.
A
point
which
might
be
much
enlarged
,
but
not
so
fitly
in
this
place
.
If
the
vrging
of
it
might
concerne
any
here
,
I
beseech
them
in
the
feare
of
God
to
thinke
further
of
it
with
themselues
.
The
second
thing
which
here
I
obserue
is
this
,
that
if
we
bee
at
peace
with
God
,
and
keepe
faith
,
and
a
good
conscience
,
whatsoeuer
our
outward
state
be
,
we
haue
such
comfort
and
ioy
on
euery
hand
,
that
neither
we
desire
to
die
in
respect
of
the
griefes
of
this
life
,
nor
to
liue
in
respect
of
any
feare
of
death
.
The
example
of
our
Apostle
is
proofe
enough
to
this
purpose
.
He
lay
in
prison
,
and
of
the
brethren
none
assisted
him
,
but
all
forsooke
him
;
and
many
practised
much
against
his
constancie
,
and
against
his
life
;
so
that
his
outward
state
was
very
hard
,
and
such
,
that
in
respect
of
the
griefes
of
his
life
,
he
might
haue
desired
death
;
and
againe
,
in
respect
of
the
feare
of
death
,
hee
might
haue
desired
life
.
Yet
,
euen
then
such
ioy
and
comfort
he
found
on
euery
side
,
which
way
so
euer
hee
lookt
,
to
life
,
or
death
,
that
hee
knew
not
whether
of
them
to
choose
.
And
where
was
the
reason
?
Though
his
case
were
hard
,
yet
hee
was
at
peace
with
God
,
and
had
faith
,
and
a
good
conscience
.
Farre
otherwise
it
is
with
many
in
our
daie
,
who
see
nothing
but
matter
of
discontentment
and
discomfort
,
both
in
life
,
and
in
death
.
If
either
promotion
fall
not
vpon
them
according
to
their
desire
,
or
if
crosses
fall
vpon
them
otherwise
then
they
desire
,
then
they
grow
male-contented
,
they
care
not
to
liue
,
and
yet
they
ioy
not
in
death
.
Such
are
they
that
minde
earthly
things
,
but
minde
not
the
things
of
God
.
Let
vs
seeke
to
be
at
peace
with
God
,
let
vs
trust
perfectly
in
Christ
Iesus
,
let
vs
keepe
a
good
conscience
in
all
things
,
and
this
shall
make
both
life
and
death
comfortable
vnto
vs
.
LECTVRE
XVIII
.
PHILIP
.
I.
Verse
21.
And
whether
to
liue
in
the
flesh
were
profitable
for
me
,
and
what
to
choose
,
I
know
not
.
NOw
,
vpon
this
occasion
that
hee
had
said
that
he
was
verie
indifferent
vnto
either
,
life
or
death
,
because
Christ
was
vnto
him
both
in
life
and
in
death
aduantage
.
The
Apostle
maketh
a
little
digression
,
and
disputeth
the
poynt
whether
were
better
for
him
to
choose
,
life
,
or
death
.
And
first
in
this
verse
hee
mooueth
the
doubt
,
and
also
answereth
it
,
in
these
words
.
And
whether
,
&c.
And
secondly
,
hee
bringeth
reasons
for
either
part
,
first
,
that
in
respect
of
himselfe
it
were
better
for
him
to
choose
death
,
verse
23.
Secondly
,
that
in
respect
of
the
Philippians
,
it
were
better
that
hee
chose
life
,
verse
24.
So
that
the
strait
was
hard
,
whether
for
his
owne
greater
good
he
were
now
to
chuse
death
,
or
for
their
greater
good
he
were
to
chuse
longer
life
.
The
words
where
the
doubt
is
moued
are
diuersly
read
,
but
they
bearing
well
this
reading
I
follow
it
,
as
both
best
opening
the
Apostles
meaning
,
and
best
sorting
with
that
which
fol●oweth
.
The
doubt
is
,
whether
to
liue
in
the
flesh
,
or
in
the
bodie
,
were
profitable
for
him
:
and
what
to
chuse
,
life
or
death
,
but
was
in
a
wonderfull
strait
betweene
the
two
.
Being
in
his
case
,
in
prison
,
a
man
would
haue
thought
this
choise
would
not
haue
beene
hard
.
Yet
,
he
being
in
prison
,
saw
such
comfort
in
death
,
and
such
ioy
in
life
,
that
he
knew
not
which
rather
to
chuse
.
And
againe
,
such
a
loue
he
did
beare
towards
the
Philip.
that
weighing
the
great
comfort
which
hee
should
haue
by
his
death
,
with
the
great
profite
which
they
should
haue
by
his
life
;
he
knew
not
what
to
chuse
,
that
which
should
be
to
his
greater
comfort
,
or
that
which
should
bee
to
their
greater
profite
.
Whence
,
first
,
I
obserue
the
great
loue
which
ought
to
be
in
the
Pastor
towards
his
people
,
and
the
great
desire
which
he
ought
to
haue
of
their
profite
and
comfort
.
Euen
in
case
of
his
greatest
comfort
ioyned
with
their
losse
and
heauinesse
,
it
should
much
perplexe
him
what
to
chuse
,
his
or
their
present
comfort
and
good
.
A
point
which
doth
not
ouermuch
perplexe
many
Pastors
in
our
day
:
for
too
many
such
there
are
as
neither
caring
for
their
owne
saluation
,
nor
for
their
peoples
,
looke
onely
to
fleece
them
,
but
neuer
care
else
what
become
of
them
.
Which
point
might
be
much
enlarged
,
if
the
place
were
conuenient
.
If
the
pressing
of
it
might
concerne
any
here
,
I
beseech
them
in
the
feare
of
the
Lord
to
thinke
farther
of
it
with
themselues
.
The
second
thing
which
hence
I
obserue
is
this
,
that
if
we
be
at
peace
with
God
,
and
keepe
faith
and
a
good
conscience
,
whatsoeuer
our
outward
state
be
,
we
haue
such
comfort
and
ioy
on
euery
side
,
that
neither
we
desire
to
die
in
respect
of
the
griefes
of
this
life
,
nor
yet
to
liue
in
respect
of
any
feare
of
death
.
The
example
of
our
Apostle
is
proofe
enough
to
this
purpose
:
He
lay
in
prison
for
the
defence
of
the
gospell
,
wherein
none
of
the
brethren
assisted
him
,
but
all
forsooke
him
,
and
many
practised
much
against
his
constancie
,
and
against
his
life
;
so
that
his
outward
state
was
very
hard
,
and
such
that
in
respect
of
the
griefes
of
his
life
hee
might
haue
desired
death
;
and
againe
in
respect
of
the
feare
of
death
,
hee
might
haue
desired
life
.
Yet
euen
then
which
way
so
euer
he
lookt
,
to
life
or
death
,
such
ioy
and
comfort
hee
saw
in
both
,
as
that
neither
the
griefes
of
life
made
him
to
wish
death
,
nor
the
feare
of
death
made
him
to
wish
life
.
And
where
was
the
reason
?
Though
his
case
many
waies
were
hard
,
yet
was
hee
at
peace
with
God
through
Iesus
Christ
his
Lord
;
he
was
strong
in
the
faith
of
Christ
Iesus
,
whom
God
set
forth
to
be
a
reconciliation
through
faith
in
his
bloud
,
and
he
had
the
testimonie
of
a
good
conscience
,
that
in
all
simplicitie
and
godly
purenesse
he
had
his
conuersation
in
the
world
.
And
therefore
ne●ther
for
the
griefe
of
life
,
nor
for
the
feare
of
death
wished
he
the
one
,
or
the
other
,
but
as
either
might
make
more
for
Gods
glory
he
was
indifferent
vnto
either
.
Farre
otherwise
it
is
with
many
in
our
day
,
who
see
no
thing
but
matter
of
discontentment
and
discomfort
both
in
life
and
in
death
:
for
so
it
is
with
many
of
vs
,
that
if
either
promotion
fall
not
vpon
vs
according
to
our
desire
;
or
if
crosses
fall
vpon
vs
otherwise
then
we
desire
,
then
we
grow
male
contented
,
we
take
no
ioy
in
our
life
,
and
sometimes
we
hasten
our
owne
death
.
And
againe
,
many
of
vs
if
any
way
we
be
summoned
vnto
death
,
by
sicknes
,
by
the
sword
,
by
the
pestilence
,
or
any
other
way
,
we
so
shrugg
and
shrinke
for
feare
of
death
,
that
like
vnto
Nabal
,
if
we
surmise
any
danger
of
death
by
and
by
our
hearts
faint
and
die
within
vs
,
and
we
become
like
stones
.
No
comfort
or
contentment
a
great
many
of
vs
finde
either
in
death
,
or
in
life
,
but
what
through
griefe
of
the
one
,
and
feare
of
the
other
,
wee
are
often
out
of
loue
with
the
one
,
and
with
the
other
.
And
the
reason
is
plaine
:
for
it
is
because
we
are
not
at
peace
with
God
,
nor
haue
the
mysterie
of
faith
in
a
good
conscience
.
We
feele
no
comfort
in
our
God
through
our
reconciliation
by
Iesus
Christ
;
wee
want
a
sound
and
a
liuely
faith
,
whereby
we
should
take
hold
of
the
promises
of
God
made
in
Christ
Iesus
,
and
a
bad
conscience
so
troubles
vs
,
that
all
is
disquieted
within
vs
.
And
therefore
we
finde
no
comfort
or
contentment
in
life
,
or
in
death
,
but
discomfort
and
discontentment
in
both
.
Will
we
then
finde
comfort
and
contentment
in
both
,
whatsoeuer
our
state
outwardly
be
?
Let
vs
labour
to
be
at
peace
with
God
let
vs
trust
perfectly
in
Christ
Iesus
,
&
let
vs
keep
a
good
conscience
in
all
things
,
and
this
shall
make
both
life
and
death
comfortable
vnto
vs
;
whatsoeuer
our
outward
estate
be
,
both
life
and
death
shall
be
comfortable
vnto
vs
,
if
we
haue
peace
with
God
,
and
faith
,
and
a
good
conscience
.
And
let
this
suffice
to
be
obserued
from
the
doubt
which
the
Apostle
moueth
,
where
he
professeth
that
he
knowes
not
what
to
chuse
,
life
or
death
.
And
why
knew
he
not
what
to
chuse
,
life
or
death
?
The
reason
hereof
in
the
words
following
is
said
to
be
;
because
on
both
sides
there
were
such
reasons
,
on
the
one
side
to
chuse
life
,
and
on
the
other
side
to
chuse
death
,
that
he
was
in
a
wonderfull
strait
on
both
sides
.
For
,
saith
hee
,
I
am
greatly
in
doubt
,
or
I
am
in
a
wonderfull
strait
on
both
sides
:
on
the
one
side
desiring
to
be
loosed
from
the
prison
of
this
bodie
,
or
to
depart
out
of
the
earthly
house
of
this
tabernacle
,
for
so
the
word
may
be
taken
actiuely
,
to
be
with
Christ
where
he
sitteth
at
the
right
hand
of
God
,
which
(
saith
he
)
is
best
of
all
viz:
for
me
:
neuerthelesse
on
the
other
side
,
knowing
that
for
me
to
abide
in
the
flesh
and
to
liue
longer
in
the
bodie
,
is
more
needfull
for
you
that
yee
may
enioy
the
fruit
of
my
ministerie
.
The
former
reason
concerneth
himselfe
,
and
his
owne
good
:
the
latter
concerneth
the
Philippians
,
and
their
good
:
in
the
former
is
signified
his
great
desire
to
remoue
out
of
the
bodie
,
and
to
dwell
with
the
Lord
;
in
the
latter
is
signified
his
great
desire
to
abide
in
the
bodie
for
their
furtherance
,
and
ioy
of
their
faith
:
vnto
the
former
his
loue
toward
Christ
constrained
him
,
vnto
the
latter
his
loue
toward
them
constrained
him
:
for
the
former
it
was
best
for
him
,
for
the
latter
it
was
most
needfull
for
them
:
and
thus
betweene
the
former
and
the
latter
he
was
so
perplexed
,
that
he
knew
not
what
to
chuse
,
life
or
death
;
death
for
his
owne
present
good
,
or
life
for
their
further
good
.
Now
the
thing
which
in
the
former
reason
I
note
is
,
that
the
Apostle
desired
euen
with
a
great
desire
to
be
loosed
from
the
prison
of
his
bodie
,
or
to
depart
out
of
the
bodie
,
and
to
be
with
Christ
where
he
sitteth
at
the
right
hand
of
the
throne
of
God
;
and
that
he
counted
this
better
for
him
in
respect
of
himselfe
,
then
to
liue
in
the
bodie
.
Whence
I
obserue
that
a
Christian
in
respect
of
himselfe
is
rather
to
desire
to
die
then
to
liue
,
to
depart
out
of
the
bodie
,
then
to
abide
in
the
bodie
.
Vnto
the
proofe
of
this
point
out
of
this
place
,
adde
also
that
other
of
our
Apostle
,
where
to
the
same
purpose
,
and
in
the
same
words
almost
he
saith
thus
,
We
loue
rather
to
remoue
out
of
the
bodie
,
and
to
dwell
with
the
Lord
.
And
that
good
olde
Simeon
ye
know
,
when
once
he
had
seene
the
Messias
which
was
promised
,
then
hee
desired
with
all
his
heart
to
die
,
saying
,
Lord
now
lettest
thou
thy
seruant
depart
in
peace
,
for
mine
eyes
haue
seene
thy
saluation
:
as
if
he
should
haue
said
,
now
that
I
haue
seene
the
promised
Messias
,
the
sweet
Sauiour
of
the
world
,
now
indeed
I
desire
rather
to
die
then
to
liue
.
Yea
but
was
it
not
a
great
fault
in
Iob
that
he
desired
rather
to
die
then
to
liue
,
when
in
the
bitternesse
of
his
soule
he
cried
and
said
,
Why
died
I
not
in
my
birth
?
or
why
died
I
not
when
I
came
out
of
the
wombe
?
O
that
God
would
destroy
me
,
that
he
would
let
his
hand
goe
,
and
cut
me
off
:
my
soule
chuseth
rather
to
be
strangled
and
to
die
then
to
be
in
my
bones
.
Yes
indeede
this
was
a
great
fault
in
Iob
thus
in
impatiency
to
breake
out
,
and
to
search
for
death
more
then
for
treasures
.
Neither
is
any
man
,
be
his
crosses
or
troubles
neuer
so
great
,
neuer
so
many
,
through
impatiencie
,
and
because
he
is
weary
of
his
life
,
to
wish
rather
to
die
then
to
liue
;
much
lesse
is
he
with
cursed
Achitophel
,
or
traiterous
Iudas
to
become
his
owne
butcher
,
and
to
cut
off
his
owne
daies
:
for
this
were
to
repine
against
the
highest
,
and
to
take
our
owne
matters
out
of
Gods
into
our
owne
hands
.
A
Christian
therefore
in
respect
of
himselfe
is
to
desire
rather
to
die
then
to
liue
,
but
in
no
sort
through
impatiencie
,
or
because
he
is
weary
of
his
life
.
Yea
but
is
not
death
terrible
euen
vnto
the
godly
,
and
doe
they
not
oftentimes
so
shrinke
thereat
that
they
are
afraid
of
it
?
Yes
surely
,
death
in
it selfe
,
and
in
it
owne
nature
is
so
terrible
,
that
Dauid
being
in
great
heauinesse
and
distresse
by
reason
of
Sauls
cruelty
,
expressed
it
thus
saying
,
The
terrors
of
death
are
fallen
vpon
me
.
Whereby
he
meaneth
that
he
was
so
afraid
of
his
enemies
,
as
if
death
had
beene
ready
to
seaze
vpon
him
.
And
surely
but
for
Christ
Iesus
,
that
hee
hath
seasoned
it
,
and
that
through
him
it
is
but
a
passage
vnto
a
better
life
,
wee
might
all
of
vs
,
euen
the
best
of
vs
well
feare
death
,
as
the
fruit
of
sinne
,
and
as
the
reward
or
wages
of
sinne
.
How
then
doe
we
say
,
that
a
Christian
in
respect
of
himselfe
is
to
desire
rather
to
die
then
to
liue
?
We
must
vnderstand
that
a
Christian
is
to
desire
rather
to
die
then
to
liue
:
but
how
?
not
simply
rather
to
die
then
to
liue
,
but
so
as
Paul
did
,
rather
to
die
,
and
to
be
with
Christ
then
to
liue
.
He
doth
not
say
to
die
,
and
to
be
ridd
out
of
the
miseries
of
this
life
:
for
so
many
desire
,
whose
desire
is
not
good
,
and
for
whom
it
were
better
rather
to
liue
in
the
bodie
then
to
die
;
but
he
saith
,
to
die
,
and
to
be
with
Christ
.
Are
we
not
then
while
we
liue
here
in
the
bodie
with
Christ
,
and
Christ
with
vs
?
If
wee
will
speake
as
the
scripture
vsually
doth
we
are
not
.
While
we
liue
here
in
the
bodie
we
are
in
Christ
by
his
spirit
,
and
Christ
in
vs
by
faith
,
as
appeareth
by
many
places
of
holy
scripture
;
but
in
the
vsuall
phrase
of
the
scripture
then
principally
wee
are
said
to
bee
with
Christ
,
when
after
the
separation
of
the
soule
from
the
bodie
we
doe
in
soule
enioy
the
continuall
presence
of
Christ
in
heauen
,
where
he
sitteth
at
the
right
hand
of
the
throne
of
God
:
euen
as
the
Apostle
witnesseth
,
where
hee
saith
,
Whiles
we
are
at
home
in
the
bodie
,
we
are
absent
from
the
Lord
,
And
the
reasons
are
plaine
and
cleare
:
as
first
because
Christ
is
the
husband
,
and
we
the
spouse
if
we
belong
vnto
Christ
.
As
then
it
is
better
for
the
spouse
to
liue
with
her
husband
then
to
liue
apart
from
her
husband
,
Kedar
,
Woe
is
me
that
I
am
constreined
to
dwell
in
Mesech
,
and
to
haue
mine
habitation
among
the
tents
of
Kedar
;
so
may
the
soule
say
of
the
bodie
,
woe
is
mee
that
I
am
constrained
to
dwell
in
this
sinfull
bodie
:
better
it
were
for
mee
to
be
ioyned
vnto
Christ
.
4.
Because
the
body
is
as
a
prison
of
the
soule
,
wherein
it
wanteth
free
libertie
to
doe
what
it
would
and
should
.
As
then
it
is
better
to
be
out
of
prison
,
and
to
liue
at
libertie
,
so
is
it
better
to
die
,
and
to
be
with
Christ
,
than
to
liue
in
the
body
.
5.
Because
in
the
body
wee
only
know
in
part
,
beleeue
in
part
,
loue
in
part
,
liue
in
part
,
ioy
in
part
,
and
are
blessed
in
part
,
with
all
such
graces
of
the
spirit
;
but
when
wee
remoue
out
of
the
body
,
then
that
which
is
in
part
shall
be
abolished
.
As
then
it
is
better
to
know
,
to
loue
,
to
liue
,
to
ioy
,
&c.
perfectly
,
than
only
but
in
part
,
so
is
it
better
to
be
loosed
,
and
to
be
with
Christ
,
where
all
these
shall
be
perfected
,
than
to
liue
in
the
body
,
where
they
are
neuer
but
in
part
.
Lastly
,
to
passe
ouer
the
rest
in
silence
,
because
it
is
better
to
be
with
God
than
with
men
,
in
heauen
than
in
earth
,
in
a
state
freed
from
sorrow
,
sinne
,
and
temptation
,
than
in
a
state
subiect
to
them
all
:
man
that
is
borne
of
a
woman
,
is
but
of
short
continuance
,
and
full
of
trouble
,
as
Iob
speaketh
,
yea
his
life
is
as
a
warfare
,
blessed
are
the
dead
that
die
in
the
Lord
:
euen
so
saith
the
spirit
,
for
they
rest
from
their
labours
,
and
their
workes
follow
them
.
They
rest
from
their
labours
,
inasmuch
as
all
teares
are
wiped
from
their
eyes
,
no
more
death
,
nor
sorrow
,
nor
crying
,
nor
paine
doth
take
hold
of
them
:
and
their
workes
follow
them
,
inasmuch
as
they
are
had
in
remembrance
before
God
,
when
all
other
things
of
our
life
leaue
vs
and
forsake
vs
.
I
spare
to
enlarge
this
point
further
at
this
time
.
Ye
may
easily
conceiue
what
might
be
added
.
Let
this
serue
for
a
iust
reproofe
of
them
that
are
vnwilling
to
die
.
For
come
now
,
and
let
vs
reason
the
case
together
:
What
man
is
there
among
you
,
that
if
hee
were
clothed
only
with
ragged
,
and
torne
,
and
patched
,
and
worne
,
and
bad
cloathes
,
would
not
be
willing
to
be
vncloathed
of
them
,
and
to
be
cloathed
with
better
?
And
what
else
is
this
mortall
and
corruptible
body
,
but
as
ragged
and
rotten
cloathes
wherewith
wee
are
cloathed
?
Why
should
wee
not
then
be
willing
to
be
shifted
of
those
cloathes
,
of
this
mortall
and
corruptible
body
,
and
to
bee
cloathed
with
our
house
which
is
from
heauen
,
euen
with
incorruption
and
immortalitie
?
Againe
,
what
man
is
there
among
you
,
that
if
hee
were
in
prison
,
would
not
be
willing
to
be
set
at
libertie
?
or
being
in
a
place
where
he
is
but
a
stranger
,
would
not
be
willing
to
be
at
home
?
And
what
else
is
this
sinfull
bodie
,
but
as
a
prison
of
the
soule
,
wherein
it
is
so
shut
,
that
it
hath
no
libertie
till
it
returne
vnto
him
that
gaue
it
?
Or
what
else
is
this
world
,
but
as
a
place
wherein
wee
wander
as
pilgrims
,
and
haue
no
abiding
Citie
?
Why
should
wee
not
then
be
willing
to
remoue
out
of
this
prison
of
the
bodie
,
and
to
bee
receiued
into
the
glorious
libertie
of
the
sonnes
of
God
?
or
to
loose
anchor
from
this
land
,
wherein
wee
are
but
strangers
,
and
by
death
to
saile
towards
heauen
,
where
is
our
home
,
and
our
abiding
Citie
?
Where
should
the
members
ioy
to
be
,
but
with
their
head
?
Where
should
the
spouse
desire
to
bee
,
but
with
her
husband
?
Where
should
man
,
whose
breath
is
in
his
nostrils
,
delight
to
bee
,
but
with
him
that
is
his
life
,
to
see
him
as
hee
is
,
and
to
liue
in
his
continuall
presence
?
Surely
whosoeuer
thou
art
that
art
vnwilling
to
die
,
thou
doest
not
yet
conceiue
nor
beleeue
the
blessed
estate
of
them
that
die
in
the
Lord
;
thou
hast
not
yet
throughly
learned
this
lesson
,
that
Christ
is
the
husband
of
the
Church
,
that
Christ
is
the
life
of
his
body
,
that
in
the
presence
of
Christ
there
is
fulnesse
of
ioy
,
and
life
for
euermore
:
for
then
wouldest
thou
willingly
desire
with
the
Apostle
to
bee
loosed
,
and
to
bee
with
Christ
,
which
is
farre
the
best
.
If
the
condition
of
the
children
of
men
,
and
the
condition
of
beasts
,
were
euen
as
one
condition
vnto
them
,
so
that
in
their
death
there
were
indeed
no
difference
,
or
if
after
death
there
remained
nothing
but
a
fearefull
expectation
of
iudgement
,
then
indeed
thou
haddest
some
reason
to
be
vnwilling
to
die
.
But
now
that
Christ
by
death
hath
triumphed
ouer
death
,
and
made
death
vnto
thee
(
if
thou
belong
vnto
him
)
a
passage
vnto
life
without
death
,
vnto
ioy
without
sorrow
,
vnto
all
blessednesse
without
any
miserie
,
why
shouldest
thou
bee
vnwilling
to
die
?
Nay
now
a
chip
for
death
,
nay
now
most
welcome
death
.
And
so
beloued
let
it
be
to
euery
one
of
vs
.
If
wee
belong
vnto
Christ
,
there
is
no
cause
why
wee
should
feare
death
,
and
great
cause
there
is
why
wee
should
embrace
death
.
Let
vs
therefore
neuer
feare
death
,
nor
be
vnwilling
to
die
,
but
whensoeuer
the
Lord
his
will
is
,
let
vs
be
willing
to
be
loosed
,
and
to
be
with
Christ
,
which
is
best
of
all
.
LECTVRE
XIX
.
PHILIP
.
1.
Verse
23.
Desiring
to
be
loosed
,
and
to
be
with
Christ
,
which
is
best
of
all
.
NOw
to
proceed
:
Against
this
which
hath
beene
said
,
it
may
be
obiected
,
that
as
no
man
is
to
put
asunder
the
things
which
God
hath
coupled
together
,
as
the
soule
and
the
body
;
so
no
man
is
to
desire
that
the
things
which
God
hath
coupled
bee
sundred
,
and
therefore
no
Christian
is
to
desire
to
die
.
Whereunto
I
answer
,
that
it
is
true
,
that
no
Christian
is
to
desire
simply
to
die
,
nor
to
die
to
this
end
only
,
that
he
may
be
rid
of
the
miseries
of
this
life
,
nor
to
die
otherwise
than
when
the
Lord
his
will
is
:
but
yet
he
may
desire
to
die
,
and
to
be
with
Christ
,
to
die
to
this
end
that
hee
may
bee
with
Christ
,
to
die
when
the
Lord
his
will
is
,
and
when
his
death
may
be
for
his
glory
.
It
is
enough
,
O
Lord
,
take
my
soule
,
for
I
am
no
better
than
my
fathers
.
And
so
wee
say
,
that
a
Christian
may
desire
to
die
when
the
Lord
his
will
is
,
not
for
that
death
in
it selfe
is
to
be
desired
,
but
because
he
desireth
to
be
with
Christ
.
So
that
the
thing
which
a
Christian
desireth
simply
and
in
it selfe
,
is
to
bee
with
Christ
;
neither
doth
he
otherwise
desire
to
be
loosed
,
but
that
he
may
be
with
Christ
:
and
so
wee
say
he
may
desire
to
be
loosed
when
the
Lord
his
will
is
.
And
thus
much
for
this
,
which
is
the
chiefe
point
in
these
words
:
whence
ye
see
,
that
a
Christian
in
respect
of
himselfe
may
desire
rather
to
die
than
to
liue
.
Other
things
there
are
which
may
not
vnfruitfully
bee
noted
in
these
words
,
which
I
will
only
briefly
touch
,
because
they
are
things
not
principally
intended
.
The
Apostle
desireth
to
be
loosed
,
and
to
be
with
Christ
:
to
bee
loosed
,
why
?
that
he
might
be
with
Christ
.
Whence
I
obserue
,
that
the
death
of
Gods
Saints
is
nothing
else
but
a
departure
of
the
soule
out
of
the
body
vnto
heauen
,
where
Christ
sitteth
at
the
right
hand
of
the
Throne
of
God
.
Hee
which
at
the
first
coupled
soule
and
body
together
,
in
death
parteth
them
asunder
,
and
taketh
the
soule
vnto
himselfe
,
to
bee
where
he
is
,
till
in
the
resurrection
hee
couple
them
againe
●ogether
,
neuer
after
to
be
parted
asunder
.
Whereof
all
the
godly
in
Christ
Iesus
at
all
times
haue
beene
so
thorowly
perswaded
,
that
alwayes
in
death
they
haue
done
and
doe
(
after
the
example
of
Christ
Iesus
)
commend
their
soules
●nto
the
hands
of
him
that
gaue
them
,
saying
as
he
did
,
Fa●her
into
thine
hands
I
commend
my
spirit
.
Lord
Iesus
receiue
my
spirit
.
Is
then
the
dissolution
of
Gods
Saints
a
passage
of
the
soule
out
of
the
body
vnto
heauen
,
there
to
be
with
Christ
?
Farre
be
it
then
from
vs
,
to
thinke
that
the
condition
of
the
children
of
men
,
and
the
condition
of
beasts
,
is
euen
as
one
condition
vnto
them
;
that
when
man
dieth
,
hee
returneth
wholly
vnto
the
dust
,
and
hath
no
more
fruit
of
all
the
trauels
that
hee
hath
taken
vnder
the
Sunne
.
Thus
indeede
sensuall
man
following
onely
the
iudgement
of
his
weake
sense
,
and
of
his
owne
blinde
reason
,
thinketh
,
and
saith
,
As
the
one
dieth
,
so
dieth
the
other
;
man
and
beast
haue
all
one
breath
,
and
in
death
there
is
no
excellencie
of
man
aboue
the
beast
:
all
goe
to
one
place
,
all
to
the
earth
,
as
all
came
from
the
earth
.
But
the
spirit
of
God
hath
otherwise
taught
vs
in
his
holy
word
:
for
doth
not
the
Lord
say
,
that
he
is
the
God
of
Abraham
,
Abraham
,
Isaac
,
and
Iacob
,
then
are
not
dead
,
but
liuing
.
Liuing
?
How
?
In
their
soules
with
God
.
Dead
they
are
in
respect
of
the
separation
of
their
soules
from
their
bodies
.
But
forasmuch
as
the
earthly
house
of
their
Tabernacle
being
destroyed
,
they
haue
a
building
giuen
of
God
,
that
is
,
an
house
not
made
with
hands
,
but
eternall
in
the
heauens
,
And
yet
so
we
liue
,
a
great
many
of
vs
,
as
if
we
made
no
other
reckning
,
for
do
we
not
a
great
many
of
vs
,
passe
our
dwelling
here
without
feare
in
chambering
and
wantonnes
in
gluttony
and
drunkenesse
,
in
striefe
and
enuying
?
Doe
we
not
euen
glut
ourselues
with
sporting
and
pleasure
,
and
sundry
delights
of
the
flesh
,
and
say
let
vs
be
merry
,
and
take
our
fils
of
pleasure
while
we
are
here
?
for
when
we
are
gone
then
all
the
world
is
gone
with
vs
.
Surely
,
if
a
man
may
coniecture
by
our
dissolutenesse
of
life
,
a
great
many
of
vs
either
thinke
that
in
death
there
is
vtterly
an
end
of
vs
,
or
too
little
thinke
what
remaineth
after
death
.
Beloued
,
wee
are
bought
with
a
price
,
let
vs
therefore
glorifie
God
both
in
our
bodies
,
and
in
our
spirits
.
We
may
not
liue
vnto
our selues
,
nor
giue
our
members
weapons
of
vnrighteousnes
vnto
sinne
,
but
we
must
liue
vnto
him
that
died
for
vs
,
and
rose
againe
;
and
giue
our
members
seruants
vnto
righteousnesse
in
holinesse
.
Let
vs
so
liue
that
in
our
liues
wee
thinke
of
death
,
and
let
vs
know
that
if
we
die
the
death
of
the
Saints
,
we
shall
die
to
liue
for
euer
with
Christ
;
but
if
otherwise
;
our
part
shall
be
in
that
lake
that
euer
burneth
.
Againe
,
this
may
serue
for
the
confutation
of
that
foolish
dreame
of
purgatorie
.
The
soules
of
Gods
Saints
they
are
loosed
in
death
from
the
body
,
and
being
loosed
are
with
Christ
:
The
soules
of
the
wicked
they
likewise
in
death
are
loosed
from
the
body
,
and
being
loosed
do
,
as
it
is
said
of
Iudas
,
He
that
belieueth
(
saith
our
Sauiour
Christ
)
hath
eternall
life
.
He
that
belieueth
:
what
?
hee
that
hath
such
a
measure
of
faith
,
he
that
hath
such
a
degree
of
perfection
of
faith
?
No
,
but
he
that
belieueth
truely
though
weakly
,
and
imperfectly
,
he
hath
eternall
life
,
euen
liuing
in
the
body
,
he
hath
eternall
life
in
hope
,
and
when
he
remoueth
out
of
the
body
shall
haue
it
in
possession
;
hath
it
now
in
the
beginning
,
and
then
shall
haue
it
in
a
greater
fruition
.
Againe
,
I
demand
touching
this
third
sort
of
men
,
where
doth
the
Apostle
euer
exempt
himselfe
from
the
number
of
imperfit
men
?
Another
thing
yet
farther
here
I
note
,
which
is
that
the
Apostle
desired
to
be
with
Christ
.
Where
I
obserue
,
that
till
man
bee
loosed
from
the
earthly
house
of
this
Tabernacle
,
and
be
in
heauen
,
hee
is
not
with
Christ
.
To
which
purpose
also
is
that
of
our
Apostle
,
where
he
saith
,
whiles
we
are
at
home
in
the
body
,
we
are
absent
from
the
Lord
:
While
we
liue
then
here
in
the
body
,
we
are
absent
from
the
Lord
.
First
then
we
must
remoue
out
of
the
body
before
wee
can
be
with
the
Lord
:
with
the
Lord
I
say
in
corporal
presence
.
For
otherwise
,
touching
his
spirituall
presence
,
wee
know
that
he
hath
said
vnto
vs
,
I
am
with
you
alwaies
vntill
the
end
of
the
word
.
But
touching
his
corporall
presence
he
hath
said
,
the
poore
alwaies
yee
haue
with
you
,
but
mee
yee
shall
not
haue
alwaies
.
This
then
serueth
for
the
confutation
of
the
corporall
presence
of
Christ
in
the
Sacrament
of
the
Lord
his
supper
.
A
certaine
truth
it
is
,
that
Christ
is
truely
and
really
present
in
the
Sacrament
of
the
Lord
his
supper
,
and
that
so
many
as
come
vnto
that
holy
supper
hauing
on
their
wedding
garment
,
and
hauing
duely
examined
themselues
touching
their
faith
towards
God
,
their
repentance
for
their
sins
,
and
their
loue
of
God
,
and
of
their
brethren
,
doe
there
truely
and
really
eate
the
body
,
and
drinke
the
bloud
of
Christ
Iesus
.
For
there
spiritually
we
eate
the
body
,
and
drink
the
bloud
of
Christ
Iesus
;
there
spiritually
Christ
is
giuen
vnto
vs
,
and
taken
of
vs
to
be
one
with
vs
,
and
we
with
him
,
spiritually
I
say
,
and
therefore
truely
and
really
.
And
therfore
when
we
come
vnto
that
holy
Table
,
to
be
made
partakers
of
those
great
and
high
mysteries
of
Christ
his
blessed
death
and
passion
,
we
must
know
that
the
ground
is
holy
whereon
we
stand
,
we
must
know
that
wee
are
present
before
the
Lord
,
so
that
accordingly
we
must
prepare
our selues
to
the
reuerend
receiuing
of
those
holy
mysteries
,
which
in
this
place
at
this
time
I
adde
,
because
it
is
likely
that
many
here
present
purpose
to
morrow
to
communicate
at
that
holy
table
.
But
for
Christ
his
corporall
presence
in
that
supper
we
vtterly
denie
it
.
And
for
this
time
let
this
one
place
bee
enough
to
proue
it
.
For
why
should
the
Apostle
desire
to
be
loosed
,
and
to
be
with
Christ
if
before
he
were
loosed
he
were
with
Christ
?
If
he
desired
to
be
with
him
by
faith
,
and
by
the
spirit
,
so
hee
was
with
him
before
hee
was
loosed
It
was
otherwise
then
that
he
desired
to
be
with
Christ
,
euen
to
enioy
his
corporall
presence
.
If
then
that
he
might
enioy
his
corporall
presence
,
first
he
must
be
loosed
,
then
it
is
cleare
that
while
we
liue
here
in
the
body
Christ
is
not
corporally
present
with
vs
,
he
is
not
therfore
corporally
present
in
the
sacrament
.
I
haue
staied
longer
vpon
these
points
then
I
purposed
.
Let
vs
now
proceede
vnto
that
which
followeth
.
Neuerthelesse
]
Hetherto
we
haue
spoken
of
the
Apostles
desire
in
respect
of
himselfe
,
which
was
to
be
loosed
and
to
be
with
Christ
,
which
was
the
best
of
all
for
him
.
Now
followeth
his
desire
in
respect
of
them
,
which
was
to
abide
in
the
body
,
which
was
more
needfull
for
them
;
that
by
the
worke
of
his
ministery
they
might
be
farther
builded
vp
in
he
faith
and
truth
of
Christ
Iesus
.
Neuerthelesse
saith
hee
,
though
it
bee
best
of
all
for
mee
in
respect
of
my selfe
to
be
loosed
,
and
to
be
with
Christ
,
yet
it
is
more
needefull
for
you
that
I
abide
in
the
body
,
and
liue
longer
,
and
therefore
in
respect
of
you
I
desire
to
liue
longer
.
And
thus
I
am
in
a
strait
on
both
sides
,
whether
to
chuse
that
which
is
best
for
me
,
or
that
which
is
more
needfull
for
you
,
in
my
desires
greatly
affecting
both
.
1.
Then
,
in
that
the
Apostle
desired
to
liue
longer
in
the
body
for
their
sakes
,
although
for
himselfe
it
had
been
farre
the
best
to
haue
beene
loosed
:
hence
I
obserue
that
our
desires
are
not
only
to
looke
vnto
that
which
is
best
for
our selues
,
but
vnto
that
which
is
most
for
Gods
glorie
,
and
our
brethrens
good
.
Had
it
not
beene
the
best
for
Abraham
that
Isaac
his
sonne
should
haue
liued
,
offered
for
a
burnt
offering
,
Abraham
obeied
,
and
stretched
out
his
hand
to
haue
killed
his
sonne
.
He
lookt
not
so
much
vnto
his
owne
desires
in
respect
of
himselfe
,
as
vnto
the
glorie
of
the
Lord
,
and
therefore
addressed
himselfe
vnto
his
commaundement
.
So
no
doubt
it
was
farre
the
best
for
Moses
to
haue
his
name
still
to
remaine
in
the
booke
of
life
.
Yet
seeing
the
Lord
his
fierce
wrath
hotely
kindled
against
his
people
,
hee
lookt
not
so
much
what
was
best
for
himselfe
,
as
what
was
good
for
his
brethren
the
children
of
Israel
;
I
would
wish
my selfe
separated
from
Christ
for
my
brethren
,
that
are
my
kinsmen
according
to
the
flesh
.
And
so
should
it
be
euen
with
all
of
vs
,
wee
should
not
alwaies
looke
what
is
best
for
our selues
,
but
also
what
is
most
meete
and
needfull
for
Gods
glory
.
And
though
,
as
we
heard
before
,
it
were
farre
better
for
vs
to
bee
loosed
,
and
to
be
with
Christ
in
respect
of
our selues
then
liue
in
the
body
,
yet
are
we
also
to
looke
what
is
more
needfull
for
Gods
glorie
,
and
if
to
liue
in
the
body
bee
more
requisite
and
needefull
for
Gods
glorie
then
are
wee
to
desire
to
be
in
the
body
.
Good
for
the
Church
,
and
good
for
the
common-wealth
it
would
bee
if
men
could
thus
frame
their
desires
,
not
alwaies
to
runne
vpon
that
which
is
best
for
themselues
,
but
that
which
is
most
for
Gods
glory
,
and
for
the
good
of
our
brethren
.
For
why
is
it
that
in
Church
,
and
in
Common-weale
things
are
so
farre
amisse
as
they
are
.
Wee
complaine
much
,
and
ô
things
were
neuer
so
badde
,
neuer
so
much
amisse
in
Church
,
or
in
Common-weale
.
And
where
is
the
cause
?
Euen
within
our selues
.
Few
such
parents
as
was
Abraham
;
few
such
magistrates
as
was
Moses
;
few
such
ministers
as
was
Paul
that
so
bridle
their
desires
,
that
they
preferre
Gods
glory
and
the
publike
good
before
their
owne
good
.
The
minister
now
can
see
and
say
,
this
were
more
needfull
for
the
Church
,
but
this
is
better
for
me
,
more
ease
for
me
,
more
commodious
for
me
,
more
pleasant
vnto
me
,
and
blame
me
not
if
I
most
respect
that
which
is
best
for
my selfe
;
indeed
the
worst
for
himselfe
,
but
the
best
in
his
corrupt
account
.
The
magistrate
likewise
now
can
say
this
and
this
indeed
were
best
of
all
for
the
common
good
,
neuerthelesse
,
this
is
better
for
mee
,
and
neere
is
my
coate
,
but
neerer
is
my
shirt
,
and
I
count
him
a
very
foole
that
is
not
chiefely
wise
for
himselfe
.
Parents
likewise
now
can
say
,
to
bestow
some
of
my
goods
and
substance
thus
and
thus
were
most
indeed
for
Gods
glory
,
and
for
the
good
of
many
of
Gods
children
:
neuerthelesse
is
more
needfull
for
my
children
,
and
no
man
may
blame
mee
if
they
be
the
dearest
vnto
mee
,
if
what
I
haue
I
keepe
for
them
.
And
thus
our
desires
are
carried
cleane
otherwise
then
were
our
Apostles
.
He
much
desired
his
owne
priuate
good
,
but
more
the
glorie
of
God
,
and
the
good
of
others
.
We
much
desire
the
glory
of
God
,
and
the
good
of
others
,
shall
I
say
so
?
I
wish
it
might
be
truely
said
of
many
mo
that
it
is
:
but
be
it
so
,
we
much
desire
the
glorie
of
God
,
and
the
good
of
others
,
but
more
our
owne
priuate
good
,
more
that
which
we
count
best
for
vs
.
If
then
we
will
haue
such
things
as
are
amisse
in
Church
and
Common-weale
amended
,
Minister
,
and
Magistrate
,
and
all
of
vs
must
reforme
our
desires
.
Howsoeuer
this
or
that
were
best
for
the
Minister
in
respect
of
himselfe
,
yet
must
hee
looke
vnto
that
which
is
more
needful
for
Gods
glorie
and
the
good
of
his
Church
,
and
set
his
desires
vpon
that
.
Howsoeuer
this
or
that
were
best
for
the
Magistrate
in
respect
of
himselfe
,
yet
must
hee
looke
vnto
that
which
is
more
needfull
for
Gods
glorie
,
and
the
good
of
the
Common-weale
,
and
set
his
desires
vpon
that
.
Howsoeuer
this
or
that
might
be
best
of
all
for
vs
in
respect
of
our selues
;
yet
,
if
another
thing
be
more
needefull
for
Gods
glorie
,
and
the
good
of
others
,
we
must
looke
vnto
that
,
and
set
our
desires
on
that
.
Looke
not
euery
man
(
saith
our
Apostle
)
on
his
owne
things
,
but
euery
man
also
on
the
things
of
other
men
.
Let
vs
,
beloued
,
both
Minister
and
Magistrate
,
and
all
of
vs
thus
doe
;
and
whatsoeuer
is
most
for
Gods
glorie
,
and
for
the
good
of
his
Church
,
let
vs
most
set
our
desires
on
that
.
LECTVRE
XX.
PHILIP.
1.
Verse
24.
Neuerthelesse
,
to
abide
in
the
flesh
,
is
more
needfull
for
you
.
25.
And
this
I
am
sure
of
,
that
I
shall
abide
,
and
with
you
all
continue
,
for
the
furtherance
and
ioy
of
your
faith
.
26.
That
you
may
more
abundantly
reioyce
in
Iesus
Christ
for
me
,
by
my
comming
to
you
againe
.
ANother
thing
yet
there
is
which
here
is
to
be
noted
,
and
that
is
that
the
Apostle
saith
,
that
it
is
more
needefull
for
the
Philippians
that
he
liue
longer
,
then
that
hee
bee
loosed
.
Whence
I
obserue
,
that
the
long
life
of
the
faith
full
Pastor
is
very
needefull
for
the
Church
,
and
the
blessing
of
God
vpon
it
.
A
plaine
proofe
whereof
,
we
haue
in
the
example
of
Iehoida
,
touching
whom
it
is
said
,
That
Ioash
did
vprightly
in
the
fight
of
the
Lord
,
all
the
dayes
of
Iehoiada
the
Priest
.
But
after
the
death
of
Iehoiada
came
the
Princes
of
Iudah
,
and
did
reuerence
to
the
King
,
and
the
King
hearkened
vnto
them
,
and
they
left
the
house
of
the
God
of
their
Fathers
,
and
serued
groues
and
idols
.
What
a
blessing
of
the
Lord
was
here
vpon
Ioash
the
King
of
Iudah
,
and
vpon
all
Iudah
by
the
life
of
Iehoiada
the
Priest
?
So
long
as
hee
liued
,
Ioash
did
that
which
was
good
in
the
sight
of
the
Lord
,
and
Iudah
walked
in
the
waies
of
the
Lord
;
but
when
hee
was
dead
,
then
Ioash
the
King
,
and
Iudah
with
him
,
reuolted
from
the
true
seruice
of
the
Lord
,
and
fell
vnto
idolatry
.
And
therefore
the
Lord
purposing
to
visite
the
iniquities
of
Iudah
,
I
come
against
the
sheepeheards
,
and
will
require
my
sheepe
at
their
hands
,
and
cause
them
to
cease
from
feeding
the
sheepe
,
neither
shall
the
sheepeheards
feede
themselues
any
more
:
for
I
will
deliuer
my
sheepe
from
their
mouths
,
and
they
shall
no
more
deuoure
them
.
As
then
this
is
a
great
mercie
of
the
Lord
vnto
the
flocke
of
his
pasture
,
when
the
Pastor
is
an
ill
one
to
deliuer
them
from
him
,
and
to
cause
him
to
cease
from
feeding
them
,
whether
by
death
,
or
how
else
so
euer
;
so
is
it
a
great
blessing
of
the
Lord
vpon
them
,
when
they
haue
a
good
and
faithfull
Pastor
and
Teacher
,
to
continue
his
life
amongst
them
,
for
their
further
growth
and
encrease
in
the
faith
and
truth
of
Christ
Iesus
.
This
then
,
beloued
,
should
teach
you
,
how
when
the
Lord
blesseth
you
with
a
faithfull
Pastor
you
should
bee
affected
towards
him
,
and
that
is
thus
,
you
should
euen
pray
vnto
the
Lord
for
him
to
continue
his
life
long
amongst
you
,
by
whose
life
yee
haue
such
a
blessing
.
Other
duties
,
many
towards
them
on
your
behalfe
are
commanded
,
as
obedience
,
where
it
is
said
,
Obey
them
that
haue
the
ouersight
of
you
,
and
submit
your selues
,
and
loue
:
As
where
it
is
said
,
Know
them
that
labour
among
you
,
and
are
ouer
you
in
the
Lord
,
and
admonish
you
,
and
haue
them
in
singular
loue
for
their
workes
sake
,
and
maintenance
.
As
where
it
is
said
,
Let
him
that
is
taught
in
the
word
,
make
him
that
hath
taught
him
pertaker
of
all
his
goods
.
Whereunto
ye
are
also
to
adde
this
dutie
towards
them
,
euen
to
pray
for
the
continuance
of
their
life
long
amongst
you
.
And
surely
,
if
either
ye
consider
the
blessing
which
ye
haue
by
the
enioying
of
them
,
or
the
losse
which
ye
haue
when
such
are
taken
from
you
,
yee
will
see
that
yee
haue
great
cause
to
pray
for
their
abiding
in
the
flesh
amongst
you
.
For
what
,
if
after
such
a
faithfull
Pastor
should
succeede
an
idle
sheepe
heard
,
a
greedie
wolfe
,
an
ignorant
hireling
,
a
slow-belly
,
a
peruerter
of
the
truth
,
a
scandalous
man
for
life
,
one
whose
God
is
his
belly
,
and
whose
glorie
is
to
his
shame
,
as
too
too
often
after
such
light
followeth
such
darkenesse
.
How
great
cause
then
should
yee
haue
to
waile
and
lament
,
and
with
Ieremie
,
to
say
,
How
is
the
golde
become
so
dimme
?
While
then
ye
haue
them
,
how
ought
ye
to
pray
for
them
,
that
long
ye
may
haue
them
,
and
enioye
the
benenefits
of
their
labours
.
But
how
farre
otherwise
doe
wee
a
great
many
of
vs
in
many
places
,
for
so
it
is
with
many
of
vs
in
many
places
,
that
if
our
Pastor
be
a
faithful
teacher
,
one
that
labours
amongst
vs
in
the
word
and
doctrine
,
one
that
keepes
nothing
backe
from
vs
,
but
faithfully
deliuers
vnto
vs
the
whole
counsaile
of
the
Lord
;
we
are
so
farre
from
praying
for
the
continuance
of
his
life
,
that
by
all
meanes
we
labour
to
make
him
wearie
of
his
life
.
If
wee
haue
such
a
Pastor
as
neither
can
,
nor
will
teach
vs
in
the
wholesome
word
of
truth
,
one
that
will
suffer
vs
to
go
on
in
our
sinnes
,
and
neuer
awake
vs
out
of
our
dead
sleepe
of
securitie
:
one
that
will
sowe
pillowes
vnder
our
elbowes
,
and
crie
peace
,
peace
,
when
there
is
no
peace
,
one
that
will
sort
himselfe
vnto
our
manners
,
and
apply
himselfe
vnto
our
humors
,
he
is
a
man
fit
for
vs
:
hee
is
a
milde
,
a
soft
man
,
and
a
good
companion
,
and
wee
wish
that
he
might
liue
for
euer
with
vs
.
But
if
our
Pastor
with
the
Prophets
of
the
Lord
,
threaten
the
iudgements
of
the
Lord
against
vs
for
our
sinnes
;
if
with
Iohn
Baptist
hee
reproue
vs
boldly
to
our
faces
,
for
such
crying
sinnes
as
reigne
amongst
vs
;
if
with
the
blessed
Martyr
Steuen
,
in
the
application
of
his
doctrine
,
hee
shall
come
vpon
vs
and
say
,
yee
stiffe-necked
&
of
vncircumcised
hearts
and
eares
,
ye
haue
alwaies
resisted
the
holy
Ghost
,
as
your
fathers
did
so
doe
yee
.
If
with
the
Apostle
he
shall
rebuke
vs
,
and
say
,
O
foolish
people
,
who
hath
bewitched
you
,
that
yee
should
not
obey
the
truth
:
if
hee
shall
launce
our
sores
vnto
the
bottome
,
that
so
we
may
be
throughly
healed
,
if
he
shall
wound
the
heary
scalpe
of
him
that
goeth
on
in
his
wickednesse
,
and
lay
the
axe
to
the
roote
of
our
sinnes
,
him
wee
can
by
no
meanes
endure
,
he
is
a
contentious
man
,
a
seditious
man
,
a
schismaticall
fellow
,
a
troubler
of
the
world
;
away
with
such
a
man
,
hee
is
not
worthy
to
liue
vpon
the
earth
.
Thus
the
Pastor
,
from
whom
it
were
a
mercie
of
the
Lord
to
deliuer
vs
,
we
loue
and
like
:
and
him
,
in
the
continuance
of
whose
liue
were
a
blessing
of
the
Lord
vpon
vs
,
wee
cannot
away
with
.
So
greatly
are
we
in
loue
with
our
sinnes
and
ignorance
,
and
so
little
doe
we
loue
knowledg
,
and
the
things
that
belong
vnto
our
peace
.
But
,
beloued
,
I
perswade
my selfe
better
things
of
a
great
many
of
you
.
As
already
you
do
,
so
continue
to
haue
them
that
labour
amongst
you
in
singular
loue
,
for
their
workes
sake
.
Let
the
feete
of
them
that
bring
you
the
Gospell
of
Christ
Iesus
bee
beautifull
vnto
you
.
Count
the
life
of
your
faithfull
Teachers
a
blessing
of
the
Lord
vpon
you
,
and
pray
yee
vnto
the
Lord
when
yee
haue
such
a
blessing
for
the
continuance
thereof
vnto
you
This
blessing
is
as
needfull
for
you
as
the
greatest
blessing
of
this
life
,
and
therefore
reioyce
in
it
,
and
pray
for
it
as
the
greatest
blessing
of
your
life
.
And
let
this
suffice
to
be
obserued
from
the
reasons
which
made
the
Apostle
doubt
what
to
chuse
,
whether
to
liue
in
the
bodie
,
or
to
remoue
out
of
the
bodie
.
It
followeth
.
And
this
am
I
sure
of
&c.
]
In
the
Apostles
narration
which
began
at
the
12.
verse
,
first
the
Apostle
told
vs
what
successe
his
bands
had
already
had
,
and
then
what
successe
he
hoped
they
should
haue
.
Touching
the
successe
which
they
should
haue
,
we
haue
heard
that
the
Apostle
certainly
looked
for
,
and
hoped
that
they
should
turne
to
the
saluation
of
his
soule
through
his
constancie
in
his
bands
,
whether
it
were
in
life
,
or
in
death
.
But
what
should
be
the
successe
of
his
bands
touching
the
saluation
and
deliuerance
of
his
bodie
?
The
Apostle
now
tells
the
Philippians
that
,
namely
,
he
knew
certainely
that
he
should
liue
,
be
deliuered
out
of
prison
,
&
be
restored
to
them
againe
.
And
withall
he
tels
them
wherefore
God
would
now
deliuer
him
,
&
haue
him
yet
to
liue
longer
,
which
was
for
these
two
ends
:
1.
for
their
furtherance
&
ioy
of
their
faith
,
.i.
that
by
his
ministerie
they
might
be
confirmed
in
the
faith
,
&
thereby
haue
their
ioy
increased
:
&
2.
that
they
might
more
abundantly
reioyce
&c.
.i.
that
they
seeing
the
mighty
power
of
Christ
,
in
deliuering
him
from
the
mouth
of
the
lion
might
more
abundantly
reioyce
in
Christ
the
author
of
his
deliuerance
,
for
deliuering
him
,
and
for
bringing
him
againe
to
them
.
The
first
thing
which
here
I
note
is
,
that
the
Apostle
saith
,
that
he
was
sure
of
this
,
that
he
should
abide
in
the
flesh
,
and
continue
with
all
the
Philippians
,
yet
for
some
time
longer
.
Whence
I
obserue
,
that
the
Apostle
in
his
first
imprisonment
at
Rome
was
deliuered
,
and
restored
vnto
the
Churches
which
before
he
had
planted
;
which
I
do
the
rather
gather
hence
,
for
that
the
two
words
which
the
Apostle
vseth
,
Which
may
serue
to
encourage
the
faithfull
thus
farre
in
their
troubles
,
that
whatsoeuer
be
their
troubles
,
if
it
bee
for
his
glory
,
the
Lord
will
deliuer
them
.
As
he
did
with
Paul
,
so
will
he
doe
with
vs
:
as
our
farther
tryall
,
or
present
deliuerance
shall
be
for
his
glory
so
will
he
try
vs
or
deliuer
vs
.
Let
vs
therefore
in
troubles
be
of
good
courage
,
and
let
vs
assure
our selues
of
deliuerance
,
if
it
be
for
his
glory
.
Onely
let
vs
,
as
himselfe
exhorteth
,
call
vpon
him
in
the
day
of
our
trouble
,
he
will
deliuer
vs
;
alwaies
this
condition
vnderstood
,
if
our
deliuerance
bee
for
his
glory
.
And
what
else
is
it
that
we
should
desire
but
that
he
may
be
glorified
in
our
bodies
,
whether
it
be
by
life
,
or
death
?
The
second
thing
which
here
I
note
,
is
the
end
wherefore
he
saith
hee
should
abide
and
with
them
all
continue
,
which
was
,
for
their
furtherance
and
ioy
of
their
faith
,
that
their
faith
by
his
ministerie
might
be
furthered
,
and
so
their
ioy
in
the
Holy
Ghost
increased
.
Whence
I
obserue
wherefore
the
Christians
life
in
generall
,
and
the
Ministers
life
in
particular
is
preserued
and
continued
here
on
earth
,
and
that
is
,
the
Christians
life
in
generall
is
preserued
and
continued
for
the
glory
of
the
Lord
;
and
the
Ministers
life
in
particular
for
the
good
of
Gods
church
,
and
of
that
people
ouer
whom
they
are
set
.
Be
of
courage
Paul
,
said
the
Lord
vnto
him
,
for
as
thou
hast
testified
of
me
in
Ierusalem
,
so
must
thou
beare
witnesse
also
at
Rome
:
as
if
hee
should
haue
said
,
howsoeuer
the
Iewes
practise
against
thy
life
in
Ierusalem
,
yet
feare
not
,
I
must
yet
haue
farther
glory
by
thy
life
,
as
thou
hast
testified
of
me
in
Ierusalem
,
and
there
brought
●lory
vnto
my
name
,
so
shall
thy
life
be
preserued
and
con●●nued
to
the
farther
glory
of
my
name
by
thy
testimonie
of
be
at
Rome
.
And
so
is
euery
Christian
when
he
is
deliuered
●●om
any
perill
of
sicknes
,
enemies
,
or
the
like
to
resolue
●ith
himselfe
that
his
life
is
preserued
,
and
continued
for
●he
farther
glory
of
his
God
;
and
euery
Minister
in
parti●ular
,
that
his
life
is
preserued
and
continued
for
the
farther
●ood
of
Gods
church
,
and
for
the
profit
of
his
people
by
●he
worke
of
his
ministerie
.
The
point
is
cleare
enough
,
●nd
needeth
not
any
large
confirmation
.
This
may
serue
first
for
the
instruction
of
all
Christians
●n
generall
,
and
of
the
Ministers
in
particular
.
Of
all
Christians
in
generall
,
to
teach
euen
all
of
vs
to
liue
vnto
the
Lord
,
and
to
the
glory
of
his
name
,
to
liue
to
doe
good
.
This
is
the
end
wherefore
our
life
is
preserued
and
continued
here
on
earth
,
and
this
being
the
end
in
our
whole
●ife
,
we
are
euer
to
be
looking
vnto
this
end
.
Of
Ministers
●n
particular
,
to
teach
them
to
spend
willingly
their
whole
strength
and
their
life
,
in
the
worke
of
their
ministerie
for
the
edification
of
the
Church
,
and
the
furtherance
of
their
faith
,
ouer
whom
the
Lord
hath
made
them
ouerseers
.
This
is
the
end
also
wherefore
they
are
preserued
from
all
dangers
,
and
their
liues
continued
vnto
their
people
;
and
this
being
the
end
,
in
their
whole
life
they
are
euer
to
be
looking
to
this
end
.
What
shall
we
say
then
vnto
such
Christians
in
name
as
liue
vnto
themselues
,
and
vnto
their
pleasures
?
As
would
haue
euery
bodie
to
serue
their
turne
,
and
care
not
for
others
?
As
desire
to
liue
rather
to
get
goods
then
to
do
any
good
?
For
such
there
are
as
so
liue
,
as
if
they
were
to
liue
vnto
themselues
,
and
not
vnto
the
glory
of
God
;
as
if
the
life
of
others
were
to
be
for
their
good
,
and
their
life
not
for
the
good
of
any
others
;
as
if
they
were
to
scrape
asmuch
vnto
themselues
as
they
could
,
&
not
to
do
any
good
vnto
any
other
.
Nay
I
adde
further
,
that
such
there
are
as
so
liue
,
as
if
in
their
life
they
were
to
serue
sinne
in
the
lusts
thereof
,
as
if
they
were
to
liue
by
the
spoile
,
and
hurt
,
and
losse
o●
others
;
as
if
they
were
to
flie
that
which
is
good
,
and
to
doe
that
which
is
euill
.
And
surely
such
are
here
iustly
reproued
,
as
men
neuer
remembring
that
the
continuance
of
their
life
should
be
for
Gods
glory
;
or
rather
as
men
opposing
themselues
vnto
euery
thing
that
may
make
for
Gods
glory
.
What
shall
we
say
likewise
vnto
such
in
the
ministerie
as
feede
themselues
but
not
the
flocke
;
as
seeke
their
owne
and
not
that
which
is
Iesus
Christs
;
as
do
more
harme
by
their
bad
example
of
life
,
then
they
doe
good
by
their
paines
in
teaching
,
as
either
for
idlenesse
,
or
daintinesse
,
or
other
like
reason
,
will
not
put
their
hand
vnto
the
Lord
his
worke
to
helpe
forward
the
building
of
his
house
,
nay
as
destroy
the
faith
of
some
which
were
to
bee
builded
vp
in
Christ
Iesus
?
Is
this
the
end
wherefore
they
liue
in
the
bodie
,
wherefore
their
life
is
prolonged
among
their
people
?
Nay
surely
this
also
serueth
for
their
iust
reproofe
,
as
men
abusing
that
vse
which
God
giueth
them
of
life
.
But
on
the
other
side
,
it
serueth
for
the
great
comfort
of
all
them
be
they
Christians
in
generall
,
or
Ministers
in
particular
,
whose
life
serues
for
the
good
of
the
Church
.
For
what
greater
comfort
,
if
wee
be
Ministers
,
can
we
haue
of
our
life
,
then
that
by
our
life
the
Saints
hearts
be
stablished
in
the
faith
,
the
ioy
of
the
faithfull
be
fulfilled
,
the
Church
of
Christ
Iesus
be
builded
,
the
truth
of
Christ
Iesus
be
maintained
,
the
mouth
of
all
gaine
sayers
be
stopped
,
and
our
people
kept
a
chaste
spouse
vnto
the
Lord
?
Or
what
greater
comfort
can
we
haue
of
our
life
whatsoeuer
we
be
,
then
that
by
our
life
the
Lord
be
glorified
,
the
good
of
our
brethren
procured
,
and
the
common-wealth
bettered
?
Surely
so
may
the
Minister
,
and
euery
Christian
make
account
that
he
liueth
if
hee
liue
vnto
God
and
to
his
brethrens
good
,
and
so
may
he
ioy
in
the
continuance
of
his
life
,
i●
he
looke
vnto
the
end
wherefore
it
is
continued
.
Whatsoeuer
therefore
we
be
let
vs
remember
that
we
are
to
liue
vnto
him
that
hath
called
vs
out
of
darknes
into
light
,
and
in
whatsoeuer
perill
our
life
is
preserued
,
let
vs
remember
that
it
is
continued
for
the
glory
of
God
,
and
the
good
of
our
●rethren
.
And
as
we
are
by
our
calling
,
Ministers
,
or
others
,
●
let
vs
labour
that
our
abode
in
the
flesh
,
and
continuance
●
life
,
may
be
to
the
furtherance
,
and
ioy
,
and
comfort
of
●ur
brethren
,
in
euery
thing
that
is
good
.
And
let
this
bee
●oken
touching
the
end
wherefore
the
life
of
Christians
in
●enerall
,
and
of
Ministers
in
particular
,
is
preserued
and
●ontinued
,
viz.
for
the
glory
of
God
,
and
the
good
of
his
Church
.
Which
as
it
serueth
for
the
instruction
of
all
,
to
●each
vs
euer
to
looke
vnto
the
end
wherefore
our
life
is
●ontinued
vpon
earth
;
so
for
the
reproofe
of
such
as
whose
●●fe
doth
no
good
,
and
for
the
comfort
of
such
,
whose
life
●rues
for
the
good
of
the
Church
.
Now
followeth
the
other
end
wherefore
the
Apostle
●ith
he
should
abide
,
and
with
them
all
continue
,
viz.
that
●hey
seeing
the
mightie
power
of
Christ
Iesus
,
in
deliuering
●im
from
the
mouth
of
the
Lion
,
from
the
crueltie
of
Nero
,
●ight
more
abundantly
reioyce
in
him
,
in
whom
already
●hey
d●d
reioyce
,
for
sauing
him
from
death
,
and
bringing
●im
againe
vnto
them
.
Whence
first
I
doe
obserue
,
the
great
●eioycing
which
ought
to
be
in
the
people
for
their
Pastors
●eliuerance
out
of
perill
,
and
for
the
continuance
of
his
life
●mongst
them
:
their
ioy
should
euen
abound
in
Christ
Ie●us
,
as
in
his
great
blessing
and
mercy
vpon
them
.
So
wee
●eade
,
that
when
Peter
was
deliuered
out
of
prison
by
an
Angell
,
there
was
great
ioy
among
the
Christians
which
were
●ssembled
in
the
house
of
Mary
,
Iohn
Marke
his
mother
,
she
opened
not
the
entrie
doore
for
gladnesse
,
as
one
so
surprised
with
ioy
,
that
●he
could
not
rest
till
she
had
told
it
:
and
when
the
doore
was
opened
,
and
the
rest
saw
,
it
is
said
of
them
,
they
were
astonied
,
partly
through
wondering
at
,
and
partly
●hrough
reioycing
for
his
deliuerance
.
And
so
should
they
that
are
taught
in
the
word
,
abundantly
reioyce
when
their
Teacher
is
freed
from
trouble
or
danger
,
and
his
life
or
libertie
is
continued
vnto
them
:
for
whether
it
be
life
,
or
libertie
that
is
granted
vnto
him
,
it
is
for
their
sakes
,
o●●
whom
the
Lord
hath
made
him
ouerseer
;
and
there●●●●
they
are
to
honour
him
,
and
to
reioyce
for
him
,
as
p●●●ued
for
them
,
and
the
furtherance
of
their
faith
.
Such
then
as
grieue
at
the
life
or
libertie
of
their
faithfull
Pastors
,
such
as
practise
what
possibly
they
can
against
the
life
and
libertie
of
their
godly
Teachers
,
such
as
wash
and
watch
euery
aduantage
against
them
,
to
get
their
mouths
stopt
,
or
depriued
of
their
ministerie
;
such
as
reioyce
in
their
trouble
,
imprisonment
,
or
banishment
,
let
such
,
I
say
,
and
all
such
like
,
looke
vnto
it
,
whether
they
belong
to
the
sheepe-fold
of
Christ
Iesus
.
He
that
heareth
you
,
beareth
a●
,
saith
our
Sauiour
Christ
;
and
he
that
despiseth
you
,
des●●●
mee
.
To
refuse
then
to
heare
the
Ministers
of
Iesus
Christ
is
much
,
because
it
is
to
refuse
to
heare
Iesus
Christ
:
likewise
to
despise
the
Ministers
of
Iesus
Christ
,
is
very
much
,
because
it
is
to
despise
Iesus
Christ
:
but
what
then
is
it
●o
practise
mischiefe
against
the
Ministers
of
Iesus
Christ
,
〈◊〉
reioyce
in
the
losse
of
their
life
or
libertie
,
and
to
band
men
selues
against
them
?
Surely
this
is
plainly
to
bewray
themselues
not
to
belong
to
Christ
Iesus
.
As
for
vs
,
if
wee
will
know
that
wee
belong
vnto
Christ
Iesus
,
let
vs
reioyce
in
the
life
and
libertie
of
our
faithful●
Teachers
.
The
life
and
libertie
of
Gods
faithfull
Minister
,
cause
ioy
in
the
hearts
of
them
that
belong
vnto
the
Lo●●
.
Let
vs
therefore
by
this
token
discerne
what
we
are
,
good
or
bad
Gospellers
.
The
second
thing
which
hence
I
obserue
,
is
the
effect
which
the
examples
of
the
power
and
goodnesse
of
Christ
Iesus
in
the
deliuerance
of
his
Saints
out
of
their
troubles
,
ought
to
worke
in
vs
:
such
examples
should
confirme
vs
daily
more
and
more
in
that
reioycing
which
wee
haue
〈◊〉
Christ
Iesus
.
For
when
we
plainly
see
as
in
a
spectacle
before
our
eyes
,
by
the
deliuerance
of
his
Saints
out
of
their
troubles
,
that
our
King
and
our
Sauiour
beholdeth
vs
from
his
holy
heauens
,
lookes
vpon
our
sufferings
&
our
wrongs
,
takes
our
matters
into
his
owne
hands
,
auengeth
vs
of
o●
enemies
,
and
deliuers
vs
out
of
the
will
of
them
that
hate
〈◊〉
this
should
adde
much
vnto
that
reioycing
which
before
●ee
had
,
and
cause
vs
farre
more
abundantly
to
reioyce
in
●hrist
Iesus
,
because
thus
wee
see
that
which
before
we
be●●eued
,
that
our
King
liueth
,
and
raigneth
,
and
hath
all
●●wer
giuen
vnto
him
both
in
heauen
and
in
earth
.
But
how
little
such
examples
worke
with
vs
,
doth
ap●eare
by
our
little
reioycing
in
Christ
Iesus
.
All
our
reioy●ng
is
in
the
vanities
,
and
pleasures
,
and
fooleries
of
this
●●e
;
neither
doe
wee
euer
vouchsafe
to
consider
the
power
●●d
the
mercy
which
the
Lord
sheweth
in
his
Saints
.
And
●●erefore
wee
reioyce
not
as
wee
should
,
but
as
wee
should
●ot
.
O
let
vs
consider
the
great
things
which
our
Iesus
hath
●one
,
and
still
doth
for
vs
.
Let
vs
not
be
so
negligent
as
to
●asse
ouer
,
or
to
forget
the
things
wherein
hee
sheweth
his
●ower
and
his
mercy
towards
his
Saints
,
but
let
vs
religi●usly
regard
and
remember
them
,
that
so
we
may
haue
our
●eioycing
in
Christ
Iesus
.
LECTVRE
XXI
.
PHILIP
.
1.
Verse
27.
Onely
let
your
conuersation
bee
as
it
becommeth
the
Gospell
of
Christ
,
that
whether
I
come
and
see
you
,
or
else
be
absent
,
I
may
heare
of
your
matters
that
yee
continue
in
one
spirit
,
and
in
one
minde
,
fighting
together
through
the
faith
of
the
Gospell
.
HI●herto
wee
haue
heard
the
Apostle
his
Exordium
,
and
his
Narration
:
Now
that
which
followeth
,
both
in
this
chapter
,
and
in
the
rest
of
this
Epistle
,
is
for
the
most
part
matter
of
exhortation
.
A
little
in
the
third
chapter
hee
furnisheth
them
with
matter
of
doctrine
against
certaine
false
Teachers
,
which
were
crept
in
amongst
them
.
But
because
they
were
well
grounde●●
the
truth
by
his
ministerie
and
Apostleship
,
the
spe●●
thing
wherein
the
rest
of
this
Epistle
is
spent
,
is
exhorta●●●
vnto
a
Christian
life
.
In
this
remainder
of
this
chapter
,
〈◊〉
the
Apostle
setteth
downe
that
generall
exhortation
vn●●
Christian
life
,
which
is
indeed
the
great
and
maine
exhortation
,
whereof
all
the
rest
are
but
branches
:
and
secondly
〈◊〉
insisteth
particularly
in
some
of
those
things
wherein
th●
life
whereunto
he
exhorteth
consisteth
.
His
generall
exhortation
,
is
generally
vnto
such
a
life
and
conuersation
amongst
men
,
as
becommeth
the
Gospell
of
Christ
,
that
i●
,
conformed
vnto
the
doctrine
of
the
Gospell
of
Christ
,
that
profession
and
conuersation
may
goe
hand
in
hand
together
,
in
these
words
,
Onely
let
your
conuersation
be
,
&c.
The
particulars
wherein
such
a
life
consisteth
,
and
which
here
a●
mentioned
,
are
three
:
The
first
,
constancie
in
holding
and
defending
the
truth
of
Christ
,
by
the
power
of
the
spirit
signified
in
these
words
,
that
yee
stand
in
one
spirit
,
that
is
,
〈◊〉
one
truth
of
the
Gospell
by
one
spirit
.
The
second
is
vn●nimitie
and
agreement
to
stand
and
fight
together
for
th●
truth
,
through
the
faith
of
the
Gospell
,
signified
in
the●●
words
,
and
in
one
minde
fighting
together
,
&c.
And
the
thi●●
is
patience
in
sufferings
and
wrongs
by
aduersaries
,
signified
by
way
of
dehortation
,
in
these
words
,
And
in
nothing
feare
,
&c.
Where
these
three
are
,
there
the
life
is
in
a
good
degree
such
as
becommeth
the
Gospell
of
Christ
.
That
which
i●
inserted
in
these
words
,
that
whether
I
come
,
&c.
is
to
perswade
them
vnto
such
a
life
,
without
all
respect
of
his
comming
againe
vnto
them
,
that
whether
hee
come
and
see
them
,
or
be
absent
and
heare
of
them
,
their
life
bee
such
a●
becommeth
the
Gospell
of
Christ
.
In
that
which
followeth
are
set
downe
motiues
to
perswade
the
exhortation
,
especially
patience
in
sufferings
and
wrongs
,
whereof
hereafter
.
Thus
much
for
the
generall
order
and
meaning
of
those
words
.
Now
for
the
further
and
more
particular
opening
of
the
meaning
of
these
words
,
this
that
the
Apostle
in
the
beginning
of
his
exhortation
saith
,
Only
let
your
conuersation
,
&c.
it
may
either
bee
referred
vnto
that
whereof
the
Apostle
spake
immediately
before
,
and
so
haue
this
meaning
,
I
say
I
shall
abide
and
continue
yet
with
you
,
for
your
furtherance
,
and
ioy
,
and
reioycing
for
mee
:
yet
whatsoeuer
become
of
mee
,
only
looke
yee
to
your
conuersation
,
that
it
bee
such
as
becommeth
the
Gospell
of
Christ
:
Or
else
it
may
bee
referred
vnto
all
that
went
before
,
and
so
haue
this
meaning
;
God
hath
done
great
things
for
you
,
he
hath
caused
his
Gospell
to
be
preached
vnto
you
,
and
brought
you
vnto
the
fellowship
of
the
Gospell
:
he
hath
begunne
a
good
worke
in
you
,
and
it
is
not
to
be
doubted
but
that
he
will
performe
it
vntill
the
day
of
Christ
:
he
hath
made
you
to
abound
in
loue
,
in
knowledge
,
and
in
all
iudgement
:
hee
hath
turned
my
bands
to
the
furthering
of
the
Gospell
for
your
comfort
,
and
he
hath
appointed
to
deliuer
me
out
of
bands
,
and
to
restore
mee
againe
vnto
you
,
for
the
furtherance
and
ioy
of
your
faith
,
and
that
yee
may
the
more
abundantly
reioyce
in
Iesus
Christ
for
mee
.
Only
bee
not
yee
wanting
vnto
that
which
becommeth
you
,
but
let
your
conuersation
be
such
as
becommeth
the
Gospell
of
Christ
.
Vnto
whethersoeuer
it
be
referred
,
yee
see
what
the
meaning
is
.
Now
where
it
is
said
in
the
words
following
,
Let
your
conuersation
be
,
the
word
vsed
in
the
originall
,
Let
your
conuersation
be
as
it
becommeth
the
Gospell
of
Christ
.
What
?
because
I
am
to
come
againe
vnto
you
,
that
yee
may
deceiue
mee
only
by
an
hypocriticall
shew
?
Nay
,
but
that
whether
I
come
and
see
you
,
or
be
absent
and
onely
heare
of
you
,
I
may
heare
and
see
that
in
sinceritie
and
truth
which
I
desire
.
Yea
but
how
should
they
order
their
conuersation
so
,
that
it
might
bee
such
as
became
the
Gospell
of
Christ
?
Namely
if
they
ordered
it
so
,
that
if
he
came
he
might
see
,
and
if
hee
were
absent
he
might
heare
,
1.
that
they
continued
,
or
stoodfast
,
for
so
the
word
signifieth
,
The
first
thing
which
here
I
note
,
is
the
Apostles
exhortation
vnto
the
Philippians
in
general
,
that
they
should
lead
such
a
life
,
that
their
conuersation
should
be
such
as
became
the
Gospell
of
Christ
Iesus
;
that
as
they
professed
the
Gospell
of
Christ
,
so
they
should
lead
a
life
agreeable
to
the
Gospell
of
Christ
.
Whence
I
obserue
that
so
many
as
professe
the
Gospell
of
Christ
Iesus
ought
to
labour
by
all
meanes
to
lead
a
life
agreeable
to
the
Gospell
of
Christ
Iesus
.
Which
thing
our
Apostle
also
sheweth
in
many
other
exhortations
which
he
maketh
to
the
like
purpose
,
as
when
he
exhorteth
the
Thessalonians
to
walke
worthy
of
God
who
had
called
them
vnto
his
kingdome
and
glory
.
to
walke
worthy
of
the
vocation
whereunto
they
were
called
.
Where
againe
the
Apostles
meaning
is
,
that
as
they
were
called
to
be
Saints
in
Christ
Iesus
,
so
they
should
walke
worthy
of
that
calling
,
euen
as
became
Saints
in
Christ
Iesus
.
Thou
that
preachest
a
man
should
not
steale
,
dost
thou
steale
,
saith
our
Apostle
?
thou
that
saist
a
man
should
not
commit
adulterie
,
dost
thou
commit
adulterie
?
thou
that
abhorrest
Idols
,
committest
thou
sacriledge
?
thou
that
gloriest
in
the
law
,
through
breaking
the
Law
dishonourest
thou
God
?
for
the
name
of
God
is
blaspheamed
among
the
Gentiles
through
you
.
And
if
it
may
be
said
vnto
vs
,
thou
that
professest
the
Gospell
of
Iesus
Christ
,
doest
thou
lead
a
life
which
becommeth
not
the
Gospell
of
Iesus
Christ
,
shall
not
the
Gospell
of
Iesus
Christ
be
blasphemed
and
euill
spoken
of
among
the
profane
Atheists
,
and
miscreants
of
this
sinfull
world
through
vs
?
yes
surely
,
they
shall
say
vnto
vs
as
the
Gentiles
did
to
the
children
of
Israell
which
poluted
Gods
name
among
them
,
These
are
the
people
of
the
Lord
,
these
are
the
Professors
of
the
Gospell
,
these
be
the
fruits
of
their
holy
profession
,
and
of
the
Gospell
amongst
them
.
2.
They
that
professe
the
Gospell
of
Christ
,
are
to
labour
to
liue
agreeably
thereunto
,
that
they
may
adorne
the
Gospell
of
Christ
Iesus
in
all
thing
,
and
winne
others
by
their
holy
conuersation
vnto
righteousnesse
and
holinesse
,
haue
your
conuersation
honest
among
the
Gentiles
,
that
they
which
speake
euill
of
you
as
of
euill
doers
,
may
by
your
good
workes
which
they
shall
see
glorifie
God
in
the
day
of
visitation
.
For
when
they
that
feare
not
the
Lord
shall
see
our
good
workes
,
then
shall
they
be
brought
to
glorifie
God
our
father
which
is
in
heauen
;
when
they
shall
see
that
as
our
profession
is
holy
,
so
our
life
also
is
holy
,
then
shall
they
beginne
to
suspect
their
owne
wayes
,
and
to
turne
vnto
the
Lord
:
as
that
place
of
Peter
maketh
plaine
,
where
he
exhorteth
the
wiues
to
be
subiect
to
their
husbands
;
Let
your
light
so
shine
before
men
that
they
may
see
your
good
workes
,
and
glorifie
your
father
which
is
in
heauen
:
because
of
the
promise
,
as
many
as
walke
according
to
this
rule
of
the
Gospell
,
peace
shall
be
vpon
them
,
and
mercie
,
and
vpon
the
Israel
of
God
:
because
it
becommeth
citizens
of
heauen
to
haue
their
conuersation
in
heauen
,
and
them
that
are
called
to
the
knowledge
of
God
to
walke
as
the
children
of
God
;
and
because
it
is
the
lesson
which
their
profession
should
teach
them
,
as
the
Apostle
witnesseth
saying
,
the
grace
of
God
which
bringeth
saluation
to
all
men
hath
appeared
,
and
teacheth
vs
that
wee
should
denie
vngodlinesse
and
worldly
lusts
,
and
that
we
should
liue
soberly
,
and
righteously
,
and
godly
in
this
present
world
,
looking
for
the
blessed
hope
&c.
In
one
word
,
so
onely
the
Gospell
is
the
glad
tidings
of
thei●
saluation
vnto
the
Professors
of
the
Gospell
,
if
their
conuersation
be
as
it
becommeth
the
Gospell
of
Christ
;
and
therefore
they
are
to
labour
that
their
conuersation
be
such
as
becommeth
their
profession
.
This
then
may
serue
for
a
iust
reproofe
of
many
carnall
Gospellers
in
our
day
.
For
many
Gospellers
there
are
by
profession
,
but
not
many
that
lead
such
a
life
as
becommeth
the
Gospell
of
Christ
:
many
there
are
that
professe
they
know
God
,
not
many
that
shew
forth
the
fruite
thereof
in
an
holy
conuersation
:
such
as
our
Apostle
speaketh
of
where
he
saith
,
they
professe
that
they
know
God
,
but
by
workes
they
denie
him
,
and
are
abominable
and
disobedient
,
and
vnto
euery
good
worke
reprobate
.
So
that
it
may
be
said
of
Gospellers
as
one
said
of
Doctours
,
many
Doctours
,
few
Doctours
,
many
in
name
,
few
in
deed
;
so
many
Gospellers
,
few
Gospellers
,
many
in
name
,
and
few
in
deed
,
many
in
profession
,
few
in
practise
,
many
in
word
,
few
in
worke
,
many
in
tale
,
few
in
life
and
conuersation
.
For
is
it
not
said
of
many
that
make
a
very
great
profession
of
the
Gospell
and
of
religion
,
that
they
are
hard
men
,
vnmercifull
men
,
men
that
grinde
the
faces
of
the
poore
,
and
sell
the
needie
for
shoes
,
as
the
Prophet
speaketh
?
Are
there
not
many
such
that
are
noted
to
be
Vsurers
,
Oppressors
,
Extortioners
,
and
the
like
?
Is
it
not
said
of
many
such
that
they
are
as
ready
to
portion
,
and
to
couenant
for
their
dues
with
their
Pastor
as
any
men
?
that
they
are
as
ready
to
turne
their
Tenants
a
grasing
as
any
men
?
that
they
are
as
ready
to
ioyne
house
to
house
,
to
lay
field
to
field
,
and
to
enclose
all
vnto
themselues
as
any
men
?
Is
it
not
said
that
the
complaint
of
the
poore
,
and
fatherles
,
and
widow
is
taken
vp
as
much
against
them
as
against
any
men
?
I
would
it
were
not
said
in
Gath
,
&
noised
in
the
secrets
of
Ashkelon
:
I
wish
the
prophane
Atheist
,
the
superstitious
Papist
,
and
the
couetous
worldling
could
not
iustly
twite
vs
with
it
.
Alas
,
beloued
,
do
we
not
see
and
consider
that
thus
we
make
our
God
to
be
blasphemed
,
our
profession
to
bee
slandered
,
and
the
Gospell
of
Christ
Iesus
to
be
euill
spoken
of
for
our
sakes
?
Doe
we
not
see
and
consider
that
Atheist
,
and
Papist
,
and
euery
earthly
minded
man
makes
his
vantage
of
these
things
,
and
thinkes
his
owne
waies
well
patronaged
by
our
waies
?
Doe
wee
not
see
and
consider
,
that
by
such
our
life
and
conuersation
the
froward
and
obstinate
are
hardened
,
the
weake
are
offended
,
and
the
edge
and
courage
of
many
much
cooled
and
abated
?
If
such
spots
and
staines
in
our
life
did
only
touch
our selues
,
yet
were
we
to
looke
vnto
them
,
because
without
holinesse
of
life
no
man
shall
see
the
Lord
.
But
when
men
seeing
that
we
make
a
good
profession
,
I
doubt
not
but
such
as
obserue
these
things
in
vs
,
and
fill
their
mouthes
with
talking
of
them
,
both
are
guiltie
of
as
crying
sinnes
themselues
,
and
most
iniuriously
taxe
many
of
vs
of
these
things
,
But
the
more
ready
they
are
to
obserue
,
and
to
taxe
without
a
cause
,
the
more
carefull
wee
are
to
be
that
they
haue
no
iust
cause
of
taxing
.
Let
vs
therefore
,
beloued
,
as
we
professe
the
Gospell
of
Christ
,
so
labour
to
liue
as
becommeth
the
Gospell
of
Christ
.
As
the
Gospell
teacheth
vs
to
be
holy
,
so
let
vs
be
holy
in
all
manner
of
conuersation
:
as
the
Gospell
teacheth
vs
to
walke
in
the
light
,
so
let
vs
walke
in
the
light
,
and
haue
nothing
to
do
with
the
vnfruitfull
workes
of
darknesse
:
as
the
Gospell
teacheth
vs
to
loue
God
,
and
one
another
,
so
let
vs
loue
God
aboue
all
things
,
and
our
neighbour
as
our selfe
:
as
the
Gospell
is
the
Gospell
of
peace
,
so
let
vs
be
at
peace
with
all
men
:
as
the
Gospell
is
true
,
so
let
vs
speake
the
truth
euery
man
vnto
his
neighbour
,
and
lie
not
one
vnto
another
,
&c.
Otherwise
wee
walke
not
as
becommeth
the
Gospell
of
Christ
.
In
a
word
,
let
vs
not
be
hearers
or
professors
of
the
word
onely
,
but
doers
also
of
the
same
,
least
wee
deceiue
our selues
.
Againe
,
as
this
note
may
serue
for
the
iust
reproofe
of
such
as
professe
well
,
but
liue
not
so
well
,
so
may
it
also
serue
for
a
iust
defence
against
the
vniust
slaunder
of
our
aduersaries
,
who
beare
the
world
in
hand
that
holinesse
of
life
is
a
matter
that
we
neuer
vrge
,
that
wee
make
no
great
reckoning
of
.
Your selues
haue
heard
and
can
witnes
how
often
since
this
very
exercise
hath
begunne
you
haue
beene
vrged
to
runne
forward
in
the
race
of
righteousnesse
,
and
to
make
an
end
of
your
saluation
with
feare
and
trembling
,
to
labour
to
be
blamelesse
,
and
pure
,
and
the
sonnes
of
God
in
the
middest
of
a
naughtie
and
crooked
nation
,
to
haue
your
conuersation
in
heauen
,
to
communicate
vnto
the
necessities
of
the
poore
and
distressed
Saints
,
to
abound
in
loue
,
in
knowledge
,
and
in
all
iudgement
,
to
be
filled
with
the
fruits
of
righteousnesse
,
and
to
striue
to
be
pure
,
and
without
offence
vntill
the
day
of
Christ
.
And
now
ye
heare
,
that
if
ye
haue
fellowship
in
the
Gospell
your
conuersation
is
to
bee
as
it
becommeth
of
Christ
.
Know
them
therefore
to
be
of
their
father
the
Deuill
who
was
a
liar
from
the
beginning
,
and
is
the
father
thereof
.
And
suffer
not
your selues
to
bee
deceiued
by
them
,
who
when
they
cannot
otherwise
preuaile
against
the
truth
fall
to
slaunder
the
professors
of
the
truth
.
And
let
this
suffice
to
bee
noted
from
the
Apostles
generall
exhortation
,
whence
ye
see
that
such
as
professe
the
Gospell
of
Iesus
Christ
should
labour
by
all
meanes
to
lead
such
a
life
as
becommeth
the
Gospell
of
Christ
.
But
what
?
will
it
serue
the
turne
for
a
time
in
the
presence
or
company
of
such
and
such
persons
,
to
make
a
shew
of
such
a
life
and
conuersation
,
as
hypocrites
doe
,
which
doe
all
that
they
doe
to
please
men
?
No
:
and
therefore
the
Apostle
saith
,
Let
your
conuersation
bee
as
it
becommeth
the
Gospell
of
Christ
,
that
whether
I
come
and
see
you
,
or
else
be
absent
,
and
onely
heare
of
you
,
I
may
heart
and
see
that
in
sinceritie
and
truth
which
I
desire
.
Whence
I
obserue
,
that
the
life
and
conuersation
of
such
as
professe
the
Gospell
of
Iesus
Christ
,
is
to
be
framed
not
after
the
will
of
man
,
but
after
the
will
of
God
;
not
to
please
men
,
but
to
please
the
Lord
,
that
whether
man
be
present
or
absent
,
their
life
bee
such
as
it
ought
to
be
.
If
I
should
please
men
(
saith
the
Apostle
)
I
were
not
the
seruant
of
Christ
.
The
Apostle
speaketh
it
of
preaching
the
doctrine
of
the
Gospell
,
that
if
he
should
apply
himselfe
to
the
humors
of
men
,
and
preach
things
pleasing
vnto
them
,
he
should
not
please
God
which
tryeth
the
heart
.
But
it
may
also
very
well
be
applyed
vnto
the
life
and
conuersation
of
men
,
that
if
we
shall
only
frame
our
liues
vnto
mens
likings
,
and
for
the
time
only
seeke
to
please
them
,
our
life
shall
not
be
such
as
becommeth
the
Gospell
of
Christ
.
And
therefore
the
Lord
himselfe
sharply
reproued
it
in
Ezechiels
hearers
,
where
he
saith
.
My
people
sit
before
thee
,
and
heare
thy
wordes
,
but
they
will
not
doe
them
:
for
with
their
mouthes
they
make
ieasts
,
&
their
heart
goeth
after
their
couetousnes
.
Where
ye
see
the
Lord
taxeth
Ezechiels
hearers
to
bee
such
,
as
when
hee
preached
vnto
them
,
sate
as
his
people
,
and
hearkened
vnto
their
Prophet
,
&
carried
themselues
well
in
his
presence
;
but
in
their
hearts
ranne
after
their
couetousnesse
,
and
out
of
his
presence
made
but
a
mocke
of
all
that
he
spake
vnto
them
.
And
this
was
one
of
the
sinnes
wherefore
the
Lord
threatned
to
lay
the
land
desolate
and
waste
.
Let
this
then
teach
vs
to
beware
of
hypocrisie
.
It
is
not
for
vs
to
come
vnto
this
place
,
here
to
kneele
vs
downe
on
our
knees
,
to
knocke
our
breasts
,
to
lift
vp
our
eyes
vnto
Heauen
,
to
sit
,
and
hearken
vnto
the
Preacher
,
and
when
wee
goe
hence
to
make
a
mocke
at
the
things
that
were
spoken
,
or
to
forget
them
,
or
notwithstanding
,
whatsoeuer
shew
of
godlinesse
we
made
in
the
Church
,
in
our
houses
to
returne
vnto
our
vomite
.
For
what
else
is
this
but
here
to
play
the
hypocrites
,
and
here
to
make
a
shew
of
godlinesse
,
the
power
whereof
at
home
we
denie
?
And
what
is
vnto
hypocrites
but
a
woe
?
In
the
ordering
therefore
of
our
life
let
vs
not
depend
vpon
mans
presence
or
absence
,
but
in
a
religious
feare
of
the
Lord
,
let
euery
one
of
vs
so
walke
as
becommeth
vs
,
knowing
that
whether
man
see
vs
,
or
see
vs
not
,
yet
God
seeth
vs
,
and
considereth
all
our
waies
.
It
is
the
presence
and
pleasure
of
the
Lord
,
that
wee
are
to
looke
vnto
.
Let
our
life
therefore
,
and
our
conuersation
be
as
in
his
presence
,
and
such
as
may
please
him
,
howsoeuer
wee
please
or
displease
men
.
And
let
this
suffice
to
bee
noted
touching
the
qualitie
of
such
a
conuersion
as
becommeth
the
Gospell
of
Christ
.
Whence
ye
see
,
that
it
is
not
to
bee
hypocriticall
,
or
framed
after
mens
liking
,
for
the
time
to
please
them
,
but
to
be
led
in
the
feare
of
the
Lord
to
please
him
.
But
how
may
we
so
order
our
conuersation
,
that
it
may
be
such
as
becommeth
the
Gospell
of
Christ
?
That
the
Apostle
now
sheweth
in
the
next
place
,
as
namely
,
if
we
continue
in
one
spirit
,
if
we
sight
together
in
one
mind
through
the
faith
of
the
Gospell
,
&
if
we
feare
our
aduersaries
in
nothing
.
If
we
continue
in
one
spirit
,
that
is
,
if
we
stand
fast
,
and
abide
constant
in
one
truth
of
Christ
,
by
one
spirit
wherinto
we
are
all
baptized
.
Whence
I
obserue
one
speciall
part
of
a
conuersation
,
agreeable
to
the
Gospell
of
Christ
,
and
that
is
,
constant
abiding
in
the
truth
.
If
we
stand
fast
,
and
abide
constant
in
the
truth
,
this
is
one
note
that
our
conuersation
is
such
as
becommeth
the
Gospell
of
Christ
Iesus
.
If
ye
continue
in
my
word
,
saith
our
Sauiour
,
yee
are
verily
my
Disciples
:
as
if
hee
should
haue
said
,
if
ye
stand
fast
against
all
assaults
whatsoeuer
,
and
quit
your selues
like
men
,
and
abide
constant
in
the
truth
which
I
haue
taught
you
,
so
ye
shew
your selues
to
be
my
Disciples
,
and
to
walke
worthie
of
me
.
So
that
to
continue
and
abide
constant
in
the
truth
shewes
vs
to
be
Christ
his
Disciples
,
and
sheweth
our
conuersation
to
be
such
as
becommeth
the
Gospell
.
Whereupon
it
is
that
wee
are
so
often
exhorted
to
continue
in
the
grace
of
God
,
to
continue
in
the
faith
,
to
abide
constant
in
the
truth
,
to
stand
fast
,
and
shrinke
not
.
Beware
then
,
beloued
,
of
reuolting
from
the
truth
,
wherin
ye
haue
byn
taught
in
Christ
Iesus
,
of
being
caried
about
with
euery
winde
of
doctrine
,
by
the
deceit
of
men
,
and
with
craftinesse
,
whereby
they
lye
in
waite
to
deceiue
:
of
yeelding
,
and
giuing
ground
vnto
the
aduersaries
of
the
truth
.
He
that
continueth
vnto
the
end
,
he
shall
be
saued
.
But
if
ye
start
aside
like
a
broken
Bowe
,
surely
yee
walke
not
as
becommeth
the
Gospell
of
Christ
.
Looke
to
it
then
,
that
ye
continue
in
the
things
which
ye
haue
learned
,
and
that
yee
fall
not
away
from
the
hope
of
your
profession
.
Another
thing
also
hence
I
obserue
,
which
is
,
that
to
continue
and
abide
constant
in
the
the
truth
,
is
wholly
the
gift
of
the
holy
Ghost
.
It
is
not
by
our
owne
wisdome
,
power
,
and
strength
;
but
onely
by
the
power
of
the
holy
spirit
that
we
stand
fast
,
without
which
we
can
no
more
stand
in
the
truth
,
then
can
our
bodies
stand
without
our
soule
and
spirit
.
Both
therefore
let
vs
beware
,
that
we
grieue
not
the
holy
spirit
by
our
euill
deeds
,
or
by
our
euill
words
;
and
let
vs
alwaies
powre
out
feruent
prayers
vnto
him
,
that
hee
will
vouchsafe
euer
to
abide
with
vs
,
to
strengthen
vs
,
to
abide
in
the
truth
.
It
followeth
,
And
in
one
minde
,
&c.
]
Whence
,
I
obserue
another
speciall
note
of
a
conuersation
agreeable
to
the
Gospell
of
Christ
,
and
that
is
,
vnity
and
concord
,
and
loue
amongst
our selues
.
If
we
be
knit
together
in
one
minde
,
so
that
as
wee
are
one
bodie
in
Christ
Iesus
,
so
wee
bee
of
one
heart
,
and
one
soule
,
dwelling
together
as
brethren
in
vnity
,
loue
,
&
good
agreement
,
this
is
a
good
token
,
that
our
conuersation
is
such
as
becommeth
the
Gospell
of
Christ
.
By
this
shall
all
men
know
(
saith
our
Sauiour
)
that
yee
are
my
Disciples
,
if
yee
loue
one
another
.
A
good
note
that
we
are
Christ
his
Disciples
,
and
that
we
walke
as
becommeth
the
Gospell
of
Christ
,
if
we
liue
in
loue
and
concord
one
with
another
,
if
we
be
of
one
minde
together
.
Let
vs
beware
then
how
we
nourish
hatreds
,
malice
,
strife
,
&
contention
in
our selues
one
against
another
.
For
these
things
doe
so
distract
vs
from
another
,
as
that
being
thus
affected
one
towards
another
,
we
doe
not
walke
as
becommeth
the
Gospell
of
Christ
;
or
rather
we
are
iniurious
vnto
the
Gospell
of
Christ
.
For
thus
it
commeth
to
passe
,
that
the
Gospell
which
wee
professe
is
euill
spoken
of
.
Let
vs
therefore
be
knit
together
in
one
mind
,
and
beware
of
euery
thing
that
may
distract
and
dismember
vs
.
Another
thing
hence
I
obserue
,
which
is
,
that
this
Christian
concorde
must
be
to
fight
together
,
against
such
aduersaries
as
fight
against
the
truth
,
be
they
heretiques
and
schismatiques
that
fight
against
it
and
vs
with
lyes
,
slanders
,
cauils
,
false
doctrines
,
and
the
like
:
or
be
they
tyrants
that
fight
against
it
and
vs
,
with
fire
,
sword
,
imprisonment
,
banishment
,
confiscation
of
our
goods
,
or
the
like
.
Wee
are
not
onely
to
stand
stoutly
and
constantly
for
the
truth
against
them
,
without
being
throwen
downe
by
them
,
but
being
knit
together
one
with
another
,
in
one
minde
we
are
ioyntly
and
with
one
accord
to
fight
together
for
the
truth
against
them
,
as
good
Souldiers
to
throw
them
downe
,
that
when
we
haue
finished
our
course
,
we
may
say
with
our
Apostle
,
That
we
haue
fought
a
good
fight
.
Let
them
then
looke
to
this
,
that
either
for
ease
and
idlenesse
,
or
for
feare
of
displeasure
some
way
,
or
vpon
any
other
carnall
reason
whatsoeuer
,
will
rather
betray
the
truth
then
they
will
fight
for
it
.
And
seeing
none
is
crowned
but
hee
that
striueth
lawfully
,
let
vs
fight
together
here
,
that
there
we
may
be
crowned
.
But
how
are
we
to
fight
for
the
truth
against
the
deuill
,
and
all
his
instruments
the
aduersaries
thereof
.
Some
by
praying
,
some
by
preaching
,
some
by
writing
,
some
by
patiently
sustaining
for
the
truths
sake
;
and
all
of
vs
,
as
hence
I
obserue
,
by
the
faith
of
the
Gospell
.
Resist
the
deuill
(
saith
the
Apostle
)
and
he
will
flie
from
you
.
Resist
him
,
and
fight
against
him
:
For
this
is
the
victorie
that
ouercommeth
the
world
,
and
the
Prince
thereof
,
euen
our
faith
.
And
therefore
the
Apostles
exhortation
is
,
Aboue
all
,
take
the
shield
of
faith
,
wherewith
you
may
quench
all
the
fiery
darts
of
the
wicked
.
This
is
the
armour
wherewith
we
must
all
of
vs
fight
.
By
an
in●ernall
faith
then
wrought
in
vs
by
the
Gospell
,
let
vs
all
of
vs
fight
against
Satan
for
the
truth
,
and
by
an
externall
confession
of
the
faith
against
all
tyrants
,
heretiques
,
and
schismatiques
whatsoeuer
.
Let
vs
hold
fast
the
mysterie
of
faith
in
a
good
conscience
against
all
the
enemies
of
the
truth
,
and
let
vs
boldly
alwaies
make
confession
of
our
faith
,
both
in
word
by
writing
,
preaching
,
disputing
,
professing
,
&
indeed
by
ioyning
our selues
to
the
professor●
of
the
truth
,
&
constantly
&
patiently
abiding
for
the
truth
.
LECTVRE
XXII
.
PHILIP
.
1.
Verse
28.
And
in
nothing
feare
your
aduersaries
,
which
is
to
them
a
token
of
perdition
,
and
to
you
of
saluation
,
and
that
of
God
.
A
Third
thing
also
is
herre
mentioned
,
namely
courage
against
the
aduersaries
of
the
truth
,
set
downe
here
in
our
reading
by
way
of
dehortation
,
And
in
nothing
feare
&c.
but
is
thus
to
bee
vnderstood
in
true
coherence
with
that
which
went
before
,
Let
your
conuersation
&c
,
that
whether
&c
,
I
may
heare
and
see
that
yee
continue
in
one
spirit
,
and
in
one
minde
fighting
&c
,
and
that
in
nothing
yee
feare
your
aduersaries
.
For
so
wee
are
to
vnderstand
the
Apostle
,
that
hauing
exhorted
the
Philippians
to
such
a
conuersation
as
becommeth
the
gospell
of
Christ
,
he
doth
particularly
specifie
some
things
whereby
they
might
giue
proofe
vnto
him
of
such
a
conuersation
,
as
namely
if
hee
might
heare
or
see
that
they
continued
in
one
spirit
,
and
in
one
minde
fighting
together
&c
,
and
in
nothing
fearing
the
aduersaries
,
or
being
in
nothing
afraid
of
the
aduersaries
.
Thus
then
I
read
these
words
,
not
by
way
of
dehortation
,
but
as
depending
on
the
former
words
,
and
in
nothing
fearing
the
aduersaries
,
or
,
and
being
in
nothing
afraid
of
the
aduersaries
.
The
Syriac
interpreter
readeth
,
in
nothing
feare
our
aduersaries
;
our
reading
is
,
in
nothing
feare
your
aduersaries
.
But
in
the
originall
is
neither
read
our
,
nor
your
aduersaries
,
but
as
I
said
before
,
in
nothing
fearing
the
aduersaries
,
or
fearing
them
that
oppose
themselues
.
The
meaning
is
,
that
if
he
might
heare
or
see
that
both
they
stood
fast
by
the
power
of
the
spirit
against
the
aduersaries
of
the
truth
,
and
that
they
ioyntly
fought
together
against
the
aduersaries
of
the
truth
,
as
men
knit
together
in
one
minde
,
and
likewise
that
in
nothing
they
feared
them
that
opposed
themselues
against
the
truth
,
and
the
professors
thereof
,
this
should
bee
a
good
proofe
vnto
him
that
their
conversation
was
such
as
became
the
Gospell
of
Christ
.
Hence
then
I
obserue
a
third
speciall
part
,
and
marke
of
such
a
conuersation
as
becommeth
the
Gospell
of
Christ
,
which
is
christian
courage
against
the
aduersaries
of
the
truth
,
and
of
the
professors
thereof
.
If
in
nothing
we
feare
the
aduersaries
of
the
Church
,
and
of
the
truth
,
but
take
a
good
courage
against
the
Dragon
and
his
Angels
,
this
is
a
good
note
of
such
a
conuersation
as
becommeth
the
Gospell
of
Christ
.
Whereunto
the
Holy
Ghost
seemeth
to
giue
so
many
testimonies
,
as
he
doth
often
disswade
all
feare
of
whatsoeuer
and
whomsoeuer
exalt
themselues
against
God
.
Feare
yee
not
them
,
saith
our
blessed
Sauiour
,
which
kill
the
bodie
,
but
are
not
able
to
kill
the
soule
,
but
rather
feare
him
which
is
able
to
destroy
both
soule
and
bodie
in
hell
.
Shadrach
,
Mesech
,
and
Abednego
,
can
no
more
but
take
hold
of
their
bodies
,
and
cast
them
into
an
hote
fiery
furnace
.
And
the
Deuill
himselfe
when
he
would
wrecke
his
malice
vpon
Iob
,
furnace
to
be
hot
seauen
times
hotter
then
it
was
wont
,
and
cast
Shadrach
,
Meshech
,
and
Abednego
into
the
middest
of
it
,
yet
not
one
haire
of
their
heads
shall
be
burnt
,
nor
their
coates
singed
,
nor
any
smel
of
fire
come
vpon
them
.
And
why
,
but
because
the
Lord
giueth
power
ouer
the
one
,
and
not
ouer
the
other
?
The
very
extremitie
then
which
any
aduersarie
can
doe
against
vs
,
is
to
kill
the
bodie
,
and
that
if
the
Lord
giue
leaue
they
may
doe
:
yet
saith
the
Lord
feare
them
not
,
seeing
they
can
doe
no
more
feare
them
not
.
Yea
but
they
are
many
,
and
we
but
few
,
how
should
we
but
feare
them
?
Nay
,
though
they
be
many
,
and
wee
but
few
,
Feare
not
little
flocke
?
Wherein
he
implieth
that
the
aduersaries
are
many
,
and
wee
but
few
,
yet
(
saith
he
)
little
flocke
feare
not
.
And
shall
hee
bid
vs
not
feare
,
and
shall
we
feare
?
Elisha
,
we
read
,
feared
not
the
King
of
Syria
,
nor
all
his
horses
and
charets
,
nor
his
mighty
hoste
,
because
he
knew
that
they
that
were
with
him
were
m●e
then
they
that
were
against
him
.
Be
we
nener
so
few
,
we
are
to
take
vnto
vs
that
weapon
of
faith
,
whereof
we
spake
before
,
and
to
beleeue
that
God
is
with
vs
,
and
then
we
are
not
to
feare
,
but
with
good
courage
and
comfort
to
say
,
If
God
be
with
vs
,
who
can
be
against
vs
?
spirituall
wickednesses
which
are
in
the
high
places
,
his
power
is
enough
to
●quell
them
,
and
to
turne
all
that
they
can
doe
against
vs
to
the
furtherance
of
his
Gospell
,
and
to
our
saluation
.
And
why
are
they
mightier
and
stronger
then
we
?
Is
it
because
they
are
moe
then
we
?
One
God
and
Sauiour
of
vs
all
Christ
Iesus
enow
for
them
all
.
If
he
goe
forth
with
our
armies
,
nay
if
he
goe
forth
with
vs
alone
,
with
thee
,
or
with
me
,
hell
gates
shall
not
be
able
to
preuaile
against
vs
.
What
then
?
Are
wee
desperately
to
runne
vpon
their
pikes
,
and
to
put
our selues
in
danger
,
or
securely
to
walke
,
and
onely
contemne
them
?
No
,
these
are
extremities
on
the
other
side
,
and
either
to
runne
our selues
into
danger
when
we
neede
not
,
or
to
wish
assaults
by
Satan
,
grapling
with
heretiques
,
persecution
by
tyrants
;
or
on
the
other
side
,
to
sleepe
the
matter
when
such
aduersaries
lay
their
batteries
against
vs
,
what
else
is
it
but
to
tempt
the
Lord
by
willfulnes
and
securitie
?
We
are
to
feare
them
so
,
that
we
auoide
them
,
and
runne
not
our selues
into
the
danger
of
them
when
we
neede
not
,
and
we
are
so
to
feare
them
that
we
take
heede
that
we
be
not
circumvented
by
them
.
For
our
blessed
Sauiour
himselfe
so
feared
,
that
hee
runne
not
himselfe
into
the
danger
either
of
any
other
aduersarie
,
or
of
the
Deuill
when
he
was
tempted
,
but
was
led
aside
by
the
spirit
into
the
wildernes
to
be
tempted
of
the
Deuill
,
to
flie
into
this
Citie
,
when
we
are
persecuted
in
that
;
to
beware
of
dogges
,
and
of
euill
workers
,
watch
,
because
our
aduersarie
the
Deuil
〈◊〉
a
roaring
lion
walketh
about
seeking
whom
he
may
deuoure
.
S●
that
we
are
to
feare
them
to
auoide
them
;
and
to
feare
them
to
beware
of
them
.
But
we
are
not
to
feare
them
as
to
be●
daunted
or
dismayed
by
them
,
or
to
forsake
the
truth
f●●
them
.
We
are
not
to
feare
them
,
as
for
feare
of
them
〈◊〉
ioyne
our selues
vnto
them
,
and
to
shrinke
from
the
hope
of
a
good
profession
;
but
herein
we
are
to
take
a
good
courage
to
stand
against
them
without
being
throwne
downe
by
them
,
and
with
one
minde
to
fight
together
against
them
to
throw
them
downe
.
And
in
this
sense
it
is
where
such
like
exhortations
are
,
as
not
to
feare
the
aduersaries
;
not
to
feare
them
as
to
ioyne
our selues
vnto
them
,
or
to
shrinke
from
a
good
profession
for
them
,
but
in
Christ
his
cause
,
and
in
the
defence
of
the
truth
to
take
a
good
courage
against
them
,
euen
as
our
Sauiour
willeth
where
hee
saith
,
In
the
world
yee
shall
haue
affliction
,
but
be
of
good
comfort
,
I
haue
ouercome
the
world
.
Though
the
world
afflict
and
persecute
you
for
the
truths
sake
,
yet
feare
not
,
nor
shrinke
from
the
truth
,
but
be
of
good
comfort
,
and
stand
,
and
fight
for
the
truth
:
for
though
happily
they
preuaile
against
vs
,
and
haue
their
wills
ouer
vs
,
yet
neither
doe
they
ouercome
,
nor
are
wee
ouercome
,
but
if
wee
die
for
the
truth
,
our
soule
marcheth
valiantly
,
and
we
triumph
gloriously
.
This
then
may
serue
for
a
iust
reproofe
of
them
,
that
for
feare
of
the
aduersaries
shrinke
and
fall
away
from
the
hope
of
a
good
profession
.
Feare
them
we
shall
euen
in
Gods
cause
,
and
the
Gospels
,
the
best
of
vs
;
insomuch
that
it
shall
be
needfull
to
say
vnto
Paul
,
be
of
good
courage
Paul
;
and
vnto
all
of
vs
,
Feare
not
little
flocke
,
be
of
good
comfort
:
for
while
we
liue
here
in
the
bodie
of
this
flesh
we
haue
our
weaknesse
and
infirmities
,
our
wants
which
had
neede
to
be
supplied
;
our
falls
which
had
neede
to
be
pardoned
,
and
our
faint
hearts
which
had
neede
to
be
encouraged
.
But
who
so
feareth
them
so
,
that
for
feare
of
them
he
fall
away
from
a
good
profession
,
it
had
beene
better
for
him
neuer
to
haue
knowne
the
way
of
truth
,
then
after
hee
hath
knowne
it
to
turne
away
from
it
for
feare
of
any
aduersarie
.
Such
our
Fathers
haue
heard
of
,
and
some
of
vs
haue
seene
.
But
let
vs
hearken
vnto
our
blessed
Sauiours
exhortation
thrise
repeated
,
not
to
feare
the
aduersaries
.
He
hath
there
said
,
Whosoeuer
shall
confesse
me
before
men
,
him
will
I
confesse
also
before
my
Father
which
is
in
heauen
:
But
whosoeuer
shall
denie
me
before
men
,
him
will
I
also
denie
before
my
Father
which
is
in
heauen
.
And
againe
,
He
that
taketh
not
vp
his
crosse
,
and
followeth
after
me
is
not
worthy
of
me
.
He
that
will
saue
his
life
shall
lose
it
,
and
hee
that
loseth
his
life
for
my
sake
shall
saue
it
.
That
Chapter
is
well
worth
the
reading
for
this
purpose
,
wherein
our
Sauiour
abundantly
prepareth
and
armeth
his
children
against
persecution
,
and
feare
of
any
aduersaries
.
Yea
but
what
reason
is
there
but
to
feare
the
aduersaries
?
In
the
very
next
words
immediately
following
,
the
Apostle
giueth
three
reasons
to
encourage
the
Philippians
,
and
in
them
vs
:
As
1.
that
the
aduersaries
persecute
the
truth
,
and
persecute
them
,
it
is
to
the
aduersaries
a
sure
token
of
perdition
;
and
why
should
any
feare
to
see
his
aduersaries
runne
vnto
destruction
?
2.
That
they
fight
together
against
them
,
and
feare
them
not
,
is
to
them
a
sure
token
of
saluation
▪
and
why
should
any
man
feare
a
marke
of
his
saluation
?
3.
That
persecution
causeth
perdition
to
the
aduersaries
,
and
saluation
vnto
them
:
it
is
of
God
,
and
why
should
an●
feare
persecution
by
the
aduersaries
,
which
God
turneth
to
the
destruction
of
the
persecutors
,
and
to
the
saluation
of
the
persecuted
?
This
I
take
to
be
the
argument
and
sens●
of
these
words
.
Which
is
to
them
a
token
of
perdition
.
]
This
is
the
first
mo●iue
and
reason
to
perswade
the
Philippians
,
in
nothing
to
feare
the
aduersaries
,
which
oppose
themselues
against
them
,
and
against
the
truth
,
euen
because
this
same
thing
,
●hat
they
are
aduersaries
to
them
and
to
the
truth
,
is
an
euident
token
of
destruction
to
their
aduersaries
.
Whence
I
obserue
,
that
the
furie
and
rage
of
tyrants
and
persecutors
against
the
truth
and
professors
thereof
,
is
an
vnfallible
signe
of
their
destruction
.
shal●
slay
the
wicked
,
and
they
that
hate
the
righteous
,
shall
perish
.
Doe
the
wicked
then
and
vngodly
of
the
earth
maligne
the
children
of
God
?
This
surely
is
a
token
of
their
destruction
:
for
malice
shall
slay
the
wicked
.
Doe
they
hate
and
persecute
the
children
of
God
?
This
surely
is
a
token
vnto
them
of
perdition
:
for
they
that
hate
the
righteous
,
shall
perish
.
Very
plaine
to
this
purpose
is
that
of
the
Apostle
,
where
he
saith
,
It
is
a
righteous
thing
with
God
,
to
recompence
tribulation
to
them
that
trouble
you
,
when
the
Lord
Iesus
shall
shew
himselfe
from
heauen
with
his
mightie
Angels
,
&c.
Where
the
iudgement
of
the
Lord
i●
very
plainly
and
peremptorily
set
downe
against
them
that
trouble
and
persecute
the
Saints
of
God
.
Doe
the
children
of
darknesse
then
trouble
and
persecute
the
children
of
light
?
It
is
a
plaine
fore-runner
and
prognostication
of
that
fearfull
and
euerlasting
perdition
,
wherewith
they
shall
be
punished
,
when
the
Lord
Iesus
shall
shew
himselfe
from
heauen
with
his
mightie
Angels
,
in
flaming
fire
,
rendring
vengeance
vnto
them
.
And
the
more
they
rage
against
Gods
children
,
the
more
manifestly
they
declare
that
they
runne
to
their
owne
destruction
:
as
Cain
when
he
slew
his
brother
Abel
,
and
Iezabel
when
shee
destroied
the
Lord
his
Prophets
,
then
they
ranne
amaine
to
their
destruction
.
Before
,
when
Cain
was
wroth
with
his
brother
,
and
Iezabel
imagined
mischiefe
against
the
Lord
his
Prophets
,
they
were
in
the
high
way
;
but
when
their
rage
brast
out
into
cruell
murther
,
then
they
marched
furiously
,
and
posted
apace
to
their
destruction
.
Howbeit
,
here
yee
must
vnderstand
,
that
persecution
and
rage
against
the
Saints
of
God
,
is
onely
an
vnfallible
signe
of
destruction
vnto
them
that
obstinately
persist
therein
:
for
if
God
grant
grace
vnto
repentance
,
their
sinne
shall
no
more
be
had
in
remembrance
.
Euen
as
wee
see
in
our
Apostle
,
who
persecuted
the
Church
of
God
extremely
,
and
wasted
it
,
Hananiah
,
Shemaiah
,
Amaziah
,
Ieremiah
,
Amos
,
and
others
.
The
vse
which
our
Apostle
here
teacheth
vs
to
make
hereof
,
is
this
,
not
to
feare
the
aduersaries
that
oppose
themselues
against
vs
:
for
when
they
persecute
vs
from
one
Citie
to
another
,
beat
vs
,
imprison
vs
,
and
euery
way
afflict
vs
,
whom
hurt
they
?
Euen
themselues
,
they
runne
themselues
vpon
the
rockes
,
and
bring
vpon
themselues
swift
damnation
.
They
thinke
they
haue
great
masteries
ouer
vs
,
but
indeed
themselues
smart
for
it
.
Let
them
therefore
looke
vnto
it
,
how
they
hold
on
to
wrecke
their
malice
vpon
vs
,
and
let
vs
not
feare
all
that
euer
they
doe
or
can
doe
against
vs
.
Yea
but
though
they
hurt
themselues
,
yet
they
hurt
vs
also
:
how
should
wee
then
but
feare
them
?
Nay
that
is
the
next
reason
wherefore
wee
are
not
to
feare
them
,
because
their
persecution
and
rage
against
vs
is
no
harme
vnto
vs
,
but
a
token
vnto
vs
of
saluation
.
And
to
you
of
saluation
:
that
is
,
The
furie
and
rage
of
the
aduersaries
against
you
,
if
yee
stand
fast
,
and
fight
together
with
one
minde
,
through
the
faith
of
the
Gospell
,
is
a
plaine
token
vnto
you
of
your
saluation
.
Whence
I
obserue
,
that
persecution
by
the
aduersaries
is
vnto
Gods
children
a
token
of
their
saluation
.
Wee
reioyce
(
saith
the
Apostle
)
of
you
in
the
Churches
of
God
,
because
of
your
patience
and
faith
,
&c.
Againe
,
I
beare
in
my
body
(
saith
the
Apostle
)
the
markes
of
the
Lord
Iesus
.
Whereby
he
signifieth
,
that
his
afflictions
were
the
very
markes
of
his
saluation
through
Christ
Iesus
,
as
whereby
hee
was
made
like
vnto
him
.
Againe
,
If
wee
suffer
with
him
,
wee
shall
also
raigne
with
him
.
And
againe
,
Blessed
are
they
that
suffer
persecution
for
righteousnesse
sake
,
for
theirs
is
the
kingdome
of
heauen
.
The
Scriptures
are
very
plentifull
to
this
purpose
,
cleerely
shewing
,
that
persecution
by
the
aduersaries
is
vnto
Gods
children
a
token
of
their
saluation
:
A
token
,
I
say
,
but
not
a
cause
;
for
that
of
the
Apostle
is
euer
true
,
that
the
afflictions
of
this
present
time
are
not
worthy
of
the
glory
which
shall
be
shewed
vnto
vs
.
The
wages
of
sinne
is
death
,
surely
this
great
and
grieuous
sinne
of
persecuting
the
truth
,
and
the
professors
thereof
,
must
needs
bee
a
iust
cause
of
their
endlesse
destruction
.
But
vnto
vs
,
their
persecution
and
their
rage
against
vs
,
is
onely
a
token
,
not
a
cause
of
our
saluation
:
for
both
to
suffer
for
Christ
,
is
the
gift
of
God
,
as
it
is
in
the
next
verse
,
and
saluation
also
through
sufferings
,
is
his
gift
by
grace
through
faith
.
So
that
it
is
no
cause
;
but
it
is
vnto
vs
a
token
of
saluation
,
as
both
this
and
many
other
places
shew
.
Howbeit
,
here
yee
must
also
vnderstand
,
that
so
their
persecution
and
rage
against
vs
is
a
token
vnto
vs
of
saluation
,
if
wee
continue
in
one
spirit
,
and
in
one
minde
,
fighting
together
against
them
,
through
the
faith
of
the
Gospell
,
and
in
nothing
fearing
the
aduersaries
.
It
is
not
standing
〈◊〉
while
,
and
not
continuing
;
or
fighting
for
a
blow
or
●wo
,
and
then
giuing
the
bucklers
;
or
taking
courage
for
a
spirt
,
and
afterwards
for
feare
falling
away
,
that
betokens
our
saluation
.
But
he
that
continueth
vnto
the
end
,
he
shall
bee
saued
:
The
vse
which
our
Apostle
teacheth
vs
to
make
hereof
,
is
this
,
as
of
the
former
,
not
to
feare
the
aduersaries
which
oppose
themselues
against
vs
:
for
what
if
wee
be
tried
by
mockings
and
scourgings
,
yea
moreouer
by
bonds
and
imprisonments
?
What
if
wee
be
stoned
,
hewen
asunder
,
slaine
with
the
sword
,
afflicted
and
tormented
many
wayes
?
This
is
vnto
vs
a
token
of
our
saluation
.
They
thinke
that
t●●s
they
hurt
vs
,
and
haue
their
willes
ouer
vs
:
but
indeed
thus
they
further
our
reckoning
in
the
day
of
Christ
Iesus
.
Let
vs
therefore
not
feare
what
they
doe
or
can
doe
against
vs
:
but
let
vs
be
of
good
courage
,
and
hold
fast
the
profession
of
our
hope
vnto
the
end
.
LECTVRE
XXIII
.
PHILIP.
1.
Verse
29.
For
vnto
you
it
is
giuen
for
Christ
,
that
not
onely
yee
should
beleeue
in
him
,
but
also
suffer
for
his
sake
.
30.
Hauing
the
same
fight
which
yee
saw
in
mee
,
and
now
heare
to
be
in
mee
.
YEa
,
but
how
and
whence
is
it
that
persecution
betokeneth
perdition
to
the
aduersaries
,
and
saluation
vnto
vs
?
It
is
of
God
,
as
our
Apostle
in
the
next
words
saith
.
And
this
is
the
third
motiue
or
reason
which
the
Apostle
vseth
,
to
perswade
the
Philippians
not
to
feare
the
aduersaries
,
because
it
is
of
God
that
persecution
is
perdition
to
the
aduersaries
,
and
saluation
vnto
them
.
Whence
I
obserue
,
that
it
is
of
God
that
tribulation
is
recompenced
vnto
them
that
trouble
vs
,
and
saluation
vnto
vs
which
are
troubled
.
This
also
our
Apostle
plainly
witnesseth
in
another
place
,
where
he
saith
,
It
is
a
righteous
thing
with
God
,
to
recompence
tribulation
to
them
●hat
trouble
you
,
and
to
you
which
are
troubled
,
rest
with
vs
,
&c.
Where
not
only
this
is
manifestly
set
downe
,
that
God
recompenceth
tribulation
to
the
troublers
,
and
rest
to
the
●roubled
;
but
withall
,
that
it
is
a
righteous
thing
wi●h
God
so
to
doe
.
A
righteous
thing
indeed
with
God
,
in
respect
of
his
iustice
to
the
one
,
and
a
righteous
thing
in
respect
of
his
promise
vnto
the
other
:
for
in
respect
of
his
iustice
,
it
is
a
righteous
thing
with
him
to
recompence
tribulation
to
them
that
trouble
his
Saints
,
because
they
deserue
to
haue
vengeance
rendred
vnto
them
in
flaming
fire
;
according
to
that
of
the
Apostle
,
The
wages
of
sinne
,
that
which
is
due
in
iustice
vnto
sinne
,
is
death
,
and
damnation
;
and
iudgement
mercilesse
,
Blessed
are
they
which
suffer
persecution
for
righteousnesse
sake
,
for
theirs
is
the
kingdome
of
heauen
:
and
againe
,
If
wee
suffer
,
wee
shall
also
raigne
with
Christ
.
That
persecution
then
causeth
perdition
to
the
aduersaries
,
and
saluation
vnto
vs
,
it
is
of
God
,
who
in
iustice
rendreth
vnto
them
as
they
haue
deserued
,
and
for
his
promise
sake
rendreth
vnto
vs
as
he
hath
promised
.
For
this
yee
must
here
note
and
vnderstand
,
that
persecutions
,
afflictions
,
sufferings
,
and
wrongs
by
aduersaries
,
are
in
themselues
,
and
in
their
owne
nature
,
punishments
of
sinne
,
as
is
also
death
;
and
hereby
God
in
iustice
might
punish
our
sinnes
and
our
iniquities
:
for
if
hee
should
bring
vpon
vs
the
bloudy
persecutions
of
such
Tyrants
as
were
Nero
,
Domitian
,
and
the
rest
of
those
cruell
persecutors
in
the
Primitiue
Church
,
he
might
thus
plague
vs
for
our
offences
,
and
himselfe
be
iust
in
all
his
wayes
,
and
holy
in
all
his
workes
.
But
vnto
vs
his
beloued
ones
,
and
his
redeemed
,
these
things
are
not
that
which
in
themselues
and
in
their
owne
nature
they
are
,
and
which
in
Gods
iustice
they
might
be
vnto
vs
,
euen
punishments
of
our
sinnes
,
but
onely
fatherly
corrections
,
and
louing
chastisements
,
whereby
in
mercy
God
exerciseth
vs
,
represseth
sinne
in
vs
,
and
bowlteth
the
branne
of
corruption
out
of
vs
here
in
the
body
of
this
flesh
.
And
as
vnto
vs
in
mercy
death
is
made
of
God
not
that
which
in
it
owne
nature
it
is
,
a
punishment
of
sinne
,
but
an
entrance
and
passage
vnto
life
;
so
in
mercy
hath
hee
promised
,
that
afflictions
,
persecutions
,
and
the
like
,
shall
be
vnto
vs
,
not
that
which
in
their
owne
nature
are
the
beginnings
of
greater
miseries
,
but
fore-runners
of
our
saluation
in
the
day
of
Christ
Iesus
.
It
is
not
then
of
the
nature
of
suffering
persecution
,
yee
see
,
but
it
is
of
God
,
that
persecution
betokeneth
vnto
vs
saluation
,
that
saluation
is
recompenced
vnto
vs
which
are
troubled
.
He
in
mercy
hath
promised
that
so
it
shall
be
,
and
therefore
so
it
shall
be
,
and
it
is
a
righteous
thing
with
him
that
it
be
so
.
The
vse
which
our
Apostle
here
teacheth
vs
to
make
hereof
,
is
as
of
the
former
,
not
to
feare
persecution
by
the
aduersaries
,
which
oppose
themselues
against
the
truth
,
and
against
vs
for
the
truths
sake
:
for
seeing
God
turneth
their
persecution
,
and
rage
against
vs
,
to
their
perdition
,
and
to
our
saluation
,
why
should
wee
feare
them
?
Whatsoeuer
therefore
they
practise
against
vs
,
let
vs
rest
and
repose
our selues
in
our
God
:
He
shall
stretch
out
his
hand
vpon
the
furiousnes
of
our
enemies
,
but
his
right
hand
shall
saue
vs
:
he
shall
recompense
the
aduersaries
their
wickednes
,
and
destroy
them
in
their
owne
malice
;
but
hee
shall
wipe
all
teares
from
our
eyes
,
and
after
wee
haue
drunke
of
the
brooke
in
the
way
,
lift
vp
our
head
aboue
all
our
aduersaries
.
Againe
,
is
it
of
God
that
persecution
causeth
vnto
vs
saluation
?
This
then
may
farther
teach
vs
,
that
by
suffering
persecution
we
doe
not
merit
saluation
.
For
if
it
be
of
merit
that
our
sufferings
bring
saluation
vnto
vs
,
then
it
is
not
of
God
,
but
the
cause
is
in
our selues
:
and
if
it
be
of
God
,
then
is
it
not
of
merit
,
nor
is
the
cause
of
our
saluation
in
our selues
.
Not
according
to
the
workes
which
we
doe
,
or
sufferings
which
we
suffer
,
but
according
to
his
mercy
he
saueth
vs
:
for
neither
haue
we
wherein
to
reioyce
by
works
,
nor
are
any
sufferings
of
this
present
time
worthy
of
that
glory
which
shall
be
shewed
vnto
vs
,
nor
is
there
any
other
name
vnder
heauen
whereby
we
may
be
saued
,
but
onely
by
the
name
of
Christ
Iesus
.
He
that
reioyceth
therefore
let
him
reioyce
in
the
Lord
,
of
whom
it
is
that
our
persecutions
and
sufferings
worke
vnto
our
saluation
.
And
let
this
bee
spoken
of
this
third
motiue
or
reason
,
whereby
yee
see
that
we
are
not
to
feare
the
aduersaries
,
because
God
recompenseth
their
persecution
vnto
them
with
perditi●n
,
and
vnto
vs
with
saluation
.
It
followeth
;
For
vnto
you
it
is
giuen
&c.
]
These
words
are
both
a
proofe
of
that
which
went
immediatly
before
,
and
a
fourth
motiue
likewise
to
perswade
the
Apostles
former
intendment
.
Immediatly
before
he
had
said
,
that
God
in
persecution
gaue
them
a
token
of
their
saluation
.
The
proofe
here
is
:
Vnto
you
it
is
giuen
of
God
by
grace
to
suffer
for
Christ
his
sake
;
therefore
in
suffering
God
giueth
you
a
token
of
your
saluation
:
or
thus
,
sufferings
for
Christ
are
testimonies
of
grace
vnto
you
of
God
,
therefore
they
are
arguments
and
tokens
of
saluation
vnto
you
of
God
.
And
as
thus
these
words
serue
for
proofe
of
that
,
so
are
they
a
notable
motiue
to
perswade
the
Philippians
not
to
feare
the
aduersaries
:
for
thus
out
of
the
Apostles
words
I
frame
the
motiue
:
Who
will
be
afraid
of
a
singular
gift
of
God
?
but
to
suffer
for
Christ
his
sake
is
a
singular
gift
of
God
to
you
,
therefore
yee
are
not
to
feare
persecution
by
the
aduersaries
.
And
that
to
suffer
for
Christ
his
sake
is
a
gift
of
God
hee
sheweth
à
pari
,
from
the
like
;
as
to
beleeue
in
Christ
is
the
gift
of
God
,
so
to
suffer
for
Christ
,
both
gifts
of
God
,
and
vnto
whom
the
one
is
giuen
,
the
other
may
not
seeme
strange
.
For
vnto
you
it
is
giuen
,
to
wit
by
grace
,
for
so
the
word
signifieth
,
not
only
that
yee
should
beleeue
in
him
,
as
others
professe
they
doe
;
but
also
to
suffer
for
his
sake
,
which
many
others
shrinke
to
doe
.
Euen
both
these
,
faith
in
Christ
,
and
persecution
for
Christ
his
sake
are
the
gift
and
grace
of
God
towards
you
.
Here
then
first
I
note
that
the
Apostle
saith
,
it
was
giuen
by
grace
vnto
the
Philippians
to
beleeue
in
Christ
.
Whence
I
obserue
that
faith
in
Christ
is
the
gift
of
God
by
grace
.
Which
also
Christ
himselfe
teacheth
vs
where
he
saith
,
No
man
can
come
vnto
me
,
except
it
be
giuen
him
of
my
Father
.
He
that
commeth
vnto
me
shall
not
hunger
,
and
he
that
beleeueth
in
me
,
which
expoundeth
the
former
,
shall
neuer
thirst
:
and
againe
:
Him
that
commeth
vnto
me
,
I
cast
not
away
,
which
is
all
one
with
that
,
He
that
beleeueth
in
me
shall
not
perish
.
So
that
it
is
cleare
,
that
when
our
Sauiour
saith
,
that
no
man
can
come
vnto
him
except
it
be
giuen
him
of
the
Father
,
the
meaning
is
,
that
no
man
can
beleeue
in
Christ
,
except
it
be
giuen
him
of
God
.
And
to
the
Hebrues
Christ
Iesus
is
called
the
author
and
finisher
of
our
faith
.
But
how
doth
God
giue
this
gift
vnto
vs
to
beleeue
in
him
?
Euen
by
his
holy
spirit
,
the
spirit
of
faith
,
because
God
by
the
inspiration
of
his
holy
spirit
worketh
faith
in
vs
.
But
by
what
meanes
doth
he
worke
faith
in
vs
?
Euen
by
the
hearing
of
the
word
preached
,
as
it
is
written
,
Faith
commeth
by
hearing
,
and
hearing
by
the
word
of
God
.
Where
the
holy
Apostle
sheweth
,
that
hearing
of
the
word
,
euen
of
the
word
of
God
is
that
ordinarie
meanes
whereby
the
Lord
worketh
faith
in
the
hearts
of
his
children
.
He
blesseth
and
sanctifieth
the
hearing
of
his
holy
word
vnto
them
,
and
reacheth
it
vnto
their
hearts
by
the
finger
of
his
holy
spirit
,
and
so
they
are
begotten
in
the
faith
of
Christ
Iesus
.
Thus
Lydia
was
brought
vnto
the
fai●h
,
as
Luke
witnesseth
where
hee
saith
,
the
Lord
op●n●d
her
heart
,
so
that
she
attended
vnto
the
things
which
Paul
shake
,
and
beleeued
.
Shee
heard
the
word
,
the
Lord
opened
her
heart
,
and
shee
beleeued
.
And
thus
3000
soules
were
brought
vnto
the
faith
in
one
day
,
of
whom
it
is
said
,
that
when
they
heard
the
word
they
were
pricked
in
their
hearts
,
and
beleeuing
they
said
,
Men
and
brethren
what
shall
we
doe
.
They
heard
the
word
,
they
were
prickt
in
their
hearts
by
the
spirit
,
they
beleeued
,
and
were
baptized
.
So
that
faith
in
Christ
yee
see
is
the
gift
of
God
,
giuen
by
his
spirit
through
the
hearing
or
the
word
preached
:
Non
omnibus
,
non
enim
omnium
est
fides
,
sed
tantum
electorum
:
vnde
dicitur
fides
electorum
,
&
hic
v●bis
donatum
est
.
Not
to
all
men
,
for
all
men
haue
not
faith
:
whence
it
is
called
,
the
faith
of
the
elect
;
and
in
this
place
,
To
you
it
is
giuen
.
Is
then
faith
a
gift
of
God
by
grace
?
This
may
teach
vs
that
it
is
not
in
our selues
,
or
in
our
owne
power
to
beleeue
if
we
will
,
and
when
we
will
,
neither
that
for
any
merit
or
worth
of
ours
this
gift
is
giuen
vnto
vs
:
for
if
it
be
in
our selues
to
beleeue
,
how
then
is
it
the
gift
of
God
?
And
if
it
be
giuen
vs
for
our
owne
merit
,
how
then
is
it
the
gift
of
God
by
grace
?
If
it
be
giuen
vs
,
we
haue
it
but
of
him
that
giueth
it
,
not
of
our selues
.
If
he
giue
it
of
his
owne
grace
it
is
ours
;
but
of
his
grace
that
giueth
it
,
not
of
our
merit
to
whom
it
is
giuen
.
He
must
giue
it
,
or
else
we
cannot
haue
it
,
and
therefore
it
is
not
of
our selues
:
and
by
grace
it
must
be
had
,
or
else
can
neuer
bee
had
,
and
therefore
not
by
our
owne
merit
.
Euery
good
giuing
is
from
aboue
,
therefore
faith
is
giuen
of
God
;
therefore
it
is
not
in
our selues
to
beleeue
if
we
will
.
And
by
the
grace
of
God
we
are
that
we
are
,
therefore
faith
whereby
wee
are
the
sonnes
of
God
is
by
grace
,
Againe
,
is
faith
the
gift
of
God
?
This
then
may
teach
vs
to
powre
out
our
requests
vnto
God
in
prayer
,
and
supplication
for
faith
in
Christ
Iesus
,
for
increase
&
confirmation
of
our
faith
in
Christ
Iesus
:
for
if
he
giue
it
,
then
we
are
by
prayer
to
aske
it
of
him
,
and
so
wee
shall
receaue
it
;
and
if
he
giue
it
by
meanes
,
we
are
to
pray
vnto
him
that
hee
will
so
blesse
those
meanes
vnto
vs
,
that
thereby
this
gift
may
be
giuen
vnto
vs
.
Let
vs
therefore
(
after
the
example
of
the
Father
of
the
childe
,
in
whom
was
the
dumbe
spirit
)
go
vnto
our
God
,
and
say
vnto
him
,
Lord
,
I
belieue
,
helpe
my
vn●eleefe
;
helpe
the
wants
and
weakenesse
of
faith
.
And
after
●he
example
of
the
Apostles
,
Lord
encrease
our
faith
.
He
gi●eth
where
it
wanteth
,
he
encreaseth
where
it
is
,
and
he
con●irmeth
where
it
is
weake
.
Let
vs
therefore
by
prayer
goe
●nto
him
,
to
haue
the
wants
of
our
faith
supplied
,
the
weaknesse
of
our
faith
strengthened
,
the
lesse
then
graine-small
●ittlenesse
of
our
faith
encreased
.
He
hath
said
,
Aske
,
and
ye
●hall
receaue
,
and
hee
giueth
liberally
,
and
reproacheth
no
man
.
Let
vs
therefore
aske
in
prayer
faith
of
him
that
giueth
it
,
and
assuredly
he
will
giue
liberally
,
euen
that
mea●ure
wherewith
he
will
be
pleased
.
Againe
,
doth
God
giue
faith
by
the
hearing
of
the
word
preached
?
This
then
may
teach
vs
gladly
to
frequent
those
places
where
we
may
heare
the
word
preached
,
His
power
●
know
is
not
limitted
to
this
meanes
,
but
that
he
can
(
if
he
will
)
beget
vs
in
the
faith
without
these
meanes
.
But
by
this
meanes
he
hath
appoynted
to
giue
this
grace
,
and
ordinarily
he
giueth
this
grace
by
these
meanes
.
And
yet
how
carelesse
are
we
too
too
many
of
vs
,
of
vsing
this
meanes
of
hearing
the
word
preached
;
as
if
either
this
gift
of
faith
in
Christ
Iesus
were
not
giuen
by
these
meanes
,
or
wee
esteemed
not
this
gift
,
and
so
neglected
these
meanes
,
or
were
strong
enough
in
the
faith
,
and
so
needed
not
these
means
?
Why
should
we
loue
rather
to
sit
reading
in
our
houses
,
or
drinking
in
our
houses
,
or
idle
in
our
houses
,
or
to
be
playing
in
the
streetes
,
or
walking
in
the
fields
,
or
or
any
otherwise
occupied
,
then
to
come
vnto
the
house
of
the
Lord
,
and
to
heare
the
word
preached
.
Now
the
means
of
begetting
&
confirming
vs
in
the
faith
,
are
offered
vnto
vs
.
We
know
not
but
the
time
may
come
,
wherein
we
may
thinke
that
the
Sparrowes
and
Swallowes
are
happie
,
that
haue
their
nests
by
the
Alters
of
the
Lord
.
Yee
that
gladly
come
vnto
the
house
of
the
Lord
,
and
reioyce
in
the
word
of
your
saluation
,
comfort
your selues
in
that
yee
vse
the
meanes
whereby
God
hath
appoynted
to
beget
you
,
and
to
confirme
you
in
the
faith
of
Christ
Iesus
,
and
assure
your selues
of
his
blessing
vpon
these
meanes
.
As
for
the
rest
that
loue
darkenesse
better
then
light
,
and
vnder
this
or
that
pretence
whatsoeuer
,
will
not
come
to
heare
the
worde
preached
;
let
them
feare
,
for
want
of
faith
and
a
good
conscience
in
that
day
,
to
heare
the
word
,
which
wil
be
too
fearefull
for
them
to
heare
,
Goe
yee
cursed
,
&c.
But
I
proceede
to
that
which
followeth
.
The
second
thing
which
here
I
note
,
is
that
the
Apostle
saith
,
it
was
giuen
by
grace
vnto
the
Philippians
to
suffer
for
Christ
his
sake
,
not
simply
to
suffer
,
but
to
suffer
for
Christ
his
sake
.
Whence
I
obserue
,
that
persecution
and
suffering
for
Christ
his
sake
,
is
a
gift
of
God
by
grace
.
And
this
our
Sauiour
himselfe
sheweth
by
those
his
words
vnto
Peter
,
Put
vp
thy
sword
,
shall
I
not
drinke
of
the
cup
which
my
father
hath
giuen
me
?
To
suffer
death
was
a
cup
which
his
father
had
giuen
him
to
drinke
,
and
should
hee
refuse
the
gift
of
his
Father
?
Now
here
ye
must
vnderstand
that
all
sufferings
are
not
sufferings
for
Christ
his
sake
,
and
that
all
that
say
they
suffer
for
Christ
his
sake
do
not
suffer
for
Christ
his
sake
;
for
such
there
are
as
suffer
as
euill
doers
;
touching
which
sort
of
sufferers
the
Apostle
exhorteth
vs
saying
,
Let
none
of
you
suffer
as
a
murtherer
,
or
as
a
theefe
,
or
as
an
euill
doer
,
or
as
a
busie
bodie
in
other
mens
matters
.
And
againe
,
such
there
are
as
say
,
they
suffer
for
Christ
his
sake
,
and
his
truths
sake
,
when
in
truth
they
suffer
for
troubling
the
Church
with
their
heresies
,
as
many
Heretiques
heretofore
,
and
for
treason
against
their
Prince
and
Countrie
,
as
some
in
our
daie●
.
Know
therefore
that
two
things
are
required
in
him
that
suffereth
for
Christ
his
sake
.
The
one
is
,
that
his
aduersaries
persecute
and
trouble
him
not
as
an
euill
doer
,
not
for
tumults
●n
the
Church
by
schisme
,
or
heresie
,
not
for
treason
,
or
any
●ause
that
is
not
good
,
but
euen
because
of
his
constant
●rofession
of
Christ
,
and
of
his
truth
.
And
therefore
the
sufferings
of
malefactors
,
of
Heretikes
,
schismatiques
,
trai●ors
,
or
others
that
suffer
for
an
euill
cause
,
are
no
sufferings
●or
Christ
his
sake
.
The
other
is
,
that
with
patience
he
suffer
●hatsoeuer
he
suffereth
only
for
Christ
and
his
truths
sake
,
●ithout
respect
of
shame
,
gaine
,
glorie
,
or
any
other
like
●hing
in
the
world
.
And
therefore
the
sufferings
of
such
as
●uffer
because
they
shame
to
bee
counted
reuoltors
and
A●ostataes
,
or
because
they
desire
to
be
honored
as
Martyrs
,
●r
in
any
like
respects
,
are
no
sufferings
for
Christ
his
sake
.
To
suffer
then
for
Christ
his
sake
,
is
with
patience
to
endure
mockings
,
scourgings
,
bonds
,
imprisonments
,
and
death
it
●elfe
,
euen
for
his
owne
sake
,
and
for
his
truths
sake
;
and
●ather
then
we
will
depart
from
him
,
or
preiudice
his
glorie
.
And
thus
to
suffer
for
Christ
his
sake
,
is
a
singular
gift
of
God
by
grace
,
as
hath
already
beene
shewed
;
not
the
afflictions
and
persecutions
themselues
in
themselues
,
but
●hus
to
suffer
them
.
Now
the
Vse
which
our
Apostle
teacheth
vs
to
make
hereof
is
this
,
not
to
feare
the
aduersaries
in
any
thing
.
For
who
would
be
afraid
of
a
singular
gift
of
God
?
Now
to
suffer
for
Christ
his
sake
by
the
aduersaries
is
a
singular
gift
of
God
.
Let
vs
not
therefore
in
any
thing
feare
our
aduersaries
,
but
take
good
courage
against
them
.
Againe
,
this
may
serue
to
teach
vs
what
nouices
yet
wee
are
in
the
schoole
of
Christ
;
for
how
many
of
vs
esteeme
it
a
singular
gift
of
God
to
suffer
persecution
for
Christ
his
sake
?
Surely
,
if
we
had
learned
this
lesson
well
,
wee
had
profited
very
well
in
the
schoole
of
Christ
.
But
when
we
are
taught
this
lesson
,
what
doe
many
of
vs
,
I
hope
not
many
here
,
but
in
many
places
what
do
many
say
within
themselues
?
surely
I
feare
to
remember
what
they
say
.
But
doe
they
not
say
,
I
bid
no
such
gifts
,
such
gifts
be
farre
from
mee
,
let
him
bestow
such
gifts
on
his
dearest
children
,
not
on
me
;
and
such
other
blasphemous
speeches
,
which
the
godly
may
feare
to
heare
or
vtter
?
And
indeed
he
giueth
no
such
gifts
to
such
▪
But
let
vs
know
,
that
then
we
haue
wel
profited
in
the
schole
of
Christ
when
we
haue
well
learned
this
lesson
,
that
to
suffer
for
his
Christs
sake
is
a
singular
gift
of
God
;
especially
when
we
haue
so
learned
it
,
that
when
it
comes
to
the
practise
,
we
can
so
account
it
.
Again
,
this
may
teach
vs
that
it
is
not
in
our
own
power
,
or
strength
to
suffer
persecution
for
Christ
his
sake
,
but
this
must
be
giuen
vs
of
God
.
To
will
,
to
doe
,
to
belieue
,
to
suffer
,
all
must
be
giuen
of
God
:
he
must
beginne
,
and
hee
must
make
an
end
;
he
must
be
all
in
all
that
hee
may
haue
the
glorie
of
all
.
Another
thing
yet
I
obserue
in
that
the
Apostle
saith
,
vnto
you
it
is
giuen
not
onely
to
beleeue
,
but
to
suffer
for
Christ
〈◊〉
sake
:
and
that
is
,
that
to
suffer
for
Christ
his
sake
is
an
argument
of
faith
,
and
a
note
of
Gods
Church
and
chosen
children
.
For
vnto
none
is
it
giuen
to
suffer
for
Christ
his
sake
but
vnto
whom
it
is
first
giuen
to
beleeue
,
and
it
is
for
him
that
is
borne
after
the
flesh
to
persecute
him
that
is
borne
after
the
spirit
;
as
it
is
written
,
as
then
he
that
was
borne
afte●
the
flesh
(
speaking
of
Ismael
)
persecuted
him
that
was
born●
after
the
spirit
,
This
then
may
teach
vs
,
to
brooke
the
crosse
,
when
hee
laieth
it
vpon
vs
.
For
it
is
no
strange
thing
that
the
crosse
be
laid
vpon
the
children
of
the
kingdome
,
and
that
their
faith
be
tried
by
troubles
.
Nay
rather
it
is
strange
if
it
bee
not
so
.
And
ther●fore
the
Apostle
saith
,
Dearely
beloued
,
●inke
it
not
strange
concerning
the
firie
triall
which
is
among
you
●
prooue
you
,
as
though
some
strange
thing
were
come
vnto
●●u
,
&
.
If
therefore
,
if
it
be
the
will
of
God
that
wee
suffer
●●r
Christ
his
sake
,
let
vs
cheerefully
take
vp
our
crosse
and
●●llow
him
,
knowing
that
afflictions
and
sufferings
are
the
●arkes
of
the
Lord
Iesus
in
our
body
,
and
that
hee
will
not
●●ffer
vs
to
bee
tempted
aboue
that
wee
be
able
,
&c.
It
●●lloweth
.
Hauing
the
same
fight
]
This
is
the
last
motiue
or
reason
●o
perswade
the
Philippians
in
nothing
to
feare
the
aduer●●ries
,
wherein
he
presseth
them
with
his
owne
example
,
●●at
as
they
had
seen
him
at
Philippie
in
nothing
to
feare
the
●duersaries
,
and
now
heard
that
at
Rome
hee
feared
them
●ot
,
so
they
should
in
nothing
feare
the
aduersaries
.
But
●ow
saith
the
Apostle
that
he
had
fought
,
and
now
did
●●ght
?
He
fought
and
ouercame
,
as
Augustine
saith
,
Non
re●●stendo
,
sed
patiendo
,
he
changed
no
blows
with
the
aduersa●ies
,
but
in
his
sufferings
he
was
patient
,
and
constant
,
&
nei●her
for
bonds
,
nor
imprisonment
,
nor
feare
of
death
shrunk
●●om
the
profession
of
his
hope
.
This
was
his
fight
,
and
●hus
he
ouercame
.
Hence
then
,
1.
I
obserue
,
that
it
is
no
light
matter
to
en●ure
the
crosse
for
Christ
his
sake
,
but
it
is
a
fight
with
the
●duersarie
,
euen
a
round
trying
of
the
masterie
who
shall
●uercome
.
Now
in
this
fight
the
fielde
is
wonne
,
and
the
masterie
got
if
we
patiently
&
constantly
endure
the
crosse
.
●et
vs
therefore
stand
fast
,
that
at
the
last
we
may
say
with
●he
Apostle
,
I
haue
fought
a
good
fight
.
2.
Hence
I
obserue
that
the
example
of
Gods
Saints
,
that
●aue
suffered
before
vs
,
should
encourage
vs
gladly
to
suffer
●or
Christ
his
sake
.
And
therfore
our
Sauiour
encourageth
,
his
Disciples
against
persecution
thus
,
saying
,
so
persecuted
●hey
the
Prophets
which
were
before
you
:
And
againe
,
If
the
world
hate
you
,
ye
know
that
it
hated
me
before
you
:
And
again
Take
the
Prophets
(
saith
Iames
)
for
an
example
of
suffering
aduersitie
,
and
of
long
patience
.
As
therefore
we
haue
the
holy
men
of
God
for
an
example
,
let
vs
gladly
suffer
for
Christ
his
sake
,
and
in
nothing
feare
the
aduersaries
.
3.
Hence
I
obserue
that
the
Pastors
ought
to
be
vnto
their
flockes
examples
,
as
of
other
good
things
,
so
of
patience
and
constancie
in
suffering
for
Christ
his
sake
.
4
▪
That
great
and
long
crosses
may
lie
vpon
them
when
God
loues
most
:
as
here
on
Paul
:
on
the
Israelites
400
▪
yeeres
in
EGYPT
:
on
Abraham
in
his
barennesse
.
Laus
omnis
soli
Deo
.
THE
SECOND
CHAPTER
.
LECTVRE
XXIV
.
PHILIP.
2.
Verse
1.
If
there
be
therefore
any
consolation
in
Christ
,
if
any
comfort
of
loue
,
if
any
fellowship
of
the
spirit
,
if
any
compassion
and
mercy
.
2.
Fulfill
my
ioy
,
that
yee
be
like
minded
,
hauing
the
same
loue
,
being
of
one
accord
and
of
one
iudgement
.
THE
Apostle
hauing
in
the
former
chapter
exhorted
the
Philippians
generally
vnto
such
a
conuersation
as
becommeth
the
Gospell
of
Christ
,
and
hauing
particularly
instanced
in
some
of
those
points
wherein
such
a
conuersation
consisteth
;
now
in
this
chapter
hee
instanceth
in
some
other
points
wherein
such
a
conuersation
consisteth
,
as
namely
in
concord
,
loue
,
and
humilitie
,
and
most
earnestly
exhorteth
the
Philippians
,
and
in
them
vs
vnto
these
most
necessarie
vertues
and
graces
of
a
Christian
life
and
conversation
.
In
the
words
I
note
1.
the
manner
.
2.
the
matter
of
the
Apostles
exhortation
.
The
manner
how
the
Apostle
exhorteth
the
Philippians
is
by
way
of
request
,
as
we
say
,
for
all
the
loues
vnder
heauen
,
in
the
first
verse
,
in
these
words
,
If
there
be
therefore
&c.
Wherein
the
Apostle
coucheth
4.
very
patheticall
arguments
to
perswade
the
things
whervnto
he
exhorteth
them
,
are
inferred
,
as
ye
see
,
vpon
the
words
before
;
as
if
he
should
haue
said
,
your selues
haue
seene
what
I
suffered
at
Philippi
for
Christ
his
sake
,
what
fighting
I
had
there
,
and
now
yee
heare
what
I
suffer
at
Rome
for
Christ
his
sake
,
what
fighting
I
haue
here
,
If
therefore
&c.
The
first
argument
is
,
If
there
be
any
consolation
in
Christ
,
that
is
,
if
by
my
ministerie
and
Apostleship
ye
haue
any
comfort
in
Christ
Iesus
,
then
fulfill
my
ioy
that
yee
be
like
minded
&c.
as
if
he
should
haue
said
,
now
shew
whether
yee
haue
receiued
any
consolation
in
Christ
Iesus
by
the
worke
of
my
ministerie
.
If
yee
haue
receiued
any
,
let
me
haue
some
backe
againe
from
you
,
fulfill
my
ioy
&c.
The
second
argument
is
,
if
there
be
any
comfort
of
loue
,
that
is
,
if
you
so
loue
me
that
yee
desire
any
comfort
in
these
my
bands
for
the
defence
of
the
Gospell
,
then
fulfill
my
ioy
&c.
as
if
he
should
haue
said
;
I
loue
you
from
the
very
heart
roote
in
Iesus
Christ
,
now
shew
whether
yee
so
loue
me
that
indeed
yee
desire
my
comfort
in
my
bands
and
imprisonment
.
And
if
yee
doe
so
loue
me
,
then
fulfill
my
ioy
&c.
The
third
argument
is
,
If
there
be
any
fellowship
of
the
spirit
,
that
is
,
if
yee
be
knit
together
in
the
bond
of
one
spirit
with
me
and
amongst
your selues
,
then
fulfill
my
ioy
&c.
as
if
hee
should
haue
said
,
Men
that
are
knit
together
in
the
bond
of
one
spirit
are
to
giue
proofe
thereof
by
concord
,
loue
,
and
agreement
amongst
themselues
:
now
then
shew
whether
yee
be
knit
together
in
the
bond
of
one
spirit
with
me
,
&
amongst
your selues
.
And
if
yee
be
so
knit
together
,
then
fulfill
my
ioy
&c.
The
fourth
argument
is
,
if
there
be
any
compassion
and
mercy
,
that
is
,
if
ye
haue
any
bowels
of
compassion
to
shew
any
mercie
to
me
the
Lord
his
prisoner
for
your
sake
,
then
fulfill
my
ioy
&c.
as
if
he
should
haue
said
,
Now
shew
what
bowels
of
compassion
there
are
in
you
,
what
mercy
you
haue
on
me
the
prisoner
of
Iesus
Christ
for
your
sake
.
And
if
there
bee
any
bowels
of
compassion
in
you
,
any
mercy
towards
me
,
then
fulfill
my
ioy
&c.
What
more
patheticall
to
moue
,
more
forcible
to
perswade
then
these
arguments
so
closely
followed
,
and
so
passionately
vrged
.
All
such
,
and
in
such
sort
pressed
that
the
manner
of
the
Apostles
exhortation
could
not
be
deuised
more
effectuall
,
to
perswade
the
things
which
now
his
hearts
desire
was
to
perswade
.
Now
the
matter
of
the
Apostles
exhortation
,
is
partly
touching
graces
which
he
wisheth
them
to
follow
after
,
and
partly
touching
faults
which
hee
wisheth
them
to
bee
free
from
.
The
graces
which
he
wisheth
them
to
follow
after
in
this
second
verse
are
set
downe
first
in
generall
,
and
then
in
speciall
.
In
generall
he
exhorteth
them
that
they
be
like
minded
;
or
as
it
is
translated
elsewhere
,
that
they
be
like
affectioned
,
be
like
minded
,
but
with
another
prefixed
motiue
as
I
take
it
therevnto
,
fulfill
my
ioy
that
yee
be
like
minded
.
Which
is
as
if
he
should
haue
said
,
I
ioy
in
the
fellowship
which
yee
haue
in
the
Gospell
from
the
first
day
vnto
now
,
I
ioy
in
your
constant
abiding
in
the
truth
in
such
assaults
by
the
aduersaries
of
the
truth
,
I
ioy
in
your
liberalitie
sent
vnto
me
whereby
yee
communicated
to
mine
afflictions
,
I
ioy
in
very
many
mercies
and
graces
of
God
bestowed
vpon
you
in
Christ
Iesus
.
But
yet
my
ioy
is
not
full
,
so
long
as
I
heare
of
any
contentions
,
emulations
,
and
distractions
among
you
,
my
ioy
is
not
full
.
If
therefore
there
be
any
consolation
in
Christ
&c
,
fulfill
my
ioy
,
make
full
my
ioy
;
and
so
shall
yee
make
full
my
ioyt
if
yee
be
like
minded
,
like
affectioned
one
towards
another
.
So
that
yee
see
the
exhortation
is
not
simply
proposed
,
but
with
this
motiue
prefixed
therevnto
,
my
ioy
is
not
full
except
yee
be
like
minded
;
fulfill
my
ioy
that
ye
be
like
minded
.
This
is
the
generall
vertue
whereto
he
exhorteth
them
.
The
speciall
vertues
comprised
vnder
this
generall
,
wherevnto
he
exhorteth
them
are
,
1.
that
they
haue
the
same
loue
,
that
is
,
that
they
loue
the
same
things
in
the
Lord
.
2.
That
they
be
of
one
accord
,
that
is
,
that
they
agree
in
their
wills
and
desires
in
the
Lord
.
3.
That
they
be
of
one
iudgement
,
that
is
,
that
they
agree
in
the
doctrine
and
truth
of
Christ
Iesus
.
These
be
the
things
which
he
wisheth
to
be
in
them
,
that
their
conuersation
may
be
such
as
becommeth
the
Gospell
of
Christ
;
in
generall
,
to
be
like
affectioned
in
the
Lord
;
in
speciall
to
loue
the
same
things
in
the
Lord
,
to
agree
in
their
wills
and
desires
in
the
Lord
,
to
agree
in
the
doctrine
and
truth
of
Christ
Iesus
.
Now
the
faults
which
hee
wisheth
them
to
be
free
from
are
contention
,
vaine-glory
,
and
selfe-loue
noted
in
the
verses
following
,
yet
so
that
the
countre-poyson
of
humilitie
is
therein
countre-ballanced
and
perswaded
,
that
nothing
be
done
through
contention
&c.
This
I
take
to
be
the
order
and
meaning
of
these
words
thus
farre
.
Now
let
vs
see
what
obseruations
we
may
gather
hence
for
our
owne
farther
vse
and
instruction
.
If
there
be
therfore
any
consolation
in
Christ
Iesus
]
In
this
manner
of
the
Apostles
exhortation
,
1.
In
generall
I
note
the
Apostles
vehement
obtestation
of
the
Philippians
for
the
embracing
of
concord
,
loue
,
and
humilitie
,
that
they
may
neuer
faile
from
amongst
them
.
He
mought
,
as
hee
saith
to
Philemon
,
haue
commaunded
them
in
Christ
that
which
were
conuenient
.
my
babes
,
little
children
,
&c.
and
therefore
they
are
to
deale
with
them
as
parents
with
their
children
.
Now
the
father
if
happily
his
children
be
at
oddes
amongst
themselues
,
what
doth
he
?
He
calleth
them
vnto
him
,
hee
remembreth
them
what
care
hee
hath
had
ouer
them
,
what
cost
hee
hath
beene
at
with
them
,
what
his
loue
hath
beene
towards
them
,
what
his
desire
hath
beene
of
their
good
,
what
honour
,
duety
,
reuerence
,
and
obedience
they
owe
vnto
him
,
and
at
length
entreateth
them
that
if
they
haue
any
care
of
these
things
,
if
they
desire
his
comfort
,
if
they
will
not
bring
his
life
downe
vnto
the
dust
with
griefe
,
they
will
be
reconciled
,
and
liue
together
as
brethren
in
vnitie
.
Euen
so
Pastors
which
are
spirituall
fathers
,
when
their
people
,
their
children
fall
to
inconueniences
which
any
way
breede
offence
,
they
are
to
remember
them
with
what
care
they
labour
amongst
them
,
how
they
long
after
their
good
from
the
very
heart
roote
in
Iesus
Christ
;
what
continuall
mention
they
make
of
them
in
their
praiers
vnto
the
Lord
:
what
honour
againe
,
duetie
,
reuerence
,
and
obedience
they
owe
vnto
them
as
vnto
them
that
watch
for
their
soules
,
and
at
length
earnestly
to
beseech
them
that
if
they
haue
any
care
of
these
things
,
if
they
desire
his
continuance
with
comfort
amongst
them
,
if
they
wish
that
he
may
giue
vp
his
accounts
for
them
in
that
day
with
ioy
,
&
not
with
griefe
,
then
they
will
reforme
such
and
such
disorders
,
liue
in
such
and
such
sort
as
becommeth
the
Gospell
of
Christ
Iesus
.
Our
Apostle
dealing
thus
with
the
Philippians
in
this
place
,
hath
therein
left
a
patterne
for
all
Pastors
,
that
they
should
so
deale
with
their
people
as
they
haue
him
for
example
.
Here
it
may
be
you
will
say
,
that
you
could
like
this
well
,
that
in
things
conuenient
for
you
,
Pastors
would
thus
mildly
deale
with
you
,
as
parents
with
their
children
.
But
forsooth
,
they
will
rather
commaund
as
Masters
ouer
seruants
,
and
oftentimes
threaten
the
law
;
they
will
when
things
are
amisse
,
and
this
yee
cannot
brooke
.
Will
ye
then
haue
vs
to
beseech
you
,
&
mildly
to
deale
with
you
as
here
the
Apostle
dealt
with
the
Philippians
?
If
ye
doe
not
,
it
is
because
ye
are
not
as
were
the
Philippians
.
Be
ye
as
were
the
Philippians
generally
,
embrace
the
truth
of
Christ
Iesus
,
bee
constant
in
the
faith
of
Christ
Iesus
,
be
patient
in
afflictions
for
Christ
Iesus
his
sake
,
communicate
to
the
afflictions
of
the
Saints
of
Christ
Iesus
,
loue
them
that
labour
amongst
you
and
are
euer
in
the
Lord
,
amongst
many
graces
of
the
spirit
let
there
be
but
some
infirmities
of
the
flesh
,
and
see
whether
we
will
not
beseech
you
,
and
deale
with
you
as
here
the
Apostle
dealt
with
these
Philippians
.
But
if
ye
be
like
vnto
the
Galathians
,
vnstable
soules
caried
about
with
euery
winde
of
doctrine
,
corrupt
in
iudgement
,
corrupt
in
manners
,
then
yee
may
looke
for
it
,
that
as
Paul
sharply
rebuked
them
,
saying
,
O
foolish
Galatians
who
hath
bewitched
you
that
yee
should
not
obey
the
truth
,
But
this
withall
ye
must
note
,
that
our
beseeching
of
you
is
to
be
vnto
you
as
if
we
commanded
you
.
For
when
the
Apostle
saith
,
by
the
comming
of
our
Lord
Iesus
Christ
,
and
by
our
assembling
vnto
him
,
that
ye
be
not
suddenly
moued
from
your
mind
&c.
What
else
is
his
beseeching
of
the
Thessalonians
,
but
an
adiuration
of
them
by
these
things
,
that
they
be
not
troubled
about
the
day
of
the
Lord
his
comming
.
And
,
not
to
stand
vpon
many
places
,
when
our
Apostle
here
saith
,
if
there
be
any
consolation
in
Christ
,
&c.
What
else
is
this
,
but
an
adiuration
of
the
Philippians
,
by
these
things
,
that
they
like
minded
,
&c.
Albeit
therefore
wee
are
to
remit
of
that
which
we
may
do
,
and
of
that
which
sometimes
ye
constraine
vs
to
doe
,
and
not
to
threaten
,
or
command
,
but
only
to
beseech
you
in
Christ
Iesus
,
yet
are
ye
to
take
our
beseeching
of
you
as
a
commandement
vnto
you
,
euen
as
a
deepe
charge
touching
the
things
whereof
we
beseech
you
.
Let
this
then
,
beloued
,
teach
you
how
ye
ought
for
your
parts
to
carie
your selues
towards
your
Pastors
and
Teachers
.
Are
we
in
all
mildnesse
and
meeknesse
of
spirit
to
deale
with
you
as
parents
with
their
children
?
Then
are
you
in
all
obedience
as
children
,
to
hearken
vnto
vs
as
your
fathers
in
Christ
Iesus
.
Are
we
for
loues
sake
to
beseech
you
the
things
which
in
Christ
we
might
commaund
you
?
Then
are
yee
when
wee
beseech
you
,
to
take
it
as
if
we
commanded
,
as
if
we
charged
you
,
and
more
to
be
moued
therewith
then
if
we
commaunded
,
then
if
wee
charged
you
.
Of
many
of
you
I
am
so
perswaded
,
that
the
Pastor
shall
not
be
more
readie
to
deale
with
you
as
a
father
,
then
ye
will
be
ready
to
carry
your selues
towards
him
as
children
,
and
that
his
beseeching
of
you
shall
be
as
if
he
commanded
,
as
if
he
charged
you
.
But
for
some
,
to
what
purpose
is
it
to
beseech
them
to
reforme
any
thing
that
is
amisse
in
them
?
Whether
in
Christ
his
steed
wee
beseech
them
,
or
in
his
name
we
commaund
them
,
or
out
of
the
law
we
threaten
them
,
they
will
not
come
to
heare
vs
,
they
will
none
of
our
instructions
.
But
I
leaue
them
vnto
him
vnto
whom
they
stand
or
fall
.
And
I
beseech
you
,
beloued
,
by
the
mercies
of
God
to
continue
in
the
grace
wherein
yee
stand
,
rooted
and
built
in
Christ
,
and
stablished
in
the
faith
as
yee
haue
been
taught
in
Christ
Iesus
.
And
let
this
suffice
to
bee
obserued
in
generall
from
the
manner
of
the
Apostles
exhortation
;
whereby
ye
see
the
manner
how
Pastors
ought
to
labour
to
keepe
their
people
in
holy
duties
,
and
to
represse
disorders
amongst
them
,
and
that
is
,
by
beseeching
them
in
all
meekenesse
of
spirit
for
all
loues
sake
to
doe
that
which
is
conuenient
.
Now
in
particular
,
from
so
many
arguments
,
as
are
couched
in
the
manner
of
the
exhortation
,
may
so
many
sundrie
obseruations
be
gathered
.
His
first
argument
is
,
if
there
be
any
consolation
in
Christ
,
i.
If
ye
haue
receiued
any
consolation
by
my
ministerie
and
Apostleship
,
then
fulfill
my
ioy
that
ye
be
like
minded
,
&c.
The
ground
of
which
argument
is
,
that
if
the
Philippians
had
receiued
comfort
in
Christ
by
him
,
then
ought
they
likewise
at
his
request
thus
to
comfort
him
as
to
be
like
minded
,
&c.
Whence
I
obserue
that
vnto
whom
consolation
in
Christ
is
ministred
,
of
him
,
he
that
ministred
it
,
may
require
and
looke
for
the
like
againe
.
For
the
generall
,
it
is
so
commonly
held
,
that
it
is
the
saying
of
euery
man
,
that
one
good
turne
requires
an
other
,
and
a
pleasure
shewed
requires
the
like
againe
.
And
for
the
proofe
of
this
particular
,
that
of
the
Apostle
is
not
impertinent
:
where
hee
saith
,
If
we
haue
sowne
vnto
you
spirituall
things
,
is
it
a
great
thing
if
we
reape
your
carnall
things
?
Out
of
the
generall
meaning
whereof
,
this
particular
may
not
vnfitly
bee
gathered
,
that
where
spirituall
consolation
in
Christ
Iesus
hath
been
bestowed
,
there
as
other
things
,
so
comfort
,
againe
,
as
it
is
required
may
iustly
be
expected
.
Wretched
then
is
that
vnthankfulnesse
where
hatred
is
returned
for
good-will
,
and
where
the
comfort
which
was
ministred
is
requited
with
cause
of
heauinesse
.
And
yet
what
more
common
than
such
vnthankfulnesse
?
The
Ministers
labours
for
the
consolation
of
his
people
in
Christ
Iesus
,
are
in
too
too
many
places
requited
with
too
too
great
cause
of
heauinesse
.
Let
the
faithfull
minister
now
say
vnto
him
that
hath
receiued
great
comfort
in
Christ
Iesus
by
his
labours
,
if
there
be
any
consolation
in
Christ
,
if
you
haue
receiued
any
comfort
in
Christ
Iesus
by
my
ministerie
,
let
me
beseech
you
that
you
set
not
your
affections
so
much
on
things
which
are
on
the
earth
,
that
you
will
bridle
your
inordinate
desires
which
runne
too
much
after
couetousnesse
,
that
you
will
not
lend
your
mony
vpon
vsurie
,
&c.
And
how
seldome
doth
he
receiue
this
comfort
from
them
againe
thus
to
preuaile
with
him
?
Nay
to
his
great
griefe
hee
findeth
that
his
words
are
not
esteemed
.
Let
it
not
be
so
with
you
beloued
,
but
by
whose
labours
ye
haue
receiued
comfort
in
Christ
Iesus
,
let
them
receiue
this
comfort
againe
from
you
,
that
their
holy
desires
may
preuaile
with
you
.
His
second
argument
is
,
If
there
be
any
comfort
of
loue
,
that
is
,
if
yee
so
loue
mee
,
that
ye
desire
my
comfort
in
my
bonds
,
for
the
defence
of
the
Gospell
,
then
fulfill
my
ioy
,
&c.
The
ground
of
which
argument
is
,
that
if
the
Philippians
loued
him
as
he
loued
them
,
and
in
their
loue
of
him
desired
his
comfort
in
his
bonds
,
then
they
should
fulfill
his
ioy
,
&c.
Whence
I
obserue
,
that
to
yeeld
vnto
the
holy
desires
one
of
another
,
is
an
effectuall
token
of
Christian
loue
in
one
towards
another
.
If
yee
loue
mee
(
saith
Christ
)
keepe
my
Commandements
.
If
thou
count
our
things
common
,
receiue
him
as
my selfe
.
As
if
he
should
haue
said
,
Let
●his
be
a
token
of
thy
loue
towards
mee
,
and
that
thou
countest
all
mine
thine
,
and
thine
mine
,
euen
to
yeeld
to
my
desire
,
to
receiue
Onesimus
as
my selfe
.
This
then
in
part
sheweth
,
why
it
is
that
we
yeeld
not
to
the
holy
desires
of
such
as
would
gladly
haue
comfort
of
our
good
,
euen
for
want
of
loue
of
them
.
If
sinners
shall
entice
vs
,
and
say
,
Come
with
vs
,
wee
will
lay
wait
for
bloud
,
and
lie
priuily
for
the
innocent
,
without
a
cause
,
wee
will
swallow
them
vp
aliue
like
a
graue
,
euen
whole
,
as
those
that
goe
downe
to
the
pit
,
&c.
we
are
ready
enough
to
yeeld
our selues
vnto
their
willes
,
and
to
runne
as
fast
as
they
for
their
liues
vnto
mischiefe
.
But
let
the
Pastor
say
to
his
people
,
If
yee
so
loue
mee
,
that
ye
desire
my
comfort
,
prophane
not
the
Lord
his
Sabboths
,
breake
off
your
sinnes
by
righteousnesse
,
and
your
iniquities
by
mercy
towards
the
poore
;
or
the
father
to
the
childe
,
If
thou
so
loue
mee
,
that
thou
desire
my
comfort
,
refraine
thy
feet
from
euery
euill
path
,
and
walke
in
the
wayes
of
the
Lord
;
or
the
friend
vnto
his
friend
,
If
thou
so
loue
me
,
that
thou
desire
my
comfort
,
bridle
thine
inordinate
desires
,
flie
from
that
which
is
euill
,
and
doe
that
is
good
:
what
cares
the
people
for
the
comfort
of
their
Pastor
in
this
case
,
or
the
childe
for
the
comfort
of
his
father
,
or
the
friend
for
the
comfort
of
his
friend
?
Will
any
of
them
,
for
the
loue
of
them
,
that
they
may
bee
comforted
by
them
,
yeeld
vnto
their
holy
desires
?
Nay
wee
loue
them
not
so
,
but
whatsoeuer
become
of
their
comfort
,
wee
will
follow
our
owne
wayes
.
If
it
be
so
with
vs
,
this
is
verily
a
fault
amongst
vs
,
and
let
vs
hereafter
so
loue
the
godly
,
whatsoeuer
be
their
place
,
that
wee
make
reckoning
of
their
comfort
,
and
in
token
thereof
,
let
vs
hearken
to
such
holy
aduice
as
they
giue
vs
.
His
third
argument
is
,
If
there
be
any
fellowship
of
the
spirit
;
that
is
,
if
yee
be
knit
together
in
the
bond
of
one
spirit
,
and
haue
fellowship
one
with
another
,
as
members
of
one
body
,
vnder
one
head
,
then
fulfill
my
ioy
,
&c.
The
ground
of
which
argument
is
,
that
men
knit
together
in
the
bond
of
one
spirit
,
are
to
giue
proofe
thereof
by
concord
,
loue
,
and
agreemen●
amongst
themselues
.
Whence
I
obserue
,
that
wee
are
to
giue
proofe
of
being
knit
together
in
the
bond
of
one
spirit
,
by
the
bond
of
peace
,
concord
,
and
loue
amongst
our selues
.
Thus
where
it
is
said
in
the
Acts
,
of
such
as
were
brought
to
the
faith
through
the
Apostles
preaching
,
that
they
beleeued
and
were
baptized
,
as
a
token
and
proofe
,
that
they
were
all
baptized
into
one
spirit
,
it
is
also
said
,
that
they
continued
together
with
one
accord
,
that
they
were
of
one
heart
,
and
of
one
soule
All
that
beleeued
(
saith
Luke
)
were
in
one
place
,
and
had
all
things
common
.
And
they
sold
their
possessions
and
goods
,
and
parted
them
to
all
men
,
as
euery
one
had
need
.
And
they
continued
daily
with
one
accord
in
the
Temple
,
&c.
All
which
things
are
set
downe
as
tokens
and
proofes
,
that
they
were
all
baptized
into
one
spirit
.
And
againe
,
The
whole
multitude
of
them
that
beleeued
,
were
of
one
heart
,
and
of
one
soule
;
that
is
,
of
one
minde
,
will
,
consent
,
and
affection
:
whereby
they
shewed
indeed
,
that
they
were
knit
together
in
one
spirit
,
and
had
fellowship
one
with
another
,
as
members
of
one
head
;
and
therein
left
vs
an
example
how
wee
should
shew
that
wee
are
so
knit
,
that
wee
haue
such
fellowship
.
What
proofe
then
we
giue
that
we
are
knit
together
in
one
spirit
,
and
haue
fellowship
one
with
another
,
as
members
of
one
body
,
let
our
contentions
,
discords
,
and
diuisions
,
witnesse
vnto
the
world
.
Indeed
they
doe
too
too
plainly
witnesse
vnto
our
faces
,
that
herein
wee
are
carnall
,
and
walke
not
as
they
that
are
knit
together
in
the
fellowship
of
the
spirit
▪
But
the
words
following
wil
giue
vs
further
occasion
to
speake
of
this
point
.
His
fourth
argument
is
,
If
there
be
any
compassion
and
mercy
;
that
is
,
if
yee
haue
any
bowels
of
compassion
to
shew
any
mercy
vnto
mee
the
Lord
his
prisoner
for
your
sake
,
fulfill
my
ioy
,
&c.
The
ground
of
which
argument
is
,
that
in
mercy
and
compassion
towards
him
,
the
Lord
his
prisoner
for
their
sake
,
they
should
at
his
request
fulfill
his
ioy
,
to
be
like
,
&c.
Whence
I
obserue
,
that
the
godly
requests
of
Gods
Saints
afflicted
for
Christ
his
sake
,
should
moue
in
vs
such
bowels
of
compassion
,
as
that
wee
should
gladly
hearken
and
yeeld
vnto
them
.
Hereupon
our
Apostle
,
before
diuers
exhortations
and
requests
which
he
maketh
in
his
Epistles
,
prefixeth
this
,
that
hee
was
prisoner
in
the
Lord
,
prisoner
of
Iesus
Christ
.
I
therefore
being
prisoner
in
the
Lord
,
saith
he
,
pray
you
that
yee
walke
worthy
of
that
vocation
whereunto
yee
are
called
.
Where
,
in
that
he
saith
,
I
being
prisoner
in
the
Lord
,
he
thereby
implieth
,
that
they
were
the
rather
to
hearken
vnto
his
exhortation
,
because
it
was
the
exhortation
of
him
that
was
prisoner
for
the
Lord
his
cause
.
And
so
hee
beginneth
his
Epistle
to
Philemon
thus
,
Paul
a
prisoner
of
Iesus
Christ
,
implying
that
Philemon
was
the
rather
to
hearken
and
to
yeeld
to
his
request
for
his
seruant
Onesimus
,
because
it
was
the
request
of
him
that
was
now
prisoner
for
Iesus
Christ
.
I
omit
other
places
.
By
these
yee
see
how
powerfull
and
effectuall
the
godly
requests
of
Gods
afflicted
members
ought
to
be
with
vs
.
And
it
were
well
,
that
in
all
places
they
were
so
powerfull
and
effectuall
,
as
to
stirre
vp
the
very
bowels
of
compassion
towards
them
.
But
are
not
many
in
many
places
rather
readie
to
adde
affliction
vnto
their
bonds
?
Would
it
not
now
be
enough
to
reiect
the
requests
,
were
they
neuer
so
godly
,
if
they
should
come
in
the
name
of
the
prisoner
of
the
Lord
,
I
the
prisoner
of
the
Lord
,
pray
you
that
yee
reforme
the
wickednesse
of
your
wayes
?
Indeed
wee
may
well
wish
in
our
daies
,
that
enioying
our
libertie
,
we
may
beseech
you
in
Christ
his
stead
:
for
I
feare
that
if
out
of
our
prisons
&
bonds
wee
should
thus
write
vnto
you
,
If
there
bee
any
compassion
and
mercy
in
you
towards
mee
the
Lord
his
prisoner
,
hearken
vnto
mee
in
this
,
that
yee
be
like
minded
,
or
the
like
,
I
say
,
I
feare
mee
the
mention
of
our
bonds
would
not
much
preuaile
with
you
,
or
moue
any
bowels
of
compassion
in
you
.
Well
,
howsoeuer
it
would
,
it
should
,
and
I
hope
it
will
in
all
that
belong
to
Christ
Iesus
.
And
let
this
suffice
to
be
obserued
from
the
seuerall
arguments
couched
in
the
manner
of
the
Apostles
exhortation
.
Now
followeth
the
matter
of
the
Apostles
exhortation
,
which
is
this
in
generall
,
that
they
be
like
minded
.
Which
is
not
simply
proposed
,
but
with
this
motiue
prefixed
thereunto
,
My
ioy
,
though
for
great
cause
it
be
great
,
yet
is
not
full
,
vnlesse
yee
be
like
minded
.
Fulfill
my
ioy
,
that
yee
be
like
minded
.
Whence
I
obserue
,
first
,
that
the
godly
Pastors
ioy
is
to
be
in
the
weale
of
his
people
,
whatsoeuer
his
owne
case
bee
.
If
himselfe
bee
,
as
Paul
here
was
,
close
in
prison
,
bound
with
chaines
,
and
looke
for
nothing
but
sentence
of
death
,
yet
if
his
people
be
well
,
if
they
stand
fast
in
the
faith
,
hee
is
to
bee
glad
,
and
reioyce
euen
in
his
bonds
.
When
our
Apostle
wrote
to
Philemon
,
hee
was
in
prison
,
as
euen
now
wee
heard
:
yet
saith
he
to
him
,
wee
haue
great
ioy
and
consolation
in
thy
loue
,
because
by
thee
the
Saints
hearts
are
comforted
.
So
how
hard
soeuer
the
Pastors
owne
case
be
,
yet
if
hee
bee
a
good
one
,
hee
hath
great
ioy
and
consolation
in
his
peoples
weale
.
But
too
too
many
Pastors
wee
haue
in
our
day
,
which
if
themselues
be
well
,
care
not
in
what
case
their
people
bee
.
If
they
haue
the
fleece
from
them
,
their
hearts
are
glad
,
whatsoeuer
become
of
them
.
But
such
reioycing
is
not
good
,
and
shall
be
bitternesse
in
the
end
.
2.
Hence
I
obserue
,
that
the
good
Pastors
ioy
is
not
to
be
full
so
long
as
any
thing
is
amisse
amongst
his
people
.
Wee
shall
not
now
need
other
proofe
than
this
of
our
Apostle
in
this
place
.
The
Philippians
had
embraced
the
faith
of
Iesus
Christ
,
they
abounded
in
knowledge
and
in
iudgement
,
they
stood
fast
in
the
faith
,
notwithstanding
their
assaults
by
false
Apostles
,
they
were
carefull
ouer
him
,
and
communicated
to
his
afflictions
,
they
were
excellent
in
many
graces
.
So
that
our
Apostle
had
great
cause
to
haue
great
ioy
ouer
them
.
But
because
of
some
contention
and
vaine-glory
amongst
them
,
his
ioy
was
not
full
.
A
sufficient
president
for
the
Pastor
,
that
he
count
not
his
ioy
full
,
so
long
as
any
thing
is
amisse
amongst
his
people
.
Which
may
serue
to
admonish
the
Pastor
,
to
labour
that
nothing
may
bee
amisse
amongst
his
people
,
either
touching
life
or
doctrine
,
that
so
his
ioy
may
be
full
,
and
that
his
people
may
be
the
crowne
of
his
reioycing
in
the
presence
of
our
Lord
Iesus
Christ
at
his
comming
.
But
I
come
vnto
that
which
the
Apostle
exhorteth
in
generall
.
The
thing
which
the
Apostle
exhorteth
the
Philippians
in
generall
,
is
,
that
they
be
like
minded
,
that
is
,
like
affectioned
,
hauing
their
affections
,
likings
,
and
desires
set
on
the
same
things
.
An
euident
argument
,
that
they
were
not
like
minded
,
as
also
the
rest
which
followeth
is
,
that
some
things
were
amisse
amongst
them
.
And
in
that
hee
dealeth
so
earnestly
with
them
,
that
these
things
might
bee
amended
in
them
,
it
sheweth
that
these
are
things
which
are
carefully
to
be
procured
,
regarded
,
and
maintained
.
LECTVRE
XXV
.
PHILIP
.
2.
Verse
2.
That
yee
be
like
minded
,
hauing
the
same
loue
,
being
of
one
accord
,
and
of
one
iudgement
:
that
nothing
bee
done
through
contention
,
&c.
WE
haue
heard
the
manner
of
the
Apostles
exhortation
,
and
therein
foure
very
patheticall
arguments
couched
,
to
perswade
the
things
whereunto
hee
exhorteth
:
all
so
closely
followed
,
and
so
passionately
vrged
,
as
that
the
manner
of
the
exhortation
could
not
be
deuised
more
effectuall
to
perswade
the
things
whereunto
hee
exhorteth
,
If
there
bee
,
&c.
It
remained
to
speake
of
the
matter
of
the
Apostles
exhortation
.
Wee
spake
only
of
that
which
I
tooke
to
be
onely
a
motiue
prefixed
before
the
matter
of
the
exhortation
,
in
these
words
,
Fulfill
my
ioy
.
Now
wee
are
to
proceed
vnto
the
maine
matter
of
the
Apostles
exhortation
,
which
is
,
that
they
be
like
minded
,
hauing
the
same
loue
,
&c.
By
which
matter
of
the
exhortation
,
this
in
generall
appeareth
,
that
some
things
were
amisse
amongst
them
,
there
was
not
that
loue
and
concord
amongst
them
,
nor
that
humilitie
which
should
he
in
them
;
many
things
were
done
amongst
them
through
contention
,
through
vain-glory
,
through
selfe-seeking
of
their
owne
things
:
so
that
though
many
things
were
to
be
much
commended
in
them
,
yet
were
some
things
likewise
to
be
reformed
in
them
,
which
hindered
the
course
of
that
Christian
conuersation
which
becommeth
the
Gospell
of
Christ
Iesus
.
Whence
I
obserue
in
generall
,
what
the
state
euen
of
the
best
reformed
Churches
,
and
so
of
the
most
holy
men
is
:
no
Church
so
reformed
,
no
men
so
sanctified
,
but
that
many
things
are
amisse
amongst
them
;
though
many
things
bee
much
to
be
commended
in
them
,
yet
some
things
likewise
are
still
to
be
reformed
in
them
.
Looke
into
all
those
Churches
vnto
which
our
Apostle
wrote
his
Epistles
:
yee
shall
not
finde
any
of
them
so
commended
for
embracing
the
truth
,
and
for
standing
fast
in
the
truth
,
as
this
Church
of
Philippi
.
Hee
giueth
indeed
testimonie
vnto
the
Galathians
,
that
they
were
sometimes
such
as
(
if
it
had
beene
possible
)
would
haue
pluckt
out
their
owne
eyes
,
and
haue
giuen
them
vnto
him
:
so
loued
they
him
,
and
the
truth
which
he
taught
.
But
quickly
were
they
remoued
to
another
Gospell
,
O
Lord
increase
our
faith
,
our
knowledge
&c.
and
vnto
what
perfection
in
innocencie
,
obedience
,
or
the
like
they
be
growne
,
yet
still
they
are
taught
to
pray
,
O
Lord
forgiue
vs
our
debts
and
trespasses
.
For
here
we
know
in
part
,
we
beleeue
in
part
,
we
loue
in
part
,
we
obey
in
part
,
and
our
greatest
perfection
is
but
great
imperfection
whiles
we
liue
here
at
home
in
the
bodie
,
if
we
say
we
haue
no
sinne
we
deceiue
our selues
,
and
truth
is
not
in
vs
.
That
which
is
in
part
either
in
knowledge
,
or
in
loue
,
or
in
obedience
,
or
in
the
like
graces
of
the
spirit
shall
be
abolished
,
our
imperfections
shall
be
taken
away
,
and
we
shall
be
made
perfit
.
But
where
and
when
?
Not
here
otherwise
then
by
imputation
,
but
then
and
there
when
and
where
corruption
shall
put
on
incorruption
,
and
mortalitie
shall
put
on
immortalitie
,
as
the
former
place
to
the
Corinthians
sheweth
:
vile
bodie
shall
be
changed
and
be
fashioned
like
vnto
his
glorious
bodie
,
This
then
should
teach
vs
to
long
to
be
of
that
triumphant
Church
,
to
long
to
enter
into
the
holiest
of
holies
,
to
long
to
be
loosed
and
to
be
with
Christ
.
Here
the
father
of
the
faithfull
,
holy
Abraham
;
here
the
man
after
Gods
owne
heart
,
holy
Dauid
;
here
that
vpright
and
iust
man
,
holy
Iob
;
here
that
chosen
vessell
to
beare
Christ
his
name
before
the
Gentiles
,
our
holy
Apostle
shall
haue
their
faults
,
and
their
falls
.
Here
Abraham
and
Lot
will
bee
sometimes
at
variance
,
here
Paul
and
Barnabas
will
sometimes
not
be
of
one
accord
,
here
Paul
and
Peter
will
sometimes
not
be
of
one
iudgement
;
here
we
shall
haue
our
falls
,
we
shall
haue
our
imperfections
whatsoeuer
we
be
.
Only
in
the
Citie
which
is
aboue
shall
all
teares
be
wiped
from
our
eyes
,
all
wanes
supplied
,
all
imperfections
perfited
,
all
sinne
cease
,
and
all
enemies
be
vtterly
destroyed
:
only
there
our
knowledge
,
our
iudgment
,
our
loue
,
our
peace
,
our
ioy
shall
be
perfit
.
How
should
we
not
long
then
to
remoue
out
of
the
bodie
,
and
to
dwell
with
the
Lord
?
And
yet
to
earthly
minded
are
we
many
of
vs
,
that
here
we
could
bee
content
to
pitch
our
tabernacles
,
and
neuer
to
remoue
hence
euen
as
if
we
loued
darknes
better
then
light
,
and
had
rather
dwell
in
the
valley
of
teares
then
in
the
valley
of
blessing
,
where
we
are
but
strangers
then
at
home
in
our
owne
Citie
.
Let
vs
,
beloued
,
remember
that
here
the
best
of
vs
haue
our
blemishes
,
and
that
when
it
is
it
the
best
with
vs
,
we
are
but
in
the
way
vnto
that
which
is
best
of
all
for
vs
;
that
the
best
reformed
Church
on
earth
is
not
thorowly
reformed
,
and
that
the
most
sanctified
man
on
earth
is
but
onely
in
part
sanctified
:
And
let
vs
make
this
benefit
hereof
daily
more
and
more
to
grow
out
of
loue
with
this
life
,
and
in
loue
with
that
life
in
which
there
shall
be
no
more
death
;
daily
more
and
more
to
weyne
our selues
from
the
vanities
of
Ierusalem
which
is
on
earth
,
where
many
things
will
be
done
through
contention
,
and
vaine-glory
,
and
to
haue
our
conuersation
in
heauen
,
where
we
shall
all
be
like
minded
,
hauing
the
same
minde
,
and
being
of
one
accord
,
and
of
one
iudgement
.
And
let
this
suffice
to
be
obserued
in
generall
from
the
matter
of
the
Apostles
exhortation
,
whereby
ye
see
the
state
euen
of
the
best
reformed
Churches
,
and
so
of
the
most
holy
men
,
and
what
vse
is
to
be
made
of
the
imperfections
which
follow
the
most
perfit
in
this
life
.
Now
let
vs
come
vnto
the
seuerall
points
whereunto
the
Apostle
exhorteth
the
Philippians
,
and
in
them
vs
.
The
first
thing
wherevnto
hee
exhorteth
them
is
,
in
generall
that
they
be
like
minded
,
or
like
affectioned
,
as
the
same
phrase
is
translated
else
where
,
be
like
minded
,
it
is
in
generall
that
their
affections
be
set
on
the
same
things
,
louing
the
same
things
,
according
in
desire
of
the
same
things
,
and
according
in
iudgment
of
the
same
things
,
but
all
in
the
Lord
.
Whence
I
obserue
a
necessarie
dutie
in
all
Christians
called
to
the
knowledge
of
God
by
the
Gospell
of
Christ
Iesus
,
which
is
that
they
be
like
minded
in
the
Lord
,
setting
their
affections
,
likings
,
and
desires
on
the
same
things
in
the
Lord
.
A
duty
which
our
Apostle
prescribeth
almost
as
oft
as
any
other
duty
.
Corinthians
he
beseecheth
them
by
the
name
of
our
Lord
Iesus
Christ
,
that
they
all
speake
one
thing
,
and
that
they
be
knit
together
in
one
minde
,
and
in
one
iudgement
.
Where
yee
see
he
beseecheth
them
and
in
them
vs
,
euen
by
the
name
of
our
Lord
Iesus
Christ
,
to
be
all
of
one
minde
;
and
because
disagreeing
in
words
engendreth
dissension
of
minde
,
therefore
that
wee
may
the
rather
be
all
of
one
minde
,
hee
beseecheth
vs
all
to
speake
one
thing
.
In
the
end
likewise
of
his
latter
to
the
Corinthians
,
Finally
brethren
,
fare
yee
well
,
be
perfect
,
be
of
good
comfort
,
be
of
one
minde
:
as
thinking
this
dutie
so
necessarie
,
that
both
in
the
beginning
,
and
in
the
end
,
and
at
all
times
they
were
to
be
put
in
minde
of
it
.
In
this
place
likewise
yee
see
how
roundly
and
deeply
he
adiureth
and
chargeth
the
Philippians
,
and
in
them
vs
to
be
●ike
minded
,
saying
,
If
there
be
any
consolation
in
Christ
&c.
fulfill
my
ioy
,
that
yee
be
like
minded
.
And
in
the
last
chapter
saue
one
to
the
Romanes
,
Now
the
God
of
patience
and
consolation
giue
you
that
yee
●e
like
minded
one
towards
another
according
to
Christ
Iesus
,
that
●ee
may
with
one
minde
,
and
with
one
mouth
praise
God
euen
the
Father
of
our
Lord
Iesus
Christ
.
Where
first
the
Apostle
im●lieth
that
if
they
be
like
minded
,
God
must
giue
them
this
to
●e
like
minded
,
and
therefore
hee
praieth
vnto
God
to
giue
●hem
this
grace
,
that
they
be
like
minded
one
towards
another
.
Secondly
,
he
noteth
how
he
would
haue
both
them
and
vs
●o
bee
like
minded
one
towards
another
,
viz:
according
to
Christ
Iesus
,
to
consent
in
that
truth
which
hee
hath
taught
,
and
in
that
loue
which
hee
hath
commanded
:
for
otherwise
if
we
be
like
minded
but
not
according
to
Christ
Iesus
,
not
in
the
Lord
,
what
great
thing
doe
we
doe
?
Are
not
the
Iewes
like
minded
among
themselues
,
the
Turkes
amongst
themselues
,
the
aduersaries
of
the
truth
amongst
themselues
?
Were
not
the
Priests
,
Scribes
,
and
Pharisies
of
one
minde
,
when
they
condemned
the
innocent
bloud
;
and
the
whole
multitude
of
the
Iewes
when
they
cried
all
at
once
saying
,
Crucifie
him
,
crucifie
him
,
away
with
him
,
and
deliuer
vnto
vs
Barrabas
?
And
are
not
they
all
of
one
minde
that
cast
their
heads
together
with
one
consent
,
and
consult
to
worke
wickednesse
in
what
kinde
soeuer
it
be
?
And
to
consent
and
be
like
minded
in
these
and
the
like
things
,
is
it
not
rather
a
conspiracie
then
an
vnitie
?
We
a●e
not
then
onely
to
be
like
minded
,
but
to
bee
like
minded
in
the
Lord
,
to
be
like
minded
according
to
Christ
Iesus
.
And
lastly
,
the
Apostle
sheweth
to
what
end
he
would
haue
vs
to
be
like
minded
,
namely
that
with
one
minde
,
and
one
mouth
we
may
praise
God
euen
the
Father
of
our
Lord
Iesus
Christ
,
not
onely
with
one
minde
,
but
also
with
one
mouth
;
nor
onely
with
one
mouth
,
but
also
with
one
minde
.
Thi●
then
yee
see
it
to
be
a
dutie
so
necessarie
in
vs
and
in
all
Christians
that
wee
be
like
minded
in
the
Lord
,
that
the
Apostle
still
commendeth
it
vnto
vs
,
beseeching
vs
to
be
like
minded
,
charging
and
adiuring
vs
to
be
like
minded
,
and
praying
vnto
God
that
we
be
like
minded
.
But
why
is
it
so
necessarie
a
dutie
that
we
be
like
minded
i●
the
Lord
?
Many
reasons
might
be
alleaged
,
but
I
will
one●
mention
two
.
As
first
because
we
haue
one
Lord
,
one
faith
,
one
baptisme
,
one
God
and
Father
of
vs
all
:
for
meete
it
i●
that
so
many
as
are
ioyned
together
in
the
vnitie
of
these
,
be
also
knit
together
in
one
minde
,
and
in
one
iudgment
according
to
Christ
Iesus
,
we
might
be
all
one
euen
as
He
and
the
Father
were
one
,
Here
then
our
aduersaries
will
aske
of
vs
,
if
this
be
so
necessarie
a
dutie
,
how
happens
it
that
ye
are
not
all
like
minded
?
What
meane
the
tearmes
of
Zuinglians
,
Lutheranes
,
Arius
Montanus
say
,
that
the
bookes
of
the
old
Testament
not
found
in
the
Hebrue
Canon
are
Apocryphall
;
and
doth
not
Bellarmine
denie
it
?
Doth
not
Canus
say
,
that
the
Hebrue
text
is
wholy
corrupt
by
the
malice
of
the
Iewes
,
and
doth
not
Bellarmine
denie
it
?
Doth
not
Bellarmine
himselfe
for
expounding
of
the
Scriptures
sometimes
referre
vs
to
the
fathers
of
the
Church
,
sometimes
to
generall
Councels
,
sometimes
to
the
Pope
and
Cardinals
,
sometimes
to
the
Pope
himselfe
?
It
would
be
too
long
to
runne
through
the
rest
of
many
points
of
doctrine
where
in
they
dissent
among
themselues
.
They
neede
no
other
to
note
this
vnto
the
whole
world
then
Bellarmine
himselfe
,
who
in
the
beginning
of
the
discussing
of
euery
controuersie
betwixt
vs
and
them
,
sheweth
how
not
onely
we
dissent
therein
from
them
,
but
how
they
dissent
amongst
themselues
.
First
therefore
,
let
them
plucke
out
the
beame
of
their
owne
eye
that
so
they
may
see
clearely
the
mote
which
is
in
our
eie
,
le●
them
cleare
the
point
that
they
are
like
minded
amongst
themselues
,
and
then
let
them
tell
vs
that
we
are
not
all
of
one
minde
.
But
how
doe
they
shew
that
wee
are
not
all
of
one
minde
?
If
ye
be
,
say
they
,
then
what
meane
the
tearmes
of
Zuinglians
,
Lutherans
,
Caluinists
,
amongst
you
?
But
I
say
vnto
them
,
what
doe
they
meane
to
note
vs
by
such
tearmes
?
The
memories
of
these
men
we
honour
and
reuerence
,
as
also
we
doe
other
notable
lights
which
haue
beene
in
the
Church
,
and
are
at
this
day
.
But
if
we
be
named
after
any
other
name
then
only
the
name
of
Christ
Iesus
,
it
is
through
their
malice
not
by
our
desire
.
Yea
,
but
how
is
it
say
they
,
that
some
amongst
you
are
Brownists
,
some
Baroists
,
some
Puritans
,
some
Protestants
,
that
touching
ceremonies
,
and
outward
discipline
there
is
such
difference
amongst
you
?
I
answere
,
that
if
there
be
any
Brownists
or
Baroists
amongst
vs
wee
hold
them
not
to
be
of
vs
,
and
therefore
their
distraction
from
vs
ought
not
to
be
obiected
vnto
vs
.
Now
for
our
difference
about
ceremonies
,
and
outward
discipline
,
I
wish
we
were
all
like
minded
in
these
things
,
and
it
is
a
fault
and
blemish
of
some
in
our
Church
,
that
we
are
not
like
minded
in
these
things
.
But
for
the
substance
of
doctrine
,
and
grounds
of
religion
wherein
is
it
that
we
are
not
like
minded
?
If
they
could
,
no
doubt
they
would
taxe
vs
in
the
substance
as
they
doe
in
the
accident
;
and
as
they
cannot
in
the
substance
,
so
I
wish
they
could
not
taxe
vs
in
the
accident
.
So
should
the
ioy
of
our
Sion
be
full
,
if
we
were
all
like
minded
,
both
for
the
substance
,
and
for
the
accident
,
and
so
many
as
loue
the
peace
of
Sion
,
and
wish
her
prosperitie
,
pray
also
that
this
her
ioy
may
be
fulfilled
.
Againe
,
this
may
serue
to
reproue
a
fault
too
too
common
amongst
vs
.
For
if
we
be
ioined
together
in
one
faith
,
and
in
one
hope
,
if
we
agree
in
the
substance
of
truth
,
we
thinke
it
a
small
matter
to
dissent
amongest
our selues
about
smaller
matters
.
And
indeed
it
is
the
lesse
matter
.
But
yet
it
is
a
thing
which
we
ought
to
labour
,
euen
to
be
like
minded
in
the
Lord
in
all
things
.
Which
our
Apostle
sufficiently
sheweth
when
in
his
exhortations
vnto
vs
to
be
like
minded
,
he
doth
not
limit
vs
vnto
these
or
these
things
,
but
indefinitely
hee
would
haue
vs
to
be
like
minded
,
according
to
Christ
Iesus
.
In
matters
of
faith
,
and
in
matters
of
ceremonie
,
in
matters
of
doctrine
,
and
in
matters
of
discipline
,
in
matters
of
life
,
and
in
matters
of
learning
,
in
matters
of
religion
,
and
in
matters
of
ciuill
conuersation
he
would
haue
vs
to
be
like
minded
,
as
in
the
Lord
it
may
be
warranted
.
Let
vs
therefore
beware
how
we
sooth
vp
our selues
in
dissenting
about
matters
of
lesse
moment
,
when
we
agree
in
matters
of
greater
importance
.
The
more
like
minded
we
are
in
the
Lord
,
the
more
is
our
conuer●ation
such
as
becommeth
the
Gospell
of
Christ
.
Let
our
care
●herefo●e
be
,
that
both
in
matters
of
lesse
moment
,
and
likewise
in
matters
of
greater
importance
we
may
be
like
minded
●n
the
Lord
,
as
becommeth
the
Gospell
of
Christ
.
But
how
may
we
be
like
minded
in
the
Lord
?
This
our
Apostle
sheweth
in
the
next
words
,
and
that
is
,
1.
If
we
haue
the
same
loue
,
i.
If
we
loue
the
same
things
in
the
Lord
.
2.
If
we
be
of
one
accord
,
i.
If
we
agree
in
our
wills
and
desires
in
the
Lord
.
And
3.
if
we
be
of
one
iudgement
,
i.
If
we
agree
in
one
truth
of
Christ
Iesus
.
For
these
the
particulars
are
as
I
take
it
comprised
vnder
,
and
meant
in
that
generall
;
so
that
i●
we
thus
loue
and
agree
in
the
Lord
then
are
wee
like
minded
in
the
Lord
,
and
our
conuersation
in
a
great
part
is
such
as
becommeth
the
Gospell
of
Christ
.
Because
I
haue
stood
long
vpon
the
generall
,
I
shall
the
lesse
neede
to
stand
vpon
these
particulars
,
which
in
effect
haue
beene
handled
in
the
generall
.
Briefly
therefore
of
these
as
time
will
giue
leaue
.
The
1.
thing
then
,
which
in
these
particulars
I
note
is
,
that
the
Apostle
would
haue
them
to
haue
the
same
loue
,
the
same
I
say
,
in
respect
of
the
obiect
,
that
they
should
loue
the
same
things
,
the
same
Church
,
the
same
Gospell
,
the
same
truth
euen
as
we
say
that
they
haue
the
same
faith
,
who
belieue
in
the
same
Christ
.
Hence
then
I
obserue
,
that
if
we
will
be
like
minded
,
and
walke
as
becommeth
the
Gospell
of
Christ
,
the●
must
we
loue
the
same
things
in
the
Lord
,
not
one
one
thing
and
another
an
other
thing
,
but
the
same
things
,
as
simply
the
same
things
.
For
we
may
loue
the
same
things
,
and
yet
be
f●●
from
that
loue
of
the
same
things
which
becommeth
vs
,
as
namely
,
if
we
loue
the
same
delights
of
the
flesh
,
the
same
sins
or
corruptions
whatsoeuer
;
but
the
same
things
in
the
Lord
and
in
the
loue
whereof
hee
is
delighted
,
and
well
pleased
.
Thus
it
is
commaunded
vs
euery
where
in
the
booke
of
God
that
we
all
loue
the
same
God
,
the
same
truth
,
the
same
meanes
of
our
saluation
in
Christ
,
and
generally
the
same
things
whatsoeuer
they
be
that
belong
vnto
our
peace
.
And
the
reason
of
it
is
plaine
.
For
where
one
loues
one
thing
,
and
another
another
thing
;
as
for
example
,
one
Christ
,
and
another
Antichrist
,
when
one
hateth
that
which
another
loueth
;
where
euery
man
loues
that
which
himselfe
liketh
,
and
scarce
two
loue
the
same
things
,
what
loue
can
there
be
,
nay
what
distractions
must
there
not
needes
be
,
nay
what
desolation
are
not
likely
to
ensue
?
In
the
Church
of
Corinth
they
loued
not
the
same
things
,
but
one
loued
this
man
,
another
that
ma●
and
what
dissentions
bred
it
in
that
Church
?
In
our
neighbor
kingdome
of
France
they
loue
not
the
same
things
,
but
one
sort
loue
the
light
of
the
word
,
another
sort
loue
darkenesse
better
then
light
,
and
what
bloud
hath
it
shedde
in
that
kingdome
?
Amongst
our selues
we
loue
not
the
same
things
in
the
Lord
,
but
one
sort
loue
their
pleasures
,
another
sort
their
profits
,
another
sort
their
promotions
,
the
fewest
sort
the
things
that
they
should
loue
,
and
what
but
a
iudgement
likely
to
ensue
?
Nay
beloued
here
is
the
miserie
,
and
like
to
be
the
ruine
of
our
Land
,
in
our
Land
wee
loue
not
the
same
things
in
the
Lord
,
but
we
loue
too
many
of
vs
that
man
of
sinne
,
and
the
poysoned
cuppes
of
the
fornications
of
that
whore
,
and
too
few
of
vs
the
simplicitie
of
the
truth
of
Christ
Iesus
,
to
speake
plainely
we
loue
too
many
of
vs
the
Pope
and
his
marchandize
,
and
too
few
of
vs
Christ
and
his
truth
,
we
speake
not
the
●anguage
of
Canaan
,
but
halfe
in
the
speach
of
Ashdod
,
and
halfe
in
the
language
of
Canaan
.
Hereupon
it
is
that
Pope
and
his
adherents
conceiue
courage
against
vs
to
subdue
vs
and
our
Land
,
and
to
make
vs
a
prey
vnto
their
teeth
.
Beloued
,
if
we
will
not
for
the
loue
of
the
Lord
,
and
because
the
holy
Ghost
hath
commanded
vs
,
yet
for
the
loue
of
our
owne
liues
,
and
that
we
be
not
made
a
prey
vnto
our
enemies
,
let
vs
loue
the
same
truth
of
Christ
Iesus
,
and
generally
the
same
things
in
the
Lord
.
Let
vs
no
longer
halt
betweene
God
and
Baal
,
Christ
and
Antichrist
,
religion
and
superstition
;
but
with
religious
hearts
let
vs
loue
the
same
truth
,
the
same
God
,
the
same
things
in
the
Lord
,
that
some
may
be
●ike
minded
according
to
Christ
Iesus
.
The
2.
thing
which
in
these
particulars
I
note
is
,
that
the
Apostle
would
haue
the
Philippians
to
be
of
one
accord
,
i.
to
●gree
in
their
wils
and
desires
touching
euery
thing
that
is
good
,
belong
it
vnto
religion
,
or
vnto
ciuill
life
and
conuersa●ion
.
Whence
I
obserue
another
necessarie
dutie
for
vs
that
we
be
like
minded
,
and
walke
as
becommeth
the
Gospell
of
Christ
,
and
that
is
,
that
we
agree
in
our
wills
and
desires
in
the
Lord
,
that
vnitie
and
concord
amongst
vs
bee
preserued
and
maintained
.
To
agree
in
mischiefe
we
are
ready
enough
,
neither
neede
we
any
to
moue
vs
thereunto
.
For
,
as
it
is
in
the
Prophet
,
If
we
see
a
theefe
we
consent
vnto
him
,
and
we
are
partakers
with
the
adulterers
,
we
runne
with
the
wicked
to
doe
euill
,
and
we
easily
ioyne
hands
with
the
wicked
and
vngodlie
.
But
to
bee
of
one
accord
in
the
Lord
we
are
not
so
easily
drawne
,
albeit
this
be
the
agreement
that
the
holy
Ghost
requireth
of
vs
,
and
commendeth
vnto
vs
.
how
good
and
ioyfull
a
thing
it
is
brethren
to
dwell
together
in
vnity
,
i.
to
liue
together
in
that
concord
,
and
good
agreement
which
is
acceptable
to
the
Lord
.
And
the
more
to
shew
the
precious
worth
of
holy
agreement
amongst
the
sonnes
of
God
,
be
likeneth
it
vnto
the
oyntment
prescribed
for
Aaron
,
which
was
so
sweete
that
when
Aaron
was
annointed
therewith
,
that
they
were
of
one
heart
,
and
of
one
soule
agreeing
in
their
mindes
,
wills
,
desires
,
and
affections
.
And
where
this
agreement
in
the
Lord
is
not
,
there
the
Lord
is
not
.
And
yet
in
matters
wherein
wee
differ
one
from
an
other
,
how
hardly
are
we
brought
to
bee
of
one
accord
in
the
Lord
?
If
we
differ
in
matters
of
religion
,
either
we
will
not
vouchsafe
one
to
talke
with
an
other
in
them
,
or
if
we
doe
,
we
will
be
sure
to
set
that
downe
with
our selues
,
that
howsoeuer
wee
be
conuinced
,
yet
we
wil
neuer
yeeld
to
agree
with
them
that
would
perswade
vs
.
We
haue
too
too
lamentable
experience
of
it
.
For
when
we
talk
with
them
that
are
popishly
affected
,
though
they
be
conuinced
,
yet
will
they
not
yeelde
to
agree
with
vs
.
Likewise
if
we
differ
in
matters
of
ciuill
life
,
how
hardly
are
we
brought
one
to
yeeld
vnto
another
,
and
all
to
agree
on
that
which
is
most
euidently
good
?
Nay
if
wee
haue
once
taken
a
stitch
against
it
,
we
will
neuer
agree
to
it
whatsoeuer
come
of
it
.
But
beloued
,
this
becommeth
not
the
Gospell
of
Christ
.
If
we
will
walke
worthy
of
Christ
,
let
vs
be
like
minded
,
hauing
the
same
loue
,
being
of
one
accord
.
The
3.
thing
which
I
note
is
,
that
the
Apostle
would
haue
them
to
bee
of
one
iudgement
,
i.
to
agree
in
one
truth
of
Christ
Iesus
.
Whence
I
obserue
a
threefold
necessarie
dutie
for
vs
,
that
we
be
like
minded
,
and
walke
as
becommeth
the
Gospell
of
Christ
,
and
that
is
,
that
wee
agree
in
one
truth
of
Christ
Ie●us
,
euen
in
that
truth
which
the
Prophets
and
Apostles
haue
●aught
vs
.
All
agreement
without
this
is
but
disagreement
.
This
alone
knits
the
knot
of
good
agreement
.
Let
our
aduersaries
looke
how
they
agree
in
this
,
in
those
manifold
positions
which
they
maintaine
besides
and
repugnant
vnto
this
.
LECTVRE
XXVI
.
PHILIP.
2.
Verse
3.
That
nothing
be
done
through
contention
or
vaine-glory
,
but
that
in
mecknesse
of
minde
euery
man
esteeme
other
better
than
himselfe
.
4.
Looke
not
euery
man
on
his
owne
things
,
but
euery
man
also
on
the
things
of
other
men
.
IT
remaineth
now
,
that
wee
speake
of
those
vnchristian
vices
which
the
Apostle
disswadeth
,
as
the
very
bane
of
that
loue
,
concord
,
and
vnanimitie
,
which
before
hee
had
perswaded
,
in
these
words
,
That
nothing
bee
done
through
contention
,
&c.
That
nothing
be
done
,
&c.
]
In
these
words
then
the
Apostle
amplifieth
his
exhortation
,
first
,
by
two
euils
which
he
disswadeth
,
as
the
very
bane
of
that
loue
,
concord
,
and
vnanimitie
,
which
before
hee
had
perswaded
,
namely
contention
and
vaine-glory
,
That
nothing
,
&c.
2.
By
the
contrary
vertue
vnto
them
,
which
hee
perswadeth
as
the
very
foster-mother
of
that
loue
,
concord
,
and
vnanimitie
,
which
before
hee
had
perswaded
,
namely
humilitie
,
but
in
meekenesse
of
minde
:
amplified
also
by
the
definition
thereof
,
which
is
,
that
it
is
a
vertue
whereby
one
man
esteemeth
another
better
than
himselfe
.
So
that
here
is
both
a
dehortation
,
and
an
exhortation
.
A
dehortation
from
contention
and
vaine
glory
,
That
nothing
be
done
,
&c.
An
exhortation
vnto
humilitie
and
meeknesse
of
minde
,
but
in
mecknesse
of
minde
&c.
So
also
in
the
next
verse
is
first
an
euill
disswaded
;
secondly
,
the
contrary
vertue
perswaded
:
a
dehortation
,
and
an
exhortation
.
A
dehortation
from
selfe-seeking
of
our
owne
things
,
which
also
is
an
enemie
vnto
that
loue
,
concord
,
and
vnanimitie
,
which
before
he
had
perswaded
,
in
these
words
,
Looke
not
,
&c.
An
exhortation
vnto
a
regard
of
other
mens
things
,
a
meanes
of
preseruing
that
loue
,
concord
,
and
vnnimitie
,
which
before
he
had
perswaded
,
in
these
words
,
be●
euery
man
also
on
,
&c.
So
that
here
are
three
breeders
and
causes
of
discord
and
dissension
disswaded
,
viz.
contention
,
vaine-glory
,
and
selfe-seeking
of
our
owne
things
;
and
two
preseruers
of
loue
and
concord
perswaded
,
viz.
humilitie
and
due
regard
of
others
:
the
one
disswaded
,
and
the
other
perswaded
,
that
loue
,
concord
,
and
vnanimitie
may
be
maintained
.
This
of
the
order
and
meaning
of
the
words
in
generall
Now
for
the
more
particular
opening
of
the
meaning
or
them
,
the
words
yee
see
in
themselues
are
vnperfect
,
and
doe
thus
depend
vpon
the
former
:
Fulfill
my
ioy
,
that
yee
bee
like
minded
,
hauing
the
same
loue
,
being
of
one
accord
,
and
of
one
iudgement
.
Why
?
That
nothing
be
done
through
contention
and
vaine-glory
.
As
if
he
should
haue
said
,
If
there
be
among
you
contention
and
vaine-glory
,
it
is
not
possible
that
yee
should
be
like
minded
,
hauing
the
same
loue
,
being
of
one
accord
&c.
For
these
are
the
very
fire-brands
of
discords
and
dissension
,
and
the
very
bane
of
concord
and
loue
.
So
then
shall
yee
be
like
minded
,
to
loue
the
same
things
,
to
agree
on
the
same
things
,
to
be
of
one
iudgement
touching
the
truth
,
if
yee
mortifie
,
if
yee
kill
and
crucifie
these
earthly
and
vile
affections
of
contention
and
vaine-glory
,
That
nothing
bee
done
amongst
you
●●●gh
contention
and
vaine-glory
,
but
that
in
mocknesse
,
&c.
〈◊〉
by
contention
the
Apostle
meaneth
a
delight
to
differ
〈◊〉
men
in
iudgement
,
and
in
euery
other
thing
;
and
〈◊〉
glory
he
meaneth
a
tickling
desire
to
get
glory
by
〈…〉
singularitie
in
things
.
So
that
when
the
Apo●●●
〈◊〉
●●ue
nothing
done
through
contention
,
his
meaning
is
,
that
he
would
haue
none
of
them
to
take
a
delight
in
●issenting
from
other
men
,
but
when
they
thinke
the
truth
●o
be
like
minded
vnto
them
.
And
when
he
would
haue
no●hing
done
through
vaine-glory
,
his
meaning
is
,
that
hee
would
haue
none
of
them
to
be
tickled
with
such
a
desire
of
glory
,
as
to
single
out
himselfe
in
iudgement
from
the
rest
,
●nd
to
disdaine
to
thinke
as
the
rest
doe
,
thinke
they
neuer
so
well
.
The
rest
that
followeth
is
more
easie
to
be
vnderstood
,
●nd
may
further
be
opened
as
we
come
to
the
seuerall
points
.
Now
let
vs
see
what
obseruations
wee
may
gather
hence
for
our
further
vse
and
instruction
.
The
first
thing
which
here
I
note
,
is
,
that
the
Apostle
would
haue
nothing
done
among
the
Philippians
through
contention
,
he
would
haue
none
of
them
to
take
delight
in
●issenting
from
other
men
in
iudgement
,
or
in
any
other
thing
,
he
would
haue
none
of
them
to
be
contentious
persons
,
●uch
as
cannot
abide
to
agree
with
others
,
though
they
bee
in
the
right
,
such
as
are
neuer
well
but
when
they
are
in
opposition
,
in
contradiction
.
Whence
I
obserue
,
that
amongst
Christians
called
to
the
knowledge
of
God
by
the
Gospell
of
Christ
,
all
contention
should
be
abandoned
,
nothing
should
be
done
amongst
them
through
contention
,
they
should
take
no
pleasure
in
dissenting
from
other
men
,
either
in
iudgement
,
or
in
any
other
thing
.
This
our
Apostle
plainly
sheweth
,
where
he
saith
,
first
,
that
contentions
are
a
worke
of
the
flesh
;
and
then
,
that
they
that
are
Christs
,
haue
crucified
the
flesh
,
with
the
affections
,
and
the
lusts
.
Lay
then
these
together
thus
:
They
that
are
Christs
,
haue
crucified
the
flesh
,
with
the
affections
and
the
lusts
,
so
that
they
doe
not
serue
sinne
in
the
lusts
thereof
.
But
contentions
are
an
affection
and
lust
of
the
flesh
,
reckoned
vp
with
adulterie
,
fornication
,
idolatrie
,
witchcraft
,
heresies
,
murders
,
drunkennesse
,
gluttonie
,
and
such
like
.
What
then
must
needs
follow
,
but
that
they
that
belong
vnto
Christ
,
must
abandon
all
contentions
,
must
doe
nothing
vpon
a
humour
to
thwart
and
to
crosse
,
vpon
a
delight
to
dissent
and
to
differ
.
And
the
reason
hereof
is
very
plaine
:
for
when
men
once
grow
to
that
,
that
they
take
a
delight
and
pleasure
in
crossing
and
thwarting
other
men
,
and
in
opposing
themselues
vnto
whatsoeuer
they
say
,
be
the
thing
neuer
so
cleere
,
neuer
so
true
,
how
can
they
as
becommeth
Christian
be
of
one
accord
with
others
?
Nay
how
can
it
bee
,
but
that
such
opposition
and
contradiction
should
breed
great
discord
and
dissension
?
As
the
cole
maketh
burning
coles
,
and
wood
a
fire
,
so
the
contentions
man
i●
apt
to
kindle
strife
.
Whence
it
is
cleere
,
that
contention
is
as
fit
to
stirre
vp
strife
,
as
cole
and
wood
to
make
a
fire
.
Looke
into
the
Church
:
The
schismes
and
heresies
,
the
broiles
and
stirres
,
wherewith
the
Church
at
all
times
is
troubled
,
whence
are
they
?
Are
they
not
commonly
from
men
of
contentious
humours
,
which
take
a
pleasure
in
dissenting
from
the
rest
of
the
Church
,
and
in
maintaining
new
and
quaint
opinions
by
the
sharpnesse
of
their
wits
?
Arrius
,
Nestorius
,
Macedoni●●
and
many
other
the
like
,
by
whose
heresies
the
Church
hath
heretofore
beene
troubled
,
were
they
not
such
men
?
And
what
are
they
that
endanger
the
peace
of
the
Church
in
our
day
?
Are
they
not
such
men
?
Againe
,
looke
into
the
Common-wealth
:
The
diuisions
and
discords
,
the
tumults
and
brabbles
,
wherewith
all
societies
and
bodies
are
troubled
▪
whence
are
they
?
Are
they
not
commonly
from
contentious
men
,
which
loue
to
say
and
doe
otherwise
than
the
rest
?
Experience
hath
so
tried
it
,
that
it
will
not
be
denied
.
So
that
ye
see
there
is
great
reason
of
abandoning
al
contentions
among
Christians
,
that
nothing
be
done
through
contention
amongst
them
.
What
then
?
May
nothing
be
done
through
contention
?
If
400.
false
Prophets
counsell
Ahab
to
goe
to
warre
,
Woe
is
mee
,
my
mother
,
that
thou
hast
borne
me
a
contentious
man
,
and
a
man
that
striueth
with
the
whole
earth
;
for
so
he
was
accounted
.
And
so
our
whole
Church
,
for
dissenting
from
the
Romish
Church
,
wee
are
counted
schismaticall
,
hereticall
,
contentious
men
.
But
ye
must
know
that
there
is
a
great
difference
betwixt
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
betwixt
a
due
examination
and
a
peruerse
opposition
,
betwixt
dissenting
from
others
,
and
a
delight
to
dissent
from
others
,
betwixt
dis●enting
from
others
to
maintaine
a
truth
,
and
a
dissenting
from
others
only
to
contradict
,
whether
the
thing
bee
true
or
●alse
.
Wee
may
not
(
as
our
Apostle
here
saith
)
doe
any
thing
●hrough
contention
,
but
wee
may
and
must
duly
examine
●hings
that
are
called
into
question
.
Wee
may
not
take
a
de●ight
in
dissenting
from
others
,
but
wee
may
dissent
from
others
:
wee
may
not
dissent
from
others
only
to
contradict
,
●hether
the
thing
be
true
or
false
,
but
wee
may
and
must
dis●ent
from
others
to
stand
for
the
truth
.
Let
it
be
proued
then
●hat
Michaiah
dissented
from
the
400.
false
Prophets
onely
●pon
a
humour
to
contradict
them
,
or
that
Ieremie
stroue
●ith
the
whole
earth
,
vpon
a
delight
to
set
himselfe
against
all
men
,
and
then
let
it
be
said
that
they
were
contentious
men
●ndeed
.
And
let
it
be
proued
,
that
wee
generally
in
dissenting
from
the
Romish
Church
,
doe
it
vpon
a
delight
and
pleasure
●hat
wee
take
to
make
a
peruerse
opposition
,
and
then
let
it
be
●aid
that
wee
are
contentious
men
indeed
.
Otherwise
in
vaine
●s
it
said
,
that
either
those
Prophets
did
,
or
that
wee
in
the
ge●erall
,
or
in
the
particular
,
doe
any
thing
in
these
matters
●hrough
contention
.
To
know
then
whether
any
thing
be
done
through
con●ention
,
these
two
rules
are
necessary
:
1.
Is
it
done
vpon
a
●umour
and
delight
to
contradict
,
whether
it
bee
true
or
●alse
?
Then
is
it
done
through
contention
.
2.
When
the
●ruth
is
manifested
,
is
the
opposition
still
maintained
?
Then
●s
it
done
through
contention
.
Otherwise
if
wee
dissent
from
others
at
the
first
,
and
afterwards
when
the
truth
is
manifested
,
yeeld
vnto
the
truth
,
as
often
it
falleth
out
,
when
there
●s
dissenting
through
ignorance
;
or
if
wee
dissent
from
others
●n
the
things
wherein
they
dissent
from
the
cleere
truth
,
onely
for
the
truths
sake
,
wherein
wee
desire
that
they
would
agree
with
vs
,
that
which
wee
doe
can
no
way
be
said
to
hee
done
●hrough
contention
:
for
thus
wee
may
doe
many
things
,
but
nothing
may
be
done
through
contention
.
Now
I
wish
wee
were
all
of
vs
as
farre
from
being
contentious
,
as
wee
are
euery
one
of
vs
loth
to
be
called
contentions
,
and
that
both
Church
and
Common-weale
were
as
free
from
the
thing
,
as
the
name
is
odious
in
both
.
Euery
man
more
ready
than
other
to
post
the
name
off
from
himselfe
,
and
none
so
ready
to
abiure
that
hee
takes
any
delight
in
dissenting
from
other
men
,
as
he
that
is
most
contentious
of
al●
None
will
be
contentious
,
and
yet
both
Church
and
Common-weale
groane
vnder
the
burden
of
contentious
men
.
I●
our
Church
what
Cockatrice
egges
be
now
a
hatching
?
what
out-worne
errors
of
Pelagianisme
be
now
a
broaching
?
Libertie
of
will
,
vniuersalitie
of
grace
,
saluation
of
all
men
,
and
other
like
damnable
errours
must
now
be
set
on
foot
againe
,
though
the
whole
Church
bee
set
on
fire
therewith
.
And
by
whom
,
but
by
contentious
men
,
which
cannot
abide
to
agree
with
the
Church
in
the
receiued
truth
,
but
in
a
conceit
of
themselues
,
and
pride
of
their
owne
wits
,
must
run
out
from
the
rest
,
and
haue
a
conceit
beyond
the
rest
?
In
the
Common-weale
likewise
,
what
siding
and
factioning
,
what
garboiles
and
diuisions
in
euery
Company
and
Societie
,
in
euery
Incorporation
and
Body
?
And
by
whom
,
but
by
contentious
men
,
which
because
they
will
bee
aboue
also
then
,
wi●●
not
agree
with
any
others
?
The
truth
is
,
that
whereas
nothing
should
be
done
through
contention
,
nothing
almost
is
done
,
but
through
contention
.
And
yet
euery
man
will
wash
hi●
hands
of
contention
.
But
it
is
but
as
Pilate
washed
his
hands
of
the
innocent
bloud
,
when
as
his
fingers
dropped
with
the
bloud
of
that
iust
one
.
And
as
well
might
Arrius
,
Nestor●●
Macedonius
,
and
other
like
Arch-heretikes
wash
their
hands
as
many
in
our
day
can
wash
their
hands
of
contention
.
Well
,
wee
see
the
Apostle
would
haue
vs
to
doe
nothing
through
contention
.
Let
vs
hearken
vnto
the
Apostle
,
and
let
vs
take
heed
of
taking
a
delight
in
dissenting
from
others
,
and
being
alwayes
ad
oppositum
.
Another
fault
likewise
it
seemeth
there
was
amongst
the
Philippians
,
which
the
Apostle
would
haue
repressed
,
and
that
was
vaine-glory
▪
a
vaine
affectation
of
glory
,
which
is
,
when
vaine
men
to
get
themselues
glory
single
themselues
in
some
vanitie
from
the
rest
.
Now
the
Apostle
would
haue
nothing
done
amongst
them
thorow
vaine-glory
,
he
would
haue
none
●f
them
so
tickled
with
a
vaine
desire
of
glory
,
as
to
disdaine
●o
be
like
vnto
others
,
or
to
affect
singularitie
in
iudgement
,
●r
any
other
thing
from
the
rest
.
Whence
I
obserue
,
that
as
●ontention
,
so
vaine-glory
should
bee
abandoned
amongst
Christians
,
nothing
should
bee
done
amongst
them
through
●●ine-glory
,
they
should
not
in
the
vanitie
of
their
hearts
sin●●e
themselues
in
any
thing
from
the
rest
,
so
to
get
glory
amongst
men
aboue
the
rest
,
neglecting
the
glory
that
com●eth
of
God
alone
.
Herevnto
also
maketh
that
exhortation
●t
the
Apostle
,
where
he
saith
,
Let
vs
not
be
desirous
of
vaine-●lory
,
prouoking
one
another
,
enuying
one
another
.
In
which
place
●●rst
we
haue
a
very
plaine
prohibition
of
vaine-glory
,
let
vs
●ot
be
desirous
of
vaine-glory
.
It
is
a
fault
which
haunteth
euen
●ery
good
men
,
but
(
saith
the
Apostle
)
let
vs
not
be
desirous
of
●aine-glory
:
and
then
the
rather
to
disswade
vs
from
all
desire
●f
vaine-glory
,
hee
setteth
downe
two
such
fruits
thereof
,
as
●ewes
it
to
be
a
bitter
grape
:
the
one
,
prouoking
of
one
another
,
●or
that
men
desirous
of
vaine-glory
are
wont
to
prouoke
others
to
emulations
and
strife
,
that
by
dissenting
from
them
●hey
may
get
some
glory
vnto
themselues
:
and
the
other
,
en●uing
of
one
another
,
for
that
men
desirous
of
vaine-glory
are
●ont
to
enuie
and
spite
others
that
seeme
any
way
to
stand
in
●heir
light
,
and
to
be
as
good
as
they
themselues
are
.
So
that
hence
also
the
reason
why
wee
are
to
doe
nothing
●●rough
vaine-glory
is
very
plaine
;
for
when
men
once
grow
●●
that
to
be
desirous
of
vaine-glory
,
it
is
not
possible
that
they
●ould
as
becommeth
Christians
bee
of
one
accord
with
o●●ers
.
For
then
forsooth
wee
may
not
be
as
others
either
in
●●dgment
,
or
in
any
thing
else
;
nay
then
we
disdeine
others
,
●ay
then
our
thoughts
are
running
on
such
things
as
wherein
●e
may
be
singular
aboue
others
.
Then
if
we
be
men
of
the
Church
,
as
we
are
called
,
we
must
either
haue
new
opinions
●y
our selues
,
or
some
new
interpretation
by
our selues
,
or
●●me
new
kinde
of
defence
of
some
thing
by
our selues
.
And
●●
we
be
other
men
,
yet
some
thing
or
other
there
must
be
sin●●ular
in
vs
:
wherevpon
some
haue
called
vaine-glory
the
ve●●
mother
of
heresies
and
dissensions
whereby
both
Church
and
Common-weales
haue
beene
ruined
.
So
that
yee
see
there
is
great
reason
of
this
caution
amongst
Christians
,
that
nothing
be
done
through
vaine-glory
.
Where
briefly
note
this
withall
,
that
it
is
vaine-glory
that
we
are
not
to
affect
:
for
this
glory
we
may
all
affect
,
that
men
may
speake
well
of
vs
,
and
glorifie
God
on
our
behalfe
,
euer
as
our
Apostle
professeth
that
he
did
,
where
he
saith
,
We
giue
no
occasion
of
offence
in
any
thing
,
that
our
ministerie
should
not
be
reprehended
;
whereby
he
meaneth
that
to
the
vtmost
of
his
power
he
endeuoured
that
his
ministerie
might
be
magnified
;
and
this
glory
also
we
may
affect
so
to
doe
that
which
we
doe
as
that
we
may
haue
praise
with
God
.
But
we
are
to
doe
nothing
through
vaine-glory
,
that
by
singling
our selues
from
others
we
may
get
praise
amongst
men
.
And
yet
how
many
things
are
done
through
vaine-glory
by
many
of
vs
?
Our
first
parents
were
not
more
ready
at
Satans
suggestion
to
eat
of
the
forbidden
fruit
through
a
vaine
desire
of
glory
to
be
like
vnto
God
,
then
wee
their
posteritie
and
children
after
their
owne
image
are
ready
through
the
like
desire
to
doe
many
things
that
we
should
not
doe
.
What
is
it
that
makes
vs
goe
to
Bellarmine
,
and
setting
a
fresh
vernish
vpon
his
reasons
to
set
abroch
in
the
Church
new
and
strange
opinions
?
What
is
it
that
makes
vs
plead
the
Popes
cause
more
then
we
neede
,
and
more
then
is
either
for
the
quiet
of
the
Church
,
or
hath
sound
warrant
by
the
word
?
What
is
it
that
makes
vs
disdaine
to
walke
in
the
old
and
beaten
way
,
〈◊〉
to
seeke
out
new
waies
to
walke
in
?
If
it
be
not
through
contention
,
is
it
not
through
vaine-glory
,
that
we
may
get
vs
a
name
?
I
point
onely
at
some
things
,
which
I
had
rather
you
should
conceiue
with
your selues
,
then
I
speake
of
them
.
It
i●
vtterly
a
fault
amongst
vs
,
that
many
things
are
done
through
contention
,
many
things
through
vaine-glory
,
and
good
it
were
that
the
meanes
how
this
might
be
remedied
were
diligently
to
be
thought
vpon
.
Now
the
meanes
how
this
might
be
remedied
are
prescribed
in
the
next
words
by
our
Apostle
:
let
euery
man
put
on
meeknesse
of
minde
,
and
in
meeknes
of
minde
let
euery
man
esteeme
other
better
then
himselfe
,
and
then
nothing
shall
bee
done
through
contention
or
vaine-glory
,
but
that
&c.
Where
●irst
yee
see
that
humilitie
and
meeknes
of
minde
is
opposed
●nto
contention
and
vaine-glory
as
a
preseruatiue
against
●hem
,
and
preseruer
of
that
vnitie
and
concord
whereof
they
●re
the
bane
.
Secondly
,
yee
see
how
it
is
defined
,
to
be
a
ver●ue
whereby
euery
man
,
not
onely
men
of
meaner
place
and
●ate
,
but
whereby
euery
man
of
what
state
or
place
soeuer
he
●e
,
esteemeth
other
better
then
himselfe
.
Whence
I
obserue
soueraigne
preseruatiue
against
contentiousnes
and
vaine-●lory
,
and
so
an
onely
foster-mother
of
loue
,
concord
,
and
●animitie
,
and
that
is
humilitie
and
meeknes
of
minde
,
to
●teeme
euery
man
better
then
our selues
.
If
we
our selues
would
●e
free
from
these
cankred
affections
of
contentiousnes
and
●●ine-glory
;
if
we
would
haue
nothing
to
be
done
amongst
vs
●ther
in
Church
or
in
Common-weale
through
contention
●nd
vaine-glory
;
if
we
would
haue
vnitie
,
loue
,
and
concord
●aintained
amongst
vs
,
then
must
wee
euery
man
of
vs
put
●n
meeknes
of
minde
,
and
in
meeknes
of
minde
euery
man
of
vs
●ust
esteeme
other
better
then
himselfe
,
be
our
state
and
place
●igher
or
lower
,
better
or
meaner
,
we
must
euery
man
be
low
●
our
owne
eyes
,
euery
man
willingly
yeeld
vnto
another
,
●nd
euery
man
thinke
meanlier
of
himselfe
then
of
other
.
●erevpon
our
Apostle
being
to
exhort
the
Ephesians
to
keepe
●e
vnitie
of
the
spirit
in
the
bond
of
peace
,
begins
his
exhortation
●●us
:
I
therefore
being
prisoner
in
the
Lord
,
pray
you
that
yee
●alke
worthy
of
that
vocation
wherevnto
yee
are
called
with
all
●mblenes
of
minde
,
and
meeknes
&c.
thereby
implying
that
●mblenes
and
meeknes
of
minde
is
one
of
the
best
preser●ers
of
the
vnitie
of
the
spirit
in
the
bond
of
peace
,
and
so
conse●uently
one
of
the
best
preseruatiues
against
contentiousnesse
●●d
vaine
glorie
.
Which
yet
will
euidently
appeare
,
if
a
little
●e
compare
the
contentious
,
and
the
vaine-glorious
man
●th
the
meeke
and
humble-minded
man
.
The
contentious
●an
takes
a
delight
in
opposing
himselfe
against
all
,
the
hum●e
man
doth
not
willingly
oppose
himselfe
vnto
any
;
the
●●ntentious
man
will
not
yeeld
,
the
humble
man
willingly
●eldeth
;
the
contentious
man
standeth
stiffely
in
what
hee
●aintaineth
be
it
true
or
false
,
the
humble
man
easily
relenteth
from
the
false
,
and
gladly
submitteth
himselfe
vnto
the
truth
;
the
contentious
man
is
in
his
element
when
he
is
stirring
vp
strife
,
the
humble
man
grieueth
much
to
striue
,
if
then
we
were
humble
men
,
nothing
would
be
done
through
contention
amongst
vs
.
Againe
,
vaine-glorious
men
thinke
better
of
themselues
then
of
others
;
the
humble
man
esteemeth
other
better
then
himselfe
;
the
vaine-glorious
man
is
puft
vp
with
a
conceit
of
his
owne
excellentnes
,
and
disdeineth
others
,
the
humble
man
is
lowly
in
his
owne
eyes
,
and
reuerenceth
others
;
the
vaine-glorious
man
must
bee
singular
for
some
thing
aboue
others
,
the
humble
man
is
gladly
of
one
accord
,
and
of
one
iudgment
with
others
;
the
vaine-glorious
man
thinketh
euery
great
place
too
meane
for
him
,
the
humble
man
thinketh
himselfe
too
meane
for
euery
place
.
If
then
we
were
humble
men
,
nothing
would
be
done
through
vaine-glory
amongst
vs
.
Againe
,
the
humble
man
gladly
assenteth
,
willingly
liketh
,
meekly
submitteth
himselfe
vnto
euery
thing
that
is
good
:
if
then
we
were
humble
men
,
we
should
easily
be
knit
together
in
one
minde
,
and
in
one
iudgement
.
Indeede
if
we
were
hamble
men
,
it
must
needs
be
that
we
should
be
like
minded
,
hauing
the
same
loue
,
being
of
one
accord
,
and
of
one
iudgement
,
it
could
not
be
that
any
thing
should
be
done
through
contention
,
or
vaine-glory
amongst
vs
.
An
excellent
vertue
then
,
an
excellent
grace
of
God
is
this
humilitie
and
meeknesse
of
minde
:
but
as
rare
as
it
is
excellent
.
For
who
is
he
that
in
meeknes
of
minde
esteemeth
other
better
then
himselfe
?
Very
common
it
is
with
vs
in
the
vanitie
of
our
minde
to
esteeme
of
our selues
better
then
of
others
,
to
thinke
of
our selues
as
the
proud
Pharisie
did
in
the
Gospell
of
himselfe
,
and
of
others
as
he
did
of
the
Publican
;
to
thinke
our
owne
penny
the
best
siluer
,
to
value
our
owne
gifts
at
the
greatest
worth
,
to
make
our selues
equall
vnto
the
best
,
and
in
taking
honor
to
preuent
one
another
.
But
very
rare
it
is
to
thinke
of
others
better
then
of
our selues
,
to
make
our selues
equall
to
them
of
the
lower
sort
,
in
giuing
honor
one
to
goe
before
another
,
in
rating
of
gifts
to
set
our
owne
as
the
lowest
rate
.
Nay
we
can
say
that
this
is
no
world
for
humblenesse
and
meeknes
of
minde
,
we
must
now
either
thinke
well
of
our selues
,
or
else
none
will
thinke
well
of
vs
,
we
must
now
thrust
out
our selues
before
others
,
or
else
we
shall
be
left
behind
all
others
;
we
must
now
either
exalt
our selues
in
some
conceit
of
our selues
,
or
else
we
shall
be
so
humbled
,
that
we
shall
be
nought
set
by
.
And
it
is
so
indeed
.
But
the
lesse
that
this
vertue
is
practised
,
the
more
it
is
to
be
vrged
;
and
the
lesse
fauour
it
findeth
amongst
the
sonnes
of
men
,
the
more
it
sauoureth
of
such
grace
as
becomes
the
sonnes
of
God
.
Yea
but
we
can
obiect
against
it
,
and
say
,
what
if
we
know
that
we
are
better
then
others
,
more
learned
then
others
,
more
wise
then
others
&c
,
are
we
then
in
meeknes
of
minde
to
esteeme
others
better
then
our selues
?
Wherevnto
I
answer
,
vnderstanding
this
to
be
spoken
as
it
is
to
the
Church
,
that
if
we
know
some
things
in
our selues
,
whereby
we
are
better
then
others
of
our
brethren
,
yet
withall
we
must
know
that
this
grace
is
not
giuen
vs
to
lift
vp
our selues
aboue
them
;
but
for
our selues
in
comparing
our selues
with
others
,
we
are
to
looke
vpon
our
owne
wants
and
imperfections
,
and
thereby
to
be
humbled
in
our selues
;
and
for
others
,
we
are
to
couer
their
wants
with
charitie
,
and
to
looke
vpon
the
good
things
in
them
,
and
so
to
preferre
them
before
our selues
.
Or
we
may
say
,
that
in
modestie
we
are
to
yeeld
in
many
things
of
our
owne
right
,
so
that
tho
Dauid
knew
himselfe
to
be
better
then
Saul
,
yet
in
modestie
and
in
meeknesse
of
minde
hee
may
esteeme
Saul
better
then
himselfe
.
Whatsoeuer
be
obiected
against
this
rare
grace
of
humilitie
,
yet
thus
we
must
cut
off
contention
and
vaine-glory
,
or
else
vnitie
and
loue
shall
neuer
be
preserued
amongst
vs
.
Here
then
we
see
why
it
is
that
we
are
not
like
minded
one
towards
another
,
hauing
the
same
loue
,
being
of
one
accord
,
and
of
one
iudgement
:
why
it
is
that
many
things
are
done
amongst
vs
through
contention
and
vaine-glory
;
and
it
is
because
there
is
not
in
vs
that
meeknes
of
minde
to
esteeme
others
better
then
our selues
.
In
the
words
therefore
of
the
Apostle
,
I
beseech
you
as
the
elect
of
God
,
holy
and
beloued
,
put
on
tender
mercy
,
kindnesse
,
humblenesse
of
minde
,
meeknes
,
long
suffering
&c.
in
giuing
honor
goe
one
before
another
;
be
not
high
minded
,
but
make
your selues
equall
to
them
of
the
lower
sort
;
decke
your selues
inwardly
with
lowlinesse
of
minde
:
for
God
resisteth
the
proud
,
and
giueth
grace
to
the
humble
;
and
he
that
humbleth
himselfe
shall
be
exalted
.
Let
nothing
be
done
through
contention
,
or
vaine-glory
,
but
in
meeknes
of
minde
let
euery
man
esteeme
other
&c.
Looke
not
&c.
]
Here
is
a
dehortation
from
selfe-seeking
of
our
owne
things
,
which
is
a
third
enemie
vnto
that
loue
,
concord
,
and
vnanimitie
which
before
he
perswaded
;
as
it
is
also
to
humilitie
,
and
an
exhortation
vnto
that
vertue
which
is
both
a
preseruatiue
against
this
euill
,
and
a
preseruer
of
that
loue
,
concord
,
and
vnanimitie
which
before
he
perswaded
,
and
also
of
humilitie
.
Whence
briefly
I
obserue
two
meanes
whereby
to
come
to
humilitie
,
and
to
preserue
loue
,
concord
,
and
vnanimitie
:
the
one
is
not
to
looke
on
our
owne
things
;
the
other
,
to
looke
on
the
things
of
other
men
.
For
if
we
looke
euery
man
on
his
owne
things
,
as
for
example
,
euery
man
on
his
owne
graces
,
on
his
owne
wit
,
on
his
owne
learning
,
on
his
owne
iudgment
,
or
euery
man
on
his
owne
commoditie
&c
,
and
neglect
or
contemne
the
things
of
other
men
,
what
else
will
follow
of
this
selfe-loue
but
vaine-glory
?
and
what
will
follow
of
it
but
contention
?
What
was
the
cause
of
the
Pharisies
pride
,
and
disdeine
of
the
poore
Publican
?
LECTVRE
XXVII
.
PHILIP
.
2.
Verse
5.6.7.8
.
Let
the
same
minde
be
euen
in
you
that
was
in
Christ
Iesus
,
who
being
in
the
forme
,
&c.
THE
Apostle
being
now
prisoner
at
Rome
for
Iesus
Christ
,
in
writing
this
Epistle
to
the
Philippians
,
and
diuers
others
which
he
wrote
there
in
his
bonds
for
the
Gospells
sake
,
giueth
most
manifest
and
euident
proofe
of
the
great
care
which
hee
had
ouer
all
those
Churches
which
he
had
planted
in
all
places
.
In
all
which
his
Epistles
as
here
laboureth
to
confirme
them
in
the
truth
of
that
doctrin
which
by
his
preaching
they
had
embraced
,
so
most
carefully
euery
where
he
admonisheth
them
not
to
be
troubled
at
the
bonds
which
he
suffereth
for
the
Gospells
sake
,
assuring
them
that
his
imprisonment
,
afflictions
,
and
all
things
that
came
to
him
were
to
the
furtherance
of
the
Gospell
which
he
had
preached
.
In
which
points
also
the
Apostle
hauing
laboured
earnestly
in
the
former
Chapter
of
this
Epistle
,
now
in
this
Ch●pter
in
the
words
before
my
text
,
hee
exhorteth
them
aboue
all
things
to
humilitie
,
meeknesse
of
minde
,
and
brotherly
loue
,
that
they
should
do
nothing
through
contention
,
or
vaine
glorie
,
or
selfe-conceit
,
but
that
euery
man
should
esteeme
other
better
then
himselfe
,
and
should
looke
on
the
things
of
other
men
,
and
not
on
his
owne
things
.
In
these
words
which
I
haue
now
read
vnto
you
,
the
Apostle
goeth
forward
to
excite
and
stirre
vp
the
Philippians
,
and
in
them
vs
,
vnto
this
same
true
humilitie
,
meeknesse
of
mind
and
brotherly
loue
.
Wherein
that
hee
might
the
rather
preuaile
with
them
,
he
presseth
the
example
of
Christ
,
saying
,
Let
the
same
minde
be
in
you
,
&c.
In
the
opening
and
declaring
of
which
example
of
Christ
Iesus
,
he
first
setteth
down
his
humilitie
,
and
then
the
issue
thereof
,
which
was
his
exaltation
into
glorie
.
His
humilitie
is
here
described
to
bee
twofold
.
First
,
in
that
he
being
in
the
forme
of
God
,
i.
being
God
,
and
without
all
iniurie
to
the
Godhead
,
equall
in
might
,
power
,
and
maiestie
vnto
the
Father
,
yet
made
himselfe
of
no
reputation
,
and
tooke
on
him
the
forme
of
a
seruant
,
1.
was
made
man
,
euen
the
most
abiect
amongst
men
.
2.
In
that
being
made
man
he
humbled
himselfe
,
willingly
laying
aside
as
it
were
the
power
of
his
Godhead
,
and
became
obedient
,
in
all
things
which
the
law
required
of
him
,
vnto
the
death
,
euen
the
most
shamefull
death
of
the
Crosse
.
After
this
double
description
of
Christ
his
humility
,
followeth
,
and
is
set
down
the
issue
thereof
,
which
was
that
hee
was
not
left
in
this
lo●
estate
,
but
was
highly
exalted
far
aboue
all
principalitie
,
and
power
,
and
might
,
and
domination
,
and
euery
name
that
is
named
not
in
this
world
only
,
but
in
that
also
that
is
to
come
,
so
that
at
his
name
should
bowe
euery
knee
,
both
of
things
in
heauen
&c.
The
argument
then
or
reason
,
which
the
Apostle
draweth
,
to
perswad
them
to
true
humility
,
&
brotherly
loue
one
towards
another
,
from
Christ
his
example
in
effect
is
this
:
If
Christ
who
being
God
blessed
for
euer
,
and
equall
to
the
father
,
yet
so
farre
humbled
himselfe
that
he
became
man
,
and
tooke
on
him
the
similitude
of
sinfull
flesh
:
And
againe
,
if
Christ
descending
from
heauen
in
the
similitude
of
sinnefull
flesh
,
and
being
made
man
,
did
yet
so
farre
humble
himselfe
,
that
he
became
obedient
to
the
death
,
euen
the
death
of
the
crosse
.
Lastly
,
if
Christ
being
God
,
and
hauing
humbled
himselfe
to
be
man
,
and
being
man
,
hauing
humbled
himselfe
to
the
death
of
the
crosse
,
was
therefore
highly
exalted
,
and
had
a
name
giuen
him
aboue
euery
name
&c.
how
then
ought
we
sinfull
men
to
put
on
vs
this
humility
,
and
meeknes
of
minde
,
no
man
through
arrogancie
treading
downe
his
weake
brethren
,
but
euery
man
esteeming
other
better
then
himselfe
?
This
I
take
to
be
the
Apostles
argument
in
this
place
.
It
is
then
as
if
he
had
thus
said
:
O
ye
Philippians
my
hearts
desire
for
you
is
,
that
ye
may
be
found
perfit
and
entire
,
lacking
nothing
,
in
the
day
of
Iesus
Christ
.
Wherefore
I
beseech
you
that
nothing
be
done
among
you
through
contention
,
or
through
vaine
glorie
,
but
that
ye
be
like
minded
one
towards
another
,
that
ye
loue
one
an
other
,
and
that
in
all
humblenesse
and
meeknesse
of
minde
ye
submit
your selues
one
vnto
an
other
,
&
euery
man
esteem
other
better
then
himselfe
.
Learne
I
beseech
you
of
Christ
Iesus
himselfe
,
whose
Disciples
,
whose
seruants
,
members
of
whose
bodie
ye
are
,
learne
I
say
of
him
to
bee
humble
and
meeke
.
For
he
being
God
,
and
without
all
iniurie
to
the
godhead
equall
in
glorie
,
and
honour
,
and
maiestie
vnto
the
Father
,
yet
made
himselfe
of
no
reputation
,
and
became
man
,
and
was
like
vnto
man
in
desires
,
in
infirmities
,
in
sorrowes
,
and
in
all
things
sinne
only
excepted
:
yea
being
man
,
he
so
far
humbled
himselfe
,
that
he
was
obedient
in
all
things
euen
vnto
the
death
,
and
that
the
shamefull
death
of
the
crosse
,
where
●he
hung
betweene
two
theeues
.
Let
the
same
minde
bee
in
you
that
was
in
Christ
Iesus
:
be
ye
humble
and
meeke
as
hee
was
,
not
in
that
degree
,
but
in
some
measure
frame
your selues
vnto
that
humilitie
that
was
in
him
,
and
then
assure
your selues
,
that
as
Christ
was
not
thus
lef●
but
was
highly
exalted
,
&c.
so
you
,
if
you
humble
your selues
,
you
shal●
be
exalted
.
This
I
take
to
be
the
meaning
of
these
wordes
of
the
Apostle
.
They
braunch
themselues
,
as
you
may
see
,
into
three
parts
:
whereof
the
first
is
,
an
exhortation
vnto
humility
,
and
meeknesse
of
minde
,
Let
the
same
minde
&c.
2.
Is
set
downe
the
humilitie
of
Christ
,
as
a
paterne
for
them
to
looke
vpon
,
and
to
perswade
them
to
humilitie
,
Who
being
in
the
forme
of
God
,
&c.
3.
Is
set
downe
Christ
his
exaltation
into
glorie
after
his
humiliation
here
on
earth
,
as
a
motiue
also
to
perswade
them
vnto
loue
and
humility
,
Wherefore
God
hath
also
,
&c.
I
can
only
point
at
those
manifold
notes
,
and
most
profitable
instructions
which
hence
might
be
gathered
.
First
therefore
in
the
exhortation
wee
are
to
note
what
it
is
whereunto
the
Apostle
exhorteth
the
Philippians
,
and
in
them
vs
.
The
thing
whereunto
he
exhorteth
both
them
,
and
vs
,
and
all
that
will
liue
godly
in
Christ
Iesus
,
is
,
that
wee
should
bee
humble
and
lowly
,
kind
and
curteous
,
gentle
and
louing
one
vnto
an
other
,
in
all
humblenesse
submitting
our selues
euery
man
one
vnto
another
,
and
in
all
meeknesse
of
minde
esteeming
euery
other
man
better
then
himselfe
.
The
like
exhortation
the
same
Apostle
maketh
,
be
affection●●
to
loue
one
an
other
with
brotherly
loue
,
and
in
giuing
honour
go
out
before
an
other
.
In
which
place
the
Apostle
together
with
his
exhortation
vnto
humilitie
,
the
fruite
whereof
is
the
preferring
of
our
brethren
in
honour
before
our selues
,
ioineth
the
ground
thereof
,
which
is
loue
.
For
if
wee
loue
our
brethren
,
then
we
can
willingly
submit
our selues
vnto
them
,
and
preferre
them
before
our selues
:
but
where
this
loue
of
our
brethren
is
not
,
there
is
contempt
of
them
,
and
lifting
vp
of
our selues
aboue
them
.
The
like
exhortation
also
the
Apostle
Peter
hath
,
Submit
your selues
euery
man
one
vnto
an
other
,
and
decke
your selues
inwardly
in
lowlinesse
of
minde
:
In
which
place
you
see
how
the
Apostle
speaketh
of
humility
,
as
of
a
speciall
ornament
wherewithall
the
childe
of
God
is
decked
,
and
beautified
more
than
with
all
costly
iewels
,
and
precious
ointments
whatsoeuer
.
But
here
it
is
to
be
obserued
,
euen
from
the
Apostle
in
this
place
of
Peter
,
that
there
is
a
two
fold
humilitie
and
holinesse
;
the
one
inward
,
the
other
outward
;
the
one
of
the
minde
,
the
other
to
the
eye
,
the
one
true
and
holy
,
the
other
ill
and
hypocriticall
.
Of
the
outward
and
hypocriticall
humblenesse
the
Apostle
speaketh
where
he
thus
writeth
vnto
the
Colossians
;
Let
no
man
at
his
pleasure
beare
rule
ouer
you
by
humblenesse
of
minde
,
and
worshipping
of
Angels
,
&c.
For
the
vnderstanding
of
which
place
it
is
to
be
vnderstood
,
that
there
were
craftily
crept
in
amongst
the
Colossians
certaine
which
taught
them
to
worshippe
Angels
,
because
forsooth
it
was
a
point
of
great
arrogancie
streight-way
to
rush
into
the
holy
place
,
and
to
worship
God
:
greater
humblenes
beseemed
them
then
foorthwith
to
rule
into
Gods
presence
,
and
to
fall
downe
before
him
,
and
to
worshippe
him
.
Much
like
vnto
those
who
at
this
day
teach
men
to
vse
the
intercession
of
the
saints
departed
this
mortalytie
,
and
to
make
their
praiers
vnto
them
,
not
boldly
and
presumptuouslie
themselues
to
enter
into
the
Kings
palace
before
the
throne
of
grace
,
but
in
all
humblenes
to
prostrate
themselues
before
the
saints
and
their
images
,
that
so
their
praiers
and
supplications
through
their
intercession
may
bee
accepted
with
God
.
But
against
such
as
by
such
humblenes
●eeke
to
abuse
vs
,
the
Apostle
plainly
warneth
vs
in
this
place
;
●or
that
this
humblenesse
is
a
voluntarie
submission
not
taught
●y
God
,
but
chosen
according
to
mens
owne
fantasie
.
The
●nward
humilitie
,
and
lowlinesse
of
minde
is
that
whereof
Pe●er
here
speaketh
,
and
wherunto
our
Apostle
in
my
text
exhor●eth
.
It
is
the
heart
,
the
minde
,
and
the
soule
that
God
regardeth
:
there
must
be
the
seate
of
humilitie
,
if
it
be
true
humilitie
.
The
glorie
of
the
true
Christian
is
within
;
and
therefore
it
is
said
,
The
Kings
daughter
is
all
glorious
within
:
And
now
that
you
see
what
it
is
,
euen
what
humility
it
is
that
the
Apostle
exhorteth
vnto
,
I
beseech
you
(
with
the
Apostle
)
that
the
same
minde
be
in
you
that
was
euen
in
Christ
Iesus
,
that
in
meekenesse
of
minde
euery
man
esteem
other
better
then
himselfe
.
It
is
an
exhortation
,
which
if
we
shall
a
little
looke
into
some
of
those
properties
which
alwaies
follow
this
humblenes
of
minde
wherunto
the
Apostle
exhorteth
,
I
feare
me
we
shall
finde
that
we
haue
either
neuer
heard
of
,
or
neuer
hearkened
vnto
.
The
propertie
of
it
is
,
in
giuing
honour
to
preferre
others
,
they
chose
out
the
chiefe
roomes
at
feasts
.
Another
property
of
it
is
,
that
hee
that
is
humble
,
and
a●
our
Sauiour
calleth
him
poore
in
spirit
esteemeth
others
better
than
himselfe
,
as
the
Apostle
sheweth
vers.
3.
He
standeth
not
vpon
the
conceit
of
his
knowledge
,
of
his
honour
,
of
his
wealth
,
of
his
friends
.
If
he
haue
these
things
hee
acknowledgeth
them
to
be
the
blessings
of
the
Lord
,
but
no
cause
why
he
should
swell
with
pride
,
or
aduance
himselfe
aboue
his
brethren
.
But
doth
not
the
wealthy
rich
man
treade
vnder
foote
,
and
oppresse
with
all
wrong
and
violence
his
poore
neighbours
?
Is
not
the
great
Scholar
,
and
wise
man
so
puft
vp
with
his
knowledge
that
he
counts
of
others
little
better
than
fooles
?
Doth
not
the
great
man
,
whether
it
be
that
he
bee
great
in
office
,
or
in
birth
and
friends
,
doth
hee
not
disdaine
his
inferiours
,
and
oftentimes
make
a
mocke
of
them
?
I
wish
it
were
not
so
:
but
if
it
be
so
,
there
wants
in
them
this
humblenesse
of
minde
here
spoken
of
.
A
third
propertie
of
it
is
,
as
to
humble
vs
so
before
God
that
we
willingly
acknowledge
whatsoeuer
good
thing
wee
haue
,
to
be
onely
from
God
without
any
merit
in
our selues
so
without
selfe
respects
to
regard
the
good
of
others
,
and
of
Gods
Church
.
For
the
truely
humbled
man
doth
not
looke
on
his
owne
things
,
as
it
is
in
the
former
verse
,
as
so
louing
them
that
he
careth
not
for
the
things
of
other
men
;
but
he
looketh
on
the
things
of
other
men
,
and
whatsoeuer
is
good
for
Gods
Church
that
he
doth
.
I
wish
there
were
no
cause
of
feare
that
this
humblenesse
of
minde
were
wanting
.
But
who
seeth
not
that
the
reformation
of
many
abuses
is
hindred
,
that
many
godly
and
Christian
exercises
are
staied
,
that
much
good
many
times
is
left
vndone
?
and
why
?
Forsooth
because
such
a
one
moued
it
,
because
such
and
such
men
call
for
it
,
such
and
such
men
like
too
well
of
if
,
and
therfore
rather
then
please
their
humours
,
let
things
stand
as
they
are
.
A
thing
in
practise
too
too
common
,
and
what
humblenesse
of
minde
where
it
is
so
?
By
this
which
hath
already
beene
spoken
,
I
thinke
,
it
may
appeare
how
little
hitherto
we
haue
hearkened
to
this
exhortation
of
the
Apostle
.
Well
I
beseech
you
,
that
whatsoeuer
is
amisse
in
this
behalfe
may
be
amended
.
Decke
y●ur
selues
inwardly
with
lowlinesse
of
minde
:
in
giuing
honour
go
●e
before
another
:
esteem
euery
man
another
better
then
himselfe
:
●t
neither
opionion
of
wisedome
puffe
you
vp
,
or
of
wealth
make
you
●ell
;
but
submit
your selues
one
vnto
another
,
and
let
the
same
●ind
be
in
you
that
was
in
Christ
Iesus
.
And
so
I
come
to
my
se●ond
note
out
of
this
exhortation
.
2.
In
this
exhortation
I
note
the
inducement
which
the
●postle
vseth
to
moue
them
vnto
this
humblenesse
of
minde
,
●hich
is
the
example
of
Christ
Iesus
.
Let
the
same
minde
bee
●
you
that
was
in
Christ
Iesus
.
Will
ye
then
haue
a
reason
why
●e
should
be
lowly
in
minde
?
Christ
Iesus
,
whose
example
is
●erule
of
our
life
,
and
whose
actions
ought
to
be
our
instru●tions
,
he
so
humbled
himselfe
that
being
God
hee
for
our
●●kes
became
also
man
;
how
then
ought
wee
to
submit
our selues
one
vnto
another
in
all
humblenesse
and
meeknesse
of
●inde
?
The
like
motiue
or
reason
is
vsed
by
our
Sauiour
Christ
himselfe
,
where
he
saith
vnto
the
people
that
were
with
●im
,
Learne
of
me
that
I
am
meeke
and
lowly
in
heart
:
he
washeth
his
Disciples
feet
to
teach
them
humility
,
and
●hen
saith
vnto
them
,
I
haue
giuen
you
an
example
that
yee
should
●n
euen
as
I
haue
done
to
you
.
What
should
I
go
forward
to
●uote
Scriptures
to
this
purpose
?
Nothing
more
vsuall
in
the
●criptures
then
by
the
example
of
Christ
to
stirre
vp
vnto
our
●euerall
duties
:
and
what
ought
to
be
more
effectuall
with
vs
●o
perswade
vs
?
when
the
souldier
sees
his
Captaine
fight
,
●here
needes
no
further
spurre
to
set
him
into
the
batteil
.
Christ
is
our
Lord
,
and
we
his
seruants
:
if
hee
our
Lord
and
Master
haue
giuen
vs
such
an
example
,
and
haue
said
vnto
vs
,
●oe
as
ye
haue
me
for
example
,
should
there
neede
any
further
●purre
vnto
vs
for
this
duty
?
If
he
haue
so
humbled
himselfe
●or
vs
,
that
being
God
he
became
also
man
,
if
hee
haue
had
●uch
compassion
on
vs
that
when
wee
were
enemies
vnto
him
●e
reconciled
vs
vnto
God
,
if
he
so
loued
vs
that
he
laid
down
his
life
for
vs
,
how
ought
we
to
be
humble
and
lowly
minded
one
towards
another
?
how
ought
wee
to
haue
compassion
vpon
our
poore
brethren
,
especially
in
this
heauy
time
?
how
●ought
we
to
loue
one
another
with
brotherly
loue
?
Christ
my
brethren
is
our
head
.
If
we
be
members
of
his
bodie
,
we
must
draw
our
life
and
our
spirituall
nourishment
from
him
;
we
must
in
all
things
grow
vp
into
him
which
is
our
head
.
Fare
be
it
therefore
from
vs
to
disdaine
our
brethren
,
to
wrong
them
,
to
oppresse
them
,
to
contemne
them
,
to
swell
in
pride
against
them
.
Nay
rather
,
let
vs
vse
one
another
with
all
kindnesse
,
with
all
gentlenesse
,
with
all
meeknesse
.
Let
vs
submit
our selues
one
vnto
another
,
let
vs
be
like
minded
one
toward
another
in
Christ
Iesus
.
Himselfe
exhorteth
vs
hereunto
,
he
hath
giuen
vs
an
ensample
,
Let
the
same
minde
,
&c.
Thirdly
,
I
note
the
humilitie
of
Christ
,
whose
example
the
Apostle
here
exhorteth
vs
to
follow
.
His
humilitie
is
here
described
by
the
Apostle
,
first
by
his
incarnation
,
in
that
being
God
,
he
vouchsafed
to
take
flesh
of
the
blessed
Virgin
,
and
to
become
man
,
like
vnto
vs
in
all
things
,
sinne
only
excepted
secondly
,
by
the
worke
of
our
redemption
,
in
that
being
man
he
yet
againe
further
humbled
himselfe
,
and
became
obedient
to
the
death
,
euen
the
most
shamefull
death
of
the
Crosse
.
In
the
description
of
Christ
his
incarnation
are
very
many
things
most
worthy
our
obseruation
,
touching
both
the
natures
in
Christ
his
God
head
,
and
his
Manhood
.
I
can
only
point
at
some
of
the
heads
of
those
obseruations
which
hence
were
to
bee
made
,
and
more
fully
handled
.
First
for
the
Godhead
of
Christ
,
in
that
it
is
here
said
,
that
hee
was
in
the
forme
of
God
,
it
is
thereby
proued
,
that
Christ
was
true
God
:
for
in
the
selfe
same
manner
and
phrase
of
speech
that
here
he
is
said
to
be
in
the
forme
of
God
,
in
the
same
is
it
afterward
said
that
hee
tooke
on
him
the
forme
of
a
seruant
.
Where
by
the
forme
of
a
seruant
the
Apostle
expresseth
his
Manhead
,
as
here
by
the
forme
of
God
is
expressed
his
Godhead
.
Neither
indeed
can
any
be
in
the
forme
of
God
,
who
is
not
true
God
.
And
as
in
this
place
he
is
said
to
be
in
the
forme
of
God
,
whereby
is
meant
that
he
is
God
;
so
in
other
places
plainly
and
directly
heads
said
to
be
God
,
Of
when
are
the
Fathers
,
and
of
whom
concerning
the
flesh
Christ
came
,
wh●
is
God
ouer
all
,
blessed
for
euer
:
and
to
the
Colossians
,
In
Christ
dwelleth
all
the
fulnesse
of
the
Godhead
bodily
:
Take
heede
&c.
to
feed
the
Church
of
God
,
which
he
hath
purc●●sed
with
his
owne
bloud
.
The
phrase
of
speech
in
this
place
is
somewhat
different
,
but
it
is
all
one
as
if
he
had
thus
said
,
who
●eing
God
.
Secondly
,
I
note
touching
the
Godhead
of
●hrist
,
that
he
was
equall
in
all
things
vnto
God
the
Father
,
the
Apostle
plainly
sheweth
,
where
it
followeth
,
that
hee
●ought
it
no
robberie
to
be
equall
with
God
:
for
in
that
he
saith
,
thought
it
no
robberie
,
hee
plainly
sheweth
,
that
it
was
his
●ght
,
and
no
iniurie
at
all
vnto
the
Godhead
,
for
him
that
●as
God
to
be
equall
vnto
God
.
If
then
it
be
Christ
his
right
,
●●d
no
iniurie
at
all
to
the
Godhead
,
that
Christ
be
equall
vn●●
God
the
Father
,
then
Christ
as
touching
his
Godhead
is
●quall
vnto
God
the
Father
,
howsoeuer
touching
his
Man●ood
he
be
inferiour
to
the
Father
.
And
this
be
noted
tou●●ing
the
diuine
nature
of
Christ
.
Now
touching
Christ
his
Manhood
:
First
,
in
that
it
is
here
●id
,
that
he
made
himselfe
of
no
reputation
,
or
as
the
word
signi●●eth
,
that
he
emptied
himselfe
,
and
of
all
brought
himselfe
vnto
●othing
,
I
note
Christ
his
Manhood
not
forcibly
to
haue
●eene
imposed
vpon
him
,
but
himselfe
voluntarily
to
haue
●●ken
on
him
the
forme
of
a
seruant
.
When
therefore
it
is
said
,
●●at
God
sent
his
Sonne
in
the
similitude
of
sinfull
flesh
,
and
againe
,
●●at
God
so
loued
the
world
,
that
he
gaue
his
only
be
gotten
Sonne
,
&c.
where
God
the
Father
is
said
to
haue
sent
,
and
to
haue
gi●en
his
Sonne
,
and
the
Sonne
is
said
to
be
sent
,
and
to
be
gi●en
,
wee
are
to
vnderstand
the
speeches
thus
,
that
God
the
●●ther
sent
his
Sonne
,
and
God
the
Sonne
was
sent
of
the
●●ther
,
yet
God
the
Father
,
and
God
the
Sonne
,
being
not
●wo
Gods
,
but
one
God
distinguished
into
two
persons
,
it
is
●ghtly
said
that
God
the
Father
sent
the
Sonne
,
and
that
the
●onne
being
one
God
with
the
Father
,
made
himselfe
of
no
●●putation
,
voluntarily
descending
from
his
Maiestie
,
to
bee
●artaker
of
our
miserie
:
for
if
himselfe
had
not
thus
humbled
●imselfe
,
who
could
haue
imposed
this
base
estate
vpon
him
,
●●mselfe
being
God
blessed
for
euer
?
The
Angels
which
kept
●ot
their
first
estate
,
they
were
throwne
downe
lower
than
●he
earth
,
euen
to
bee
reserued
in
euerlasting
chaines
vnder
●arknesse
,
vnto
the
iudgement
of
the
great
day
.
But
Christ
●hen
he
was
equall
vnto
God
in
fulnesse
of
power
,
glory
,
ma●●estie
,
knowledge
,
abased
himselfe
,
and
of
almightie
,
made
himselfe
full
of
infirmitie
;
of
immortall
,
made
himselfe
mortall
.
Secondly
,
in
that
it
is
said
,
hee
tooke
on
him
the
forme
of
a
seruant
,
I
note
that
Christ
so
became
man
,
as
that
hee
ceased
not
to
be
God
.
For
it
is
not
said
that
the
Godhead
was
changed
into
the
Manhood
,
but
that
Christ
being
God
,
tooke
〈◊〉
him
the
forme
of
a
seruant
,
so
vniting
the
God
head
and
Manhood
in
the
vnitie
of
person
into
one
Christ
,
as
the
reasonable
soule
and
flesh
is
vnited
into
one
man
.
A
distinction
therefore
of
natures
there
is
in
Christ
,
but
no
confusion
of
substance
;
one
Christ
,
and
he
both
God
and
man
.
Thirdly
,
it
that
it
is
said
he
was
made
like
vnto
men
,
I
note
the
truth
o●
his
Manhood
:
for
the
Apostles
meaning
is
,
that
in
no
sort
be
tooke
on
him
the
nature
or
qualities
of
Angels
,
but
tooke
the
seed
of
Abraham
,
and
so
made
himselfe
man
;
that
in
nothing
he
differed
from
the
common
sort
of
men
,
tasting
of
all
man
infirmities
,
and
in
all
things
was
as
man
,
sinne
only
excepted
Lastly
,
in
that
it
is
said
,
he
was
found
in
shape
as
a
man
,
I
note
the
same
thing
that
before
,
namely
the
truth
of
Christ
his
Manhood
:
for
in
these
words
the
Apostle
his
meaning
i●
,
that
his
very
person
and
behauiour
shewed
him
to
bee
a
man
and
a
man
(
as
the
Prophet
speaketh
)
full
of
sorrowes
.
Th●●
haue
I
briefly
pointed
at
some
of
those
notes
and
obseruation
which
may
easily
bee
gathered
touching
the
Godhead
and
Manhood
of
Christ
,
out
of
this
description
of
Christ
his
humilitie
in
his
incarnation
.
To
knit
vp
the
whole
in
one
generall
note
and
obseruation
,
here
wee
may
most
cleerely
obserue
the
great
humilitie
of
our
Lord
and
Sauiour
Christ
Iesus
:
euen
this
one
description
of
his
incarnation
may
both
most
liuely
present
it
before
our
eyes
,
and
be
a
most
cleere
patterne
vnto
vs
how
wee
ought
to
be
minded
one
towards
another
.
Hee
that
was
very
God
,
of
the
substance
of
the
Father
,
glorious
in
maiestie
,
wonderfull
in
power
,
only
wise
,
of
right
,
and
without
any
iniurie
to
the
Godhead
at
all
,
euery
way
equall
vnto
God
the
Father
,
of
himselfe
vouchsafed
to
descend
from
his
high
and
glorious
maiestie
,
and
to
take
into
the
vnitie
of
his
person
the
nature
of
a
man
,
euen
the
base
condition
of
a
seruant
,
and
in
euery
thing
that
concernes
mans
nature
to
bee
like
vnto
all
other
men
,
sinne
only
excepted
.
Here
is
loue
passing
the
loue
of
women
,
and
here
is
humilitie
beyond
all
comparison
.
Who
knoweth
not
this
?
and
yet
who
followeth
this
patterne
of
Christ
Iesus
set
before
him
?
He
when
we
were
enemies
vnto
him
,
vouchsafed
to
come
vnto
vs
:
which
of
vs
will
vouchsafe
●o
goe
vnto
our
enemie
,
and
be
reconciled
vnto
him
,
though
●he
commandement
be
,
that
the
Sunne
should
not
go
downe
vpon
our
wrath
?
Nay
how
hardly
are
wee
drawne
to
come
vnto
him
that
hath
thus
vouchsafed
to
come
vnto
vs
?
Let
the
●ell
ring
in
the
fore
noone
and
in
the
after
noone
to
call
vs
to
come
vnto
him
,
that
wee
may
heare
his
will
out
of
his
word
,
yet
either
wee
will
not
come
at
all
,
or
at
our
best
leisure
,
when
our
owne
businesse
is
dispatcht
.
Hee
for
vs
vouchsafed
to
descend
from
his
high
Throne
of
Maiestie
,
and
to
become
man
:
But
which
of
vs
will
stoope
downe
a
whit
,
or
at
all
let
downe
our
saile
for
our
poore
brethrens
sake
?
Nay
if
wee
bee
aboue
them
,
rather
than
wee
will
looke
so
low
,
wee
will
turne
them
out
of
house
and
home
,
out
of
lands
and
goods
,
yea
wee
will
suffer
them
for
want
of
food
to
perish
in
our
streets
.
O
if
Christ
Iesus
had
beene
so
vnkinde
vnto
thee
,
how
hadst
thou
ere
this
beene
plunged
into
the
bottomelesse
pit
of
hell
,
and
so
beene
preuented
of
this
vnkindnesse
to
thy
brother
?
He
disdained
not
to
take
on
him
euen
the
basest
condition
of
a
man
,
euen
of
a
seruant
,
and
for
our
sakes
to
become
poore
,
that
wee
through
his
pouertie
might
be
made
rich
.
But
how
many
of
vs
with
patience
doc
beare
our
pouertie
?
Nay
doe
wee
not
murmur
and
grudge
against
God
,
as
an
vnequall
disposer
of
these
temporall
blessings
?
Doe
wee
not
often
breake
out
into
these
intemperate
speeches
,
Rather
than
we
will
thus
want
,
wee
will
rob
by
the
high
wayes
side
,
or
steale
;
Rather
than
we
will
starue
,
wee
will
haue
it
out
of
the
rich
mans
belly
?
&c.
But
know
thou
,
that
vnlesse
Christ
had
beene
poore
for
thy
sake
,
thou
hadst
had
thy
portion
with
the
Deuill
and
his
Angels
.
He
tooke
vpon
him
our
infirmities
,
that
so
hee
might
take
compassion
on
our
infirmities
.
But
how
many
of
vs
are
moued
to
take
compassion
on
the
miseries
,
distresses
,
and
infirmities
of
our
brethren
?
Nay
how
many
of
vs
doe
shut
vp
all
bowels
of
compassion
against
those
that
are
in
miserie
and
distresse
?
not
clothing
the
naked
,
not
feeding
the
hungry
,
not
visiting
the
sicke
,
not
releeuing
the
distressed
.
O
my
brethres
,
let
the
same
minde
be
in
you
that
was
in
Christ
Iesus
.
If
hee
thus
humbled
himselfe
for
our
sakes
,
let
vs
follow
him
in
the
practise
of
humilitie
.
Let
vs
equall
our selues
vnto
them
of
the
lowest
degree
.
Let
vs
plucke
downe
our
high
sailes
,
and
bee
ready
to
distribute
vnto
the
necessitie
of
the
Saints
.
Let
vs
d●e
good
vnto
all
,
but
especially
vnto
those
that
are
of
the
houshold
of
faith
.
Let
vs
not
say
with
the
Angell
of
the
Church
of
La●●icea
,
I
am
rich
,
and
increased
with
gold
,
and
haue
need
of
nothing
but
let
vs
cast
downe
our selues
for
our
sinnes
,
and
let
euery
man
be
humbled
in
his
owne
soule
,
and
so
shall
we
submit
our selues
one
vnto
another
.
Let
vs
alwayes
set
before
our
eyes
the
humilitie
of
Christ
Iesus
in
his
incarnation
,
and
thereby
be
prouoked
to
all
humblenesse
and
lowlinesse
of
minde
.
Meditate
on
these
things
all
yee
that
feare
God
,
and
yee
shall
finde
rest
vnto
your
soules
.
Meditate
on
these
things
,
ye
that
now
come
,
or
hereafter
meane
to
come
to
the
Lords
Table
,
to
be
made
partakers
of
the
mysteries
of
Christ
his
blessed
death
and
passion
.
Here
Christ
Iesus
,
who
was
made
bone
of
our
bone
,
and
flesh
of
our
flesh
,
inuiteth
you
vnto
this
holy
Supper
,
that
you
may
be
made
bone
of
his
bone
,
and
flesh
of
his
flesh
.
Here
by
a
true
and
liuely
faith
,
through
the
operation
of
the
holy
spirit
,
yee
are
made
bone
of
his
bone
,
and
flesh
of
his
flesh
,
members
of
his
body
,
and
vessels
of
his
glory
.
But
there
must
be
in
you
the
same
minde
that
was
in
Christ
Iesus
yee
must
put
away
all
hatred
and
contention
,
all
rancour
and
malice
,
and
as
he
came
to
vs
in
loue
towards
vs
,
so
wee
must
come
vnto
him
in
perfect
loue
and
charitie
towards
all
men
.
As
hee
came
vnto
vs
to
kill
sinne
in
our
flesh
,
so
wee
must
come
vnto
him
purged
from
the
corruption
which
is
in
the
world
through
lust
,
partakers
of
the
diuine
nature
,
as
Peter
speaketh
.
As
hee
came
vnto
vs
,
giuing
vs
an
ensample
so
to
walke
as
hee
hath
walked
,
so
wee
must
come
to
him
with
full
resolution
,
and
setled
purpose
,
so
to
walke
as
wee
haue
him
for
an
ensample
in
all
humblenesse
and
lowlinesse
of
minde
:
or
else
in
comming
vnto
him
to
this
holy
Table
,
wee
heape
vnto
our selues
wrath
against
the
day
of
wrath
,
and
of
the
declaration
of
the
iust
iudgement
of
God
.
The
Lord
giue
vs
his
grace
,
that
we
may
walke
as
we
haue
Christ
Iesus
for
an
example
,
that
submitting
our selues
one
vnto
another
,
wee
may
be
like
minded
one
towards
another
in
Christ
Iesus
,
that
euery
man
esteeming
other
better
than
himselfe
,
wee
may
all
together
in
all
things
grow
vp
into
him
which
is
our
head
,
that
is
,
Christ
.
LECTVRE
XXVIII
.
PHILIP
.
2.
Verse
8.
Hee
humbled
himselfe
,
and
became
obedient
vnto
the
death
,
euen
the
death
of
the
Crosse
,
&c.
HE
humbled
himselfe
,
&c.
]
In
which
words
the
Apostle
first
proposeth
this
second
humiliation
of
Christ
in
generall
,
saying
,
Hee
humbled
himselfe
.
Secondly
,
the
Apostle
describeth
it
more
particularly
by
the
obedience
of
Christ
vnto
the
death
,
saying
,
and
became
obedient
vnto
the
death
.
Where
the
Apostle
noteth
a
two-fold
obedience
of
Christ
,
the
one
before
his
death
in
his
whole
life
,
the
other
in
and
at
his
death
;
the
former
consisting
in
Christ
his
fulfilling
of
the
Law
,
the
latter
in
his
whole
sufferings
of
death
,
and
all
the
paines
and
sorrowes
thereof
:
for
in
that
it
is
said
,
that
Christ
became
obedient
vnto
the
death
,
the
Apostle
his
meaning
is
,
that
Christ
was
obedient
in
all
things
that
the
Law
required
of
him
,
both
doing
the
will
of
his
Father
in
the
whole
course
of
his
life
,
and
further
subiecting
himselfe
vnto
the
death
;
so
that
hee
was
not
only
obedient
to
his
Father
to
fulfill
the
Law
for
vs
,
but
he
was
obedient
vnto
the
death
,
to
lay
downe
his
life
for
our
sakes
.
Lastly
,
this
circumstance
of
his
death
is
amplified
by
the
kinde
thereof
,
hee
became
obedient
vnto
the
death
,
euen
the
death
of
the
Crosse
,
which
was
the
most
shamefull
and
most
accursed
kinde
of
death
.
So
that
the
meaning
of
the
Apostle
in
this
place
is
,
that
Christ
who
so
had
already
humbled
himselfe
,
that
of
the
Sonne
of
God
he
was
now
become
the
sonne
of
man
,
did
yet
further
humble
and
abase
himselfe
,
and
became
obedient
vnto
his
Fathers
will
in
all
things
that
the
Law
required
of
him
,
euen
vnto
the
suffering
of
death
for
vs
miserable
sinners
,
submitting
himselfe
vnto
death
for
vs
,
and
that
the
most
shamefull
death
of
the
Crosse
.
This
I
take
to
be
the
meaning
.
In
these
words
then
wee
are
to
note
foure
doctrines
touching
Christ
.
The
first
is
touching
his
humiliation
:
The
second
touching
his
obedience
in
his
life
:
The
third
is
touching
his
death
:
The
fourth
is
touching
his
kinde
of
death
.
In
his
humiliation
I
note
first
the
person
that
was
humbled
,
secondly
the
manner
of
his
humiliation
,
both
set
downe
by
the
Apostle
,
when
he
saith
,
he
humbled
himselfe
.
For
the
first
,
touching
the
person
,
hence
it
appeareth
that
hee
who
being
God
,
and
equall
with
the
Father
,
was
now
become
man
,
humbled
himselfe
,
and
became
&c.
The
person
then
that
was
humbled
was
Christ
,
God
and
man
,
perfect
God
and
perfect
man
,
subsisting
of
a
reasonable
soule
and
humane
flesh
.
And
necessary
it
was
that
he
who
was
now
to
worke
the
worke
of
our
redemption
,
should
be
both
God
and
man
:
man
,
that
as
man
had
sinned
,
so
sinne
might
bee
punished
in
man
,
for
so
Gods
iustice
required
:
God
,
that
he
might
be
able
to
sustaine
the
grieuousnesse
of
the
punishment
due
to
our
sinnes
,
which
should
be
temporall
,
but
yet
equiualent
to
eternall
paines
;
for
our
sinnes
being
infinite
,
and
the
punishment
due
vnto
them
being
infinite
,
because
thereby
wee
had
grieued
an
infinite
God
,
the
person
must
needs
be
infinite
which
should
pay
the
price
of
our
sinnes
.
Againe
,
it
was
necessary
that
he
should
be
man
,
that
he
might
suffer
death
,
because
for
sinne
man
had
deserued
death
;
and
necessary
likewise
that
he
should
be
God
,
that
he
might
be
able
to
wrestle
with
the
wrath
of
God
,
which
none
else
could
doe
but
he
that
was
God
.
Needs
therefore
must
he
be
both
God
and
man
.
And
that
he
was
so
,
as
by
this
place
it
is
plaine
,
Ephesus
to
feed
the
Church
of
God
,
which
he
(
saith
the
Apostle
)
hath
purchased
with
his
owne
bloud
.
In
which
place
,
he
who
hath
purchased
a
Church
vnto
himselfe
,
is
both
called
God
,
and
also
witnessed
to
be
true
man
,
in
that
he
purchased
it
with
his
owne
bloud
.
Here
then
we
may
see
the
hainousnesse
and
grieuousnesse
of
our
sinnes
,
and
the
greatnesse
of
our
miserie
by
reason
of
them
.
God
blessed
for
euer
must
become
man
,
and
God
and
man
must
be
vnited
into
one
Christ
,
and
being
thus
vnited
,
must
be
humbled
vnto
the
death
,
and
must
pay
the
price
of
our
sinnes
by
shedding
of
his
owne
bloud
,
or
else
the
euerlasting
curse
of
Gods
wrath
abideth
vpon
vs
,
and
our
portion
is
with
the
Deuill
and
his
Angels
in
the
lake
that
burneth
with
fire
and
brimstone
for
euer
.
And
yet
what
account
or
reckoning
at
all
is
made
of
sinne
?
Surely
so
little
,
that
it
may
bee
very
well
said
vnto
vs
which
Hosea
the
Prophet
sometime
said
vnto
the
children
of
Israel
,
Heare
the
word
of
the
Lord
,
ye
children
of
Israel
,
for
the
Lord
hath
a
controuersie
with
the
inhabitants
of
the
land
,
because
there
is
no
truth
,
&c.
And
yet
what
remorse
of
these
things
euen
now
when
the
whole
land
mourneth
for
them
,
and
groaneth
vnder
the
burden
of
them
?
It
had
not
beene
possible
to
satisfie
Gods
iustice
for
the
least
of
our
sinnes
otherwise
than
by
euerlasting
death
,
vnlesse
God
had
become
man
,
and
so
humbled
himselfe
to
suffer
whatsoeuer
was
due
for
mans
sinne
:
and
yet
who
is
he
that
considereth
in
heart
his
sinnes
,
to
reforme
the
wickednesse
of
his
way
?
O
consider
this
,
yee
that
forget
God
,
and
grieue
his
holy
spirit
by
your
continuall
committed
sinnes
,
lest
he
plucke
you
away
,
and
there
be
none
to
deliuer
you
.
Flie
from
sinne
as
from
a
Serpent
.
Christ
Iesus
both
God
and
man
hath
paid
the
price
for
our
sinnes
.
Let
vs
not
therefore
henceforth
serue
sinne
in
the
lusts
thereof
,
but
let
vs
glorifie
God
both
in
our
bodies
and
in
our
spirits
.
The
second
thing
which
I
noted
in
Christ
his
humiliation
was
the
manner
of
Christ
his
humiliation
:
which
I
note
1.
was
voluntarie
.
2.
that
both
his
manhood
and
his
Godhead
was
abased
.
That
his
humiliation
was
voluntarie
appeareth
by
that
it
is
said
,
that
he
humbled
himselfe
.
As
then
his
first
humiliation
,
when
being
God
he
tooke
on
him
mans
nature
,
was
voluntarie
;
so
his
second
humiliation
,
when
being
both
God
and
man
he
subiected
himselfe
vnto
the
law
,
and
vnto
death
,
was
voluntarie
.
How
then
is
it
said
,
that
he
was
made
obedient
for
so
it
is
read
in
the
originall
.
He
was
made
obedient
,
not
of
any
other
but
of
himselfe
,
neither
forcedly
,
but
willingly
he
made
himselfe
obedient
,
euen
as
willingly
hee
humbled
himselfe
.
Now
for
the
other
point
that
Christ
was
abased
and
humbled
both
according
to
his
Godhead
and
his
manhood
.
1.
For
his
manhood
it
doth
appeare
,
in
that
it
was
made
subiect
to
the
infirmities
of
mans
nature
,
as
also
to
the
miseries
and
punishments
which
were
due
vnto
man
for
sinne
2.
for
his
Godhead
,
it
was
also
abased
,
not
as
it
is
considered
in
it selfe
,
for
so
it
is
immutable
;
but
in
respect
of
the
vaile
of
the
flesh
,
vnder
which
it
was
so
couered
,
that
it
lay
hid
from
the
first
moment
of
Christ
his
incarnation
,
to
the
time
of
his
resurrection
,
without
any
great
manifestation
of
his
power
and
maiestie
therein
.
Did
he
then
who
was
both
God
and
man
thus
voluntarily
humble
himselfe
in
his
Godhead
,
and
in
his
manhood
?
did
he
so
abase
himselfe
that
he
would
be
borne
in
a
cratch
,
conuerse
with
poore
fishermen
,
eat
and
drinke
with
Publicans
and
sinners
,
be
baptized
of
Iohn
,
be
tempted
of
the
Deuil
,
wash
his
Disciples
feete
,
and
as
a
Lambe
before
the
shearer
so
not
open
his
mouth
?
What
should
this
teach
vs
my
brethren
?
Euen
willingly
to
submit
our selues
one
vnto
another
;
and
all
of
vs
to
decke
our selues
inwardly
with
lowlinesse
or
minde
.
If
abundance
of
wisdome
and
knowledge
,
if
greatnes
in
honor
and
dignitie
,
if
soueraigne
power
and
authoritie
had
beene
sufficient
motiues
and
inducements
for
our
Sauiour
Christ
to
stay
himselfe
from
thus
humbling
himselfe
,
his
name
was
wonderful
,
counseller
,
the
mighty
God
,
the
euerlasting
father
,
the
prince
of
peace
,
to
him
did
belong
all
honor
and
glory
,
in
him
were
hid
all
the
treasures
of
wisdome
&
knowledge
,
&
of
his
fulnesse
haue
all
we
receiued
,
&
grace
for
grace
:
yet
for
all
this
he
thus
humbled
himselfe
willingly
,
as
yee
haue
heard
.
Let
not
therefore
the
conceit
of
wisdome
and
knowledge
in
our selues
;
let
not
the
conceit
of
our
wealth
and
riches
,
of
our
preferments
and
honors
,
of
our
birth
and
friends
cause
vs
to
swell
with
pride
of
our
owne
gifts
,
or
to
lift
vp
our selues
aboue
our
brethren
,
to
disdaine
our
inferiors
;
let
not
these
be
any
staies
why
●ere
should
not
be
in
vs
the
same
mindes
that
was
in
that
●hrist
Iesus
.
Let
euery
man
make
himselfe
equall
vnto
them
of
the
●est
degree
,
and
let
euery
man
esteeme
other
better
then
himselfe
:
●e
God
resisteth
the
proud
,
and
giueth
grace
vnto
the
humble
.
●nd
let
this
be
noted
touching
Christ
his
humiliation
.
It
●●●loweth
.
And
he
became
obedient
,
or
,
he
was
made
obedient
]
Whence
I
●●te
the
second
point
which
I
proposed
to
be
spoken
of
,
to
●t
,
Christ
his
obedience
in
his
life
vnto
the
law
to
fulfill
the
●v
.
For
if
the
question
be
asked
,
when
,
and
how
long
was
●rist
obedient
?
The
Apostle
answereth
,
vsque
ad
mortem
,
vn●●
the
death
;
not
as
if
his
death
were
no
part
of
his
obedi●ce
,
but
the
Apostle
plainely
implieth
thereby
,
that
,
as
in
the
〈◊〉
of
his
life
he
was
obedient
vnto
his
Fathers
will
,
to
fulfill
●e
law
for
vs
;
so
was
he
obedient
in
his
death
to
redeeme
vs
●m
death
,
hell
,
and
the
Deuill
.
Touching
his
obedience
vn●●
the
law
to
fulfill
the
law
,
the
Apostle
saith
,
that
when
the
●nesse
of
time
was
come
,
God
sent
forth
his
Sonne
made
of
a
man
;
and
made
vnder
the
law
,
that
is
,
subiect
vnto
the
law
to
fill
the
law
.
And
of
himselfe
thus
our
Sauiour
himselfe
●aketh
;
thinke
not
that
I
am
come
to
destroy
the
Law
or
the
●ophets
;
I
am
not
come
to
destroy
them
but
to
fulfill
them
.
Christ
●n
was
made
subiect
to
the
law
,
and
came
into
the
world
to
●●fill
the
law
.
And
therefore
he
was
circumcised
the
eight
●y
,
he
was
represented
to
the
Lord
after
the
daies
of
Maries
●●rification
,
and
as
the
text
saith
,
all
things
were
done
for
him
●●ording
to
the
law
of
the
Lord
.
He
gaue
sight
to
the
blinde
,
●●de
the
deafe
to
heare
,
the
dumme
to
speake
,
the
lame
to
goe
&c.
He
preached
the
Gospell
to
the
●re
,
bound
vp
the
broken
hearted
,
preached
deliuerance
to
the
●tiues
,
set
at
libertie
them
that
were
bruised
,
preached
the
accep●le
yeare
of
the
Lord
&c
,
as
it
was
so
written
of
him
.
He
was
●uted
with
the
transgressors
,
though
he
had
done
no
wickednesse
,
●ther
any
deceit
was
in
his
mouth
▪
he
bare
the
sinnes
of
many
,
and
●yed
for
the
trespassers
,
as
it
was
so
written
of
him
.
In
a
word
,
●atsoeuer
was
written
of
him
in
the
law
of
Moses
,
and
in
the
Prophets
,
and
in
the
Psalmes
,
all
that
he
fulfilled
.
And
therefore
when
Iohn
would
haue
put
him
backe
from
his
baptisme
,
he
said
vnto
him
,
Let
be
now
,
for
thus
it
becommeth
vs
to
first
all
righteousnesse
;
as
if
he
had
said
,
stay
not
this
act
of
my
baptizing
;
for
we
must
render
perfect
obedience
vnto
the
Father
in
all
things
which
he
hath
ordained
.
Now
will
yee
know
the
reason
why
Christ
thus
fulfilled
the
law
,
as
it
was
written
〈◊〉
him
.
for
this
cause
〈◊〉
was
made
subiect
vnto
the
law
,
that
he
might
redeeme
them
when
were
vnder
the
law
;
that
the
right●ousnesse
of
the
law
might
be
fulfilled
in
vs
,
which
walke
not
after
the
flesh
,
but
after
the
spirit
,
.i.
that
his
fulfilling
of
the
law
in
o●
flesh
might
be
imputed
for
righteousnes
vnto
the
children
o●
his
kingdome
,
as
well
as
if
they
had
fulfilled
the
law
in
the
owne
persons
.
For
when
(
as
the
same
Apostle
there
speake●●
by
reason
of
our
sinnefull
flesh
we
were
not
able
to
fulfill
the
law
,
and
therefore
must
needs
perish
by
the
law
,
then
God
s●●ding
his
owne
Sonne
in
the
similitude
of
sinnefull
flesh
ma●●
him
obedient
vnto
the
law
,
that
his
fulfilling
of
the
law
migh●
be
imputed
for
righteousnes
vnto
vs
which
beleeue
in
Christ
Iesus
whom
he
hath
sent
,
and
walke
not
after
the
flesh
,
but
are
the
spirit
.
Againe
,
the
worke
of
our
redemption
consisted
not
onely
in
Christ
his
sufferings
and
death
,
but
in
his
ful●●ling
of
the
law
also
.
For
the
sufferings
and
death
of
Chri●●
considered
apart
from
his
legall
obedience
,
onely
takes
a●
the
guilt
and
punishment
,
frees
man
from
death
,
and
make
him
of
a
sinner
to
be
no
sinner
;
but
that
he
may
be
fully
reconciled
to
God
,
and
accepted
as
righteous
to
life
euerlasting
this
legall
obedience
of
Christ
must
bee
imputed
vnto
v●
.
Witnes
the
Apostle
,
As
by
the
disobedience
of
〈◊〉
man
many
were
made
sinners
,
so
by
the
obedience
of
one
shall
〈◊〉
be
made
righteous
:
where
speaking
generally
of
obedience
,
b●
meaneth
Christ
his
whole
obedience
,
which
in
all
his
life
time
he
performed
.
For
as
in
the
disobedience
of
Adam
there
〈◊〉
transgressio
legis
vnde
facti
sumus
peccatores
,
sic
in
obedience
Christi
fuit
impletio
legis
,
vnde
sumus
iusti
:
the
transgressne●
the
law
whereby
we
are
made
sinners
,
so
in
the
obedience
of
Ch●●
there
was
the
fulfilling
of
the
law
,
whereby
we
are
made
iust
.
And
therefore
that
he
might
be
made
of
God
vnto
vs
perfect
iustication
and
redemption
,
besides
that
he
suffered
and
died
for
●s
that
he
might
free
vs
from
sinne
and
death
,
he
also
fulfilled
●he
law
for
vs
,
that
so
we
might
be
made
the
righteousnesse
of
●od
in
him
.
Here
then
is
an
exceeding
great
comfort
for
euery
faithfull
Christian
soule
.
Christ
hath
fulfilled
the
law
for
vs
;
and
his
●bedience
vnto
the
law
is
now
made
our
righteousnes
;
so
that
●ow
there
is
no
condemnation
vnto
them
that
are
in
Christ
●esus
.
Whatsoeuer
the
law
required
of
vs
,
all
that
he
hath
●ulfilled
in
his
owne
person
,
that
so
the
righteousnes
of
the
●aw
,
which
was
impossible
for
vs
to
performe
,
might
be
im●uted
vnto
vs
,
and
we
deliuered
from
the
bondage
of
the
●aw
.
He
made
himselfe
subiect
vnto
the
law
,
that
by
fulfilling
●f
the
law
for
vs
he
might
free
vs
from
all
feare
of
condemna●ion
by
the
law
.
Doth
then
the
law
present
before
thine
eyes
〈◊〉
curse
and
condemnation
,
if
thou
doest
not
continue
in
all
●hings
that
are
written
in
the
booke
of
the
law
to
doe
them
?
●nd
doth
thine
owne
conscience
tell
thee
that
in
many
things
●hou
hast
offended
,
and
many
waies
thou
hast
transgressed
●he
law
of
thy
God
?
Be
not
troubled
,
nor
feare
.
Cast
thy
●urthen
vpon
Christ
Iesus
.
He
hath
fulfilled
the
law
,
not
for
himselfe
,
but
for
thee
,
that
his
obedience
might
be
imputed
for
righteousnesse
vnto
thee
.
Againe
,
knowest
thou
that
nothing
that
is
vnpure
or
vncleane
hath
at
any
time
entred
into
Gods
sight
,
and
wouldest
thou
be
presented
pure
and
vnblameable
before
him
in
that
day
?
Here
is
the
garment
of
thy
elder
brother
Christ
Iesus
:
in
this
his
obedience
thou
shalt
appeare
righteous
before
thy
God
in
that
day
.
Thine
owne
obedience
,
thine
owne
works
,
thine
owne
righteousnes
,
seeme
it
neuer
so
great
and
goodly
must
vanish
as
a
morning
cloud
in
that
day
:
for
euen
thy
best
righteousnesse
is
but
as
the
menstruous
cloathes
of
a
woman
,
as
the
Prophet
speaketh
.
The
cloke
where
withall
thy
nakednes
must
becouered
,
is
the
righteousnesse
of
Christ
Iesus
,
which
righteousnesse
is
made
thine
owne
,
if
thou
by
a
true
and
liuely
faith
lay
hold
on
him
where
he
sitteth
at
the
right
hand
of
the
Father
in
the
highest
places
.
What
greater
comfort
can
there
be
vnto
thine
afflicted
soule
,
then
this
,
both
to
be
deliuered
from
the
curse
of
the
law
for
not
keeping
it
,
and
to
be
presented
pure
before
thy
God
a
that
day
?
And
all
this
comfort
thou
maiest
haue
by
this
obedience
of
Christ
Iesus
.
And
as
this
obedience
of
Christ
Iesus
vnto
his
Fathers
wi●●
to
fulfill
the
law
for
vs
,
may
iustly
minister
this
comfort
vnto
vs
,
so
may
it
further
teach
vs
to
yeeld
all
obedience
vnto
the
will
of
our
heauenly
Father
.
For
howsoeuer
we
be
freed
from
the
condemnation
of
the
law
,
because
Christ
hath
fulfilled
the
law
for
vs
;
yet
are
we
not
freed
from
the
performance
of
our
obedience
vnto
the
morall
law
of
God
,
but
euen
by
th●●
example
of
our
Sauiour
Christ
we
are
more
straitly
tied
therevnto
.
he
that
saith
he
remaineth
in
Christ
ought
euen
so
to
walke
as
he
hath
walked
,
in
all
humilitie
,
and
in
all
obedience
to
his
heauenly
Fathers
will
.
He
that
saith
he
knoweth
God
,
and
keepeth
not
his
commandments
,
is
a
liar
,
and
the
truth
is
not
in
hi●●
but
he
that
keepeth
his
word
,
in
him
is
the
loue
of
God
perfect
indeed
and
hereby
we
know
that
we
are
in
him
,
and
that
we
loue
him
,
if
●e
keepe
his
commandements
.
It
followeth
;
And
became
obedient
euen
vnto
the
death
]
His
death
being
likewise
a
part
of
his
voluntarie
obedience
vnto
his
Fathers
will
;
for
both
in
fulfilling
the
law
,
and
in
suffering
death
for
vs
,
he
shewed
his
obedience
vnto
his
Father
,
and
wrought
the
works
of
our
redemption
.
Here
then
is
the
third
doctrine
touching
Christ
which
I
proposed
to
be
obserued
,
which
is
touching
his
death
:
vnder
which
name
I
vnderstand
not
onely
the
separation
of
his
soule
from
his
bodie
,
but
all
the
paines
and
agonies
which
he
suffered
both
in
soule
and
bodie
.
For
as
it
was
written
of
him
,
He
bare
our
infirmities
,
and
caried
our
sinnes
,
he
was
wounded
for
our
transgressions
,
he
was
broken
for
our
iniquities
,
he
made
his
soule
an
offering
for
sin
,
the
chastisement
of
our
peace
was
vpon
him
,
and
with
his
stripes
we
are
healed
;
as
thus
,
I
say
,
it
was
written
of
him
,
so
thus
he
suffered
,
and
was
obedient
vnto
the
death
.
Will
you
then
see
what
manner
of
death
Christ
suffered
?
He
suffered
not
onely
a
bodily
death
,
and
such
paines
as
follow
the
dissolution
of
nature
,
but
he
suffered
likewise
in
his
soule
the
wrath
of
God
for
the
sinnes
of
the
world
lying
so
heauy
vpon
him
that
it
wounded
his
flesh
and
his
spirit
also
as
the
scripture
speaketh
euen
to
death
.
For
if
he
had
suffered
no
more
but
in
bodie
,
then
he
ouercame
no
more
but
a
bodily
death
,
and
then
were
our
state
most
miserable
:
but
our
sinnes
hauing
deserued
not
the
bodily
death
onely
,
but
euen
death
both
of
body
and
soule
,
by
the
death
which
he
suffered
he
ouercame
death
and
the
power
of
it
both
in
our
bodies
and
in
our
soules
.
Whence
was
it
that
when
his
death
approched
he
began
to
be
in
sorrow
and
heauinesse
?
Whence
was
it
that
he
said
vnto
his
Disciples
,
my
soule
is
very
heauy
euen
vnto
the
death
?
Whence
was
it
that
so
often
he
fell
on
his
face
,
and
praied
,
that
if
it
were
possible
that
cup
might
passe
from
him
?
Whence
was
it
that
an
Angell
appeared
from
heauen
vnto
him
to
comfort
&
strengthen
him
?
Whence
was
it
that
as
he
praied
,
his
sweat
was
like
drops
of
bloud
,
trickling
downe
to
the
ground
?
Was
not
this
and
all
this
euen
from
the
paines
which
he
felt
in
his
soule
by
reason
of
the
wrath
of
God
against
sinne
?
Can
we
thinke
that
all
this
came
to
our
Sauiour
Christ
for
feare
of
a
bodily
death
?
Haue
his
seruants
that
receiue
of
his
fulnesse
so
despised
this
death
of
the
body
,
that
either
they
wisht
for
it
to
be
with
Christ
,
or
reioyced
in
the
middest
of
it
before
the
persecutor
,
and
did
our
Sauiour
himselfe
so
feare
and
tremble
at
the
remembrance
of
it
?
Did
the
Apostles
sing
in
prison
,
and
reioyce
when
they
were
whipt
and
scourged
?
Did
Paul
glory
in
the
tribulations
which
he
suffered
,
and
did
our
Sauiour
in
such
like
paine
crie
in
the
bitternes
of
his
soule
,
my
God
,
my
God
,
why
hast
thou
forsaken
me
?
Nay
my
brethren
,
that
which
made
Christ
to
be
heauie
would
haue
crusht
his
Apostles
in
pieces
:
that
which
made
him
sweat
bloud
in
the
garden
would
haue
sunke
them
into
hell
:
that
which
made
him
crie
would
haue
held
both
men
&
Angels
vnder
euerlasting
woe
and
lamentation
.
Besides
his
bodily
death
therefore
,
and
the
paines
that
followed
thereupon
,
hee
felt
in
his
soule
most
grieuous
paines
through
the
wrath
of
God
which
was
vpon
him
for
our
sins
.
And
thus
ye
see
what
death
he
suffered
for
our
sakes
,
when
he
was
made
obedient
to
the
death
.
The
fruites
and
benefits
which
wee
receiue
by
Christ
his
death
are
these
.
1.
By
his
death
we
are
freed
from
that
death
which
is
both
of
body
and
soule
,
haue
the
victory
ouer
that
death
which
is
the
reward
of
sinne
,
as
witnesseth
the
Apostle
.
For
our
Sauiour
by
his
death
hath
pulled
out
the
sting
of
death
,
and
on
the
crosse
hath
triumphantly
said
,
O
death
where
is
thy
sting
,
ô
graue
where
is
thy
victorie
?
and
therefore
when
we
feele
the
pangs
of
death
approach
wee
should
not
feare
but
be
full
of
hope
,
considering
that
our
death
is
now
changed
by
the
vertue
of
Christ
his
death
,
and
is
the
entrance
into
an
euerlasting
●ife
.
2.
By
Christ
his
death
we
haue
remission
and
forgiuenesse
of
our
sinnes
,
as
saith
our
Sauiour
himselfe
,
where
in
the
institution
of
his
supper
,
this
my
bloud
which
is
shed
for
many
for
the
remission
of
sinnes
.
For
the
remembrance
of
which
his
blessed
death
and
fruits
of
his
passion
,
he
hath
ordained
this
holy
Sacrament
of
his
supper
to
be
continued
in
his
Church
for
euer
.
In
which
holy
supper
the
death
and
passion
of
our
Sauiour
,
is
so
liuely
represented
vnto
vs
a
,
if
we
had
seene
it
with
our
eies
.
the
bread
betokening
the
body
,
the
wine
the
bloud
of
our
Sauiour
Christ
;
the
breaking
likewise
of
the
bread
signifying
the
breaking
of
his
body
with
those
vnspeakable
torments
which
he
suffered
,
and
the
pouring
out
of
the
wine
the
shedding
of
his
most
precious
bloud
,
when
his
blessed
side
was
gored
with
the
speare
of
a
souldier
;
our
eating
of
the
bread
and
drinking
of
the
wine
,
assuring
vs
of
our
incorporation
into
Christ
,
to
be
made
partakers
of
all
the
benefits
of
his
passion
.
When
ye
come
therefore
to
this
holy
Supper
,
remember
that
ye
are
called
hither
to
continue
the
remembrance
of
his
blessed
death
and
passion
,
vntill
his
blessed
comming
againe
.
Repent
you
earnestly
of
your
manifold
sinnes
for
the
remission
whereof
Christ
shed
his
owne
hearts
bloud
.
Loue
one
an
other
,
euen
as
he
hath
loued
vs
who
laid
downe
his
life
for
vs
.
And
haue
faith
in
Christ
Iesus
,
whom
God
hath
set
foorth
to
be
a
reconciliation
through
faith
in
his
bloud
.
By
faith
in
Christ
Iesus
we
receiue
remission
of
our
sinnes
,
and
all
other
benefits
of
his
death
and
passion
.
By
loue
of
our
brethren
we
testifie
our
loue
of
God
,
who
sent
his
sonne
to
be
a
reconciliation
for
our
sinnes
.
And
with
the
contrition
and
sorrow
of
our
hearts
for
our
sinnes
,
the
Lord
is
better
pleased
then
with
all
burnt
offerings
and
sacrifices
.
These
are
the
things
which
the
Lord
requireth
of
vs
,
euen
faith
,
repentance
,
and
loue
,
and
as
at
all
times
,
so
at
this
time
especially
when
we
come
to
the
receiuing
of
these
holy
mysteries
let
vs
thinke
of
these
things
.
He
that
eateth
and
drinketh
vnworthily
,
eateth
and
drinketh
his
owne
damnation
,
crucifying
againe
vnto
himselfe
the
Lord
of
glory
,
and
King
of
our
peace
.
But
hee
that
examineth
himselfe
,
and
so
eateth
of
this
bread
,
and
drinketh
of
this
cuppe
,
is
made
one
with
Christ
,
and
Christ
with
him
,
and
Christ
shall
raise
him
vp
at
the
last
day
,
so
that
he
shall
neuer
see
death
,
because
he
belieueth
in
him
who
died
for
our
sinnes
,
and
rose
againe
for
our
iustification
.
It
followeth
.
Euen
the
death
of
the
crosse
]
The
most
shamefull
death
that
they
could
put
him
vnto
.
Here
then
is
the
fourth
and
last
point
which
I
noted
in
these
words
,
which
is
,
the
kinde
of
his
death
,
whereunto
he
submitted
himselfe
.
The
kinde
of
his
death
was
,
he
was
crucified
betweene
two
Theeues
,
where
he
was
mocked
of
all
sorts
of
men
,
where
in
feeling
of
the
whole
wrath
of
God
vpon
him
,
he
cried
out
,
my
God
,
my
God
why
hast
thou
f●●saken
mee
,
where
hauing
performed
all
things
that
were
written
,
he
said
,
it
is
finished
,
and
so
commended
his
spirit
into
the
hands
of
his
Father
.
Whence
1.
we
may
learne
with
bitternesse
to
bewaile
our
sinnes
,
for
which
Christ
was
thus
cruelly
nailed
on
the
crosse
,
and
there
suffered
the
whole
wrath
of
God
.
2.
To
crucifie
our
flesh
,
and
the
corruption
of
our
nature
,
and
the
wickednesse
of
our
hearts
.
For
they
that
are
Christs
crucifie
the
flesh
with
the
affections
and
the
lusts
.
3.
It
may
teach
vs
that
when
wee
suffer
any
iudgement
,
crosse
,
or
calamity
in
body
,
or
in
minde
,
wee
doe
not
suffer
them
as
any
curses
of
God
,
but
as
the
chasticements
of
a
louing
father
.
For
Christ
Iesus
in
his
crosse
being
accursed
for
vs
,
hath
deliuered
vs
from
all
curse
.
Beloued
,
let
vs
thinke
of
these
things
,
mourning
for
our
sinnes
,
mortifying
the
deedes
of
the
flesh
,
and
comforting
our selues
in
the
crosse
of
Christ
Iesus
,
who
abased
himselfe
for
vs
,
fulfilled
the
whole
law
for
vs
,
died
for
our
sinnes
,
and
was
nailed
to
the
crosse
for
our
iniquities
.
O
Lord
teach
vs
to
humble
our selues
both
before
thee
,
and
one
vnto
another
;
teach
vs
to
doe
thy
will
,
teach
vs
to
die
vnto
sinne
that
we
may
liue
vnto
thee
,
and
daily
more
and
more
crucifie
the
old
man
in
vs
,
that
being
renued
in
the
spirit
of
our
mindes
we
may
henceforth
serue
thee
in
holines
and
righteousnes
all
the
daies
of
our
life
.
LECTVRE
XXIX
.
PHILIP
.
2.
Verse
9.10
.
Wherefore
God
hath
also
highly
exalted
him
,
and
giuen
him
a
name
aboue
euery
name
;
that
at
the
name
of
Iesus
,
&c.
IT
remaineth
now
that
we
proceed
from
the
description
of
Christ
his
humility
,
vnto
the
description
of
his
exaltation
into
glorie
after
his
humiliation
here
on
earth
,
set
downe
in
these
words
:
Wherefore
God
hath
also
,
&c.
]
In
which
words
the
Apostle
1.
in
generall
setteth
downe
Christ
his
exaltation
into
glory
as
a
consequent
,
or
effect
following
his
humiliation
,
and
obedience
vnto
the
death
,
when
he
saith
,
Wherefore
●od
hath
also
&c.
Him
,
euen
Iesus
who
was
crucified
,
him
●ath
God
raised
vnto
life
,
set
him
at
his
right
hand
,
and
made
●im
both
Lord
,
and
Christ
.
2.
The
Apostle
setteth
downe
a
●ore
particular
specification
,
and
explication
of
Christ
his
ex●●tation
into
glorie
,
1.
when
he
saith
,
and
giuen
him
a
name
,
&c.
Whereby
is
meant
,
that
God
hauing
raised
him
from
the
●ead
hath
giuen
him
such
maiestie
,
and
glorie
in
the
heauenly
●aces
,
that
he
hath
appointed
him
Lord
ouer
all
things
,
and
●ade
him
head
vnto
the
Church
,
which
is
his
body
.
2.
When
●e
saith
,
that
at
the
name
,
&c.
Whereby
is
meant
,
that
God
●ath
made
all
things
subiect
vnder
his
feete
,
and
that
all
crea●res
shall
confesse
that
Iesus
Christ
is
the
Lord
vnto
the
glo●●e
of
God
the
Father
.
It
is
then
as
if
the
Apostle
had
thus
●●d
:
Christ
when
he
was
God
humbled
himselfe
to
be
man
,
●nd
being
God
and
man
he
humbled
himselfe
,
and
became
o●edient
vnto
the
death
for
vs
;
therefore
God
hath
highly
ex●lted
him
that
thus
humbled
himselfe
,
and
hath
crowned
him
●n
the
heauenly
places
with
glory
and
honour
farre
aboue
all
●rincipalitie
,
and
power
,
and
might
,
and
domination
,
and
e●ery
name
that
is
named
;
so
that
all
creatures
now
doe
,
and
●hall
cast
downe
their
crownes
,
and
fall
downe
before
him
,
●nd
say
,
praise
,
and
honour
,
and
glorie
be
vnto
him
that
set●eth
vpon
the
throne
,
and
vnto
the
lambe
for
euermore
.
And
●et
this
be
spoken
touching
the
order
,
and
the
meaning
of
●hese
words
in
generall
.
Now
let
vs
a
little
looke
vnto
the
●enerall
scope
of
them
,
and
see
what
lessons
we
may
learne
●rom
them
.
Wherefore
God
hath
&c.
]
The
generall
scope
and
drift
of
●he
Apostle
in
these
3.
verses
is
,
by
the
consequent
and
good
●nto
which
God
giueth
vnto
humility
,
further
to
perswade
vs
●nto
humilitie
,
and
lowlinesse
of
minde
,
that
so
if
the
exam●le
of
Christ
his
humiliation
cannot
preuaile
with
vs
,
to
moue
vs
vnto
humilitie
,
yet
the
excellencie
of
that
dignity
where●nto
he
was
exalted
after
,
and
for
his
great
humility
may
per●wade
vs
thereunto
.
Whence
I
gather
these
three
obseruati●ns
for
our
instruction
.
1.
Hence
I
note
the
gracious
goodnesse
of
our
mercifull
God
,
who
seeketh
euery
way
to
win
vs
vnto
that
which
he
requireth
of
vs
.
Somtimes
he
threatneth
,
that
so
for
feare
of
〈◊〉
iudgments
we
may
walk
in
the
law
that
he
hath
appointed
for
vs
:
sometimes
he
punisheth
,
for
that
in
our
affliction
we
see●●
him
diligently
as
the
Prophet
Hosea
speaketh
,
&
somtimes
〈◊〉
promiseth
,
2.
Hence
I
note
the
dulnesse
of
our
mindes
vnto
euery
good
motion
of
the
spirit
,
vnlesse
the
Lord
doe
,
as
it
were
draw
vs
with
the
cords
of
loue
,
and
euen
force
vs
by
multiplying
his
mercies
towards
vs
.
There
must
be
precept
vnto
precept
,
line
vnto
line
,
reason
vnto
reason
,
and
after
all
this
promise
,
or
hope
of
reward
,
or
else
bee
the
motion
neuer
so
good
,
yet
we
will
not
hearken
vnto
it
.
Vnto
pride
and
vaine-glory
,
vnto
contention
and
oppressing
one
of
an
other
wee
runne
apace
,
and
neede
no
spurre
to
set
vs
forward
,
nay
not
any
reason
here
shall
rule
vs
,
but
runne
we
will
after
our
owne
vnbridled
affections
.
But
to
preuaile
with
vs
,
to
put
on
tender
mercie
,
kindnesse
,
meeknesse
,
humblenesse
of
minde
;
to
perswade
vs
to
be
curteous
one
vnto
an
other
,
and
to
submit
●●r
selues
one
vnto
an
other
there
must
be
exhortation
vpon
●●hortation
,
the
example
of
Christ
Iesus
must
be
proposed
●●to
vs
,
and
besides
all
this
there
must
bee
certaine
hope
of
●●ory
after
humility
,
and
well
if
all
this
can
perswade
vs
vnto
●●mblenesse
and
lowlinesse
of
minde
:
Such
is
our
backward●●sse
,
and
so
slow
are
wee
to
hearken
vnto
the
things
that
be●ng
vnto
our
peace
.
We
should
loue
our
God
,
euen
for
him●●●fe
,
because
he
is
good
and
goodnesse
it selfe
;
wee
should
●●epe
his
commandements
,
because
they
are
his
,
and
good
●●d
righteous
altogether
;
we
should
embrace
humilitie
,
be●●use
we
should
be
conformable
to
the
image
of
Christ
Iesus
.
●ut
to
stirre
vp
our
slacknes
,
and
dulnesse
vnto
these
,
and
the
●●e
duties
he
hath
giuen
vs
most
great
and
precious
promises
,
●●d
assured
vs
that
the
performance
of
these
duties
shall
not
〈◊〉
in
vaine
in
the
Lord
.
Let
vs
not
still
harden
our
hearts
as
〈◊〉
the
day
of
slaughter
,
let
vs
not
still
stoppe
our
eares
at
the
●●ice
of
the
Charmer
charme
hee
neuer
so
wisely
;
but
if
no●●ing
else
will
preuaile
with
vs
,
yet
let
his
promises
perswade
●
vnto
our
duties
,
and
let
the
sure
hope
of
glory
stirre
vs
vp
●nto
humility
.
3.
Hence
I
note
,
that
the
high-way
to
be
exalted
into
glo●y
,
is
to
decke
our selues
inwardly
with
lowlinesse
of
minde
.
Which
is
not
only
prooued
by
this
example
of
our
Sauiour
,
●●e
consequent
of
whose
humility
was
an
eternall
weight
of
●lory
,
as
here
we
see
,
but
by
many
other
places
of
Scripture
●oe
.
Our
Sauiour
Christ
saith
,
Whosoeuer
exalteth
himselfe
●●all
be
brought
lowe
,
and
whosoeuer
humbleth
himselfe
shall
be
ex●lted
.
Salomon
saith
,
the
reward
of
humility
,
and
the
feare
of
God
,
●●riches
,
and
glorie
,
and
life
.
And
in
an
other
place
,
the
feare
of
●he
Lord
,
is
the
instruction
of
wisedome
,
and
before
honour
goeth
●umilitie
.
The
reason
is
giuen
by
the
same
Salomon
in
an
other
●rouerbe
,
where
hee
thus
saith
,
with
the
scornefull
the
Lord
scorneth
,
but
he
giueth
grace
vnto
the
humble
:
which
the
Apostles
Paul
,
Peter
,
and
Iames
doth
thus
read
,
God
resisteth
the
proud
,
●nd
giueth
grace
to
the
humble
.
How
humble
and
lowly
min●●led
Dauid
,
and
Salomon
were
the
Scriptures
do
witnesse
,
as
al●o
how
high
the
Lord
exalted
the
throne
of
their
glorie
.
The
like
might
be
said
of
many
others
mentioned
in
holy
Scriptures
,
which
I
willingly
now
passe
ouer
,
because
I
haue
her●tofore
pressed
this
point
.
Only
in
a
word
with
Saint
Iames
,
●
exhort
you
to
cast
your selues
downe
before
the
Lord
,
and
hee
sha●●
lift
you
vp
.
The
pride
of
a
man
shall
bring
him
lowe
,
but
the
humble
in
spirit
shall
enioy
glory
.
Swell
not
therefore
with
pride
one
against
an
other
whatsoeuer
blessings
you
haue
of
wisedome
wealth
,
or
honour
one
aboue
an
other
.
Let
nothing
be
don●
among
you
through
contention
or
vaine-glory
,
but
let
euery
man
in
meeknes
of
mind
esteem
other
better
then
himselfe
:
〈◊〉
the
same
mind
be
in
you
that
was
in
Christ
Iesus
,
&
this
know
for
a
surety
that
as
here
in
Christ
he
was
first
humbled
&
ther
exalted
,
Wherefore
God
hath
&c.
]
In
which
words
I
obserue
1.
The
cause
of
his
exaltation
,
or
rather
the
sequell
of
his
crosse
2.
Who
exalted
him
.
3.
In
what
sense
he
is
said
to
haue
h●●
exalted
.
Touching
the
first
,
the
word
,
wherefore
,
here
vsed
may
either
signifie
a
cause
,
or
a
consequence
;
so
that
we
may
vnderstand
the
Apostle
either
thus
,
that
because
Christ
th●●
humbled
himselfe
,
and
became
obedient
vnto
the
death
,
euen
the
death
of
the
crosse
,
therefore
God
highly
exalted
him
:
or
thus
,
that
Christ
first
humbled
himselfe
,
and
tasted
of
the
sorrowes
of
death
for
vs
,
and
afterwards
God
highly
exalted
him
.
After
this
latter
sort
doth
the
Apostle
speake
where
he
saith
,
that
Christ
was
made
a
little
inferiour
to
the
Angells
to
the
end
that
he
might
suffer
death
,
and
so
was
crowned
with
glory
and
honour
.
After
this
sort
also
doth
Christ
himselfe
speak
vnto
the
two
Disciples
which
were
going
toward
Emma●●
,
saying
,
ought
not
Christ
to
haue
suffered
these
things
,
and
to
enter
into
his
glory
?
In
both
which
places
,
the
Apostle
,
and
our
Sauiour
himselfe
speaketh
of
his
crowne
of
glory
and
honour
as
a
consequent
of
his
crosse
,
not
as
caused
by
the
crosse
,
as
following
his
crosse
,
but
not
as
merited
by
his
crosse
.
And
if
we
follow
this
sense
,
hence
wee
may
gather
this
very
profitable
●sson
,
that
if
wee
desire
to
raigne
with
Christ
in
glory
,
then
●ust
wee
be
content
to
beare
his
crosse
in
this
life
,
and
with
●m
to
suffer
affliction
in
this
vale
of
miserie
.
drunke
the
brooke
in
the
way
,
as
the
Prophet
speaketh
,
and
then
hee
●t
vp
his
head
:
first
hee
had
his
crosse
,
and
then
his
crowne
;
●st
hee
did
weare
a
crowne
of
thornes
,
and
then
a
crowne
of
●ory
.
So
wee
if
wee
will
be
made
like
vnto
his
image
,
wee
●ust
suffer
with
him
,
that
wee
may
bee
glorified
with
him
;
●ee
must
through
our
sufferings
and
crosses
be
driuen
euen
shed
teares
,
if
wee
will
haue
all
teares
wiped
from
our
eyes
.
●e
disciple
is
not
aboue
his
master
,
nor
the
seruant
aboue
his
Lord
.
●
hee
hath
chalked
the
way
,
so
must
we
walke
,
euen
through
●flictions
and
troubles
,
through
sorrowes
and
crosses
,
vnto
●at
inheritance
immortall
and
vndefiled
,
reserued
in
heauen
●r
vs
.
Let
not
then
thy
soule
be
troubled
or
cast
downe
at
whateuer
trouble
,
sorrow
,
need
,
sicknesse
,
crosse
or
persecution
.
●et
not
losse
of
goods
,
losse
of
friends
,
the
reproaches
of
the
●cked
,
the
contempt
of
the
world
,
the
miserie
of
thy
life
,
or
the
maner
of
euill
things
which
can
be
said
or
done
against
●ee
for
Christ
his
sake
,
trouble
or
dismay
thee
.
Nay
in
the
●iddest
of
all
thy
crosses
and
afflictions
,
comfort
thy selfe
●th
these
things
:
First
,
afflictions
and
troubles
are
that
strait
●d
narrow
way
which
leadeth
vnto
life
,
through
●any
afflictions
enter
into
the
kingdoms
of
God
.
Secondly
,
by
●r
sufferings
and
afflictions
we
are
made
like
vnto
the
image
Christ
,
who
being
the
Prince
of
our
saluation
,
was
conse●ated
through
afflictions
.
Thirdly
,
by
crosses
and
aduersi●s
we
are
brought
to
acknowledge
our
sinnes
vnto
the
Lord
,
●d
to
reforme
the
wickednesse
of
our
wayes
.
And
therefore
Dauid
said
,
It
is
good
for
mee
that
I
haue
beene
in
trouble
,
that
I
●ght
learne
thy
statutes
:
and
againe
he
saith
,
Before
I
was
trou●ed
,
I
went
wrong
,
but
now
I
keepe
thy
word
.
And
the
Lord
by
●sea
saith
,
In
their
afflictions
they
will
seeke
mee
diligently
.
●urthly
,
in
all
our
afflictions
Christ
suffereth
with
vs
:
and
●erefore
Paul
calleth
his
afflictions
which
he
suffered
by
sea
land
,
of
friends
or
enemies
,
in
body
or
in
spirit
,
the
afflictions
of
Christ
.
In
euery
crosse
he
suffereth
with
vs
,
and
euery
crosse
sealeth
his
loue
vnto
vs
.
Lastly
,
our
afflictions
are
b●●
for
a
little
while
,
and
after
them
is
glory
for
euer
;
as
it
is
wr●ten
,
Heauinesse
may
endure
for
a
night
,
but
ioy
commeth
in
the
morning
.
Why
art
thou
then
so
sad
,
O
thou
distressed
soule
,
and
why
doe
thoughts
arise
in
thine
heart
?
Comfort
thy selfe
in
this
,
that
thine
afflictions
conforme
thee
vnto
Christ
his
image
,
and
set
thee
in
the
plaine
and
right
way
to
saluation
and
glory
.
Thou
art
chastised
of
the
Lord
,
but
because
th●●
shouldest
not
be
condemned
with
the
world
;
thou
lamente●
and
weepest
,
but
that
Christ
may
wipe
all
teares
from
thi●e
eyes
;
thou
diest
with
Christ
,
but
it
is
that
thou
maist
liue
for
euer
;
thou
here
eatest
the
bread
of
teares
,
and
drinkest
the
water
of
affliction
,
but
the
Lord
hath
reserued
for
thee
li●●
and
ioy
for
euermore
:
If
wee
bee
de●●
with
Christ
,
we
shall
also
liue
with
him
;
and
if
we
suffer
with
Christ
wee
shall
also
raigne
with
him
.
And
let
this
suffice
to
be
not●
from
this
sense
.
Now
if
wee
follow
the
other
sense
,
and
vnderstand
the
Apostle
thus
,
that
because
Christ
humbled
himselfe
,
and
bec●●●
obedient
vnto
the
death
,
euen
the
death
of
the
Crosse
,
therefore
God
hath
highly
exalted
him
,
then
wee
are
further
hence
〈◊〉
note
,
that
Christ
his
exaltation
into
glory
for
vs
,
was
not
only
a
consequent
of
his
death
and
passion
,
but
his
death
and
p●●sion
was
a
cause
of
his
exaltation
into
glory
for
vs
;
so
that
by
his
death
and
passion
he
deserued
exaltation
into
glory
.
I
do●
not
here
dispute
the
question
,
which
commonly
hence
is
moued
,
whether
Christ
by
his
death
and
passion
deserued
this
exaltation
into
glory
for
himselfe
,
or
onely
for
vs
.
The
whol●
tenor
of
the
Scripture
running
thus
,
that
Christ
became
m●●
for
vs
,
fulfilled
the
Law
for
vs
,
was
tempted
for
vs
,
was
clothe●
with
infirmities
for
vs
,
tasted
of
sorrowes
for
vs
,
made
hi●
soule
an
offering
for
vs
,
died
for
vs
,
rose
againe
for
vs
,
an●
whatsoeuer
he
did
,
did
all
for
vs
;
I
vnderstand
the
Apostl●
thus
,
that
by
his
death
and
passion
hee
merited
and
deser●e●
exaltation
into
glory
for
vs
.
My
obseruation
then
hence
i●
,
that
by
the
merits
of
Christ
his
death
and
passion
is
purchased
saluation
and
glory
to
all
them
that
obey
him
:
for
by
〈◊〉
bloud
hath
hee
obtained
eternall
redemption
for
vs
,
and
entred
in
●ce
into
the
holy
place
,
that
is
,
into
heauen
for
vs
.
Yea
euen
by
●he
merits
of
his
death
doe
wee
pleade
and
sue
for
that
inheri●●nce
,
immortall
and
vndefiled
,
reserued
in
heauen
for
vs
.
A
●riuiledge
only
proper
vnto
Christ
,
that
by
his
sufferings
hee
●ould
merit
at
all
,
either
for
himselfe
,
or
for
others
.
For
of
all
●ur
afflictions
and
sufferings
,
that
is
to
be
said
which
Paul
saith
●f
his
afflictions
:
I
account
(
saith
hee
)
that
the
afflictions
of
this
●resent
time
are
not
worthy
of
the
glory
which
shall
be
shewed
vnto
●
.
Where
the
Apostle
plainly
renounceth
all
merit
of
life
●nd
glory
vnto
his
sufferings
and
afflictions
.
And
our
Sauiour
●hrist
likewise
plainly
telleth
vs
,
that
when
wee
haue
done
all
●hat
wee
can
,
euen
all
that
is
commanded
vs
,
wee
must
say
,
●ee
are
vnprofitable
seruants
,
For
whosoeuer
keepeth
●e
whole
Law
,
and
yet
faileth
in
one
point
,
he
is
guiltie
of
all
,
and
●f
the
condemnation
due
to
the
breach
of
them
all
.
Now
cer●ine
it
is
,
that
in
many
things
wee
offend
all
,
and
that
our
best
●●ghteousnesse
is
but
as
the
menstruous
clothes
of
a
woman
,
●uen
the
best
thing
that
wee
doe
is
stained
with
sinne
,
and
full
●f
vnrighteousnesse
:
so
that
if
wee
stand
vpon
our
owne
me●ts
,
wee
see
wee
must
needs
perish
all
.
Wee
must
then
flie
from
our selues
,
and
renouncing
our
owne
merits
,
rest
our selues
wholly
&
only
on
the
merits
of
Christ
Iesus
,
by
whose
●eath
and
passion
wee
haue
an
entrance
into
glory
.
For
his
●assion
being
the
passion
of
the
Sonne
of
God
,
was
both
a
●ll
satisfaction
vnto
Gods
iustice
for
vs
,
and
worthily
deser●ed
the
glory
which
hee
hath
purchased
for
vs
,
and
giuen
●nto
vs
.
And
let
this
bee
spoken
touching
the
sequele
of
Christ
his
passion
,
or
the
cause
of
his
exaltation
into
glory
.
●t
followeth
:
Wherefore
God
&c.
]
The
second
thing
which
hence
I
obserued
,
was
,
who
exalted
him
,
and
that
is
here
set
downe
,
when
it
is
said
,
God
hath
highly
exalted
him
.
Christ
then
hauing
humbled
himselfe
,
and
beene
obedient
euen
vnto
the
death
,
God
euen
the
Father
of
our
Lord
Iesus
Christ
raised
him
from
the
dead
,
and
set
him
at
his
right
hand
in
the
heauenly
places
.
So
Dauid
had
said
long
before
,
saying
,
Th●●
shalt
not
leaue
my
soule
in
graue
,
neither
shalt
thou
suffer
thine
holy
one
to
see
corruption
.
Which
Peter
auoucheth
to
be
spoken
of
God
raising
vp
Iesus
from
the
dead
:
To
this
likewise
giue
all
the
Scriptures
witnesse
,
that
God
raised
vp
Iesus
our
Lord
from
the
dead
:
the
Father
by
the
Sonne
,
and
the
Sonne
by
the
eternall
Spirit
that
was
within
him
.
Here
then
is
our
comfort
,
that
he
who
hath
loosed
the
sorrowes
of
Christ
his
death
,
and
raised
him
vp
by
his
power
,
will
also
giue
a
good
end
vnto
all
our
troubles
,
and
raise
vs
vp
also
by
Iesus
,
and
set
vs
with
him
Many
are
the
troubles
of
the
righteous
,
but
the
Lord
deliuereth
him
out
of
all
.
And
if
it
be
so
,
that
thou
see
not
the
fruit
of
this
promise
in
this
life
,
but
goest
to
thy
graue
in
mourning
vnde●
the
crosse
,
yet
know
this
,
that
hee
which
hath
raised
vp
the
Lord
Iesus
,
shall
raise
thee
vp
also
by
Iesus
,
and
set
thee
with
him
,
and
there
wipe
all
teares
from
thine
eyes
,
and
couer
thee
with
the
garment
of
gladnesse
.
But
withall
let
mee
giue
you
this
caueat
;
Let
none
of
you
suffer
as
a
murtherer
,
or
as
a
theefe
,
or
as
an
euill
do●r
,
or
as
a
busie
body
in
other
mens
matters
:
But
if
any
man
suffer
as
a
Christian
,
pouertie
,
sicknesse
,
persecution
,
imprisonment
,
or
what
crosse
else
soeuer
,
let
him
not
be
ashame●
,
but
let
him
glorifie
God
in
this
behalfe
.
For
Christ
hath
also
suffered
once
for
sinnes
,
the
iust
for
the
vniust
,
that
hee
might
bring
vs
vnto
God
,
and
God
for
our
momentanie
and
light
afflictions
in
that
day
will
giue
vs
an
eternall
weight
of
glory
.
Wherefore
,
as
the
Apostle
doth
,
so
I
exhort
you
,
Let
him
that
suffereth
,
according
to
the
will
of
God
,
commit
his
soule
to
God
in
well-doing
,
as
vnto
a
faithfull
Creator
,
and
hee
that
loosed
the
sorrowes
of
death
from
Christ
,
shall
giue
in
his
good
time
a
good
end
to
all
his
troubles
.
And
thus
much
touching
the
second
point
,
to
wit
,
who
exalted
him
.
It
followeth
:
Wherefore
God
hath
also
highly
exalted
him
.
]
Where
wee
are
to
see
in
what
sense
Christ
is
said
to
haue
beene
exalted
,
and
not
onely
so
,
but
highly
exalted
,
which
was
the
third
thing
which
I
proposed
hence
to
be
obserued
.
1.
Therefore
Christ
was
exalted
,
when
he
was
raised
from
the
dead
,
when
his
bodie
which
was
sowen
in
dishonor
was
raised
vp
in
glory
.
2.
He
was
highly
exalted
,
when
ascending
into
heauen
he
was
set
in
the
heauenly
places
,
farre
aboue
all
principalitie
and
power
,
and
might
,
and
domination
,
and
euery
name
that
is
named
,
not
in
this
world
onely
,
but
also
in
that
that
is
to
come
.
Thus
God
exalted
●nd
highly
exalted
Christ
Iesus
whom
the
Iewes
had
crucified
.
Here
then
first
we
haue
the
testimonie
of
the
Apostle
for
that
●oint
of
our
faith
,
the
resurrection
of
Christ
Iesus
.
He
made
his
graue
with
the
wicked
,
as
the
Prophet
had
prophesied
.
He
was
buried
,
and
the
pit
had
shut
her
mouth
vpon
him
,
euen
the
●ombe
of
the
earth
had
enclosed
him
in
:
but
God
the
third
day
ex●lted
him
,
raising
him
from
the
dead
,
and
not
suffering
his
body
to
●ee
corruption
.
If
I
thought
it
needfull
further
to
proue
the
resurrection
of
Christ
Iesus
vnto
you
,
his
sundry
appearances
●fter
he
rose
againe
from
the
dead
,
first
vnto
Marie
Magdalen
,
●hen
vnto
the
two
Disciples
that
went
to
Emmaus
,
then
to
Pe●er
,
then
to
all
the
Disciples
together
,
saue
Thomas
,
then
to
all
●he
Disciples
,
then
to
moe
then
fiue
hundreth
brethren
at
●nce
;
these
I
say
his
manifold
appearances
,
and
many
other
●estimonies
of
holy
scripture
might
at
large
proue
the
same
●nto
you
.
But
my
desire
rather
now
is
to
lesson
you
in
such
●hings
,
as
Christ
his
resurrection
may
teach
vs
.
First
therefore
the
resurrection
of
Christ
Iesus
may
put
vs
●n
minde
of
this
dutie
,
that
as
he
was
raised
againe
from
the
●raue
wherein
he
lay
dead
vnto
life
,
so
we
ought
to
rise
from
●he
graues
of
sinne
wherein
we
lie
dead
vnto
newnesse
and
●olinesse
of
life
.
If
yee
be
risen
with
Christ
,
saith
the
Apostle
,
●hen
seeke
those
things
which
are
aboue
:
as
if
he
should
haue
●id
;
Christ
is
risen
from
the
dead
,
if
yee
be
risen
with
him
,
●nd
lie
not
still
dead
in
your
sinnes
,
then
seeke
those
things
●hich
are
aboue
.
Where
yee
see
how
the
Apostle
putteth
●hem
in
minde
of
Christ
his
resurrection
,
so
to
awaken
them
from
the
dead
sleepe
of
sinne
vnto
holinesse
of
life
.
More
●laine
to
this
purpose
is
that
of
the
same
Apostle
,
where
he
thus
saith
;
We
are
buried
with
Christ
by
baptisme
into
his
death
,
that
like
as
Christ
was
raised
vp
from
the
dead
by
the
glory
of
the
Father
,
so
we
also
should
walke
in
newnesse
of
life
.
In
which
words
most
plainely
ye
may
see
,
how
the
Apostle
presseth
the
similitude
of
Christ
his
resurrection
to
proue
that
we
ought
to
walke
in
newnesse
of
life
.
But
in
this
place
most
worthy
our
consideration
it
is
,
how
the
Apostle
maketh
Baptisme
a
resemblance
of
Christ
his
death
,
and
resurrection
,
and
so
by
an
argument
from
our
Baptisme
proueth
,
that
we
ought
to
walke
in
newnesse
of
life
.
By
baptisme
,
saith
the
Apostle
,
we
are
buried
with
Christ
into
his
death
,
that
at
he
died
for
sinne
,
so
we
by
the
power
of
his
death
should
die
vnto
sinne
:
againe
,
in
baptisme
we
are
baptized
into
Christ
his
resurrection
,
that
as
he
was
raised
againe
from
death
vnto
life
,
so
we
should
rise
from
sinne
wherein
we
are
dead
vnto
newnesse
and
holinesse
of
life
.
Want
yee
then
motiues
to
perswade
you
vnto
newnesse
of
life
?
Behold
Christ
is
risen
againe
,
behold
we
are
baptized
into
Christ
his
death
,
and
resurrection
,
therefore
we
ought
to
walke
in
newnesse
of
life
.
Art
thou
then
a
Christian
,
and
y●●
wantest
thou
proofe
that
thou
oughtest
to
walke
in
newnesse
of
life
?
Looke
backe
into
thy
Baptisme
.
Wast
thou
not
there
visibly
receiued
into
the
Church
of
Christ
,
and
communion
of
Gods
saints
?
Wast
thou
not
there
sacramentally
adopted
into
the
number
of
the
sonnes
of
God
?
Was
not
there
thy
name
registred
amongst
the
children
of
the
most
high
?
Diddest
thou
not
there
receiue
presse
money
to
fight
vnder
the
banner
of
Christ
Iesus
?
Diddest
thou
not
there
promise
vnto
the
Lord
thy
God
in
the
congregation
of
his
Saints
to
forsake
the
world
,
the
flesh
,
the
Deuill
?
Did
not
thy
God
there
make
a
couenant
with
thee
,
that
he
would
be
thy
God
,
and
thou
againe
with
him
that
thou
wouldest
be
his
childe
?
Wast
thou
not
there
sacramentally
borne
againe
of
water
and
of
the
spirit
,
as
at
the
first
thou
wast
naturally
borne
of
flesh
and
of
bloud
?
In
a
word
,
wast
thou
not
baptized
into
Christ
Iesus
,
euen
into
Christ
Iesus
dead
,
and
risen
againe
from
the
dead
?
Wast
thou
not
baptized
into
Christ
his
death
that
thou
mightest
die
vnto
sinne
?
Wast
thou
not
baptize●
into
his
resurrection
,
that
thou
mightest
liue
vnto
God
?
Ye●
men
and
brethren
,
if
you
looke
backe
into
your
baptisme
yee
●hall
finde
euery
of
these
things
true
in
euery
one
of
you
.
And
●herefore
we
bring
litle
children
to
be
baptized
,
that
here
they
may
receiue
the
seale
of
that
great
couenant
whereby
God
is
●heir
God
,
and
they
his
people
,
that
here
they
may
be
visibly
receiued
into
the
Church
,
adopted
into
the
sonnes
of
God
,
●egistred
amongst
his
children
,
and
receiue
as
it
were
presse-money
to
fight
vnder
the
banner
of
Christ
Iesus
against
the
world
,
the
flesh
,
and
the
Deuill
;
that
here
they
may
be
bapti●ed
into
Christ
Iesus
,
euen
into
the
death
and
resurrection
of
Christ
Iesus
.
And
want
we
yet
a
sufficient
reason
to
perswade
●s
vnto
newnesse
and
holinesse
of
life
?
Surely
we
want
no
●ufficient
reason
to
perswade
vs
,
but
yet
this
reason
is
not
suffi●ient
to
perswade
vs
and
preuaile
with
vs
.
The
Ministers
of
God
may
lift
vp
their
voices
,
and
cry
daily
,
Awake
thou
that
●eepest
,
and
stand
vp
from
the
dead
,
and
Christ
shall
giue
thee
life
:
They
may
cry
till
their
hearts
bleede
within
their
bodies
;
nay
●hey
may
cry
till
the
breath
goe
out
of
their
bodies
,
Know
yee
●ot
that
all
yee
that
are
baptized
are
baptized
into
Christ
his
death
,
and
into
Christ
his
resurrection
,
that
yee
might
die
vnto
sinne
●nd
liue
vnto
God
?
But
who
doth
heare
?
Whose
hearts
are
●o
pricked
that
they
cry
,
Men
and
brethren
what
shall
we
doe
?
Sound
a
trumpet
in
a
dead
mans
eares
,
he
moues
not
,
he
●eares
not
.
And
surely
so
dead
are
we
in
our
sinnes
,
that
how
●owde
and
often
soeuer
the
trumpet
of
Gods
voice
sound
vnto
vs
a
retrait
from
sinne
and
wickednes
vnto
newnesse
and
●olinesse
of
life
,
yet
we
heare
it
not
,
we
are
not
at
all
moued
●herewith
.
O
my
brethren
,
the
very
meditation
of
our
bap●isme
with
our selues
,
and
the
seeing
of
the
same
administred
vnto
others
,
should
sufficiently
preach
vnto
vs
mortification
from
dead
workes
,
and
sanctification
in
holinesse
of
life
:
●specially
baptisme
being
so
notable
a
resemblance
of
Christ
●is
death
and
resurrection
,
as
that
it
doth
most
liuely
repre●ent
vnto
vs
,
1.
our
remission
of
sins
by
the
death
of
Christ
,
●n
that
our
soules
are
so
clensed
by
the
spirit
from
the
filthines
●f
sinne
,
euen
as
the
filth
of
the
bodie
is
washed
with
water
.
●
.
our
regeneration
and
new
birth
by
the
power
of
his
resur●ection
,
in
that
after
the
washing
by
the
spirit
wee
rise
againe
cleansed
by
the
same
spirit
.
Let
these
things
,
men
and
brethren
,
sinke
deepe
into
your
soules
.
Let
the
meditation
of
your
baptisme
call
to
your
remembrance
the
death
,
and
resurrection
of
Christ
,
and
let
all
these
stirre
you
vp
vnto
ne●nesse
and
holinesse
of
life
,
that
as
he
was
exalted
rising
from
death
vnto
life
,
so
yee
may
be
exalted
rising
out
of
your
s●●●
to
liue
in
righteousnes
and
true
holinesse
.
The
second
thing
which
Christ
his
resurrection
may
teach
vs
,
is
that
our
bodies
also
howsoeuer
they
be
turned
into
du●●
,
torne
of
beasts
,
or
deuoured
of
fishes
,
yet
shall
rise
againe
at
that
day
.
For
his
resurrection
is
a
most
certaine
and
sure
pledge
of
our
resurrection
;
and
therefore
is
he
called
,
the
first
fruits
of
them
that
sleepe
:
because
as
in
the
first
fruits
which
were
offered
by
the
law
,
Romanes
,
If
the
spirit
of
Christ
that
raised
vp
Iesus
from
the
dead
dwell
in
you
,
then
he
that
raised
Christ
from
the
dead
shall
also
quicken
your
mortall
bodies
.
And
by
this
yet
know
that
the
spirit
of
Christ
dwelleth
in
you
,
if
yee
mortifie
the
deeds
of
the
flesh
by
the
spirit
,
and
walke
after
the
spirit
i●
newnesse
and
holinesse
of
life
.
O
striue
to
haue
your
second
resurrection
into
glory
assured
vnto
you
by
your
first
resurrection
in
newnesse
of
life
.
Blessed
and
holy
is
he
that
hath
p●●
in
the
first
resurrection
;
for
on
such
the
second
death
hath
no
pow●●
,
such
enter
not
into
condemnation
,
but
haue
their
part
in
the
second
resurrection
.
LECTVRE
XXX
.
PHILIP.
2.
verse
9
,
10.
And
giuen
him
a
name
aboue
euery
name
,
that
at
the
name
of
Iesus
should
euery
knee
bowe
&c.
ANd
giuen
him
a
name
&c.
]
Where
we
are
not
to
vnderstand
that
God
gaue
vnto
Christ
after
his
resurrection
any
new
name
which
he
had
not
before
.
For
as
before
so
after
,
and
as
after
so
before
he
was
and
is
called
the
wisdome
of
God
,
the
power
of
God
,
the
true
light
at
the
world
,
faithfull
and
true
,
holy
and
iust
,
●he
Apostle
and
high
Priest
of
our
profession
,
a
Priest
after
●he
order
of
Melchisedech
,
the
Sauiour
of
the
world
,
the
Prince
of
peace
,
the
Mediator
of
the
New
Testament
,
the
●ead
of
the
Church
,
the
Lord
of
glory
,
Iesus
Christ
,
the
●mage
of
the
Father
,
the
Sonne
of
God
,
and
God
;
neither
had
he
any
name
after
his
resurrection
which
he
had
not
be●ore
,
But
by
a
name
is
to
be
vnderstood
in
this
place
,
glory
,
●nd
honor
,
and
maiestie
,
and
dominion
ouer
all
things
crea●ed
,
as
the
same
word
is
elsewhere
vsed
,
God
hath
giuen
him
a
name
aboue
euery
name
,
●he
meaning
is
,
that
God
hauing
raised
vp
Christ
Iesus
from
●he
dead
,
hath
so
highly
exalted
him
in
the
heauenly
places
,
●hat
he
hath
giuen
him
all
power
both
in
heauen
and
earth
,
●ll
dominion
ouer
all
creatures
whatsoeuer
,
and
the
same
glory
which
he
had
with
him
from
the
beginning
;
so
that
now
he
●eigneth
and
ruleth
with
him
,
King
ouer
all
,
and
blessed
for
euer
.
Now
this
power
,
dominion
,
and
glory
wherevnto
Christ
Iesus
after
his
resurrection
was
exalted
,
is
further
opened
and
expressed
by
the
Apostle
:
1.
By
that
subiection
and
worship
which
all
things
created
now
owe
,
and
at
length
shall
yeeld
vnto
him
,
in
these
words
,
that
at
the
name
&c.
2.
By
that
acknowledgement
whereby
all
creatures
now
ought
,
and
at
length
shall
confesse
that
Iesus
Christ
is
the
Lord
,
vnto
the
glory
of
God
the
father
,
in
these
words
,
and
that
euery
tong●●
&c.
The
summe
then
in
briefe
of
the
Apostle
his
meaning
i●
these
words
,
is
this
,
that
God
hauing
raised
vp
Christ
Ie●●●
from
the
dead
,
hath
crowned
him
with
such
honour
and
glory
aboue
all
creatures
in
heauen
,
or
in
earth
,
or
vnder
the
earth
;
that
they
all
doe
,
or
shall
bowe
vnto
him
,
be
subiect
vnder
his
feete
,
and
acknowledge
that
he
who
was
cruelly
,
di●dainefully
,
and
dispitefully
handled
,
and
crucified
,
is
King
and
Lord
,
and
God
blessed
for
euer
vnto
the
glory
of
God
the
Father
.
In
these
words
therefore
I
obserue
4.
principall
points
:
1.
The
great
honour
and
glory
wherwithall
Christ
was
cro●ned
after
his
resurrection
,
and
ascension
,
set
downe
in
these
words
,
and
giuen
him
a
name
&c.
2.
The
subiection
,
and
worshippe
which
all
creatures
owe
,
and
at
length
shall
yeeld
vnto
him
,
set
downe
as
a
branch
,
and
an
end
of
hit
glorification
it
these
words
,
that
at
the
name
&c.
3.
The
confession
and
acknowledgement
of
all
creatures
that
Iesus
Christ
crucified
is
the
Lord
ouer
all
,
and
that
all
power
belongeth
to
him
both
in
heauen
,
and
in
earth
,
set
downe
as
an
other
branch
and
end
of
his
glorification
in
these
words
,
and
that
euery
tongue
&c.
4.
The
issue
of
the
whole
,
which
is
,
that
the
whole
glorification
of
Christ
redoundeth
to
the
honour
of
God
the
Father
,
set
downe
in
these
words
,
vnto
the
glory
&c.
Touching
the
1.
point
,
viz.
the
great
honour
and
glorie
wherewithall
Christ
was
crowned
after
his
resurrection
,
which
our
Apostle
here
signifieth
by
the
name
which
God
gaue
vnto
him
aboue
euery
name
,
the
Apostle
to
the
Hebrues
giueth
most
euident
testimonie
thereunto
,
But
we
see
Iesus
crowned
with
glorie
and
honour
which
was
made
a
little
inferiour
to
the
Angells
that
he
might
suffer
death
:
as
if
the
Apostle
should
haue
said
,
that
Iesus
which
in
no
sort
tooke
on
him
the
nature
of
Angels
,
but
the
nature
of
man
,
euen
flesh
&
bloud
,
and
mortalitie
,
to
the
end
that
he
might
suffer
death
for
our
sinnes
;
he
now
being
raised
from
the
dead
is
crowned
with
honour
and
glory
,
euen
vnto
him
is
giuen
the
excellencie
of
all
dignitie
farre
aboue
all
things
created
whatsoeuer
.
The
●●me
also
is
further
confirmed
by
the
testimonie
of
our
Apo●●le
to
the
Ephesians
,
where
he
saith
,
That
God
raised
vp
Christ
●esus
from
the
dead
,
and
set
him
at
his
right
hand
in
the
heauenly
●laces
,
farre
aboue
all
principality
,
and
power
,
and
might
,
and
do●ination
,
and
euery
name
that
is
named
,
not
in
this
world
onely
,
but
●lso
in
that
that
is
to
come
,
&c.
Where
the
Apostle
most
plain●y
sheweth
,
how
highly
Christ
was
exalted
aboue
all
creatures
whatsoeuer
after
that
God
had
raised
him
from
the
dead
.
Now
●f
ye
aske
me
what
was
that
maiestie
and
excellencie
of
digni●e
whereunto
Christ
was
exalted
after
his
resurrection
,
I
an●were
that
it
was
that
glory
wherewithall
Christ
before
his
pas●ion
praied
to
be
glorified
,
when
hee
thus
praied
,
glorifie
mee
●hou
father
,
with
thine
owne
selfe
,
with
the
glorie
which
I
had
with
●hee
before
the
world
was
.
The
glory
then
whereunto
Christ
was
exalted
after
his
resurrection
was
his
owne
glorie
,
that
●lory
which
he
had
before
his
incarnation
euen
before
the
●orld
was
,
with
his
father
;
that
glory
which
he
had
when
be●ng
in
the
forme
of
God
hee
thought
it
no
robberie
to
be
e●uall
with
God
.
For
we
know
that
he
was
heard
in
all
things
●or
which
he
praied
of
the
Father
:
so
that
hauing
praied
for
●hat
glory
which
he
had
from
the
beginning
with
the
Father
,
●he
glorie
whereunto
he
was
exalted
was
his
own
glorie
which
●e
had
with
the
Father
from
the
beginning
.
Now
if
yee
aske
●ne
againe
what
glorie
this
was
which
he
had
with
the
Father
●rom
the
beginning
,
I
answer
that
it
was
all
power
both
in
hea●en
and
in
earth
.
For
so
our
Sauiour
himselfe
after
his
resur●ection
from
the
dead
said
,
saying
,
all
power
is
giuen
vnto
me
in
●eauen
and
in
earth
;
where
,
by
all
power
is
meant
,
all
authori●y
,
all
soueraigntie
ouer
all
things
created
both
in
heauen
,
and
●n
earth
;
so
that
both
the
Angells
are
his
ministring
spirits
,
●nd
with
his
word
he
commandeth
the
foule
spirits
,
and
they
obey
him
,
and
of
all
men
it
is
true
,
that
vnto
one
he
saith
go
,
●nd
he
goeth
,
and
to
another
come
,
and
he
commeth
.
Thus
●hen
it
appeareth
,
that
Christ
after
his
resurrection
both
was
highly
exalted
vnto
all
honour
and
glorie
,
and
that
his
glory
was
and
is
that
absolute
Lordship
and
soueraignty
which
hee
hath
ouer
all
creatures
in
heauen
and
in
earth
.
Yea
he
was
exalted
vnto
that
glory
which
he
had
with
the
father
before
the
world
was
.
If
now
againe
it
be
demanded
whether
Christ
were
exalted
vnto
this
glory
,
and
dignity
according
to
both
his
natures
,
both
his
Godhead
,
and
his
m●nhood
:
I
answere
,
according
to
both
.
According
to
his
godhead
,
not
as
it
is
considered
in
it selfe
,
but
in
as
much
as
his
godhead
,
which
fro●
his
birth
vnto
his
death
did
little
shew
it selfe
,
after
his
resurrection
was
made
manifest
in
his
manhood
.
For
as
the
Apostle
saith
,
He
was
declared
mightily
to
be
the
sonne
of
God
by
the
resurrection
from
the
dead
.
Euen
by
the
resurrection
,
and
after
his
resurrection
from
the
dead
,
he
which
was
thought
only
to
be
man
,
was
most
plainely
manifested
likewise
to
be
God
Now
as
touching
his
manhood
he
was
therein
exalted
vnto
highest
maiestie
in
the
heauenly
places
,
not
onely
shaking
off
all
infirmities
of
mans
nature
,
but
also
being
beautified
and
adorned
with
all
qualities
of
glory
both
in
his
soule
,
and
in
his
body
,
yet
so
that
still
he
reteineth
the
properties
of
a
true
body
.
For
euen
as
he
was
man
hee
was
set
at
the
right
hand
of
the
father
,
to
rule
and
reigne
ouer
all
,
till
all
his
enemies
be●
destroyed
and
put
vnder
his
feete
.
To
knit
vp
all
in
a
word
Christ
God
and
man
after
his
resurrection
was
crowned
with
glory
and
honour
,
euen
such
as
plainely
shewed
him
to
bee
God
,
and
was
set
on
the
throne
of
God
,
there
to
rule
and
reigne
as
soueraigne
Lord
and
King
,
till
hee
come
in
the
clowdes
to
iudge
both
quicke
and
dead
.
Here
then
is
both
matter
of
comfort
,
and
consolation
vnto
the
godly
,
and
likewise
of
feare
and
astonishment
vnto
the
wicked
and
vngodly
.
For
therefore
is
he
ascended
into
heauen
,
euen
to
prepare
a
place
for
vs
,
that
where
hee
is
there
may
we
be
also
:
touch
not
my
chosen
,
and
doe
my
children
no
harme
.
Hee
●tteth
them
their
bounds
which
they
cannot
passe
,
and
hee
●miteth
their
power
euen
as
it
best
pleaseth
him
.
And
there●●re
death
shall
not
deadly
wound
vs
,
but
onely
transport
vs
●nto
a
life
that
lasteth
euer
:
sinne
shall
not
tempt
vs
aboue
●at
we
be
able
,
but
together
with
the
tentation
we
shall
haue
●e
issue
that
we
may
be
able
to
beare
it
:
the
world
and
wick●●
instruments
of
Sathan
shal
either
not
at
all
preuaile
against
●
,
or
no
farther
then
shall
be
for
Gods
glory
,
and
our
good
:
●either
shall
the
Deuill
,
rage
he
neuer
so
horribly
,
be
able
to
●rre
euer
a
whit
farther
then
the
linkes
of
his
chaine
shall
be
●osed
vnto
him
.
When
Salomon
was
annointed
King
ouer
●rael
in
stead
of
Dauid
his
father
,
that
all
the
people
came
●ter
him
,
that
they
piped
with
pipes
,
and
reioyced
with
great
ioy
,
so
●at
the
earth
rang
with
the
sound
of
them
.
Shall
the
people
of
●rael
thus
reioyce
the
crowning
of
Salomon
,
and
shall
not
●e
much
more
reioyce
when
as
Christ
Iesus
is
placed
in
hea●en
at
the
right
hand
of
his
Father
,
and
hath
the
euerlasting
●epter
of
his
kingdome
put
into
his
hand
.
Shall
not
our
soules
be
filled
with
ioy
and
gladnesse
for
the
crowne
of
his
glory
and
honour
which
is
the
prince
of
our
peace
,
and
the
strong
rocke
of
our
saluation
?
Surely
the
Apostle
so
reioyced
in
this
crowne
of
his
glory
,
that
he
bidde
defiance
vnto
condemnation
,
and
whatsoeuer
accusation
could
bee
laid
against
him
:
who
shall
lay
any
thing
,
saith
he
,
vnto
the
charge
of
God
chosen
?
it
is
God
that
iustifieth
.
Who
shall
condemne
?
it
is
Christ
which
is
dead
,
yea
or
rather
which
is
risen
againe
,
who
is
also
at
the
right
hand
of
God
,
and
maketh
request
for
vs
&c.
Where
ye
se●
plainely
how
the
Apostle
vpon
the
ground
of
Christ
hi●
death
,
or
rather
vpon
the
ground
of
that
crowne
of
glorie
whereunto
Christ
was
exalted
after
his
resurrection
from
the
dead
;
henceforth
feareth
neither
accusation
,
nor
condemnation
,
nor
whatsoeuer
can
be
laid
vnto
his
charge
.
And
as
the
Apostle
doth
,
so
all
the
children
of
Christ
his
kingdome
may
bidde
defiance
vnto
accusation
and
condemnation
,
and
whatsoeuer
can
be
laide
vnto
theire
charge
,
now
that
Christ
sitteth
at
the
right
hand
of
God
to
make
intercession
for
vs
.
The
Lord
is
King
,
the
earth
may
be
glad
thereof
,
hee
i●
great
in
Sion
,
and
high
aboue
all
people
.
Let
the
heauens
reioyce
,
and
let
the
earth
be
glad
,
let
the
sea
roare
,
and
all
that
therein
is
.
Thou
that
dwellest
vnder
the
defence
of
the
most
high
,
and
abidest
vnder
the
shaddow
of
the
almightie
,
say
vnto
the
Lord
,
&c.
Now
as
this
soueraigntie
of
power
,
and
excellency
of
dignitie
whereunto
Christ
was
exalted
after
his
resurrection
may
be
matter
of
comfort
and
consolation
vnto
the
godly
,
so
may
it
be
matter
of
feare
and
astonishment
vnto
the
wicked
and
vngodly
.
For
he
shall
bruise
his
enemies
with
a
rodde
of
iron
,
and
breake
them
in
pieces
like
a
potters
vessell
.
Hee
shall
euen
deale
with
them
as
Ioshua
dealt
with
the
fiue
Kings
that
were
hidde
in
the
caue
,
he
shall
tread
them
vnder
feete
,
and
make
a
slaughter
not
so
much
of
their
bodies
as
of
their
soules
.
For
as
his
exaltation
into
that
glory
,
is
for
the
good
of
his
Church
and
faithfull
people
,
so
is
it
for
the
confusion
and
vtter
destruction
of
his
enemies
.
For
it
is
a
righteous
thing
with
him
to
recompence
tribulation
to
them
which
trouble
his
children
,
and
to
giue
rest
to
his
children
which
are
troubled
.
Yea
but
what
doth
this
touch
vs
,
these
iudgements
wee
neede
not
to
feare
:
we
are
no
enemies
to
Christ
,
we
are
Christians
,
and
wee
are
baptized
into
his
name
.
True
it
is
,
wee
are
Christians
,
and
baptized
into
Christ
his
name
,
and
therefore
wee
should
die
vnto
sinne
,
and
liue
vnto
God
.
But
yet
see
for
all
this
whether
many
of
vs
be
not
enemies
vnto
Christ
.
Those
mine
enemies
●aith
Christ
himselfe
,
that
would
not
that
I
should
raigne
ouer
●hem
bring
them
hither
,
and
slay
them
before
me
.
Where
againe
●e
heare
the
peremptorie
sentence
of
death
and
destruction
●nto
those
that
are
Christ
his
enemies
.
But
who
are
enemies
●o
Christ
,
let
Christ
himselfe
tell
vs
,
Those
mine
enemies
,
saith
●e
,
that
would
not
that
I
should
raigne
ouer
them
.
They
then
are
●nemies
vnto
Christ
which
would
not
haue
Christ
to
raigne
●uer
them
.
Yea
,
but
we
are
all
very
willing
that
Christ
should
●aigne
ouer
vs
.
Looke
then
I
beseech
you
,
whether
all
of
vs
●ubmit
our selues
to
the
scepter
of
his
kingdome
,
euen
to
the
●ule
of
his
most
sacred
and
holy
word
,
to
be
ruled
and
guided
●hereby
in
our
whole
life
.
For
if
we
do
not
submit
our selues
●hereunto
,
to
be
ruled
thereby
,
we
are
indeede
,
and
in
truth
of
●hose
that
would
not
haue
Christ
to
raigne
ouer
them
,
what●oeuer
outward
profession
we
make
otherwise
.
Doe
we
then
●ll
of
vs
submit
our selues
to
the
scepter
of
his
kingdome
to
●e
ruled
by
his
holy
word
?
Are
there
not
some
who
seldome
●r
not
at
all
present
themselues
in
the
great
congregation
to
●eare
the
wholesome
word
of
truth
that
they
might
receiue
●nstruction
thereby
;
who
refuse
to
heare
the
Lord
speaking
●nto
them
in
his
holy
word
,
and
loath
this
heauenly
Manna
which
is
the
food
of
our
soules
?
I
meane
the
recusant
,
who
●efusing
to
come
to
these
holy
assemblies
to
heare
the
word
●reached
,
which
God
hath
ordained
to
bee
the
ordinarie
●eanes
of
our
saluation
,
submitting
not
himselfe
to
the
scep●er
of
Christ
his
kingdome
,
but
in
effect
saith
of
Christ
,
wee
●ill
not
haue
this
man
to
raigne
ouer
vs
.
Againe
are
there
not
●ome
who
though
they
come
to
heare
the
word
preached
,
yet
●re
so
hardened
in
their
sinnes
that
they
are
not
at
all
softened
with
the
hammer
of
Gods
word
,
but
rather
are
like
vnto
the
●mithes
anuill
,
which
the
more
it
is
beaten
with
the
hammer
●he
harder
it
is
?
I
speake
not
now
of
such
as
onely
come
for
fashions
sake
,
or
such
as
thinke
they
sit
on
thornes
when
they
sit
at
a
sermon
,
especially
if
it
be
any
longer
then
they
desire
,
or
such
as
whose
thoughts
are
wandring
vp
and
downe
vpon
their
profits
,
or
their
pleasures
,
or
the
like
,
and
attend
but
●●●tle
vnto
the
word
preached
,
or
such
as
hang
down
their
heads
,
and
fall
to
sleepe
while
the
Lord
is
knocking
at
the
doore
of
their
hearts
,
and
eares
by
the
ministery
of
his
seruants
:
such
might
,
and
should
learne
so
to
assemble
themselues
in
the
house
of
God
,
as
Cornelius
and
his
kinsmen
,
and
friends
,
and
family
assembled
themselues
when
Peter
came
to
preach
vnto
them
;
We
are
all
here
present
before
God
,
saith
Cornel●●●
,
to
heare
all
things
that
are
commaunded
thee
of
God
:
so
they
might
,
and
should
learne
that
here
they
are
present
before
God
,
to
heare
and
learne
all
things
that
are
commanded
then
of
God
;
and
therefore
that
here
they
should
be
reuerent
,
diligent
,
and
carefull
to
heare
that
which
is
preached
and
taught
out
of
the
holy
word
.
But
I
say
I
speake
not
now
of
such
:
But
I
speake
of
such
as
suffer
sinne
to
reigne
in
their
mortall
bodies
,
and
obey
it
in
the
lusts
thereof
,
notwithstanding
that
they
be
rebuked
of
their
sinnes
out
of
the
holy
booke
of
God
I
demand
then
,
hath
the
couetous
man
left
off
to
bee
couetous
,
hath
the
drunkard
left
off
to
be
drunke
,
hath
the
theefe
left
off
to
steale
,
hath
the
whoremonger
left
off
to
delight
is
strange
flesh
,
hath
the
lier
left
off
to
lye
,
hath
the
blaspheame●
and
swearer
left
off
to
blaspheme
and
sweare
;
because
it
is
written
that
neither
fornicators
,
nor
idolaters
,
nor
adulterers
,
not
wantons
,
nor
theeues
,
nor
couetous
,
nor
drunkards
,
nor
blaspheamers
,
nor
lyers
shall
inherit
the
kingdome
of
God
?
What
turning
vnto
God
is
there
from
any
sinne
whereof
wee
haue
beene
reproued
by
a
true
and
an
vnfeined
repentance
of
the
same
sinne
?
Nay
doth
not
euery
man
go
forward
in
his
sinne
without
remorse
be
the
booke
of
God
neuer
so
wide
opened
against
it
?
And
can
we
say
that
wee
submit
our selues
to
the
scepter
of
Christ
his
kingdome
,
while
wee
yeeld
our selues
seruants
vnto
sinne
,
and
suffer
it
to
reigne
in
our
mortall
bodies
?
Nay
certainely
,
men
and
brethren
,
if
when
wee
hear●
our
sinnes
plainely
rebuked
out
of
the
world
,
wee
notwithstanding
walke
on
in
our
sinnes
,
and
reforme
not
the
wickednesse
of
our
wayes
,
wee
doe
in
effect
say
vnto
Christ
,
wee
will
●ot
haue
thee
to
raigne
ouer
vs
,
and
so
by
our
Sauiour
his
●wne
testimonie
wee
are
enemies
to
him
;
and
what
then
re●aineth
,
but
that
he
bruise
them
with
a
rod
of
iron
,
and
breake
●em
in
peeces
like
a
potters
vessell
?
Beware
therefore
,
men
●d
brethren
,
how
ye
still
harden
your
hearts
when
the
Lord
●ath
so
directed
the
tongue
of
the
Preacher
,
that
your
owne
●onscience
tels
you
he
hath
rightly
hit
you
,
and
noted
your
●ne
.
It
is
a
fearfull
thing
to
fall
into
the
hands
of
the
liuing
●od
,
for
he
is
a
consuming
fire
,
and
rendreth
vengeance
vn●●
all
them
that
know
not
him
,
and
which
obey
not
his
Go●ell
.
And
thus
yee
see
with
what
honour
and
glory
Christ
●as
crowned
after
his
resurrection
,
as
also
what
matter
of
●mfort
and
consolation
this
may
bee
vnto
the
godly
,
and
●ntrariwise
what
feare
and
astonishment
vnto
the
wicked
●ad
vngodly
.
It
followeth
that
in
the
next
place
we
speake
of
●at
subiection
and
worship
which
all
creatures
owe
,
and
at
●ngth
shall
yeeld
vnto
Christ
thus
exalted
,
which
is
a
branch
●f
Christ
his
glory
,
and
set
downe
here
as
an
end
of
his
glori●●cation
,
in
these
words
,
That
at
the
name
of
Iesus
,
&c
,
Where
by
the
name
of
Iesus
,
wee
are
not
to
vnderstand
the
●re
name
of
Iesus
,
as
though
it
had
the
vertue
in
it
to
driue
●ay
deuils
,
or
as
though
at
the
very
sound
of
if
all
were
to
●ow
their
knees
:
for
at
the
name
of
Sauiour
,
which
is
the
●me
with
Iesus
,
none
boweth
,
and
the
name
of
Christ
,
of
Em●anuel
,
of
the
Sonne
of
God
,
of
God
,
are
names
no
lesse
pre●us
and
glorious
than
is
the
name
of
Iesus
.
True
it
is
,
that
●wing
of
the
knee
at
the
name
of
Iesus
is
a
custome
which
●th
beene
much
vsed
,
and
may
without
offence
be
retained
,
●hen
the
minde
is
free
from
superstition
.
But
to
bow
and
●eele
at
the
very
sound
of
the
name
,
when
we
only
heare
the
●me
of
Iesus
sounding
in
our
eares
,
but
know
not
what
the
●me
meaneth
,
sauoureth
of
superstition
.
By
bowing
the
knee
●e
Apostle
here
meaneth
that
subiection
and
worship
which
●
creatures
ought
continually
to
performe
,
and
which
all
●atures
shall
performe
to
Christ
in
that
day
,
some
willingly
●d
cheerefully
,
as
holy
men
and
Angels
,
some
vnwillingly
●d
to
their
confusion
,
as
the
deuils
,
and
wicked
men
his
instruments
:
for
so
the
Lord
by
his
Prophet
vseth
the
same
phrase
of
speech
,
Euery
knee
shall
bowe
vnto
me
that
is
,
shall
be
subiect
to
mee
,
and
worship
mee
.
Here
then
is
a
dutie
prescribed
,
necessarily
to
be
performed
of
euery
Christian
,
which
is
,
to
glorifie
him
who
is
exalted
into
the
height
of
glory
,
both
in
our
bodies
and
in
our
spirit●
,
to
worship
him
with
holy
worship
,
to
subiect
our selues
vnto
him
in
all
obedience
vnto
his
heauenly
will
:
for
worthy
is
the
Lambe
that
was
killed
,
to
receiue
all
power
,
and
wisdome
,
and
strength
,
and
honour
,
and
glory
,
and
pr●ise
.
The
Angels
in
heauen
they
glorifie
the
name
of
Iesus
,
in
that
they
are
alwayes
ready
to
execute
his
will
,
and
to
doe
whatsoeuer
he
commandeth
them
.
Hath
the
Lord
as
great
pleasure
in
burnt
offerings
and
sacrifice●
as
when
his
voice
is
obeyed
?
Behold
,
to
obey
is
better
than
sacrifi●●
and
to
hearken
is
better
than
the
fat
of
Rammes
.
So
you
happi●
may
thinke
you
honour
our
blessed
Sauiour
greatly
,
when
y●
bowe
your selues
at
euery
sound
of
his
name
:
but
behold
〈◊〉
obey
his
will
is
better
than
capping
and
kneeling
,
or
all
ou●ward
ceremonies
whatsoeuer
.
Yet
mistake
mee
not
I
besee●●
you
,
as
though
I
thought
that
the
names
of
Iesus
,
of
Christ
of
the
Lord
,
of
God
,
of
the
Father
,
of
the
Sonne
,
or
of
th●
holy
Ghost
,
were
names
of
ordinary
account
and
reckoning
,
or
to
be
passed
ouer
without
reuerence
,
as
other
names
.
Nay
whensoeuer
wee
heare
,
or
speake
,
or
thinke
of
them
,
wee
are
●o
reuerence
the
maiestie
of
God
signified
thereby
.
And
feare-●ill
it
may
be
to
them
that
thinke
or
speake
of
them
pro●hanely
,
or
lightly
,
or
vpon
each
light
and
trifling
occasion
,
●r
otherwise
than
without
great
reuerence
and
feare
,
that
the
●ord
will
not
hold
them
guiltlesse
.
But
this
I
say
,
that
neither
●he
sound
of
these
syllables
of
Iesus
,
nor
the
name
of
Iesus
●hould
affect
vs
more
than
any
other
names
of
Christ
,
a●●hough
there
lay
some
vertue
in
the
bare
word
:
but
whenso●uer
wee
heare
,
or
thinke
,
or
speake
of
him
,
wee
are
to
reue●ence
his
maiestie
,
and
in
the
reuerent
feare
of
his
name
,
to
●●biect
our selues
vnto
his
will
.
This
is
a
part
of
that
dutie
●hereby
wee
must
glorifie
Christ
Iesus
.
Men
and
brethren
,
let
vs
at
length
looke
to
it
.
Hee
that
●all
come
,
will
come
,
and
will
not
tarry
.
We
pray
daily
,
Thy
●all
be
done
in
earth
as
it
is
in
heauen
;
but
it
is
but
lip-labour
.
The
Angels
in
heauen
are
alwayes
ready
to
execute
his
will
:
●ut
on
earth
wee
follow
our
owne
wils
,
and
walke
in
the
●ayes
of
our
owne
hearts
.
Wee
regard
not
to
walke
in
the
way
●f
the
Lord
,
or
to
hearken
to
the
words
of
his
mouth
:
Wee
●ill
not
obey
,
wee
will
not
incline
our
eare
,
but
wee
will
goe
●fter
the
counsels
and
stubbornnesse
of
our
wicked
hearts
.
●ell
,
rebellion
is
as
the
sinne
of
witchcraft
,
LECTVRE
XXXI
.
PHILIP
.
2.
Verse
10.11
.
That
at
the
name
of
Iesus
should
euery
knee
be●
,
both
of
things
in
heauen
,
and
things
in
earth
,
and
th●●g●
vnder
,
&c.
NOw
before
we
proceed
vnto
the
next
point
it
the
words
following
,
one
or
two
doubts
arising
from
these
words
are
first
to
be
resolued
and
answered
.
The
Apostle
saith
that
God
hath
giuen
vnto
Christ
being
raised
from
the
dead
,
a
name
aboue
euery
name
,
that
a
the
name
of
Iesus
should
euery
knee
bow
,
&c.
that
is
,
that
all
creatures
should
be
subiect
vnto
him
,
and
worship
him
.
Herethe●
it
may
be
doubted
and
demanded
,
how
it
is
that
all
creatures
are
not
subiect
vnto
Christ
,
that
all
creatures
doe
not
worship
him
?
For
not
only
the
Deuils
in
hell
,
but
likewise
many
wicked
men
,
instruments
of
Sathan
here
on
earth
,
are
so
farre
from
being
subiect
vnto
him
,
that
they
are
sworne
enemie
vnto
him
,
and
to
his
kingdome
,
and
swell
and
rage
again●●
him
,
some
against
him
in
his
owne
person
,
and
all
against
hi●
in
his
members
here
on
earth
.
True
it
is
indeed
,
that
Christ
hath
many
enemies
which
are
not
subiect
vnto
him
,
nor
worship
him
:
For
he
must
raigne
(
as
saith
the
Apostle
)
till
her
〈◊〉
put
all
his
enemies
vnder
his
feet
.
Where
the
Apostle
plainl●
implieth
,
that
Christ
hath
and
shall
haue
enemies
which
〈◊〉
not
be
subiect
vnto
him
and
worship
him
,
euen
till
such
time
as
he
shall
deliuer
vp
his
kingdome
to
his
Father
,
that
is
,
e●●●
till
hee
shall
come
in
the
last
and
great
day
to
iudge
both
the
quicke
and
the
dead
in
his
second
comming
.
Yea
and
it
is
for
the
glory
of
his
kingdome
,
that
still
there
be
enemies
vnto
hi●
kingdome
,
that
so
hee
may
be
glorified
both
by
the
victor●
which
he
giueth
vnto
his
Saints
here
on
earth
ouer
these
enemies
,
and
likewise
by
the
victorie
which
himselfe
shall
ha●●
ouer
them
in
that
day
,
when
their
faces
shall
gather
blacknes
and
darknesse
before
him
,
and
when
hee
shall
adiudge
them
●nto
that
Tophet
prepared
of
old
,
the
burning
whereof
is
fire
and
●uch
wood
,
and
the
breath
of
the
Lord
like
a
riuer
of
brimstone
●oth
kindle
it
,
as
the
Prophet
speaketh
.
But
to
answer
vnto
●he
question
,
how
it
is
that
all
creatures
are
not
subiect
vnto
Christ
,
and
worship
him
,
seeing
God
hath
giuen
him
such
a
●ame
,
euen
such
honour
and
glory
aboue
all
creatures
,
that
all
●reatures
should
bow
at
his
name
,
and
be
subiect
vnto
him
;
answer
,
first
,
that
all
creatures
ought
to
bow
at
his
name
,
and
●
be
subiect
vnto
him
,
euen
all
the
powers
of
darknesse
,
and
●l
such
their
slaues
as
haue
sold
themselues
to
worke
wicked●esse
in
this
life
,
ought
to
bow
vnto
him
,
and
to
worship
him
.
●or
that
Law
which
afterwards
was
giuen
by
Moses
vnto
man
●
keepe
,
Thou
shalt
feare
the
Lord
thy
God
,
and
serue
him
,
Hurt
not
the
sea
,
nor
the
eart●
,
nor
the
trees
,
none
can
hurt
the
earth
,
or
the
sea
,
or
the
trees
;
and
if
hee
say
to
the
seuen
Angels
,
Goe
your
wayes
,
and
poure
out
the
seuen
vials
of
the
wrath
of
God
vpon
the
earth
,
then
they
powre
them
out
vpon
the
earth
:
That
is
,
if
he
say
,
touch
not
my
children
,
then
nothing
can
harme
them
;
and
if
hee
say
,
let
the
vngodly
of
the
earth
come
to
an
end
,
then
they
are
as
dust
which
the
winde
scattereth
from
the
face
of
the
earth
.
As
he
saith
,
so
is
it
done
,
and
all
things
are
thus
subiect
vnto
hi●
subiect
(
I
say
)
vnto
him
,
not
by
any
voluntary
subiection
,
whereby
they
worship
and
honour
him
,
and
submit
themselues
vnto
him
;
but
subiect
vnto
him
,
so
,
that
though
they
would
,
yet
they
cannot
but
doe
his
will
,
howsoeuer
they
do●
it
not
to
doe
his
will
,
but
only
to
worke
their
owne
malice
.
Lastly
,
vnto
the
question
I
answer
,
that
in
the
last
and
grea●
day
when
Christ
shall
descend
from
heauen
with
a
shou●e
,
and
with
the
voice
of
the
Archangell
,
and
with
the
trump●
of
God
,
when
the
heauens
shall
passe
away
with
a
noise
,
and
the
el●ments
shall
melt
with
heat
,
and
the
earth
,
with
the
workes
that
〈◊〉
therein
shall
be
burnt
vp
,
then
shall
euery
knee
bow
vnto
him
,
then
shall
all
creatures
be
subiect
vnto
him
.
The
Sea
sh●●●
giue
vp
her
dead
which
were
in
her
;
and
death
and
graue
sh●●
deliuer
vp
the
dead
which
were
in
them
,
all
nations
shall
be
gathered
together
,
and
all
shall
appeare
before
the
iudgement
se●ter
Christ
to
receiue
according
to
that
they
haue
done
,
whether
it
be
good
or
euill
.
Then
the
Kings
of
the
earth
which
made
fle●●
their
arme
,
then
the
rich
and
couetous
men
of
the
work
which
made
the
wedge
of
gold
their
God
,
then
the
whoremongers
,
murtherers
,
idolaters
,
sorcerers
,
blasphemers
,
and
liers
,
then
those
churlish
Nabals
,
and
vnmercifull
men
which
haue
not
fed
,
nor
clothed
,
nor
visited
,
nor
lodged
Christ
in
his
poore
members
;
then
those
that
rebelliously
haue
murmured
against
God
for
pouertie
,
sicknes
,
or
what
crosse
else
soeuer
,
shall
say
to
the
hills
couer
vs
,
and
to
the
rocks
fall
vpon
vs
,
and
to
the
rocks
fall
vpon
vs
,
and
hide
vs
from
the
presence
of
him
that
sitteth
on
the
throne
,
and
from
the
wrath
of
the
Lambe
.
But
it
shall
be
to
no
purpose
:
for
all
shall
stand
before
him
,
and
fall
downe
before
him
.
The
redeemed
of
the
Lord
shall
fall
downe
before
him
,
and
worship
him
,
and
willingly
subiect
themselues
vnto
him
,
as
vnto
their
Lord
,
and
their
God
.
The
wicked
,
and
Sathan
himselfe
shall
fall
downe
before
him
,
and
be
forced
to
be
subiect
vnder
his
feete
,
and
to
yeeld
to
that
last
sentence
as
most
iust
,
Depart
from
me
ye
cursed
into
euerlasting
fire
,
which
is
prepared
for
the
Deuill
and
his
Angels
.
And
then
when
all
things
are
put
downe
vnder
his
feete
,
he
shall
deliuer
vp
the
kingdome
to
God
,
euen
the
Father
,
that
God
may
be
all
in
all
.
Vnto
the
question
then
,
how
it
is
that
all
creatures
are
not
subiect
vnto
Christ
,
seeing
God
hath
giuen
him
such
a
name
,
and
crowned
him
with
such
honor
and
glory
that
all
creatures
should
bowe
vnto
him
,
and
be
subiect
vnto
him
?
The
answer
is
,
1.
that
all
creatures
,
euen
all
absolutely
ought
to
bowe
at
his
name
,
and
to
be
subiect
vnto
him
.
2.
That
euen
the
wicked
and
vngodly
of
the
earth
,
and
all
the
powers
of
darknes
are
now
so
subiect
vnto
him
,
that
though
they
would
,
yet
they
can
doe
nothing
but
what
his
will
is
.
3.
That
in
the
last
and
great
day
,
all
creatures
,
euen
all
absolutely
shall
be
subiect
vnto
him
,
holy
men
and
Angels
willingly
subiecting
themselues
vnto
him
,
and
worshipping
him
;
and
all
the
rest
,
though
vnwillingly
,
subiecting
themselues
vnto
him
,
and
to
their
finall
iudgement
,
as
iust
in
it selfe
vnto
them
,
and
from
a
most
iust
God
.
By
the
first
answer
we
are
instructed
in
a
necessarie
dutie
,
which
is
,
that
we
ought
to
be
subiect
vnto
Christ
in
obedience
vnto
his
heauenly
will
;
and
to
worship
him
with
all
holy
worship
,
walking
in
his
waies
,
and
keeping
his
commandements
.
By
the
second
answer
we
may
receiue
exceeding
comfort
in
Christ
Iesus
,
that
though
the
world
hate
vs
,
and
Sathan
seeke
continually
like
a
roaring
lion
to
deuoure
vs
,
yet
they
can
doe
nothing
against
vs
but
what
he
will
,
they
are
but
his
rods
to
chastise
vs
,
and
they
shall
at
length
be
cast
into
the
fire
,
and
burnt
,
but
wee
shall
shine
as
starres
in
heauen
for
euer
and
euer
.
By
the
third
answer
we
learne
quietly
to
repose
our selues
in
the
power
of
his
might
who
shall
subdue
all
his
enemies
vnder
him
,
and
giue
vnto
vs
a
crowne
of
eternally
glory
,
but
in
flaming
fire
render
vengeance
vnto
them
that
haue
no●
obeyed
his
Gospell
.
And
let
this
be
spoken
for
the
clear●●
of
the
first
doubt
.
Another
doubt
is
here
to
bee
answered
touching
that
superstitious
and
fond
fancie
of
Purgatorie
,
which
some
would
gladly
ground
on
these
words
of
the
Apostle
.
For
thus
hence
they
reason
:
Saint
Paul
saith
,
that
vnto
Chris●
was
giuen
such
a
name
,
that
at
the
name
of
Iesus
should
euery
knee
bowe
,
both
of
things
in
heauen
,
and
things
in
earth
,
〈◊〉
things
vnder
the
earth
:
but
the
Deuils
,
and
the
damned
in
he●
are
so
farre
from
bowing
vnto
Christ
,
that
they
blasphe●●
his
holy
name
,
and
gnash
their
teeth
against
him
:
they
the
which
being
vnder
the
earth
doe
bowe
vnto
Christ
,
mu●●
needs
be
those
which
worship
Christ
in
Purgatorie
,
therefore
there
is
Purgatorie
.
But
see
,
I
beseech
you
,
the
vanitie
and
foolishnes
of
their
reason
,
which
they
make
for
the
vpholding
of
this
dreame
.
The
Deuils
,
say
they
,
and
the
damned
i●
hell
are
so
farre
from
bowing
vnto
Christ
that
they
blasphere
him
,
and
gnash
their
teeth
at
him
;
therefore
by
the
things
vnder
the
earth
which
bowe
vnto
Christ
,
must
needs
be
mea●●
the
soules
in
Purgatorie
.
I
answer
,
1.
that
the
Deuils
,
and
damned
in
hell
,
howsoeuer
they
doe
blaspheme
Christ
,
ye
they
ought
to
bowe
vnto
him
,
and
to
be
subiect
vnto
him
,
as
I
shewed
before
by
that
law
which
first
was
giuen
vnto
them
and
still
doth
binde
them
,
thou
shalt
feare
the
Lord
thy
God
,
〈◊〉
serue
him
.
And
so
the
Apostle
may
very
well
be
expounded
that
God
hath
giuen
vnto
Christ
a
name
aboue
euery
name
,
that
a
the
name
of
Iesus
should
euery
knee
bowe
,
of
dutie
,
both
of
thing
:
in
heauen
&c.
And
then
what
a
poore
shrowde
hath
Purgatorie
in
this
place
?
2.
I
answer
,
that
the
Deuils
doe
now
bo●●
vnto
Christ
,
and
are
subiect
vnto
him
.
Adde
vnto
the
for●her
proofes
of
this
assertion
,
that
one
testimonie
out
of
Luke
,
S.
Luke
the
Euangelist
the
Deuill
cried
out
,
&
said
,
What
●aue
I
to
doe
with
thee
Iesus
the
Sonne
of
God
,
the
most
high
?
I
●eseech
thee
torment
me
not
.
Againe
,
when
Iesus
had
asked
the
Deuill
his
name
,
the
Euangelist
saith
,
they
besought
him
that
he
●ould
not
command
them
to
goe
out
into
the
deepe
:
and
agine
,
the
Euangelist
saith
,
they
besought
him
that
he
would
suffer
them
to
●nter
into
the
heard
of
swine
feeding
thereby
on
an
hill
.
S.
Iames
tells
●s
that
they
feare
and
tremble
.
A
seruile
feare
they
are
in
,
and
●nwillingly
they
are
subiect
vnto
him
,
howsoeuer
they
doe
●laspheme
him
.
False
therefore
is
it
when
they
say
,
that
the
Deuils
bowe
not
vnto
him
.
3.
I
answer
,
that
the
Deuils
●hall
be
subiect
vnto
him
in
that
great
and
last
day
:
and
so
●he
Apostle
may
be
vnderstood
,
and
then
what
helpe
here
●or
Purgatorie
?
For
thus
I
vnderstand
the
Apostle
;
God
hath
giuen
vnto
Christ
a
name
aboue
euery
name
,
that
at
the
name
of
●esus
euery
knee
should
bowe
,
now
of
dutie
;
and
shall
bowe
then
●n
that
day
,
some
willingly
,
and
some
vnwillingly
:
both
which
being
truly
affirmed
euen
of
the
Deuils
,
inasmuch
as
now
●hey
ought
,
and
in
that
day
they
shall
bowe
and
be
subiect
vn●o
him
,
though
vnwillingly
;
what
neede
is
there
to
vnderstand
●his
place
of
the
soules
in
Purgatorie
?
Lastly
,
the
Rhemists
note
no
such
thing
vpon
this
place
,
which
yet
they
would
haue
done
,
if
it
had
made
ought
for
that
purpose
:
and
Bellarmine
quite
disclaimeth
it
,
vnderstanding
by
things
vnder
the
●arth
,
the
deuils
in
hell
,
which
as
I
haue
said
,
now
ought
,
and
●n
that
great
day
shall
bowe
and
be
subiect
vnto
him
.
And
●ndeed
the
whole
tale
of
popish
Purgatorie
is
a
meere
dreame
,
hauing
no
ground
at
all
either
in
this
,
or
in
any
other
place
of
scripture
,
but
is
so
contrary
therevnto
as
nothing
more
.
It●
the
bloud
of
Christ
Iesus
that
purgeth
and
cleanseth
vs
from
all
f●●
it
is
not
any
purging
fire
which
doth
it
,
blessed
are
the
dead
that
〈◊〉
in
the
Lord
,
euen
so
saith
the
Spirit
;
they
rest
from
their
labo●●
and
their
workes
follow
them
:
and
Hell
for
the
wicked
,
are
such
as
forget
God
;
for
that
is
their
portion
prepared
for
them
of
olde
with
the
Deuill
and
his
Angels
.
Thus
hauing
cleared
these
words
of
the
Apostle
from
these
doubts
,
it
remaineth
that
now
we
proceede
in
that
which
followeth
in
the
Apostle
.
It
followeth
therefore
.
And
that
euery
tongue
should
confesse
&c.
]
We
haue
hea●●
of
the
subiection
of
all
creatures
vnto
Christ
Iesus
,
set
downe
by
the
Apostle
as
a
branch
of
his
glory
,
and
an
end
of
his
glorification
.
Now
in
these
words
the
Apostle
setteth
do●●e
another
branch
of
Christ
his
glory
,
which
is
the
confessio●
and
acknowledgment
of
all
creatures
,
that
Iesus
Christ
is
the
Lord
,
and
sole
right
commander
in
heauen
and
in
earth
:
for
as
euery
knee
shall
bowe
vnto
him
,
so
euery
tongue
shall
co●fesse
him
,
God
hauing
giuen
him
a
name
aboue
euery
name
,
that
euery
knee
should
bowe
vnto
him
,
and
that
euery
tongue
should
confesse
him
to
bee
Lord
and
Soueraigne
king
.
By
euery
tongue
,
the
Apostle
meaneth
not
onely
all
nations
and
languages
in
the
world
whatsoeuer
,
but
euery
tongue
both
of
things
in
heauen
,
and
things
in
earth
,
and
things
vnder
the
earth
;
not
that
things
in
heauen
,
or
things
vnder
the
earth
haue
tongues
,
as
neither
they
haue
knees
,
but
as
there
in
the
former
words
,
by
euery
knee
both
of
things
i●
heauen
,
and
things
in
earth
,
and
things
vnder
the
earth
is
meant
all
creatures
;
so
here
in
these
words
,
by
euery
tongue
of
things
in
heauen
,
and
things
in
earth
,
and
things
vnder
the
ear●●
is
meant
all
creatures
.
When
it
is
added
,
that
euery
tongue
should
confesse
,
the
Apostle
thereby
sheweth
both
what
all
creatures
still
ought
to
doe
;
and
also
what
all
creatures
shall
doe
in
that
last
and
great
day
.
For
his
meaning
is
,
that
all
creatures
ought
still
to
confes
,
&
at
the
last
shall
confes
that
Iesus
Christ
is
the
Lord
,
euen
that
that
Iesus
which
was
crucified
,
which
made
his
graue
with
the
wicked
in
his
death
,
is
Lord
God
,
&
that
all
honor
,
power
,
&
glory
belongeth
vnto
him
.
Here
then
we
are
put
in
minde
of
a
dutie
necessarily
to
be
●erformed
of
all
Christians
,
which
is
,
not
onely
to
be
subiect
●d
obedient
to
Christ
his
will
,
but
to
confesse
likewise
and
●●knowledge
,
that
Iesus
Christ
is
the
Lord
.
The
Angels
,
and
●e
Saints
in
heauen
which
stand
before
the
throne
,
and
be●re
the
Lambe
,
clothed
with
long
white
robes
,
and
palmes
in
●eir
hands
,
they
cry
aloud
,
and
they
say
,
Saluation
commeth
●
our
God
that
sitteth
vpon
the
throne
,
and
of
the
Lambe
:
yea
●ey
cease
not
day
or
night
crying
,
and
saying
,
Praise
,
and
glo●
,
and
wisdome
,
and
thanks
,
and
honor
,
and
power
,
and
might
be
●●to
our
God
for
euermore
,
Amen
.
Yea
the
powers
of
darknesse
themselues
ought
thus
to
confesse
Iesus
Christ
,
that
all
power
,
●nd
honor
,
and
might
belongeth
vnto
him
,
inasmuch
as
they
●ere
created
,
formed
,
and
made
for
his
glory
,
not
onely
to
be
●ewed
in
their
confusion
,
but
that
they
might
sound
forth
his
●raise
and
his
glory
.
The
Angels
and
Saints
in
heauen
they
●oe
;
Deuils
,
and
damned
in
hell
they
ought
to
confesse
●at
Iesus
Christ
is
the
Lord
;
and
shall
we
doubt
whether
it
●e
mans
dutie
to
confesse
that
Iesus
Christ
is
the
Lord
?
With
●e
heart
man
beleeueth
vnto
righteousnesse
,
and
with
the
mouth
●an
confesseth
to
saluation
,
saith
the
Apostle
.
Where
the
Apo●●le
plainely
sheweth
,
that
as
faith
in
the
heart
,
so
confession
●
the
mouth
is
needfull
to
saluation
.
The
Euangelist
S.
Iohn
●ith
,
that
among
the
chiefe
rulers
of
the
Iewes
,
many
beleeued
〈◊〉
Christ
Iesus
,
but
because
of
the
Pharisies
they
did
not
confesse
●im
,
left
they
should
be
cast
out
of
the
synagogue
.
Did
they
be●eeue
in
Christ
Iesus
,
but
not
confesse
him
?
In
that
they
did
●ot
confesse
him
,
it
is
a
plaine
argument
that
their
faith
was
●ut
a
weake
faith
.
Happily
they
begun
to
embrace
the
truth
●f
Christ
,
and
to
be
astonished
at
his
miracles
,
but
in
that
they
●urst
not
confesse
him
,
it
is
plaine
that
they
did
not
truly
be●eeue
in
him
.
Which
is
yet
more
plaine
by
that
S.
Iohn
far●her
addeth
,
they
loued
the
praise
of
men
,
more
then
the
praise
of
God
.
which
preposterous
loue
wheresoeuer
it
is
,
there
is
nei●her
the
loue
of
God
in
deed
,
nor
faith
in
Iesus
Christ
.
The
Apostle
to
Titus
telleth
vs
of
some
that
professe
that
they
〈◊〉
God
,
but
by
their
workes
they
denie
him
,
and
are
abominable
are
disobedient
,
and
vnto
euery
good
worke
reprobate
.
As
before
we
had
faith
in
Christ
,
but
no
confession
of
Christ
;
so
here
we
haue
confession
and
profession
of
Christ
,
but
no
practise
of
the
life
of
Christ
;
and
therefore
as
their
faith
was
iustly
a●gued
to
be
no
sincere
and
sound
faith
,
because
they
did
not
confesse
Christ
;
so
the
profession
of
these
,
of
whom
the
Apostle
speaketh
,
may
iustly
be
argued
to
be
no
sincere
and
sou●e
profession
,
because
in
their
liues
they
practise
not
that
whereof
they
make
profession
with
their
mouthes
.
They
seemed
to
haue
faith
in
Christ
,
but
they
did
not
confesse
Christ
;
and
therefore
they
may
be
truely
said
,
neither
to
haue
sound●y
beleeued
in
Christ
,
neither
to
haue
confessed
Christ
.
These
seeme
to
professe
to
know
God
,
but
by
their
workes
they
denie
him
,
and
therefore
they
may
be
truely
said
neither
to
haue
sincerely
confessed
Christ
,
neither
to
haue
practises
,
his
will
.
Seeing
therefore
it
is
so
,
that
both
where
Christ
is
not
confessed
,
there
Christ
is
not
beleeued
;
and
againe
,
where
Christ
is
confessed
,
there
many
times
his
will
is
not
practised
;
very
behouefull
it
will
be
for
vs
,
whose
dutie
it
is
to
confesse
and
acknowledge
before
all
men
that
Christ
Iesus
is
the
Lord
,
to
see
what
a
kinde
of
confession
it
is
which
our
dutie
doth
require
of
vs
.
We
must
then
here
take
heede
that
we
doe
not
deceiue
our selues
with
a
bare
and
naked
confession
of
Christ
Iesus
,
with
a
simple
and
outward
profession
of
his
name
and
religion
,
as
if
all
were
well
when
by
an
outward
shew
we
had
bleared
the
eyes
of
men
;
or
as
if
we
had
then
performed
this
dutie
,
whereof
I
speake
,
as
well
as
the
best
,
when
wee
haue
made
confession
of
our
faith
,
and
said
the
Lords
praier
;
or
when
we
haue
beene
at
the
Church
,
and
heard
the
seruice
,
and
happily
a
Sermon
;
when
we
haue
made
some
faire
weathe●
without
,
howsoeuer
all
within
be
full
of
rapine
,
bribery
,
and
excesse
.
Nay
,
nay
,
brethren
,
Christ
himselfe
hath
told
vs
,
that
not
euery
one
that
saith
vnto
him
Lord
,
Lord
,
shall
enter
into
his
kingdome
.
Nay
he
hath
pronounced
a
woe
vnto
such
hypocrites
,
make
cleane
the
vtter
side
of
the
cup
,
and
of
the
platter
,
when
within
they
are
full
of
briberie
and
excesse
:
and
he
hath
●kened
them
vnto
whited
tombes
,
which
appeare
beautifull
out●ard
,
but
are
within
full
of
dead
mens
bones
,
and
of
all
filthinesse
.
●t
is
not
then
the
lip-labour
of
a
bare
and
naked
confession
of
Christ
,
it
is
not
a
simple
and
outward
profession
of
religion
●hat
will
serue
the
turne
,
or
is
acceptable
vnto
God
;
it
is
not
●he
discoursing
knowledge
of
Christ
,
nor
the
discoursing
●lke
of
his
kingdome
,
which
pleaseth
the
Lord
:
but
the
con●ession
of
a
Christian
,
and
that
which
is
here
required
,
is
,
that
●ut
of
a
faith
vnfaigned
,
with
our
mouthes
wee
confesse
that
●esus
Christ
is
the
Lord
,
and
because
he
is
the
Lord
,
therefore
●ee
will
not
giue
his
honour
to
another
,
but
will
serue
him
●ithout
feare
in
holinesse
and
in
righteousnesse
before
him
all
●he
dayes
of
our
life
.
The
root
then
whence
our
confession
●f
Christ
must
spring
,
if
by
it
wee
will
please
the
Lord
,
is
an
●nfained
faith
,
for
faith
is
it
which
maketh
vs
not
ashamed
,
●ut
maketh
vs
bold
to
confesse
our
Christ
in
all
places
.
I
be●eeued
(
saith
the
Prophet
)
and
therefore
I
spake
.
And
most
sure
●
is
that
then
and
neuer
but
then
we
doe
boldly
and
sincerely
●onfesse
Christ
,
and
professe
his
religion
,
when
faith
hath
●lly
seazed
vpon
our
soules
,
that
wee
beleeue
perfectly
in
Christ
Iesus
:
for
because
wee
beleeue
fully
in
him
,
therefore
●ee
boldly
and
freely
confesse
him
.
Whosoeuer
therefore
●hou
art
,
that
wilt
not
,
or
darest
not
confesse
thy
Christ
,
and
●rofesse
his
religion
,
for
feare
of
trouble
,
or
displeasure
,
or
al●eration
of
the
State
,
or
any
like
respect
,
know
this
,
that
thy
●eart
is
not
sound
with
thy
God
,
and
that
this
is
for
want
of
●rue
faith
in
thee
.
Let
them
looke
vnto
this
,
who
for
feare
of
●
change
,
or
for
feare
of
displeasure
,
feare
to
be
too
forward
●n
confessing
Christ
,
and
professing
his
name
,
and
therefore
●raw
backe
the
shoulder
,
and
shrinke
at
euery
blast
of
winde
.
Now
the
confession
which
must
spring
from
this
root
,
is
,
●hat
Iesus
Christ
is
the
Lord
;
the
Lord
,
and
therefore
his
ho●our
not
to
be
giuen
to
another
;
the
Lord
,
and
therefore
to
●e
serued
in
holinesse
and
righteousnesse
all
the
dayes
of
our
●●fe
.
Thus
saith
God
the
Lord
,
I
am
●he
Lord
,
this
is
my
name
,
and
my
glory
will
I
not
giue
to
another
,
neither
my
praise
to
grauen
images
.
Where
wee
see
how
our
Sauiour
Christ
both
challenged
that
vnto
himselfe
,
to
bee
the
Lord
,
and
plainly
auoucheth
that
he
will
not
giue
his
honour
to
another
.
Hee
then
that
confesseth
Iesus
Christ
to
bee
the
Lord
,
and
yet
giueth
his
honour
vnto
another
,
doth
onely
i●
words
confesse
that
,
which
indeed
and
in
truth
he
doth
de●●
.
Let
them
looke
vnto
this
,
that
make
their
praiers
and
supplications
vnto
the
Saints
in
heauen
,
that
worship
images
,
crosses
,
Wee
haue
an
aduocate
with
the
Father
,
Iesus
Christ
the
iust
,
and
he
is
the
reconciliation
for
our
sinne●
.
He
sitteth
at
the
right
hand
of
God
,
and
liueth
euer
to
make
intercession
for
vs
.
Whosoeuer
then
praieth
vnto
,
or
vseth
the
intercession
of
any
other
,
be
it
Saint
,
or
Angell
,
he
giueth
Christ
his
glory
to
another
.
As
also
he
doth
,
who
doth
worship
any
other
but
God
,
and
him
whom
hee
hath
sent
,
Iesus
Christ
,
seeing
it
is
said
,
Thou
shalt
worship
the
Lord
thy
God
,
〈◊〉
him
only
shalt
thou
serue
.
He
likewise
that
confesseth
Iesus
Christ
to
be
the
Lord
,
and
yet
serueth
him
not
in
holinesse
and
in
righteousnesse
all
the
dayes
of
his
life
,
his
confession
is
in
vaine
,
because
in
deed
and
in
truth
he
denieth
that
which
in
words
hee
doth
confesse
A
sonne
honoureth
his
father
,
and
a
seruant
his
master
:
If
I
th●
(
saith
the
Lord
by
his
Prophet
)
be
a
father
,
where
is
mine
●●nour
?
and
if
I
be
a
master
,
or
a
Lord
,
where
is
my
feare
?
When●●
it
is
most
plaine
,
that
feare
and
obedience
to
his
will
belongeth
to
the
Lord
.
They
certainly
vnto
whom
the
Lord
by
his
Prophet
thus
spake
,
confessed
the
Lord
,
which
they
plainly
afterwards
shew
,
taking
their
reproofe
hardly
,
and
saying
.
Wherein
haue
wee
despised
thy
name
?
But
because
they
fear●
not
the
Lord
whom
they
confessed
,
because
they
walked
not
in
his
wayes
,
nor
kept
his
commandements
,
therefore
the●
confession
was
as
no
confession
,
the
Lord
regarded
them
not
,
but
his
wr●th
was
kindled
against
them
.
This
,
men
and
brethren
,
is
a
thing
needfull
for
vs
to
looke
vnto
.
We
would
be
loth
so
deeply
to
be
charged
,
as
not
to
confesse
Iesus
Christ
to
be
the
Lord
.
But
if
he
be
the
Lord
,
where
is
his
feare
?
Whe●
wee
confesse
Iesus
Christ
to
be
the
Lord
,
wee
confesse
him
〈◊〉
be
the
sole
rightfull
commander
of
vs
,
and
our selues
to
be
his
seruants
;
him
to
haue
all
power
ouer
vs
,
and
our selues
wholly
〈◊〉
be
his
.
What
meaneth
then
such
neglect
of
conforming
●ur
selues
according
to
his
most
holy
will
,
and
of
yeelding
●bedience
vnto
that
which
daily
wee
are
taught
,
and
which
●ee
know
to
be
his
will
?
If
we
giue
our
members
as
weapons
●f
vnrighteousnesse
vnto
sinne
,
which
should
be
as
weapons
●f
righteousnesse
vnto
God
,
whatsoeuer
confession
we
make
,
●ee
are
the
seruants
of
sinne
,
we
are
not
the
seruants
of
Christ
●●e
Lord
;
and
wee
are
like
to
those
or
whom
I
spake
before
,
●●at
professe
they
know
God
,
but
by
their
workes
doe
denie
●im
.
O
my
brethren
,
if
yee
did
indeed
confesse
Iesus
Christ
to
●e
the
Lord
,
your
soules
would
be
filled
with
gladnesse
when
our
mouthes
were
filled
with
this
confession
,
yea
your
very
●earts
would
be
warme
within
you
when
your
tongues
were
●●us
talking
that
Iesus
Christ
is
the
Lord
;
your
wils
would
be
●amed
to
his
will
,
your
feet
would
reioyce
to
come
into
the
●ourts
of
his
house
,
and
to
runne
the
way
of
his
commande●ents
.
Iesus
Christ
is
the
Lord
,
denie
him
not
before
men
,
Vnto
the
glory
of
God
the
Father
.
]
Here
is
the
issue
of
all
,
●uen
of
our
subiection
vnto
Christ
,
and
of
our
confession
that
●esus
Christ
is
the
Lord
.
All
this
redoundeth
to
the
glory
of
God
the
Father
:
for
he
that
honoureth
the
Sonne
,
LECTVRE
XXXII
.
PHILIP
.
2.
Verse
12.
Wherefore
by
beloued
,
as
yee
haue
alwayes
obeyed
,
or
as
in
my
presence
only
,
but
now
much
more
in
〈◊〉
absence
,
&c.
WHerefore
my
beloued
,
&c.
]
In
these
word
now
following
wee
haue
the
conclusion
o●
the
Apostle
his
exhortation
vnto
the
Philippians
,
set
downe
by
way
of
applying
Christ
his
humilitie
,
and
obedience
vnto
his
Father
,
vnto
their
vse
and
instruction
and
consequently
vnto
ours
.
In
this
conclusion
of
the
Apostle
his
former
exhortation
,
the
Apostle
againe
exhorteth
the
Philippians
,
and
in
them
vs
,
first
vnto
humble
obedience
towards
God
,
vers.
12.13
.
secondly
vnto
humble
and
modest
conuersation
towards
our
neighbour
,
vers.
14.15.16
.
and
thirdly
he
addeth
as
a
reason
why
he
thus
exhorteth
them
,
the
comfort
and
ioy
which
they
shall
bring
vnto
him
in
the
day
of
Christ
,
if
they
so
walke
as
he
exhorteth
them
,
vers.
16.17.18
.
In
the
first
exhortation
,
which
is
vnto
humilitie
and
obedience
,
or
humble
obedience
towards
God
,
wee
haue
first
to
consider
the
exhortation
it selfe
,
vers.
12.
secondly
the
reason
thereof
,
vers.
13.
The
exhortation
of
the
Apostle
vnto
the
Philippians
,
and
in
them
vnto
vs
,
is
,
that
wee
would
runne
for●ard
in
the
race
of
righteousnesse
,
which
leadeth
vnto
salua●●on
,
with
all
humblenesse
of
minde
,
and
in
all
obedience
vn●●
God
:
for
when
the
Apostle
saith
,
make
an
end
of
your
owne
saluation
,
therein
he
exhorteth
thus
much
in
effect
,
that
as
we
●aue
begun
in
the
spirit
,
so
we
would
goe
forward
and
make
●
end
in
the
spirit
;
as
wee
haue
entred
the
way
of
righteous●esse
which
leadeth
vnto
life
,
so
we
would
perseuere
and
con●●nue
in
the
same
way
,
and
follow
hard
toward
the
marke
for
be
price
of
the
high
calling
of
God
in
Christ
Iesus
.
For
by
●luation
the
Apostle
here
meaneth
not
,
as
often
elsewhere
he
●oth
,
that
glory
and
immortalitie
which
is
laid
vp
for
vs
in
●eauen
,
and
which
is
the
end
of
our
calling
,
but
hee
meaneth
●e
whole
course
of
godlinesse
which
leadeth
vnto
saluation
,
●e
whole
path
of
a
Christian
life
which
God
hath
ordained
vs
●
walke
in
.
So
that
when
hee
saith
,
make
an
end
of
your
owne
●luation
,
it
is
as
if
the
Apostle
had
said
,
let
it
not
seeme
enough
●nto
you
to
haue
begunne
well
,
but
continue
to
walke
in
●hose
good
workes
which
God
hath
ordained
you
to
walke
●n
:
as
ye
haue
begunne
to
walke
in
the
way
that
leadeth
vnto
●luation
,
so
make
an
end
therein
,
and
runne
vnto
the
end
●he
race
that
is
set
before
you
.
When
the
Apostle
addeth
,
make
an
end
of
your
owne
saluation
with
feare
and
trembling
,
hee
●heweth
the
manner
how
we
must
runne
in
the
way
of
righte●usnesse
which
is
set
before
vs
,
to
wit
,
in
all
humblenesse
of
●inde
and
reuerence
,
So
make
an
end
,
&c.
there●y
he
meaneth
,
that
wee
must
runne
in
this
race
of
righteous●esse
in
all
obedience
vnto
God
:
for
so
much
is
implied
in
the
●ord
So
,
as
may
appeare
by
the
coherence
of
this
word
with
●he
former
,
whereon
it
doth
depend
.
As
yee
haue
alwayes
●beyed
,
saith
the
Apostle
;
whom
?
to
wit
,
God
,
and
his
word
:
As
yee
haue
alwayes
obeyed
God
and
his
word
,
so
in
the
like
●bedience
to
God
and
his
word
,
make
an
end
of
your
owne
salua●ion
with
feare
and
trembling
.
The
substance
then
of
the
Apo●tle
his
exhortation
in
this
place
is
this
,
that
wee
would
runne
forward
in
the
race
of
righteousnesse
,
which
leadeth
vnto
saluation
,
with
all
humblenesse
and
reuerence
,
and
in
all
obedience
vnto
God
.
Now
besides
the
substance
of
the
exhortation
,
there
are
many
circumstances
whereby
the
exhortation
is
amplified
and
enlarged
,
and
which
are
together
with
the
exhortation
to
be
opened
and
declared
.
To
comprise
then
the
whole
,
in
these
words
of
the
Apostle
I
consider
these
points
:
first
the
ground
whereon
the
Apostle
doth
build
his
exhortation
which
is
the
humilitie
and
obedience
of
Christ
,
noted
in
the
word
wherefore
;
for
it
is
as
much
as
if
the
Apostle
should
haue
said
,
Seeing
such
was
Christ
his
humilitie
,
and
such
his
obedience
,
as
yee
haue
heard
,
therefore
my
beloued
follow
his
example
,
and
as
yee
haue
alwayes
obeyed
,
&c.
Secondly
,
the
Apostle
his
kinde
intreatie
of
the
Philippians
,
so
to
winne
them
to
harken
to
his
exhortation
in
that
he
calleth
them
his
beloued
wherefore
my
beloued
.
3.
The
Apostle
his
commendation
o●
their
former
obedience
vnto
God
,
and
to
his
word
,
that
so
he
might
stirre
them
vp
to
continue
their
obedience
,
in
these
words
,
as
ye
haue
alwaies
obeyed
,
to
wit
,
God
,
and
his
word
4.
The
Apostle
his
milde
insinuation
of
a
change
in
them
now
in
his
absence
from
that
which
was
before
in
his
presence
,
in
these
words
,
not
as
in
my
presence
only
&c.
5.
The
Apostle
his
exhortation
,
to
runne
forward
in
the
way
of
righteousnesse
which
leadeth
vnto
saluation
,
in
these
words
,
make
〈◊〉
end
&c.
Lastly
,
the
manner
how
they
should
runne
in
this
race
,
which
is
first
in
obedience
vnto
God
,
signified
in
the
word
,
so
,
so
make
an
end
&c.
and
then
with
all
humblenesse
and
reuerence
,
signified
in
these
word
,
with
feare
and
trembling
.
These
bee
generally
the
points
to
be
obserued
out
of
these
words
of
the
Apostle
.
Now
let
vs
a
little
more
particularly
looke
into
each
of
them
,
and
see
what
Vse
wee
may
make
of
them
.
Wherefore
my
beloued
]
In
this
word
,
wherefore
,
is
noted
as
I
told
you
,
the
ground
whereon
the
Apostle
doth
builde
the
exhortation
that
followeth
.
For
it
is
asmuch
as
if
the
Apostle
should
thus
haue
said
;
seeing
such
was
Christ
his
humilitie
and
such
his
obedience
,
as
alreadie
ye
haue
heard
,
therefore
my
beloued
&c.
The
ground
then
of
the
Apostle
his
exhortation
vnto
a
reuerent
and
humble
obedience
towards
God
in
●●ding
a
godly
life
,
is
the
humilitie
of
Christ
,
and
his
obedi●●●ce
vnto
his
father
.
The
obseruation
hence
is
this
,
that
the
●●militie
of
Christ
,
and
his
obedience
to
his
father
ought
to
a
sufficient
motiue
and
reason
vnto
vs
,
why
we
should
run
the
race
of
holinesse
,
and
righteousnesse
that
is
set
before
with
all
humblenesse
of
minde
,
and
in
all
obedience
to●●rds
God
.
So
the
Apostle
thought
when
hee
made
this
the
●ound
of
this
his
exhortation
:
and
so
our
Sauiour
himselfe
●ought
,
as
appeareth
by
that
exhortation
vnto
the
people
in
●e
end
of
one
of
his
sermons
,
Learne
of
mee
that
I
am
meeke
●●d
lowly
in
heart
.
And
great
reason
,
men
and
brethren
,
why
●e
should
so
thinke
also
.
For
wherefore
was
Christ
humbled
?
as
it
for
himselfe
?
Nay
hee
might
still
haue
kept
that
glory
●hich
he
had
with
the
father
before
the
world
was
,
and
if
hee
●●d
not
at
all
descended
from
the
bosome
of
his
father
,
none
●ould
any
way
haue
impeached
him
for
the
same
.
For
it
was
●o
robbery
for
him
alwaies
to
be
equall
with
God
,
as
our
A●ostle
speaketh
.
It
was
not
then
for
himselfe
that
hee
was
●umbled
,
but
he
humbled
himselfe
for
vs
,
tha
the
might
saue
●
which
had
lost
our selues
;
and
that
hee
might
reconcile
vs
●nto
God
,
breaking
downe
the
partition
wall
that
was
betwixt
●im
and
vs
by
reason
of
our
sinnes
.
So
saith
the
Apostle
Paul
,
●his
is
a
true
saying
,
and
by
all
meanes
worthy
to
be
receiued
,
that
Christ
Iesus
cmae
into
the
world
to
saue
sinners
.
And
so
saith
S.
●ohn
,
We
haue
and
aduocate
with
the
Father
Iesus
Christ
the
iust
,
●●d
he
is
the
reconciliation
of
our
sinnes
.
Againe
,
Why
was
he
obedient
vnto
the
Father
to
fulfill
the
law
?
was
it
for
himself
?
Nay
be
euer
did
any
wickednesse
,
neither
was
any
guile
found
in
his
mouth
.
●t
was
not
for
himselfe
,
but
for
vs
,
that
he
might
redeeme
vs
●hich
were
vnder
the
law
,
and
purchase
righteousnesse
for
vs
.
So
saith
the
Apostle
,
God
sent
forth
his
sonne
made
of
a
woman
,
●nd
made
vnder
the
law
,
that
he
might
redeeme
them
which
were
●nder
the
law
;
and
as
the
same
Apostle
saith
to
the
Romanes
,
That
the
righteousnesse
of
the
law
might
be
fulfilled
in
vs
.
Seeing
●hen
it
was
for
vs
that
Christ
was
humbled
,
and
that
hee
was
obedient
vnto
the
law
,
and
vnto
the
death
,
great
reason
it
is
●hat
his
humility
and
obedience
should
be
a
sufficient
motiue
to
perswade
vs
vnto
humilitie
and
obedience
in
the
whole
course
of
our
life
.
Should
it
bee
,
my
brethren
,
a
sufficient
motiue
vnto
vs
?
and
why
is
it
not
?
Why
it
is
not
I
know
not
,
but
that
it
is
not
euery
man
seeth
it
.
Our
high
conc●●●●●
our selues
,
whether
it
be
of
our
wisedome
,
or
of
our
riche
or
of
our
honour
,
our
contentions
and
vaine-glory
,
our
delight
in
our
owne
waies
,
and
our
neglect
to
walk
in
the
waie●
of
the
Lord
;
these
and
the
like
testifie
vnto
our
faces
that
Christ
his
humility
,
and
obedience
little
preuaile
with
va●●
perswade
vs
vnto
these
holy
duties
.
O
my
brethren
,
let
this
be
an
healing
of
our
errour
.
So
often
as
wee
heare
or
read
that
Christ
thus
humbled
himselfe
for
vs
,
that
he
became
man
for
vs
,
that
he
bare
our
infirmities
,
that
he
was
led
as
a
sheepe
v●
to
the
slaughter
for
vs
,
that
he
made
his
soule
an
offering
for
our
sinne
,
and
that
he
made
his
graue
with
the
wicked
in
his
death
for
vs
;
let
these
be
so
many
remembrancers
vnto
vs
to
plucke
downe
our
proud
peacockes
feathers
,
to
put
away
wrath
,
contention
,
pride
,
vaine-glory
,
and
in
all
meeknesse
of
minde
to
submit
our selues
one
vnto
an
other
,
and
all
of
v●
vnto
our
God
.
So
often
as
we
heare
or
read
that
Christ
became
obedient
vnto
his
Father
in
all
things
that
the
law
required
of
him
,
that
he
fulfilled
all
righteousnesse
,
and
neuer
gaue
ouer
to
doe
the
will
of
his
Father
till
hee
had
tasted
and
drunke
of
deaths
cuppe
,
and
all
for
vs
;
let
this
suffice
to
sl●●
vs
vp
to
walke
in
all
dutifull
obedience
vnto
our
heauenly
Fathers
will
.
Yea
let
vs
thus
hereupon
resolue
with
our selues
and
say
vnto
our
owne
soules
,
hath
the
sonne
of
God
,
my
Christ
,
and
my
God
,
vouchsafed
to
descend
from
his
high
throne
of
glory
,
to
be
clothed
with
my
flesh
and
my
skinne
to
suffer
hunger
,
cold
,
pouerty
,
and
manifold
tentations
for
mee
,
to
be
slaundered
,
reuiled
,
buffeted
,
spit
vpon
,
condemned
,
nailed
on
the
crosse
,
and
to
be
buried
for
me
,
and
shall
beare
my selfe
aboue
my
brethren
,
shall
I
walke
with
a
st●●●
necke
,
and
disdaine
my
inferiors
,
or
shall
I
not
make
my selfe
equall
to
them
of
the
lowest
degree
,
and
passe
the
time
of
my
dwelling
here
in
feare
,
and
in
all
lowlinesse
of
minde
?
Hat●
the
sonne
of
God
,
my
Christ
,
and
my
God
,
fulfilled
all
righteousnesse
;
done
his
fathers
busines
,
and
yeelded
all
obedience
vnto
his
father
for
mee
,
and
shall
I
kick
against
him
with
●e
heele
,
shall
I
draw
my
necke
from
vnder
his
yoke
,
and
re●●se
to
walke
in
the
waies
of
his
lawes
,
or
rather
shall
I
not
●nforme
my selfe
in
all
obedience
to
his
holy
will
,
and
doe
at
which
is
good
and
right
in
his
eyes
?
This
vse
wee
should
●ake
of
Christ
his
humility
,
and
obedience
vnto
his
father
,
●●d
to
this
end
he
maketh
it
the
ground
of
his
exhortation
in
is
place
.
It
followeth
,
Wherefore
my
beloued
]
The
2.
thing
which
I
obserued
in
●ese
words
of
the
Apostle
:
was
his
kinde
and
louing
entrea●e
of
the
Philippians
,
signified
in
that
he
calleth
them
his
be●●ued
.
Which
kinde
entreatie
of
them
he
vseth
the
rather
to
●inne
them
to
harken
vnto
his
exhortation
.
Here
then
is
a
●te
for
vs
whom
God
hath
set
apart
vnto
the
holy
worke
of
●s
ministery
,
to
wit
,
that
we
should
not
onely
bee
carefull
to
struct
them
that
heare
vs
in
the
wholesome
words
of
truth
,
at
that
likewise
we
should
seeke
in
all
kinde
and
louing
sort
●
winne
them
vnto
that
wherein
we
doe
instruct
them
.
Here●pon
are
those
kinde
and
louesome
speeches
so
often
vsed
in
●e
writings
of
the
Apostles
,
my
brethren
,
my
beloued
,
my
babes
,
●
little
children
,
dearely
beloued
,
deare
brethren
,
I
beseech
you
,
●ethren
by
the
mercies
of
God
,
and
the
like
.
Not
to
speake
of
●ther
places
,
this
one
place
of
our
Apostle
might
suffice
suf●●ciently
to
instruct
vs
in
this
lesson
:
where
the
Apostle
doth
●ot
onely
exhort
the
Philippians
to
walke
in
the
way
of
godli●esse
with
humblenesse
of
mind
,
and
in
obedience
vnto
God
,
●nd
strengthen
his
exhortation
both
by
the
example
of
their
●wne
former
obedience
,
and
by
the
example
of
Christ
his
●umility
and
obedience
;
but
in
all
kinde
and
louing
sort
hee
●roposeth
his
exhortation
,
calling
them
,
his
beloued
,
that
so
●e
might
the
rather
winne
them
to
harken
to
his
exhortation
.
or
euen
so
the
dispensers
of
God
his
holy
mysteries
should
●ot
onely
labour
in
a
godly
care
to
teach
them
that
heare
●hem
the
words
of
truth
in
all
euidence
of
the
spirit
,
and
to
●onfirme
and
strengthen
the
same
out
of
the
sacred
worth
of
●ruth
,
but
further
they
should
seeke
with
all
kinde
speaches
,
●nd
in
all
louing
manner
to
lead
them
foorth
vnto
the
waters
of
comfort
,
and
to
bring
them
vnto
Christ
Iesus
.
And
here
happily
a
man
that
should
long
beate
vpon
this
point
,
and
to
large
it
to
the
full
,
might
haue
great
applause
in
many
place
especially
there
where
the
exception
against
their
Teacher
i●
that
he
is
too
sharpe
,
and
that
hee
presseth
the
iudgement
of
God
against
sinne
too
sore
,
and
too
vehemently
.
Here
the●●
I
beseech
you
a
lesson
for
you
that
are
hearers
our
of
thi●
place
.
As
we
that
are
the
ministers
of
the
Lord
for
your
comfort
are
hence
taught
to
striue
in
all
kinde
and
louing
sort
to
bring
you
vnto
Christ
Iesus
;
so
you
that
heare
vs
are
likewise
he●●●
to
learne
so
to
cary
your selues
as
that
we
may
speak
vnto
you
as
vnto
our
brethren
,
and
vnto
our
beloued
.
If
the
loue
●
God
be
not
in
you
indeed
,
how
can
wee
speake
vnto
you
a
vnto
our
beloued
?
If
your
honour
not
God
,
nor
keepe
his
commandements
,
how
can
we
speake
vnto
you
as
vnto
〈◊〉
children
?
If
ye
be
not
ioyned
with
vs
in
one
faith
,
and
in
one
hope
in
Christ
Iesus
,
how
can
wee
speake
vnto
your
as
to
o●
brethren
?
Nay
I
say
more
vnto
you
,
if
ye
know
not
vs
that
labour
amongst
you
,
and
are
ouer
you
in
the
Lord
,
and
ad●●nish
you
,
if
ye
haue
vs
not
in
singular
loue
from
our
works
sa●●
how
can
we
speake
vnto
you
as
vnto
our
beloued
?
If
when
〈◊〉
labour
to
beget
you
in
the
faith
,
and
to
present
you
before
God
blamelesse
in
that
day
,
you
either
stoppe
your
eares
the
voice
of
our
charming
charme
we
neuer
so
wisely
,
or
speak
euill
of
vs
as
of
euill
doers
,
can
wee
speake
vnto
you
as
v●●
our
babes
and
little
children
?
If
you
embrace
not
the
tr●●
which
we
preach
vnto
you
,
but
rather
hate
vs
for
the
message
which
we
bring
vnto
you
,
can
we
speake
vnto
you
as
vnto
on
deare
brethren
?
Nay
certainely
,
if
yee
will
haue
vs
to
co●●
vnto
you
with
kinde
speeches
,
and
in
all
louing
manner
,
wi●●
my
beloued
,
my
little
children
,
my
deare
brethren
,
th●
must
ye
study
so
to
approue
your selues
both
vnto
God
and
men
,
as
that
we
may
speake
vnto
you
as
vnto
our
beloued
vnto
our
brethren
&c.
Otherwise
,
as
Christ
came
not
〈◊〉
all
with
this
,
feare
not
little
flocke
,
but
vnto
some
with
this
,
O
generation
of
vipers
,
how
can
ye
speake
good
things
,
when
yee
〈◊〉
euill
:
And
as
the
Apostle
came
not
to
all
with
this
,
I
beseech
you
brethren
by
the
mercies
of
God
,
but
vnto
some
with
this
,
O
foolish
Galathians
,
who
hath
be
witched
you
that
yee
should
not
obey
truth
;
so
ye
must
looke
that
as
sometimes
wee
come
in
●e
and
in
the
spirit
of
meeknesse
,
so
sometimes
wee
should
●me
vnto
you
with
a
rodde
,
and
with
a
woe
vnto
such
as
o●
not
the
Gospell
of
Christ
Iesus
that
they
might
be
saued
●n
and
brethren
our
hearts
desire
is
that
ye
may
be
saued
in
●
day
of
Christ
,
and
we
watch
for
your
soules
as
they
that
●st
giue
accounts
vnto
God
for
them
:
haue
ye
care
that
wee
●y
do
it
with
ioy
,
and
not
with
griefe
.
We
are
loth
to
come
●o
you
with
a
rodde
,
we
had
rather
come
in
loue
,
and
in
the
●●rit
of
meeknesse
;
haue
yee
care
that
wee
may
come
vnto
●u
,
and
that
we
may
speake
vnto
you
as
vnto
our
beloued
.
●
we
sometimes
sharply
reproue
sinne
,
it
is
for
your
sakes
,
at
we
may
reclaime
the
sinner
from
wandring
out
of
the
●●ht
way
:
and
againe
,
if
sometimes
wee
restore
such
as
are
●●en
with
the
spirit
of
meekenesse
,
it
is
for
your
sakes
,
that
●e
may
binde
vp
the
broken
hearted
,
and
minister
a
word
of
●●mfort
vnto
the
troubled
,
and
afflicted
soule
.
Both
,
I
meane
●arpnesse
and
meeknesse
,
the
rodde
and
loue
,
both
,
I
say
,
in
●●eir
due
places
is
needfull
,
and
wise
discretion
in
them
both
most
needfull
.
And
so
I
come
to
the
3.
point
.
At
ye
haue
alwaies
obeyed
]
What
?
the
Apostle
in
falling
owne
vnto
him
,
and
kissing
his
feete
,
as
is
now
done
vnto
at
man
of
sinne
?
Nay
the
Apostle
herein
commendeth
●●eir
former
obedience
vnto
God
,
and
vnto
his
word
after
●●ch
time
as
they
had
receiued
the
Gospell
of
Christ
Iesus
.
●nd
this
he
doth
to
stirre
them
vp
to
continue
their
obedi●nce
,
that
as
they
had
begunne
well
,
so
they
might
now
go
●orward
as
they
had
begunne
.
Whence
wee
are
taught
,
that
●is
not
enough
to
beginne
well
,
and
for
a
time
to
embrace
●e
truth
,
and
to
obey
the
Gospell
of
Christ
Iesus
,
and
after●ards
to
quence
the
spirit
,
and
to
suffer
our selues
to
bee
en●ngled
in
the
filthinesse
of
the
world
,
but
hauing
begunne
in
●●e
spirit
we
must
go
forward
in
the
spirit
,
and
hauing
begunne
●o
loue
and
like
the
truth
we
must
not
fall
from
our
first
loue
,
●ut
hold
fast
the
same
,
and
continue
therein
.
Whereupon
●re
those
often
exhortations
in
the
Apostles
to
continue
in
●he
faith
,
to
continue
in
the
grace
of
God
,
to
continue
in
the
things
that
we
haue
learned
,
to
hold
fast
the
profession
of
o●●
hope
without
wauering
,
and
with
full
purpose
of
heart
〈◊〉
cleaue
vnto
the
Lord
.
The
reason
hereof
is
,
the
schoole
〈◊〉
Christ
is
not
a
schoole
of
idlenesse
,
or
a
schoole
of
non
proficiencie
,
but
the
schollers
of
Christ
his
schoole
they
must
follow
the
truth
in
loue
,
and
they
must
in
all
things
grow
vp
〈◊〉
him
which
is
the
head
,
if
ye
continue
in
my
word
,
yee
are
〈◊〉
my
disciples
;
and
shall
know
the
truth
.
They
,
no
doubt
,
〈◊〉
whom
he
spake
,
had
begunne
well
,
and
had
embraced
〈◊〉
truth
,
but
he
telleth
them
that
if
they
will
be
his
schollers
they
must
continue
as
they
haue
begunne
,
and
they
must
grow
forward
and
encrease
in
all
knowledge
,
and
spirituall
vnderstanding
.
A
lesson
as
needfull
to
be
taught
in
these
our
d●●●
as
any
other
.
For
wee
see
by
our
owne
experience
that
the
word
of
the
Lord
is
of
such
maiestie
,
and
so
powerfull
,
that
draweth
oftentimes
the
veriest
miscreants
that
be
vnto
a
liking
of
it
,
and
causeth
them
many
times
to
doe
many
things
we
.
But
as
it
is
in
the
parable
of
the
seede
in
the
Gospell
,
with
the
dogge
they
will
returne
vnto
his
vomit
,
and
with
the
sow
vnto
her
wallowing
in
the
mire
.
Men
and
brethren
,
we
must
not
be
like
vnto
such
men
.
For
,
as
Peter
speaketh
in
the
same
place
,
it
had
beene
better
for
such
men
not
a
haue
knowne
the
way
of
righteousnesse
,
then
after
they
have
knowne
it
to
turne
from
the
holy
commandement
giuen
vnto
them
.
We
must
hauing
tasted
of
the
good
word
of
God
,
●nd
hauing
begunne
to
forsake
the
corruptions
that
are
in
the
world
through
lust
,
continue
in
the
grace
of
God
,
and
grow
●orward
from
grace
vnto
grace
till
wee
be
perfit
men
,
and
●ome
vnto
the
measure
of
the
age
of
the
fulnesse
of
Christ
.
Hauing
begunne
to
haue
a
liking
of
the
word
,
and
to
desire
●he
preaching
thereof
,
we
must
take
heede
that
wee
grow
not
weary
of
it
;
but
the
more
we
haue
it
,
the
more
our
soules
must
●ong
after
it
,
and
the
more
we
heare
it
,
the
more
wee
must
grow
in
obedience
vnto
it
,
to
frame
our
liues
according
thereunto
.
We
must
not
here
stand
at
a
stay
,
much
lesse
must
wee
go
backward
;
we
must
go
forward
,
and
wee
must
pricke
hard
vnto
the
marke
of
the
high
calling
that
is
set
before
vs
.
For
in
the
way
of
godlinesse
that
is
most
true
which
is
so
common
,
not
to
goe
forward
in
that
way
is
in
truth
to
goe
backward
.
But
I
shall
haue
occasion
againe
to
speake
of
this
point
in
handling
the
exhortation
.
To
leaue
therefore
this
point
,
here
it
may
be
demanded
●how
the
Apostle
saith
that
the
Philippians
had
alwaies
obeyed
,
as
yee
haue
alwaies
obeyed
.
For
in
that
the
Apostle
doth
admonish
them
,
euery
man
to
esteeme
other
better
then
himselfe
,
as
verse
3.
and
to
doe
all
things
wihout
murmuring
and
reasoning
,
as
verse
14.
he
plainely
signifieth
that
there
were
many
faults
amongst
them
,
euen
contention
,
vaine-glory
,
murmuring
,
reasoning
,
and
the
like
.
How
then
doth
he
giue
them
this
testimonie
,
that
they
had
alwaies
obeyed
?
Lied
the
Apostle
vnto
them
,
or
did
he
flatter
them
?
God
forbid
:
let
God
be
true
,
and
euery
man
a
lyer
.
He
lieth
not
vnto
them
,
neither
doth
he
flatter
them
,
and
yet
their
obedience
vnto
God
,
and
vnto
his
word
,
was
not
perfect
;
for
no
doubt
such
faults
were
amongst
them
,
as
already
we
haue
spoken
of
.
In
this
sense
then
we
are
to
vnderstand
the
Apostle
,
when
he
commendeth
the
Philippians
as
hauing
alwaies
obeyed
God
and
his
word
;
not
as
if
there
had
nothing
lacked
in
their
obedience
:
for
in
many
things
we
sinne
all
;
if
wee
say
that
we
haue
no
sinne
,
we
deceiue
our selues
,
and
the
truth
is
not
in
vs
:
but
therefore
are
they
said
alwaies
to
haue
obeyed
,
because
howsoeuer
their
obedience
in
it selfe
was
vnperfect
,
yet
was
it
vnto
them
reputed
as
perfect
,
because
through
faith
they
were
ingrafted
in
Christ
,
and
for
his
sake
their
very
desire
to
liue
godly
was
accepted
with
God
as
a
life
most
holy
.
For
such
is
the
fruit
of
our
communion
with
Christ
,
that
being
ingrafted
into
his
bodie
,
and
made
bone
of
his
bone
,
and
flesh
of
his
flesh
,
through
him
,
and
for
him
,
our
faith
in
him
is
accounted
to
vs
for
righteousnesse
,
and
our
very
desire
to
liue
goldy
in
this
present
world
,
is
accounted
vnto
vs
for
holinesse
of
life
.
If
there
were
no
other
proofe
for
this
point
,
but
euen
this
whereof
I
speake
,
that
the
Apostle
here
maketh
reckoning
of
the
Philippians
as
hauing
alwaies
obeyed
,
though
there
lacked
much
in
their
obedience
,
because
they
beleeued
in
Christ
,
and
desired
to
liue
godly
,
it
were
enough
:
but
the
scriptures
euery
where
witnesse
the
same
.
Here
then
we
haue
an
exceeding
great
comfort
in
Christ
Iesus
,
that
howsoeuer
our
obedience
be
vnperfit
,
yet
if
we
beleeue
perfitly
in
Christ
Iesus
,
and
studie
to
liue
soberly
,
and
righteously
,
and
godly
in
this
present
world
,
it
is
accounted
as
if
we
had
alwaies
obeyed
.
Our
iniquities
are
forgiuen
,
one
sinnes
are
couered
,
our
infirmities
are
passed
ouer
,
our
vnrighteousnes
is
not
imputed
vnto
vs
;
only
that
which
we
haue
well
done
is
had
in
remembrance
,
and
if
we
haue
giuen
but
a
cup
of
cold
water
in
his
name
,
it
looseth
not
the
reward
.
This
is
that
which
doth
and
may
vphold
our
weary
and
fainting
soules
,
which
otherwise
would
fall
vnder
their
burthens
;
and
this
is
that
which
may
&
ought
to
perswade
vs
to
follow
peace
with
all
men
,
and
holinesse
,
without
which
no
man
shall
see
God
.
Not
as
in
my
presence
onely
,
but
now
much
more
in
mine
absence
]
In
these
words
the
Apostle
lightly
toucheth
a
defect
in
their
obedience
,
that
it
was
not
altogether
such
now
in
his
absence
from
them
,
as
it
was
when
he
was
present
with
them
;
but
he
doth
not
touch
it
as
with
purpose
much
to
note
them
for
it
,
but
his
drift
rather
is
in
these
words
to
instruct
them
in
the
qualitie
of
their
obedience
,
that
it
ought
not
to
be
fained
,
as
seruice
onely
to
the
eye
,
but
it
ought
to
be
sincere
,
and
from
a
pure
heart
,
as
vnto
the
Lord
who
seeth
all
,
and
is
present
euery
where
.
Here
one
or
two
things
may
be
noted
but
only
by
the
way
,
because
the
Apostle
doth
onely
lightly
touch
them
,
and
as
it
were
by
the
way
aduise
vs
of
them
.
1.
In
that
the
Apostle
●mplieth
a
change
in
them
now
in
his
absence
from
them
,
which
was
not
in
his
presence
with
them
,
thence
we
may
note
●ow
requisite
the
presence
of
the
Pastor
with
his
people
is
.
True
it
is
,
that
the
Apostle
was
not
their
Pastor
,
but
sent
to
reach
vnto
the
Gentiles
in
all
places
,
and
Epaphroditus
was
●heir
Minister
,
who
remained
with
them
after
Pauls
departure
●rom
them
.
But
if
in
Paules
absence
from
them
,
when
yet
●heir
Minister
was
present
with
them
,
they
began
in
a
short
●pace
somewhat
to
decline
,
how
can
we
thinke
but
that
they
must
needes
decline
where
their
Pastor
is
neuer
with
them
?
Where
prophecying
faileth
the
people
perish
;
and
when
the
Pastor
is
not
present
,
the
Wolfe
commeth
,
and
the
flocke
is
scattered
.
2.
In
that
the
Apostle
onely
lightly
toucheth
a
defect
in
●heir
obedience
,
but
not
with
purpose
much
to
note
it
in
●hem
,
we
may
note
what
care
is
to
be
taken
,
that
we
doe
not
sharply
censure
euery
defect
or
fault
which
is
in
the
godly
.
Some
things
in
them
must
be
lightly
passed
ouer
,
and
they
must
be
drawne
on
with
all
kindnesse
and
meeknes
to
runne
on
in
the
race
that
is
set
before
them
.
The
godly
is
admonished
by
a
word
,
but
the
wicked
goeth
on
in
his
folly
,
and
careth
not
what
is
said
.
But
chiefly
hence
we
are
to
note
the
qualitie
of
our
obedience
vnto
our
God
,
that
it
ought
not
to
be
fained
,
as
seruice
to
the
eye
,
but
sincere
,
and
from
a
pure
heart
,
as
vnto
him
that
seeth
all
,
and
is
present
euery
where
.
Which
of
vs
is
there
that
will
commend
that
seruant
,
which
is
onely
an
eye-seruant
,
which
will
worke
well
in
his
masters
sight
,
but
not
at
all
when
he
is
absent
?
Nay
we
will
all
condemne
such
a
seruant
.
But
let
vs
take
heede
that
therein
we
do
not
giue
iudgment
against
our selues
.
If
onely
we
make
an
outward
shew
of
holinesse
,
and
serue
not
the
Lord
with
our
whole
hearts
,
making
his
law
our
delight
,
and
a
single
obedience
therevnto
our
chiefe
desire
,
what
are
we
but
eye-seruants
,
and
our
portion
what
shall
it
bee
but
the
portion
of
hypocrites
?
Beloued
,
our
God
whom
we
serue
is
not
as
man
:
he
seeth
all
things
,
he
is
present
euery
where
,
he
searcheth
the
hearts
and
the
reynes
,
and
he
vnderstandeth
all
our
thought
long
before
they
be
conceiued
.
It
is
no
halting
with
him
.
Whatsoeuer
we
doe
in
the
darknes
,
it
is
vnto
him
as
if
it
were
done
in
the
light
:
for
the
darknes
and
light
to
him
are
both
alike
.
Gehazi
may
offend
when
Elisha
sees
not
,
and
may
hope
to
conceale
it
from
him
,
because
he
sees
it
not
.
But
if
Elisha
can
descry
his
fault
,
how
much
more
can
our
God
descry
all
our
waies
,
how
hidden
soeuer
they
be
?
Let
vs
therefore
walke
before
him
with
a
single
heart
;
let
vs
serue
him
in
spirit
and
in
truth
;
let
our
obedience
vnto
him
,
and
vnto
his
law
spring
from
a
pure
heart
,
from
a
good
conscience
,
and
from
an
vnfeigned
faith
.
Such
obedience
he
requireth
of
vs
;
and
such
obedience
is
the
way
wherein
we
must
walke
to
our
heauenly
Ierusalem
.
LECTVRE
XXXIII
.
PHILIP.
2.
verse
12
,
13.
So
make
an
end
of
your
owne
saluation
with
feare
and
trembling
.
For
it
is
God
that
worketh
in
you
&c.
MAke
an
end
of
your
owne
saluation
]
The
Rhemists
read
thus
out
of
the
vulgar
translation
,
worke
your
saluation
;
out
of
which
reading
that
doctrine
of
saluation
by
workes
is
by
some
in
part
maintained
.
Doth
our
Apostle
then
in
this
place
teach
vs
,
that
we
are
to
worke
our
saluation
,
so
that
by
the
merit
of
our
workes
we
may
obteine
saluation
?
Surely
in
other
places
of
his
Epistles
he
teaches
vs
a
quite
contrary
doctrine
.
By
grace
,
saith
the
Apostle
,
are
yee
saued
,
through
faith
,
and
that
not
of
your selues
;
it
is
the
gift
of
God
;
not
of
workes
,
lest
any
man
should
boast
himselfe
.
In
which
place
see
,
I
beseech
you
,
how
the
Apostle
setteth
downe
the
grounds
of
our
saluation
.
Grace
there
is
the
first
ground
of
our
saluation
.
It
is
God
that
iustifieth
●
,
&
saueth
vs
:
saluation
is
his
gift
,
as
the
Apostle
here
saith
.
●ut
why
doth
God
saue
vs
?
Surely
in
respect
of
our selues
we
●●e
saued
freely
by
his
grace
,
&
according
to
his
mercy
:
In
re●pect
of
Christ
indeed
we
are
saued
by
the
merits
of
his
death
●
passion
.
He
hath
brought
vs
with
a
great
price
,
euen
with
the
●rice
of
his
own
precious
bloud
which
he
shed
for
the
remissi●n
of
our
sins
.
But
we
our selues
haue
no
part
in
this
paiment
;
●
respect
of
our selues
we
are
freely
through
the
exceeding
●ches
of
his
fauour
and
grace
towards
vs
,
saued
.
Faith
,
that
is
he
next
occurent
in
our
saluation
;
by
grace
we
are
saued
through
●aith
.
For
faith
is
that
hand
,
whereby
we
take
hold
on
saluation
●eached
vnto
vs
by
grace
.
Here
then
,
yee
see
,
how
saluation
is
●oth
giuen
&
taken
;
giuen
by
God
,
&
taken
by
vs
.
It
is
giuen
●y
God
by
grace
;
it
is
taken
by
vs
by
faith
.
What
then
,
haue
●e
no
part
in
the
purchase
of
our
saluation
?
No
surely
;
faith
whereby
we
are
saued
,
and
saluation
it selfe
,
they
are
the
gift
of
God
.
What
,
haue
our
works
no
interest
in
the
meriting
of
our
saluation
?
No
,
by
grace
we
are
saued
,
through
faith
,
not
any
way
of
our selues
,
nor
of
our
works
.
Why
?
lest
any
man
should
boast
himselfe
.
For
as
the
same
Apostle
reasoneth
;
if
Abraham
were
iustified
by
works
,
he
hath
wherein
to
reioyce
,
but
not
with
God
.
Why
not
with
God
?
because
to
him
that
worketh
,
the
wages
is
not
counted
by
fauour
,
but
by
debt
.
And
●herefore
in
another
place
thus
he
reasoneth
:
if
of
grace
,
then
●ot
of
works
,
else
were
no
more
grace
;
but
if
of
works
,
then
no
●ore
of
grace
,
or
else
were
worke
no
more
worke
.
So
that
when
the
Apostle
here
saith
,
that
by
grace
we
are
saued
,
it
is
euen
thereby
plaine
that
we
are
not
saued
by
our
works
:
yet
he
putteth
downe
both
,
saying
that
we
are
saued
by
grace
,
not
of
workes
.
Againe
in
his
Epistle
to
Tatus
;
our
Sauiour
hath
saued
vs
,
not
by
the
workes
of
righteousnes
which
we
had
done
,
but
according
to
his
mercy
&c.
Where
againe
you
see
the
author
of
our
saluation
is
God
our
Sauiour
:
the
cause
which
moueth
God
to
saue
vs
,
his
mercy
,
not
our
good
works
.
I
might
here
likewise
produce
the
whole
disputation
of
our
Apostle
in
his
Epistles
to
the
Romanes
,
and
to
the
Galathians
,
where
at
large
he
disputeth
the
question
,
and
plainely
resolueth
that
we
are
iustified
and
saued
freely
by
grace
through
faith
in
Christ
his
bloud
,
and
not
by
our
works
wrought
according
to
the
as
But
I
purpose
not
any
large
discourse
vpon
this
point
.
By
the
which
already
hath
beene
said
,
yee
see
how
the
Apostle
is
other
of
his
Epistles
teacheth
cleane
another
doctrine
th●●
saluation
by
works
.
For
he
teacheth
that
we
are
saued
freely
by
grace
,
through
faith
;
not
of
our selues
,
not
of
works
,
〈◊〉
out
the
works
of
the
law
.
How
then
?
is
the
Apostle
contrary
to
himselfe
?
Doth
●e
here
did
vs
worke
our
saluation
,
as
if
by
our
works
we
might
merit
our
saluation
,
and
elsewhere
tell
vs
that
our
saluation
a
not
of
works
,
but
of
grace
?
God
forbid
that
we
should
so
s●●
or
thinke
.
The
spirit
whereby
the
Apostle
spake
both
here
and
elsewhere
is
alwaies
one
,
and
the
same
,
and
is
not
changed
.
He
is
the
spirit
of
truth
,
and
directed
the
Apostle
his
tongue
and
pen
into
all
truth
;
so
that
he
is
not
any
where
contrary
to
himselfe
,
but
here
as
elsewhere
deliuereth
the
same
truth
.
Looke
we
then
a
litle
into
the
words
,
and
into
the
meaning
of
the
words
in
this
place
of
the
Apostle
.
Here
then
we
are
to
note
,
1.
that
it
is
not
simply
said
,
worke
your
saluation
,
bu●
worke
out
,
or
finish
,
or
make
an
end
of
your
owne
saluation
.
For
the
word
here
vsed
doth
properly
signifie
not
simply
to
work●
but
to
worke
out
,
to
finish
,
to
make
an
end
of
a
thing
.
So
it
is
vsed
by
the
Apostle
where
he
saith
,
Take
vnto
you
the
whole
armor
of
God
,
that
yee
may
be
able
to
resist
in
the
euill
day
,
and
hauing
●●nished
all
things
,
stand
fast
.
Againe
,
when
it
is
said
,
worke
〈◊〉
or
finish
or
make
an
end
of
your
owne
saluation
,
by
saluation
is
not
meant
,
as
often
else
where
,
that
price
of
our
high
calling
,
that
crowne
of
immortalitie
which
at
the
end
of
our
race
is
la●●
vp
for
him
that
ouercommeth
and
continueth
vnto
the
end
,
but
by
saluation
is
meant
the
whole
course
of
a
godly
life
which
leadeth
vnto
saluation
.
So
that
when
he
saith
,
Make
an
end
of
your
saluation
,
he
doth
exhort
vs
thus
much
in
effect
that
as
we
haue
entred
the
race
of
righteousnes
which
leadeth
vnto
saluation
,
so
we
would
runne
on
in
the
same
race
vnto
the
end
,
and
fully
finish
our
course
in
doing
such
good
workes
,
as
God
hath
ordeined
that
wee
should
walke
in
them
.
The
thing
then
which
hence
is
to
bee
noted
from
our
Apostle
touching
good
works
,
is
not
the
merit
of
our
saluation
by
our
works
,
but
that
good
works
are
the
way
which
God
●●th
ordeined
vs
to
walke
in
;
and
in
doing
whereof
he
would
●ue
vs
to
finish
the
whole
course
of
our
life
.
And
this
we
do
●ost
gladly
teach
euery
where
,
and
beat
vpon
in
all
our
Ser●ons
,
and
in
all
our
exhortations
.
Onely
we
are
carefull
to
●●ch
you
the
truth
touching
good
works
;
namely
,
that
they
●e
not
the
causes
of
,
but
the
way
which
leadeth
vnto
saluation
.
Saluation
,
it
is
the
gift
of
God
,
giuen
vs
by
Iesus
Christ
,
●●rough
faith
in
his
name
.
So
our
Sauiour
himselfe
telleth
vs
●●ing
,
My
sheepe
heare
my
voice
,
and
I
giue
vnto
them
eternall
●e
.
For
as
it
is
another
place
;
God
gaue
him
power
ouer
all
●sh
,
that
he
should
giue
eternall
life
to
all
them
that
beleeue
in
him
.
saluation
then
is
the
gift
of
God
,
giuen
by
Christ
,
through
●●th
in
him
,
it
is
not
any
way
caused
or
merited
by
our
works
:
●t
good
works
are
the
way
which
God
hath
ordeined
vs
to
●●ke
in
vnto
saluation
.
And
this
is
plainely
proued
out
of
●e
places
before
alledged
:
for
the
Apostle
in
the
place
to
the
●phesians
,
hauing
set
that
downe
that
we
are
saued
by
grace
●●rough
faith
,
not
of
workes
,
are
the
Lord
his
workmanship
created
vnto
good
works
,
which
●●d
hath
ordeined
that
we
should
walke
in
them
.
Likewise
in
the
●ace
to
Titus
,
hauing
set
that
downe
that
God
hath
saued
vs
,
●e
by
the
works
of
righteousnesse
which
we
had
done
,
but
accordi●g
to
his
mercy
;
immediatly
after
he
speaketh
thus
vnto
Titus
,
is
I
will
that
thou
shouldest
affirme
,
that
they
which
haue
beleeued
God
,
might
be
carefull
to
shew
forth
good
works
.
By
which
pla●es
it
doth
appeare
,
that
howsoeuer
our
good
works
are
not
●e
cause
,
or
the
meanes
of
our
saluation
,
yet
they
are
that
way
●hich
leadeth
vnto
saluation
;
yea
and
that
way
wherein
if
●e
doe
not
walke
we
cannot
be
saued
.
So
saith
our
Sauiour
●imselfe
,
Euery
branch
that
beareth
not
fruit
in
me
,
the
Father
ta●eth
away
,
and
it
is
cast
into
the
fire
,
and
burnt
.
He
doth
not
say
,
●uery
plant
that
is
not
planted
in
me
:
albeit
that
likewise
be
●ost
true
;
but
euery
branch
that
beareth
not
fruit
in
mee
.
What
fruit
?
Euen
the
fruit
of
the
spirit
,
which
is
in
all
goodnes
,
&
righteousnes
,
&
truth
,
as
the
Apostle
speaketh
:
Euery
branch
●hat
beareth
not
such
fruit
in
me
,
he
is
taken
away
,
and
cast
into
the
fire
,
and
burnt
.
To
like
purpose
is
that
of
the
Apostle
,
where
he
saith
,
Follow
peace
with
all
men
,
and
holinesses
,
without
the
which
no
man
shall
see
the
Lord
.
And
to
the
like
purpose
now
many
places
might
and
ordinarily
are
by
vs
produced
in
our
Sermons
.
Here
then
first
I
beseech
you
learne
to
beware
of
such
a
traduce
vs
,
and
the
doctrine
which
wee
preach
,
as
if
by
preaching
of
faith
wee
had
banished
good
workes
,
and
as
if
wee
were
so
farre
from
exhorting
men
to
good
workes
in
our
Sermons
,
that
either
we
mention
them
not
,
or
condemne
the●
for
such
there
are
,
that
are
not
ashamed
to
say
,
that
now
we
are
afraid
to
handle
the
doctrine
of
good
workes
,
that
we
have
preached
saluation
by
faith
so
long
,
that
wee
haue
banished
good
workes
out
of
the
Country
;
that
either
wee
dare
〈◊〉
speake
of
good
workes
,
or
if
we
doe
,
yet
so
coldly
,
that
as
good
neuer
a
whit
,
as
so
barely
and
coldly
.
But
beware
of
such
:
for
hauing
their
foolish
hearts
seduced
to
beleeue
lies
,
they
speake
euill
of
the
way
of
truth
,
which
they
know
not
,
and
of
●
whom
either
they
will
not
at
all
heare
,
or
with
such
enchanted
eares
,
that
they
peruert
whatsoeuer
things
are
spoken
,
vnto
their
owne
destruction
.
Such
if
they
would
,
they
might
heare
and
know
that
these
are
false
suggestions
,
wherein
they
slander
vs
and
the
truth
which
wee
teach
.
For
we
preach
both
faith
and
workes
,
and
in
all
places
wee
exhort
all
men
that
they
abound
in
euery
good
worke
.
But
why
is
it
that
the●
thus
traduce
vs
and
our
doctrine
?
Forsooth
because
we
teach
that
our
workes
are
no
causes
of
our
saluation
.
And
are
wee
then
thus
to
be
traduced
because
wee
tell
you
the
truth
?
Wee
tell
you
that
which
the
Scriptures
haue
taught
vs
,
and
wee
bring
with
vs
the
euidence
thereof
to
confirme
that
which
we
teach
.
Wee
dare
not
challenge
any
part
of
our
saluation
a●
due
vnto
our
workes
,
because
all
the
honour
thereof
belongeth
vnto
the
Lord
,
whose
free
gift
it
is
according
to
his
mercie
.
But
the
way
wherein
God
hath
ordained
vs
to
walke
vnto
saluation
,
we
say
is
holinesse
of
life
,
without
which
no
man
shall
see
the
Lord
.
This
the
Scriptures
teach
vs
,
this
we
teach
you
:
beware
therefore
of
such
deceiuers
as
tell
you
otherwise
.
Againe
,
if
good
workes
be
the
way
which
God
hath
ordai●●
vs
to
walke
in
,
and
if
without
holinesse
of
life
no
man
●
I
see
the
Lord
,
then
walke
with
God
,
as
Henoch
did
,
in
ho●●esse
and
righeousnesse
.
You
beleeue
in
Christ
Iesus
:
shew
●th
the
fruits
of
your
faith
:
your
workes
must
testifie
your
●●h
,
both
vnto
your selues
,
and
vnto
vs
;
for
it
is
a
vaine
and
●ead
faith
,
where
no
fruits
of
holinesse
of
life
doe
follow
.
●ree
is
knowne
by
his
fruit
:
a
good
tree
bringeth
forth
good
it
,
and
a
corrupt
tree
bringeth
forth
euill
fruit
.
As
many
●re
lead
by
the
spirit
of
God
,
they
walke
after
the
spirit
,
and
●y
bring
forth
the
fruits
of
the
spirit
.
Beloued
,
God
hath
●t
a
time
wherein
to
trie
the
faith
and
religion
of
such
as
hee
●h
enabled
to
doe
some
good
vnto
his
children
Now
hee
●●keth
that
wee
should
shew
forth
the
fruits
of
faith
,
and
the
●ens
of
religion
,
by
shewing
mercy
and
compassion
vpon
〈◊〉
poore
afflicted
and
distressed
brethren
.
Pure
religion
,
and
defiled
before
God
,
euen
the
Father
,
is
this
,
that
wee
visit
the
fa●lesse
and
widowes
in
their
aduersitie
,
and
that
wee
keepe
our
●es
vnspotted
of
the
world
.
If
therefore
there
be
any
faith
,
if
●re
be
any
religion
,
if
there
be
any
bowels
of
compassion
in
●●
,
withdraw
not
your
morsels
from
the
poore
,
nor
your
re●●fe
from
the
needie
.
According
to
that
where
withall
God
●●h
blessed
you
,
be
it
small
or
great
,
bee
ready
to
doe
good
●●d
to
distribute
,
laying
vp
for
your selues
a
good
foundation
heauen
.
Blessed
is
he
whom
the
Ioines
of
the
poore
in
their
●uersitie
blesseth
.
Generally
this
I
exhort
,
that
yee
studie
to
●e
soberly
,
righteously
,
and
godly
in
this
present
world
,
and
glorifie
God
by
the
holinesse
of
your
conuersation
:
for
●ow
this
,
that
whom
God
hath
iustified
,
forgiuing
their
sins
●d
iniquities
,
them
also
hath
hee
sanctified
,
that
they
serue
●n
in
holinesse
and
in
righteousnesse
;
and
whom
hee
hath
●actified
,
them
also
,
and
them
only
he
glorifieth
in
the
king
●●me
of
his
Sonne
.
As
he
then
which
hath
called
you
is
holy
,
be
yee
holy
in
all
manner
of
conuersation
.
Hereby
yee
●ll
know
that
yee
are
the
sonnes
of
God
,
if
yee
walke
as
hee
●●th
walked
,
and
keepe
his
commandements
.
And
this
is
a
●e
witnesse
that
yee
belong
not
vnto
him
,
if
yee
delight
in
righteousnesse
,
and
defile
your selues
with
the
vncleane
conuersation
of
the
wicked
and
vngodly
.
Giue
therefore
a
diligence
to
make
you
calling
and
election
sure
,
sure
(
I
say
vnto
your selues
and
to
your
owne
soules
,
by
walking
in
such
holinesse
of
life
as
God
in
Christ
Iesus
hath
ordained
your
walke
in
.
And
thus
much
of
that
holy
course
and
race
of
godlinesse
wherein
the
Apostle
exhorteth
vs
to
runne
,
when
he
saith
,
Conficite
salutem
,
&c.
Make
an
end
,
&c.
]
What
it
is
whereunto
the
Apostle
in
these
words
doth
exhort
vs
,
in
part
we
haue
already
heal
,
by
the
way
wherein
hee
prescribeth
vs
to
walke
.
The
〈◊〉
which
leadeth
vnto
saluation
being
holinesse
of
life
,
the
Apostle
exhorteth
vs
to
walke
in
this
way
,
to
runne
in
this
〈◊〉
Now
it
is
to
be
obserued
that
the
Apostle
doth
not
only
prescribe
the
way
which
leadeth
vnto
saluation
,
and
exhort
v●●●
walke
and
runne
in
that
way
,
but
he
exhorteth
vs
to
runne
〈◊〉
in
the
same
race
vnto
the
end
,
and
fully
to
finish
our
course●
doing
such
good
workes
as
God
hath
ordained
that
we
she●●
walke
in
.
Whence
wee
are
to
learne
this
lesson
,
that
we
〈◊〉
not
onely
beginne
in
the
spirit
,
and
grow
forward
like●●●●
from
grace
vnto
grace
,
but
wee
must
perseuere
and
conti●●●
vnto
the
end
,
that
as
the
beginning
and
progresse
were
in
〈◊〉
spirit
,
so
the
end
also
may
bee
in
the
spirit
,
that
after
the
〈◊〉
runne
wee
may
haue
eternall
life
.
It
is
a
good
thing
to
begin
well
;
but
how
little
it
profiteth
vs
vnlesse
we
continue
,
le●●
example
of
Lots
wife
,
whose
temporall
punishment
,
bec●●●
she
looked
backe
vnto
Sodome
,
is
registred
in
the
old
,
and
〈◊〉
example
of
Iudas
the
betraier
of
Christ
,
whose
fearfull
end
because
hee
went
astray
from
that
ministration
and
Apostle
〈◊〉
which
he
had
obtained
with
the
rest
of
the
Apostles
,
is
r●●stred
in
the
new
Testament
,
Know
ye
not
(
〈◊〉
the
Apostle
)
that
they
which
runne
in
a
race
,
runne
all
,
yet
●●e
receiueth
the
price
?
namely
he
that
runneth
to
the
end
.
So
〈◊〉
(
saith
the
Apostle
)
that
yee
may
obtaine
.
How
is
that
?
that
is
,
to
the
end
.
Runne
to
the
end
,
that
ye
may
obtaine
the
pri●●●
for
none
are
crowned
but
they
that
striue
as
they
ought
〈◊〉
doe
.
No
man
(
saith
Christ
)
that
●●teth
his
hand
to
the
plough
,
and
looketh
backe
,
is
apt
to
the
king●●me
of
God
.
And
the
Apostle
saith
further
,
it
had
beene
●●ter
for
them
not
to
haue
knowne
the
way
of
righteousnesse
,
than
●er
they
haue
knowne
it
,
to
turne
from
the
holy
commandement
●●en
vnto
them
.
The
reason
is
giuen
by
the
Apostle
:
For
if
we
●ue
willingly
after
that
wee
haue
receiued
the
knowledge
of
the
●th
,
there
remaineth
no
more
sacrifice
for
sinnes
,
but
a
fearefull
king
for
of
iudgement
,
and
violent
fire
,
which
shall
deuoure
the
●●uersaries
.
Take
heed
therefore
,
brethren
,
lest
at
any
time
there
in
any
of
you
an
euill
heart
,
and
vnfaithfull
,
to
depart
away
from
〈◊〉
liuing
Lord
:
For
wee
are
made
partakers
of
Christ
,
if
we
keepe
●e
vnto
the
end
the
beginning
wherewith
wee
are
vpholden
.
Let
runne
with
patience
the
race
all
out
that
is
set
before
vs
.
●ur
Sauiour
Christ
did
so
before
vs
,
who
for
the
ioy
that
was
set
●ore
him
,
endureed
the
crosse
,
and
despised
the
shame
.
And
shall
●e
be
weary
and
faith
in
our
mindes
?
We
serue
a
most
boun●●●ull
Lord
,
which
giueth
vs
all
things
liberally
;
let
vs
serue
●●en
with
all
that
wee
haue
.
Wee
serue
a
most
louing
Lord
,
no
will
not
change
his
fauour
for
euer
;
let
vs
not
serue
him
●e
a
time
,
but
for
euer
.
And
this
let
vs
know
for
a
suretie
,
●t
if
at
our
last
end
,
when
death
doth
summon
vs
to
yeeld
●r
bodied
vnto
the
graue
,
and
our
spirits
into
the
hands
of
●m
that
gaue
them
,
if
then
with
Paul
we
can
say
,
I
haue
fought
good
fight
,
I
haue
finished
my
course
,
I
haue
kept
my
faith
,
wee
all
finde
more
sound
ioy
and
sure
comfort
herein
,
than
in
I
things
else
vnder
the
cope
of
heauen
whatsouer
:
he
that
dureth
vnto
the
end
,
he
shall
be
saued
,
saith
our
Sauiour
Christ
.
●nd
againe
:
He
that
ouer
commeth
,
and
keepeth
my
workes
vnto
●e
end
,
to
him
will
I
giue
power
ouer
nations
;
and
he
shall
rule
them
●●th
a
rod
of
iron
,
and
as
the
vessels
of
a
potter
shall
they
be
broken
.
●uen
as
I
receiued
of
my
Father
,
so
will
I
giue
him
my
morning
●urre
.
Make
an
end
therefore
of
your
owne
saluation
.
Now
before
wee
proceed
vnto
the
manner
how
wee
are
to
runne
in
this
race
,
and
to
finish
this
course
,
a
doubt
arising
from
the
Apostles
exhortation
is
first
to
be
resolued
,
and
answered
.
The
Apostle
as
yee
see
,
exhorteth
vs
to
make
an
end
of
our
owne
saluation
,
to
runne
on
the
race
of
righteousness
which
leadeth
vnto
saluation
,
outright
vnto
the
end
.
Whe●●
upon
some
doe
gather
that
our
freewill
is
here
called
vpon
that
is
,
that
wee
are
not
wholly
and
onely
assisted
by
grace●
the
way
of
saluation
,
and
in
the
workes
that
leade
thereunto
but
that
it
is
in
vs
to
consent
vnto
the
grace
which
is
offered
,
and
that
wee
of
our selues
,
being
holpen
with
grace
,
by
the
power
of
our
free
will
,
are
able
to
worke
the
things
that
a●●
good
,
and
acceptable
vnto
God
.
For
why
else
(
say
they
)
do●●
the
Apostle
exhort
vs
to
worke
out
our
owne
saluation
,
it
●
vs
there
be
no
power
at
all
to
worke
?
And
generally
they
〈◊〉
conclude
,
that
all
admonitions
,
exhortations
,
reproc●es
,
●●cepts
,
promises
,
and
threatnings
in
the
Scriptures
,
are
in
va●●
if
free
will
in
man
be
not
granted
,
by
the
power
whereof
〈◊〉
may
together
with
grace
worke
that
which
is
good
.
The
doubt
then
is
,
whether
this
exhortation
of
our
Apostle
d●●
not
implie
that
we
by
the
power
of
our
free
will
are
able
pa●●
of
our selues
to
make
an
end
of
our
owne
saluation
,
and
〈◊〉
runne
the
race
of
righteousnesse
which
leadeth
to
saluations
The
resolution
and
answer
whereunto
is
,
that
it
doth
not
at
〈◊〉
implie
any
such
thing
:
which
yet
more
cleerely
will
appeare
,
if
first
wee
shew
the
friuolousnes
of
their
whole
reason
,
dra●●
from
admonitions
,
exhortations
,
&c.
in
generall
,
which
〈◊〉
this
:
If
it
be
not
(
say
they
)
in
our
owne
power
to
doe
the
thing
which
is
good
,
and
whereunto
wee
are
exhorted
and
ad●●nished
,
&c.
then
in
vaine
are
admonitions
,
exhortations
,
pr●cepts
,
reproofes
,
and
the
like
.
But
see
the
vanitie
of
their
reason
.
Are
not
admonitions
and
the
like
needfull
,
if
it
bee
〈◊〉
that
it
be
wholly
of
grace
,
and
no
way
of
our selues
,
to
doe
those
good
things
whereunto
wee
are
exhorted
?
It
is
as
if
they
should
say
,
If
the
increase
of
the
earth
be
wholly
the
blessing
of
the
Lord
,
then
it
is
not
needfull
for
the
husbandman
to
〈◊〉
his
ground
:
if
faith
be
wholly
the
gift
of
God
,
it
is
not
needfull
to
come
to
heare
the
word
preached
,
&c.
for
as
he
giueth
corne
,
and
wine
,
and
oile
,
and
all
things
needfull
for
this
life
,
b●●
yet
by
such
meanes
as
he
hath
ordained
thereunto
,
and
as
●his
his
gift
,
but
yet
giuen
to
vs
by
the
meanes
of
hearing
word
preached
;
so
God
worketh
in
vs
both
to
will
and
to
●●e
those
things
whereunto
he
exhorteth
and
admonisheth
but
by
the
meanes
of
such
admonitions
,
exhortations
,
and
like
.
Howsoeuer
then
it
be
not
in
our
owne
power
to
doe
good
things
whereunto
wee
are
exhorted
in
holy
Scrip●●e
,
yet
admonitions
and
exhortations
there
vsed
are
there●e
needfull
,
because
they
are
the
meanes
whereby
God
wor●h
his
graces
.
Againe
,
if
wee
looke
into
the
booke
of
God
,
●e
shall
easily
see
that
all
these
things
whereunto
wee
are
ex●ted
,
they
are
wholly
giuen
of
God
by
grace
in
Christ
Iesus
,
are
no
way
of
our selues
.
To
take
a
little
view
thereof
:
●e
Lord
by
Ioel
exhorteth
or
commandeth
,
saying
,
Turne
vnto
mee
,
with
all
your
heart
,
with
fasting
,
weeping
,
and
mour●●
:
and
yet
Ieremy
sheweth
plainly
that
conuersion
vnto
the
●●d
is
wholly
the
gift
of
the
Lord
,
when
hee
thus
praieth
,
●uert
thou
mee
,
and
I
shall
be
conuerted
,
for
thou
art
the
Lord
God
.
Likewise
our
Sauiour
Christ
exhorteth
,
Come
vnto
all
yee
that
are
weary
and
laden
,
and
I
will
ease
you
:
and
yet
sheweth
plainly
,
that
to
come
vnto
him
is
wholly
from
Father
,
when
he
thus
saith
,
No
man
can
come
vnto
mee
,
ex●●
the
Father
which
hath
sent
mee
draw
him
.
In
another
place
exhorteth
,
saying
,
Take
heed
and
beware
of
couetousnesse
:
Incline
mine
heart
vnto
thy
●●●nies
,
and
not
to
couetousnesse
.
Generally
the
Prophet
ex●eth
to
flie
from
euill
,
and
to
doe
the
thing
that
is
good
:
Euery
good
and
perfect
gift
is
from
aboue
,
and
com●●h
downe
from
the
Father
of
lights
,
&c.
The
like
is
to
be
said
●eproofes
.
O
be
gratious
vnto
thy
seruant
that
I
may
liue
and
keepe
thy
〈◊〉
He
promiseth
good
things
to
those
that
will
obey
him
,
not
〈◊〉
if
it
lay
in
vs
to
obey
him
if
our selues
would
,
but
that
b●●
may
worke
such
a
will
in
vs
by
his
promises
.
He
admonish●●
and
exhorteth
vs
,
not
as
if
we
were
able
of
our selues
to
w●●
or
do
the
things
,
but
that
so
we
may
looke
into
our
own
●e●nesse
,
and
turne
vnto
him
,
and
he
may
heale
vs
.
You
see
〈◊〉
how
vaine
their
whole
reason
drawne
from
admonitions
,
exhortations
,
and
the
like
in
generall
is
;
for
that
neither
〈◊〉
argue
any
power
in
vs
of
our selues
to
doe
good
,
neither
a●●
they
needlesse
and
vaine
,
because
they
are
the
meanes
wh●●
by
the
Lord
worketh
in
vs
both
to
will
,
and
to
doe
that
whi●●
we
are
commanded
,
and
exhorted
.
Now
to
the
reason
de●●
in
particular
from
this
exhortation
,
in
briefe
I
answer
,
that
a●beit
the
Apostle
exhort
vs
to
worke
out
our
owne
saluation
yet
it
doth
not
follow
that
it
is
at
all
in
our
power
so
to
do
.
Fo●
as
it
followeth
in
our
Apostle
,
it
is
God
which
worketh
in
〈◊〉
both
to
will
and
to
doe
,
euen
of
his
good
pleasure
.
The
Apostle
therefore
exhorteth
vs
to
make
an
end
of
our
owne
saluation
,
not
for
that
we
are
able
to
doe
so
,
but
to
teach
●●flie
vnto
him
who
worketh
in
vs
both
the
will
and
the
de●●
,
euen
of
his
good
pleasure
.
Now
let
vs
make
this
vse
of
that
which
hath
beene
spok●●
for
the
resoluing
of
this
doubt
.
It
is
not
in
our
owne
pow●●
we
see
to
flie
the
euill
we
are
forbidden
,
to
doe
the
good
〈◊〉
are
commanded
,
or
to
embrace
the
vertuous
and
godly
〈◊〉
whereunto
we
are
exhorted
,
but
wholy
from
grace
,
on●ly
from
the
Lord
.
So
often
then
as
wee
heare
,
or
read
any
p●●cepts
or
lawes
in
the
booke
of
God
,
let
vs
therein
ackno●ledge
our
duties
,
and
seeing
it
is
not
in
our
power
to
keep
them
,
let
vs
flie
vnto
our
God
,
and
pray
to
him
;
Lord
g●●●
me
grace
to
do
that
thou
commandest
,
and
then
comma●●
mee
what
thou
wilt
.
So
often
as
we
heare
or
read
any
pr●mises
,
or
threatnings
,
let
vs
therein
acknowledge
our
o●●
frowardnesse
,
and
seeing
it
is
not
in
vs
to
bend
at
promises
threatnings
,
vnlesse
he
touch
vs
with
his
holy
spirit
,
let
vs
〈◊〉
vnto
our
God
,
and
praie
vnto
him
;
Lord
take
from
mee
●
hard
and
stony
heart
,
and
giue
me
for
it
a
soft
and
fleshie
●●rt
,
that
thy
promises
and
thy
threatenings
,
may
worke
in
〈◊〉
obedience
to
thy
will
.
So
often
likewise
as
wee
heare
or
●●de
of
admonitions
,
or
exhortations
,
let
vs
therein
acknow●●●ge
our
owne
infermities
,
and
seeing
we
cannot
of
our selues
〈◊〉
or
do
the
thing
whereunto
wee
are
exhorted
,
let
vs
flie
to
our
God
,
and
pray
vnto
him
;
Lord
frame
my
will
accor●●●g
to
thy
blessed
will
that
I
may
doe
what
thy
will
is
.
And
conclude
this
point
,
seeing
we
cannot
run
this
rase
where●o
the
Apostle
exhorteth
vs
,
but
God
must
worke
in
vs
both
〈◊〉
will
and
the
deede
,
let
vs
flie
vnto
our
God
,
and
pray
vn
him
,
Lord
sanctifie
mee
with
thy
holy
spirit
,
that
by
thy
●ce
guiding
mee
I
may
walke
in
those
good
workes
which
●●u
hast
ordained
mee
to
walke
in
vnto
my
liues
end
.
LECTVRE
XXXIV
.
PHILIP.
2.
●ers
.
12.13
.
With
feare
and
trembling
.
For
it
is
God
which
worketh
in
you
both
the
will
and
the
deede
,
euen
of
his
good
pleasure
.
WIth
feare
and
trembling
]
From
these
words
some
there
are
that
gather
that
vncomfortable
doctrine
of
the
vncertaintie
of
our
saluation
,
I
am
sure
,
Iob
,
that
m●●●deemer
liueth
,
and
he
shall
stand
the
last
vpon
earth
,
and
though
after
my
shinne
wormes
destroy
this
body
,
yet
shall
I
see
God
〈◊〉
〈◊〉
flesh
,
whom
I
my selfe
shall
see
,
and
mine
eies
shall
behold
,
and
〈◊〉
other
for
mee
.
Lord
how
this
holy
man
so
assureth
himselfe
of
his
saluation
,
that
he
beates
vpon
it
as
if
hee
could
●●satisfie
himselfe
with
any
words
,
but
fills
his
mouth
with●●
ioycing
hereat
amidst
all
his
afflictions
.
I
am
sure
,
saith
●●
,
my
Redeemer
liueth
,
I
shall
see
God
in
my
flesh
,
I
my selfe
shall
〈◊〉
him
,
mine
eies
shall
behold
him
,
none
other
for
mee
but
I
my
〈◊〉
shall
behold
him
.
He
doth
as
fully
assure
himselfe
of
his
saluation
as
if
he
were
already
in
full
possession
thereof
.
Of
the
like
assurance
of
his
saluation
our
Apostle
protesteth
,
saying
,
I
〈◊〉
perswaded
that
neither
death
,
nor
life
,
nor
Angells
&c.
Whe●
the
Apostle
doth
not
onely
speake
of
a
probable
perswasion
,
but
of
such
a
sure
confidence
;
as
whereby
else
where
he
saith
,
from
henceforth
there
is
laid
vp
for
me
a
crowne
of
righteousnes
&c.
faith
the
ground
of
things
which
are
hoped
for
,
●●d
the
euidence
of
things
that
are
not
seene
,
sometimes
a
stedfast
●●th
;
sometimes
a
full
assurance
,
an
assurance
without
●uering
;
and
sometimes
the
anchor
of
the
soule
both
sure
and
●●●dfast
?
Let
vs
draw
neere
.
saith
the
Apostle
,
with
a
true
heart
assurance
of
faith
,
sprinkled
in
our
hearts
from
an
euill
conscience
,
●d
washed
in
our
bodies
with
pure
water
.
Let
vs
keepe
the
profes●●
of
our
hope
without
wauering
.
for
he
is
faithfull
that
promised
.
●oth
the
Apostle
exhort
vs
vnto
an
assurance
of
faith
,
vnto
hope
without
wauering
,
resting
vpon
his
promises
that
is
●●thfull
and
true
?
Surely
if
we
ought
thus
to
belieue
,
if
wee
●●ght
thus
to
hope
,
and
that
vpon
this
ground
that
hee
is
●●thfull
that
hath
promised
;
then
may
we
and
ought
to
assure
●●r
selues
of
our
saluation
.
Whether
then
wee
looke
vpon
●e
examples
of
holy
men
in
the
Scriptures
,
or
vpon
the
sure
●omises
of
God
in
Christ
Iesus
made
in
the
Scripture
,
or
vp●●
the
nature
of
faith
in
the
writings
of
the
Apostle
;
still
we
●ll
finde
that
we
ought
not
to
doubt
,
but
certainely
to
assure
●●r
selues
of
our
saluation
through
a
sure
and
stedfast
faith
in
●hrist
Iesus
,
who
hath
promised
life
and
saluation
to
all
them
at
beleeue
in
his
name
.
This
then
may
serue
for
the
confutation
of
that
vncom●●rtable
doctrine
of
the
Papists
,
where
they
teach
,
that
with●●t
speciall
reuelation
no
man
ought
,
or
can
assure
himselfe
〈◊〉
faith
of
his
saluation
.
The
erroneousnesse
of
which
do●trine
though
it
hath
beene
fully
manifested
by
that
which
already
hath
beene
said
for
confirmation
of
the
plaine
opposite
doctrine
which
we
teach
;
yet
for
a
further
clearing
of
the
truth
in
this
point
,
I
beseech
you
in
a
few
words
to
cons●●●
how
weake
proofes
they
bring
for
what
they
teach
.
Why
then
I
demand
,
may
no
man
without
speciall
re●●lation
assure
himselfe
by
faith
of
his
saluation
?
Because
〈◊〉
man
can
say
my
heart
it
cleane
,
I
am
pure
from
sinne
.
Men
〈◊〉
be
cleane
from
sinne
,
saith
Bellarmine
,
but
no
man
,
saith
he
,
〈◊〉
so
,
because
they
that
are
cleaue
cannot
certainly
know
that
they
o●
cleane
,
therefore
no
man
without
speciall
reuelation
may
assure
himselfe
by
faith
of
his
saluation
.
But
see
the
weaknes
of
this
pro●●●
which
1.
is
grounded
vpon
a
corrupt
reading
,
as
the
te●●
the
originall
sheweth
,
whence
the
words
are
thus
to
be
read
,
who
can
say
,
I
haue
made
my
heart
cleane
?
and
are
spoken
to
〈◊〉
presse
the
insolencie
of
such
as
thinke
to
be
iustified
by
th●●
owne
strength
.
And
2.
leaneth
vpon
a
point
of
mans
p●●●
from
sinne
in
this
point
,
which
plainely
contradicteth
the
holy
Ghost
,
both
in
that
text
,
and
throughout
the
whole
Scripture
which
hath
concluded
all
vnder
sinne
.
And
3.
con●●deth
without
promises
,
that
by
faith
〈◊〉
purifieth
our
hearts
,
and
that
the
bloud
of
Iesus
Christ
clenseth
〈◊〉
from
all
sinne
,
in
him
,
and
by
him
through
faith
in
his
blo●●
we
may
assure
our selues
of
our
iustification
,
and
saluation
.
Yea
but
the
Preacher
saying
,
that
a
man
,
(
speaking
,
saith
Belarmine
,
of
the
iust
,
and
wise
,
)
knoweth
not
whether
he
be
worthy
of
loue
,
or
hatred
,
but
all
things
are
kept
vncertaine
for
the
time
●
come
,
sheweth
thereby
that
not
the
iust
,
or
wise
,
and
so
not
the
faithfull
;
can
assure
themselues
of
their
iustification
,
or
saluation
.
But
see
the
weaknesse
of
this
proofe
also
,
which
1.
as
the
forme●
is
grounded
vpon
a
corrupt
translation
,
as
the
originall
〈◊〉
sheweth
,
where
the
reading
is
much
different
from
the
vulgar
and
so
very
obscure
both
there
,
and
in
the
Greeke
,
that
it
i●
an
vnfit
place
for
the
proofe
of
such
a
point
.
And
2.
fail●●
in
vnderstanding
that
of
the
iust
and
wise
only
,
which
is
spoken
of
all
,
both
iust
,
and
wicked
,
as
the
next
verse
where
the
●eacher
expoundeth
himselfe
,
sheweth
.
And
3.
prooueth
●ely
,
that
no
man
by
outward
things
in
this
life
knoweth
●hether
he
be
loued
,
or
hated
of
God
.
For
so
the
words
are
be
read
,
that
no
man
knoweth
loue
,
or
hatred
;
i.
whether
hee
loued
,
or
hated
of
God
,
by
all
that
that
is
before
them
.
By
the
outward
things
which
happen
vnto
them
.
Which
●peareth
to
be
most
true
,
in
that
neither
the
iust
onely
pros●●er
,
nor
the
wicked
onely
are
afflicted
,
but
the
wicked
many
●●nes
flourish
more
than
the
iust
,
and
the
hand
of
God
many
●nes
lieth
heauier
vpon
the
iust
then
vpon
the
wicked
;
but
●aketh
nothing
against
assurance
of
saluation
by
faith
,
which
●neth
not
vpon
any
outward
things
,
but
onely
vpon
the
●●omise
of
God
in
his
word
.
Yea
but
Saint
Paul
,
say
they
,
●●rst
not
assure
himselfe
that
he
was
iustified
,
as
appeareth
by
●●at
he
saith
,
I
know
nothing
by
my selfe
,
yet
am
I
not
thereby
iusti●●d
:
and
therefore
no
man
may
assure
himselfe
of
his
saluation
.
But
they
might
see
,
worke
your
saluation
with
feare
and
trembling
,
blessed
is
the
man
that
alwaies
is
fearefull
.
Wher●nto
the
answere
is
,
1.
that
both
the
Apostle
here
,
and
Salo●on
in
that
other
Scripture
,
and
the
same
Apostle
againe
when
●e
saith
,
be
not
high
minded
,
but
feare
,
and
Peter
when
he
saith
,
●sse
the
time
of
your
dwelling
here
in
feare
:
and
the
Spirit
of
God
generally
when
he
speaketh
to
like
purpose
,
speaketh
other
against
vaine
presumption
in
our
strength
,
without
doe
acknowledgment
of
our
owne
frailty
,
and
due
depending
vpon
the
Lord
;
or
against
carelesse
securitie
of
our
saluation
,
without
due
regard
of
Gods
threats
and
iudgments
,
and
without
inward
grace
and
feare
of
God
,
issuing
into
a
godly
life
and
conuersation
,
but
not
against
faithfull
boldnes
and
confidence
,
not
against
assurance
of
our
saluation
by
faith
grounded
vpon
the
promises
of
God
in
Christ
Iesus
.
2.
That
there
is
a
twofold
feare
,
a
seruile
feare
,
and
a
fili●●
feare
;
a
feare
opposite
vnto
faith
,
and
a
feare
attending
vpon
faith
;
a
doubting
and
distrusting
feare
,
and
a
carefull
and
louing
feare
;
a
feare
of
discouraging
diffidence
,
and
a
feare
o●
awefull
reuerence
;
a
feare
from
the
law
to
be
punished
,
and
a
feare
from
grace
to
offend
and
deserue
punishment
;
a
feare
begotten
by
the
spirit
of
bondage
,
and
a
feare
begotten
by
the
spirit
of
adoption
;
a
feare
whereof
S.
Iohn
saith
,
there
is
〈◊〉
feare
in
loue
,
but
perfect
loue
casteth
out
feare
,
and
a
feare
when
of
S.
Paul
saith
,
that
godly
sorrow
causeth
feare
;
and
Salomon
that
blessed
is
the
man
that
feareth
alway
.
Now
from
that
feare
the
Holy
Ghost
euery
where
dehorteth
,
saying
,
Feare
not
,
for
I
am
with
thee
,
be
not
afraid
,
for
I
am
thy
God
:
and
againe
,
feare
not
,
for
I
haue
redeemed
thee
&c.
and
againe
,
why
are
yee
feare
full
,
O
yee
of
litle
faith
?
But
vnto
this
feare
he
euery
where
exhorteth
,
Serue
the
Lord
in
feare
,
and
reioyce
vnto
h●●
in
trembling
,
or
,
with
reuerence
:
and
againe
,
feare
him
which
after
he
hath
killed
hath
power
to
cast
into
hell
,
Feare
God
,
honor
the
King
:
and
againe
,
Feare
God
,
and
giue
glory
to
him
;
&
generally
where
●e
exhorteth
vnto
feare
,
it
is
to
this
feare
.
So
that
when
the
Apostle
exhorteth
to
worke
our
saluation
with
feare
and
trembling
,
●e
exhorteth
vnto
this
feare
,
euen
to
feare
the
iudgements
and
threatnings
of
God
,
which
the
faithfull
alwaies
doe
,
because
faith
beleeueth
them
;
and
to
feare
to
trust
in
our selues
,
which
euery
faithfull
man
also
doth
,
because
faith
it selfe
importeth
trust
in
God
,
and
as
the
Apostles
reason
also
sheweth
we
should
,
because
it
is
God
which
worketh
in
vs
both
the
will
,
and
the
deede
,
euen
of
his
good
pleasure
;
and
so
to
feare
,
as
the
Prophet
doth
,
when
he
saith
,
serue
the
Lord
in
feare
,
and
reioyce
to
〈◊〉
with
reuerence
;
the
words
are
as
in
the
Apostle
,
cum
timore
tremore
:
but
neither
here
,
nor
any
where
doth
the
Holy
●host
exhort
vnto
that
seruile
,
and
doubting
,
and
distrusting
●●re
,
as
to
stand
in
feare
of
our
saluation
.
Yea
but
seeing
the
●●rd
of
God
doth
no
where
speake
namely
and
particularly
〈◊〉
or
of
any
of
vs
,
therefore
by
faith
which
is
to
be
grounded
on
the
word
of
God
,
we
cannot
assure
our selues
of
our
●●●uation
.
Whereunto
first
we
answer
,
that
though
the
word
God
speake
no
where
immediatly
by
name
,
and
personally
any
of
vs
,
yet
what
it
saith
to
beleeuers
generally
,
it
saith
to
●●ery
beleeuer
;
and
what
to
sinners
generally
,
it
saith
to
euery
●ner
,
and
euery
man
is
to
conceiue
it
as
particularly
spoken
himselfe
,
and
to
beleeue
the
same
word
preached
by
the
●inister
of
the
Gospell
,
as
if
Christ
himselfe
did
perso●ly
speake
vnto
him
.
So
that
when
as
the
word
saith
,
●ecept
yee
repent
,
yee
shall
perish
,
whosoeuer
belee●●h
in
Christ
shall
not
perish
,
but
haue
euerlasting
life
,
Beleeue
thou
in
the
Lord
Iesus
,
and
thou
●t
be
saued
;
so
euery
Minister
of
the
Gospell
may
say
to
●omas
such
a
one
,
Iohn
such
a
one
,
and
Iames
such
a
one
&c
,
●eeue
thou
in
the
Lord
Iesus
and
thou
shalt
be
saued
,
and
●ery
beleeuer
which
beleeueth
this
word
,
may
by
faith
●ounded
on
the
word
particularly
assure
himselfe
of
his
sal●ion
,
because
he
beleeueth
,
inasmuch
as
otherwise
the
word
●e
not
true
,
whosoeuer
beleeueth
shall
be
saued
.
Secondly
,
we
●e
them
whence
their
Priests
,
seeing
the
word
doth
no
●ere
speake
namely
and
particularly
to
any
of
them
,
haue
●horitie
to
remit
the
sinnes
of
their
poenitentiaries
?
They
●●l
tell
vs
,
though
vntruly
as
they
practise
it
,
that
they
haue
of
them
particularly
authoritie
from
Christ
his
word
,
where
saith
,
whosoeuer
sinnes
yee
remit
they
are
remitted
vnto
them
,
whosoeuer
beleeueth
s●●
be
saued
,
yet
thence
assure
himselfe
particularly
by
faith
of
〈◊〉
saluation
.
Yet
but
seeing
it
is
no
article
of
the
Creede
,
to
beleeue
a
mans
owne
saluation
,
therefore
no
man
is
bound
〈◊〉
beleeue
it
.
Whereunto
we
answer
,
that
in
professing
the
art●cles
of
our
Creede
,
we
professe
the
assured
beleefe
of
our
o●●●
saluation
:
for
each
man
in
his
particular
to
professe
and
say
,
I
belieue
in
God
the
Father
,
I
belieue
in
Iesus
Christ
his
Sonne
,
&c.
is
all
one
as
to
professe
and
say
,
I
beleeue
in
God
,
that
he
is
〈◊〉
God
,
and
my
Father
,
and
my
strong
saluation
;
I
beleeue
〈◊〉
Iesus
Christ
,
that
he
was
borne
vnto
me
,
and
died
for
my
〈◊〉
and
rose
againe
for
my
iustification
;
I
beleeue
in
the
H●●
Ghost
,
that
being
sanctified
by
his
worke
,
I
shall
be
glori●●
with
my
Sauiour
;
and
I
beleeue
the
holy
Catholike
Church
that
I
am
a
member
of
it
,
and
that
vnto
me
belongeth
the
forgiuenesse
of
my
sinnes
,
the
resurrection
of
my
bodie
,
a●●
life
euerlasting
,
without
which
particular
application
to
〈◊〉
selues
,
the
Deuill
may
beleeue
the
articles
of
the
Cree●●●
And
albeit
we
doe
not
alwaies
so
infallibly
beleeue
our
o●●
saluation
as
we
doe
assent
vnto
the
articles
of
the
Creede
,
〈◊〉
as
our
faith
is
in
degree
lesse
,
or
greater
,
so
our
apprehension
of
saluation
is
weaker
,
or
stronger
;
yet
in
our
weake
apprehension
of
our
saluation
we
truely
beleeue
it
,
and
ought●
waies
strongly
and
stedfastly
to
beleeue
it
,
and
to
pray
wi●●
the
Apostles
,
that
from
weaknesse
of
faith
,
and
slender
assurance
,
hope
maketh
not
ashamed
,
which
as
Iustin
noteth
it
should
doe
,
in
Ps
.
36.
Rom.
5.2
.
if
he
that
hopeth
failed
of
his
●pe
:
and
againe
,
that
hope
makes
vs
to
reioyce
,
which
it
should
●t
if
it
made
vs
not
certaine
and
sure
of
that
we
hope
for
:
●●d
againe
,
he
calleth
hope
an
ancre
of
the
soule
,
both
sure
and
●●dfast
;
and
giueth
vnto
it
,
confidence
,
and
reioycing
,
and
assu●●nce
.
2.
That
doing
our
dutie
can
yeeld
vs
neither
faith
,
●r
hope
truely
so
called
,
because
wee
come
so
short
of
●ing
our
dutie
,
that
as
Hierom
saith
,
if
we
consider
our
owne
●erits
,
we
must
needs
despaire
;
and
so
our
hope
is
grounded
,
●t
vpon
doing
our
dutie
,
but
vpon
faith
,
and
it
vpon
the
●●omise
of
God
in
his
word
,
whence
both
faith
and
hope
are
●rtaine
of
that
they
beleeue
,
and
hope
for
.
3.
That
it
were
●eat
and
wicked
presumption
to
hope
for
saluation
by
vertue
our
owne
doings
,
but
no
other
presumption
then
godly
to
sure
our selues
of
our
saluation
by
faith
,
inasmuch
as
this
is
●e
presumption
of
true
faith
,
which
presumeth
not
vpon
our
●●ne
workes
,
but
vpon
the
grace
of
Christ
,
and
vpon
the
●●●omise
of
God
made
in
his
word
.
Let
vs
now
looke
a
litle
●erer
into
the
words
;
and
the
meaning
of
the
words
in
this
●●ace
of
our
Apostle
is
euident
.
With
feare
and
trembling
]
We
are
therefore
to
remember
●hat
I
haue
already
told
you
,
that
there
is
a
double
feare
men●●oned
in
holy
scriptures
:
the
one
a
seruile
and
slauish
feare
,
●●ch
as
is
in
the
children
of
disobedience
,
who
feare
not
to
●●end
and
displease
the
most
high
God
,
but
so
feare
the
hor●r
of
that
punishment
which
is
due
vnto
their
sinnes
,
that
●●ey
carry
with
them
euen
an
hell
within
their
owne
bosome
.
●●ch
a
feare
in
the
end
breedeth
despaire
,
and
is
alwaies
so
re●●gnant
vnto
loue
,
that
in
loue
there
is
no
such
feare
,
but
per●●ct
loue
casteth
out
such
feare
.
There
is
another
feare
,
he
was
one
that
feared
God
,
and
eschewed
euill
;
he
feared
God
with
●
his
houshold
,
and
that
he
gaue
much
almes
to
the
people
,
&
that
●aied
continually
.
This
is
such
a
feare
as
wherewith
the
good
childe
standeth
in
awe
of
his
father
,
and
feareth
to
displease
him
.
For
as
the
good
and
dutifull
childe
feareth
his
father
albeit
he
doubteth
not
of
his
fathers
loue
towards
him
,
nay
as
he
doth
the
more
feare
to
displease
his
father
,
the
more
certainely
that
he
is
perswaded
of
his
fathers
loue
towards
him
:
so
the
childe
of
God
in
whom
this
godly
feare
doth
dwell
,
the
more
certainely
he
is
perswaded
of
the
loue
of
God
towards
him
in
Christ
Iesus
,
the
more
he
feareth
him
with
this
feare
,
the
more
he
feareth
to
displease
him
;
and
therefore
doth
the
more
eschew
that
which
is
euill
,
and
follow
after
that
which
is
good
and
acceptable
in
his
sight
.
And
this
is
so
farre
vnlike
vnto
that
seruile
and
slauish
feare
,
that
this
feare
is
neuer
seuered
from
loue
,
but
the
more
we
loue
the
more
we
feare
to
displease
him
whom
we
loue
,
and
the
more
we
feare
to
displease
him
whom
we
loue
,
the
more
we
loue
him
.
Now
it
is
not
to
be
doubted
but
that
the
Apostle
in
this
place
speaketh
of
this
godly
feare
,
the
other
being
such
a
feare
as
the
Holy
Ghost
throughout
the
whole
scriptures
would
haue
vtterly
abandoned
in
all
the
children
of
God
.
Yea
but
it
is
added
with
feare
and
trembling
,
which
sheweth
that
the
Apostle
doth
not
speake
of
such
a
feare
as
hath
with
it
ioyned
assurance
of
loue
,
but
of
such
a
feare
as
is
full
of
doubt
;
for
trembling
must
needs
argue
doubtfulnes
.
See
then
I
beseech
you
that
place
of
the
Prophet
where
they
are
both
ioyned
as
here
in
the
Apostle
,
Serue
the
Lord
with
feare
,
and
reioyce
in
trembling
.
Where
by
trembling
cannot
be
meant
any
doubt
or
distrust
:
(
for
what
reioycing
can
be
in
such
trembling
as
ariseth
of
doubt
or
distrust
?
)
but
by
trembling
is
meant
a
reuerence
of
his
maiestie
,
in
whose
loue
we
are
so
to
reioyce
,
as
that
withall
we
feare
to
displease
him
.
And
as
there
the
Prophet
,
so
here
our
Apostle
would
haue
vs
to
serue
the
Lord
with
feare
,
to
exclude
all
carnall
securitie
,
whereby
we
grow
carelesse
and
negligent
to
doe
that
which
is
good
;
and
with
trembling
,
to
exclude
arrogant
presumption
,
whereby
we
grow
pharisaically
proud
of
that
good
which
we
doe
.
The
Apostle
then
when
,
he
exhorteth
vs
to
make
an
end
of
our
owne
saluation
with
feare
and
trembling
,
his
meaning
is
this
,
that
we
should
finish
our
course
in
doing
such
good
workes
as
God
hath
ordeined
vs
to
walke
in
.
But
how
?
with
feare
and
trembling
,
.i.
with
all
humblenes
and
reuerence
towards
God
,
not
doubting
of
his
loue
towards
vs
,
but
because
we
know
he
loueth
vs
,
fearing
to
displease
him
,
either
by
carnall
securitie
of
doing
any
good
at
all
,
or
by
vaine
presumption
of
our
owne
worthinesse
for
that
good
which
we
doe
.
The
lesson
then
which
hence
we
are
taught
is
,
what
ought
to
be
the
continuall
conuersation
of
a
Christian
,
and
how
we
ought
to
walke
in
the
whole
course
of
our
life
.
We
ought
to
passe
the
time
,
euen
the
whole
time
of
our
dwelling
here
,
in
feare
,
euen
in
the
reuerent
feare
of
his
most
holy
name
,
in
whose
fauour
is
life
,
and
ioy
for
euermore
.
Because
we
know
he
loueth
vs
in
his
well
beloued
Sonne
,
we
ought
to
be
most
loth
any
way
to
displease
him
,
and
as
dutifull
children
we
ought
to
auoide
and
eschew
euery
thing
that
may
offend
his
godly
will
.
If
I
be
a
master
,
where
is
my
feare
?
Whence
it
is
plaine
that
all
that
are
his
seruants
ought
to
feare
to
despise
his
name
,
as
the
Priests
there
did
,
and
to
displease
the
most
high
.
Now
two
motiues
there
are
which
may
perswade
vs
vnto
this
reuerent
and
carefull
walking
in
the
whole
course
of
our
life
,
and
feare
to
displease
him
.
The
one
is
this
,
his
eyes
alwaies
behold
vs
,
whatsoeuer
wee
doe
is
naked
before
him
,
hee
knoweth
the
very
thoughts
of
our
hearts
before
wee
doe
conceiue
them
,
and
there
is
nothing
hid
from
him
.
This
surely
should
make
vs
watch
euen
ouer
our
thoughts
,
it
should
make
vs
carefull
in
all
our
waies
that
we
doe
not
any
thing
whereby
we
may
grieue
his
holy
spirit
.
And
if
we
kept
this
alwaies
in
remembrance
,
that
whatsoeuer
we
doe
God
sees
vs
,
it
would
stay
oftentimes
euen
the
best
of
vs
from
many
things
which
we
doe
.
For
therefore
it
is
that
we
fall
into
many
noysome
lusts
,
that
we
defile
our selues
with
much
filthinesse
of
the
world
,
that
by
many
sinnes
we
displease
our
God
,
because
we
thinke
not
of
his
presence
and
forget
that
he
sees
vs
.
Which
of
vs
is
there
that
in
our
Princes
presence
would
not
,
feare
to
displease
him
?
How
much
more
ought
we
to
feare
to
displease
our
God
,
in
whose
presence
we
are
alwaies
,
and
who
beholdeth
whatsoeuer
we
doe
?
Euen
the
regard
of
his
maiestie
,
before
whom
we
stand
,
should
cause
vs
to
walke
before
him
with
feare
and
trembling
.
The
other
motiue
to
perswade
vs
vnto
a
reuerent
and
carefull
walking
,
as
fearing
to
displease
our
God
,
is
this
,
the
quicke
and
eagle-sighted
eyes
of
the
wicked
are
euer
prying
and
looking
into
all
our
waies
,
that
they
may
haue
some
aduantage
against
vs
,
whereby
they
may
take
occasion
to
dishonor
our
God
,
and
to
speake
ill
both
of
vs
,
and
of
the
Gospell
which
we
professe
.
This
also
should
make
vs
watchfull
ouer
all
our
waies
,
that
thereby
we
do
not
offend
and
displease
our
God
.
Haue
your
conuersation
honest
,
saith
the
Apostle
,
among
the
Gentiles
,
that
they
which
speake
euill
of
you
,
as
of
euill
doers
,
may
by
your
good
workes
which
they
shall
see
glorifie
God
in
the
day
of
the
visitation
.
The
Apostle
saw
that
the
Gentiles
,
among
whom
they
liued
,
were
ready
to
picke
a
quarrell
at
euery
litle
thing
wherein
they
offended
,
thereby
to
dishonor
God
,
and
to
discredit
the
Gospell
.
And
therefore
he
exhorted
them
to
looke
vnto
their
conuersation
,
that
therby
God
might
be
glorified
amongst
the
Gentiles
.
And
surely
the
Gentiles
then
were
not
more
prying
into
the
waies
of
Christians
,
then
the
wicked
and
vngodly
of
the
earth
now
are
into
the
waies
of
Gods
children
.
For
if
they
tread
awry
,
if
they
through
the
malice
of
Sathan
,
or
the
infirmitie
of
the
flesh
,
or
the
deceitfulnes
of
sin
slip
out
of
the
right
way
,
wherin
they
should
walke
,
by
and
by
the
wicked
haue
it
,
and
with
open
mouth
they
cry
,
these
be
our
pure
and
holy
men
,
these
be
our
great
professors
of
the
Gospell
,
these
be
the
men
that
would
be
counted
the
onely
religious
men
.
How
carefull
then
ought
we
to
be
of
our
conuersation
,
euen
in
regard
of
the
watchfull
eye
of
the
wicked
,
that
we
doe
or
say
nothing
,
whereby
they
may
take
aduantage
against
vs
,
or
occasion
to
dishonor
God
,
or
to
speake
ill
of
the
Gospell
?
Whether
therefore
we
regard
the
maiestie
of
our
God
,
whose
eyes
alwaies
behold
vs
;
or
the
quicke
eyes
of
the
wicked
which
narrowly
espy
into
our
waies
,
we
see
that
we
ought
to
passe
the
time
of
our
dwelling
here
in
feare
,
and
to
make
an
end
of
our
saluation
with
feare
and
trembling
.
Ought
we
then
thus
to
walke
before
the
Lord
with
feare
and
trembling
?
Here
then
are
two
extremities
,
which
are
as
two
cancres
of
the
soule
,
to
be
looked
vnto
;
the
one
,
carnall
securitie
,
thother
vaine
presumption
.
For
such
is
Satans
subtiltie
,
that
first
he
laboureth
to
make
vs
carelesse
of
doing
that
is
good
;
and
then
if
he
cannot
so
deceiue
vs
,
he
taketh
another
course
,
and
laboureth
to
make
vs
proud
of
that
good
which
we
doe
.
But
we
ought
to
walke
before
the
Lord
with
feare
and
trembling
,
therefore
first
we
ought
not
to
be
carelesse
of
doing
that
is
good
,
but
still
we
ought
to
feare
lest
our
Lord
and
Master
come
in
an
houre
when
we
shall
be
found
doing
no
good
.
It
was
the
fault
of
those
dispersed
Iewes
vnto
whom
Iames
wrote
,
that
they
boasted
too
much
of
their
religion
,
and
were
too
brag
of
their
faith
,
but
were
altogether
carelesse
of
doing
those
good
workes
wherein
God
had
ordeined
them
to
walke
.
And
I
wish
it
were
not
a
fault
in
our
daies
,
that
men
did
now
but
too
much
content
themselues
with
the
names
onely
of
faith
,
and
religion
,
and
were
too
carelesse
of
doing
that
which
is
good
.
But
beloued
,
let
vs
know
that
if
we
beleeue
in
God
we
must
walke
before
him
in
holinesse
of
life
with
feare
and
trembling
.
We
must
not
be
carelesse
to
doe
good
,
but
we
must
be
carefull
to
shew
forth
good
works
,
as
the
Apostle
telleth
vs
.
This
feare
wherein
we
must
walke
must
expell
all
carelesnesse
in
walking
.
O
God
I
thanke
thee
that
I
am
not
as
other
men
,
extortioners
,
vniust
,
adulterers
,
or
euen
as
this
Publican
:
I
fast
twise
in
the
weeke
,
I
giue
tithe
of
all
that
euer
I
possesse
.
he
did
not
so
much
as
lift
vp
his
eyes
vnto
heauen
,
but
smote
his
breast
,
saying
,
O
God
be
mercifull
to
me
a
sinner
.
We
must
not
be
puft
vp
with
the
vaine
opinion
of
the
worth
of
our
works
how
good
soeuer
they
seeme
to
be
,
but
we
must
runne
on
the
race
that
is
set
before
vs
with
feare
and
trembling
.
As
holinesse
,
so
humblenesse
and
reuerence
becommeth
the
house
of
God
,
which
wee
are
,
if
wee
beleeue
aright
in
the
Sonne
of
God
,
A
wise
man
feareth
,
and
departeth
from
euill
;
but
a
foole
rageth
,
and
is
carelesse
,
saith
Salomon
.
Whereby
he
teacheth
vs
,
that
a
reuerent
feare
of
Gods
Maiestie
is
a
notable
meanes
to
make
a
good
man
to
auoid
sinne
.
Passe
the
time
therefore
,
I
beseech
you
,
of
your
dwelling
here
,
in
feare
,
and
walke
in
those
good
workes
which
God
hath
ordained
you
to
walke
in
,
with
feare
and
trembling
,
with
feare
(
I
say
)
and
trembling
,
both
in
regard
of
the
maiestie
of
God
,
whose
eyes
alwayes
behold
vs
,
lest
you
displease
him
;
and
in
regard
of
the
wicked
,
whose
eyes
are
prying
into
whatsoeuer
wee
doe
,
that
they
may
haue
no
aduantage
against
you
.
Grieue
not
the
holy
spirit
,
either
by
carnall
securitie
and
carelesnesse
to
doe
that
good
which
yee
should
,
or
by
vaine
and
proud
presumption
of
the
worth
of
that
good
which
yee
doe
,
but
walke
before
the
Lord
as
becommeth
the
Saints
of
God
,
with
feare
and
trembling
,
fearing
not
to
doe
good
,
and
trembling
at
the
good
which
yee
doe
,
lest
either
not
doing
that
good
which
yee
ought
,
or
presuming
of
that
good
which
yee
doe
,
yee
displease
him
who
loueth
you
,
and
in
whose
loue
is
life
and
ioy
for
euermore
.
And
let
this
be
spoken
touching
the
manner
how
wee
ought
to
walke
and
to
finish
our
course
.
Now
followeth
the
reason
why
wee
ought
thus
to
walke
.
For
it
is
God
which
worketh
,
&c.
]
This
is
the
reason
why
wee
ought
not
simply
to
make
an
end
of
our
owne
saluation
,
but
to
make
an
end
of
our
owne
saluation
with
feare
and
trembling
:
with
feare
and
trembling
,
why
?
For
it
is
God
which
worketh
,
&c.
Neither
the
will
nor
the
deed
in
any
thing
well
done
is
from
our selues
,
that
we
should
be
puffed
vp
with
any
pride
thereof
,
but
from
the
Lord
;
and
therefore
when
hee
guides
vs
,
wee
should
not
be
secure
to
follow
.
It
is
God
(
saith
the
Apostle
)
that
worketh
in
you
both
the
will
:
the
will
,
how
?
not
by
helping
the
weaknesse
of
our
will
,
as
if
being
a
little
holpen
by
grace
,
it
were
in
vs
to
will
that
is
good
;
but
by
sanctifying
our
corrupt
will
,
that
whereas
before
it
was
wholly
and
only
inclined
vnto
euill
,
now
it
loueth
,
and
liketh
,
and
followeth
after
that
which
is
good
:
and
the
deed
,
how
?
by
giuing
grace
to
doe
that
good
,
to
the
desire
whereof
hee
hath
sanctified
our
will
.
It
is
then
as
if
the
Apostle
should
thus
haue
said
:
Walke
in
well-doing
before
the
Lord
,
but
with
feare
and
trembling
;
why
?
for
it
is
not
in
you
either
to
will
or
to
doe
that
is
good
,
but
it
is
God
that
first
sanctifieth
your
wils
,
to
desire
the
things
that
belong
vnto
your
peace
,
to
hunger
and
thirst
after
righteousnesse
,
to
acknowledge
and
lament
your
sinnes
,
and
the
like
,
and
afterwards
giueth
grace
to
beleeue
and
to
liue
according
to
God
in
Christ
Iesus
.
Whence
are
many
lessons
for
vs
.
Here
then
first
that
doctrine
of
free
will
is
vtterly
ouerthrowne
.
If
wee
will
or
doe
any
thing
that
is
good
,
it
is
God
that
worketh
in
vs
both
the
will
and
the
deed
.
Whosoeuer
therefore
shall
tell
you
,
that
wee
haue
power
in
our selues
to
will
and
to
doe
that
which
is
good
,
and
that
wee
need
only
to
bee
holpen
,
but
not
wholly
assisted
by
grace
,
beleeue
him
not
.
For
I
aske
what
it
is
that
is
left
vnto
vs
,
when
both
the
will
to
doe
good
,
and
the
deed
it selfe
,
are
giuen
vs
of
God
?
If
it
be
God
that
worketh
in
vs
both
the
will
and
desire
to
doe
good
,
and
likewise
the
grace
of
doing
that
which
is
good
,
then
what
is
it
that
wee
can
challenge
vnto
our selues
?
If
it
had
beene
said
,
that
God
is
the
Alpha
and
Omega
,
the
beginning
and
the
end
of
euery
good
thing
that
wee
doe
,
then
happily
some
starting-hole
might
haue
beene
found
.
But
when
it
is
said
,
that
it
is
God
that
worketh
in
vs
both
to
will
and
to
do
that
which
is
good
,
out
of
doubt
all
power
is
taken
from
vs
of
doing
any
thing
that
is
good
.
True
it
is
,
that
Adam
before
his
fall
had
free
will
to
chuse
the
good
,
and
to
refuse
the
euill
:
but
by
his
fall
he
lost
that
which
in
his
creation
he
had
,
euen
all
free
will
vnto
all
the
things
of
the
spirit
;
so
that
till
such
time
as
hee
bee
regenerate
by
the
spirit
of
God
,
he
cannot
at
all
by
his
owne
power
vnderstand
,
thinke
,
will
,
or
doe
any
thing
that
is
good
,
but
is
wholly
and
only
carried
to
that
which
is
euill
,
and
can
doe
nothing
else
but
sinne
,
lying
bound
in
the
chaines
of
sinne
,
not
as
a
man
fettered
,
which
hath
a
desire
to
be
loose
,
but
of
himselfe
naturally
willing
and
desirous
so
to
lie
.
The
naturall
man
(
saith
the
Apostle
)
perceiueth
not
the
things
of
the
spirit
of
God
,
for
they
are
foolishnesse
vnto
him
:
neither
can
he
know
them
,
because
they
are
spiritually
discerned
.
Where
the
Apostle
vnderstanding
by
the
naturall
man
,
the
vnregenerate
man
,
whose
knowledge
and
vnderstanding
the
Lord
ha●h
not
yet
cleared
and
lightened
by
his
holy
spirit
,
plainly
sheweth
,
that
the
vnregenerate
man
hath
none
vnderstanding
at
all
in
the
wayes
of
God
,
and
the
things
that
belong
vnto
his
peace
,
neither
can
haue
till
the
Lord
sanctifie
him
by
his
holy
spirit
,
changing
his
corrupt
will
,
and
working
in
him
both
the
will
and
the
deed
.
Many
Scriptures
might
be
brought
for
the
enlarging
and
further
proofe
of
this
point
:
but
by
that
which
hath
beene
spoken
yee
see
what
the
truth
is
in
the
point
,
namely
that
it
is
not
in
our
owne
power
at
all
to
will
or
doe
that
which
is
good
,
but
that
it
is
God
which
worketh
in
vs
both
the
will
and
the
deed
,
so
that
the
thing
which
wee
doe
is
no
further
good
,
than
it
is
wholly
guided
and
directed
by
the
spirit
of
God
.
Take
heed
therefore
and
beware
of
such
as
tell
you
otherwise
than
as
yee
haue
now
heard
and
learned
,
that
yee
be
not
deceiued
by
them
.
Secondly
,
hence
wee
are
taught
whence
all
our
sufficiencie
and
all
our
strength
to
walke
in
the
wayes
of
God
is
,
euen
from
God
,
who
is
the
alone
author
of
all
goodnesse
,
and
the
giuer
of
all
blessings
.
What
hast
thou
(
saith
the
Apostle
)
that
thou
hast
not
receiued
?
To
prepare
our
hearts
vnto
that
which
is
good
,
prepareth
the
heart
.
To
thinke
a
good
thought
,
this
is
from
the
Lord
,
for
wee
are
not
sufficient
of
our selues
to
thinke
any
thing
as
of
our selues
,
but
all
our
sufficiencie
is
of
God
.
To
will
and
desire
that
which
is
good
,
and
to
doe
that
which
is
good
,
is
likewise
from
the
Lord
,
for
it
is
God
that
worketh
in
vs
both
the
will
and
the
deed
.
So
true
is
that
of
our
Sauiour
,
Without
mee
yee
can
doe
nothing
.
Where
the
meaning
is
not
only
that
wee
are
so
weake
that
we
are
not
able
of
our selues
to
doe
any
thing
that
is
good
,
vnlesse
we
be
assisted
by
grace
;
but
that
wee
are
no
more
able
than
the
branch
that
is
pluckt
from
the
tree
is
able
to
bring
forth
fruit
.
The
summe
of
this
point
is
,
that
the
fruits
of
the
spirit
in
vs
are
altogether
from
the
spirit
,
euen
as
the
fruits
of
the
flesh
are
altogether
from
the
flesh
.
Doest
thou
then
at
any
time
feele
any
good
motions
of
the
spirit
within
thee
,
any
desire
to
flie
that
which
is
euill
,
and
to
doe
the
thing
that
is
good
?
Is
thine
heart
enlarged
to
runne
the
way
of
Gods
commandements
,
and
to
glorifie
thy
Father
which
is
in
heauen
?
Are
the
bowels
of
thy
compassion
opened
towards
thy
poore
brethren
,
to
releeue
the
necessities
of
Gods
Saints
?
It
is
God
that
worketh
in
thee
all
these
,
and
whatsoeuer
is
like
vnto
these
;
and
they
are
so
many
testimonies
vnto
thee
of
Gods
holy
spirit
dwelling
within
thee
.
Acknowledge
therefore
Gods
mercy
towards
thee
,
who
when
thou
wast
in
thy
bloud
,
said
vnto
thee
,
thou
shalt
liue
;
that
is
,
who
when
thou
wast
dead
in
sinnes
and
trespasses
,
and
hadst
no
will
to
be
raised
from
the
dead
sleepe
of
sinne
whereinto
thou
wast
fallen
,
hath
quickned
thee
by
his
spirit
,
and
of
vnwilling
made
thee
willing
to
doe
those
things
that
are
good
and
acceptable
in
Gods
sight
.
Glorie
not
in
any
good
thing
that
thou
hast
,
as
though
thou
hadst
not
receiued
it
.
For
when
thou
wast
as
vnable
to
will
or
to
doe
any
thing
that
is
good
,
as
the
dead
man
is
vnable
to
exercise
any
function
of
life
,
then
did
hee
circumcise
the
foreskinne
of
thine
heart
,
and
did
not
onely
worke
in
thee
a
power
to
will
and
to
doe
the
thing
that
is
good
,
but
gaue
thee
also
grace
both
to
will
and
to
doe
the
thing
that
is
good
.
Glorie
therefore
in
thy
God
,
let
thy
soule
reioyce
in
him
,
and
let
his
praises
be
euer
in
thy
mouth
.
He
it
is
that
filleth
thy
heart
with
good
desires
,
and
hee
it
is
that
directeth
thy
steps
in
the
way
wherein
thou
shouldest
walke
,
and
which
leadeth
vnto
life
.
And
why
doth
he
shew
such
mercy
on
vs
?
Euen
of
his
good
pleasure
.
Euen
of
his
good
pleasure
.
]
Wee
haue
heard
that
it
is
God
that
worketh
in
vs
both
to
will
and
to
doe
that
which
is
good
.
And
why
doth
he
so
?
That
God
may
be
all
in
all
,
and
all
the
glory
of
out
saluation
may
be
wholly
his
.
The
Apostle
telleth
vs
,
that
this
he
doth
euen
of
good
pleasure
:
it
so
pleaseth
him
,
and
howsoeuer
the
cause
or
this
his
pleasure
be
hidden
from
vs
,
yet
it
is
good
,
and
iust
,
hee
doth
it
euen
of
his
good
pleasure
.
Here
then
wee
haue
the
first
and
furthest
cause
euen
of
the
whole
mysterie
of
our
saluation
.
Hee
hath
predestinated
and
chosen
vs
vnto
eternall
life
through
Iesus
Christ
,
before
the
foundation
of
the
world
.
And
why
?
The
Apostle
telleth
vs
he
did
it
according
to
the
good
pleasure
of
his
will
.
He
hath
opened
vnto
vs
the
mysterie
of
his
will
.
And
why
?
This
also
he
did
according
to
his
good
pleasure
.
He
hath
made
vs
accepted
in
his
beloued
,
by
whom
wee
haue
redemption
through
his
bloud
.
And
why
?
This
also
is
according
to
his
rich
grace
.
He
hath
wrought
in
vs
both
to
will
and
to
doe
the
things
that
belong
vnto
our
peace
.
And
why
?
Euen
of
his
good
pleasure
.
Wilt
thou
then
know
why
God
hath
chosen
thee
,
and
refused
him
;
why
hee
hath
made
thee
a
vessell
of
honour
,
and
him
a
vessell
of
dishonour
;
why
he
hath
taken
away
the
hardnesse
of
thy
heart
,
and
suffereth
him
still
to
walke
in
the
hardnesse
of
his
owne
heart
;
why
he
hath
sanctified
thy
will
,
and
left
him
in
the
frowardnesse
of
his
owne
will
?
Hee
hath
not
done
these
things
for
any
good
thing
which
hee
saw
in
thee
,
or
for
any
goodnesse
which
hee
foresaw
would
be
in
thee
,
not
for
thy
birth
,
wealth
,
sex
,
or
condition
,
but
euen
of
his
good
pleasure
:
for
looke
into
the
whole
booke
of
God
,
still
thou
shalt
finde
that
the
last
and
great
cause
of
all
our
good
is
his
grace
,
his
mercy
,
his
loue
,
his
purpose
,
his
will
,
the
purpose
of
his
will
,
his
good
pleasure
,
the
good
pleasure
of
his
will
.
And
when
thou
commest
hither
,
here
thou
must
stay
thy selfe
,
and
crie
with
the
Apostle
,
O
the
depth
of
the
riches
both
of
the
wisdome
and
knowledge
of
God
,
&c.
Is
there
then
nothing
in
vs
to
moue
him
,
but
is
it
euen
of
his
good
pleasure
that
he
saueth
vs
,
and
that
he
doth
so
great
things
for
vs
?
O
what
great
thankfulnesse
,
what
dutifulnesse
,
what
obedience
ought
this
to
stirre
vs
vp
vnto
?
The
greater
that
the
gift
is
,
and
the
freer
that
it
is
,
the
more
it
ought
to
stirre
vs
vp
vnto
these
duties
.
Now
what
greater
gift
than
our
saluation
,
and
all
the
meanes
thereunto
?
And
how
could
this
gift
be
more
free
,
than
to
haue
it
giuen
vs
euen
of
his
good
pleasure
,
without
respect
of
any
thing
that
was
or
might
be
in
vs
?
Let
vs
then
with
all
thankfulnesse
yeeld
all
obedience
vnto
this
so
mercifull
a
God
,
who
hath
done
so
great
things
for
vs
,
euen
because
his
good
pleasure
was
such
.
Hee
hath
giuen
vs
all
:
let
him
haue
the
glory
of
all
.
Neither
can
we
attribute
too
much
vnto
him
,
neither
can
wee
detract
too
much
from
our selues
.
Whatsoeuer
good
thought
,
whatsoeuer
good
desire
,
whatsoeuer
good
deed
is
in
vs
,
he
of
his
good
pleasure
hath
wrought
it
in
vs
,
and
he
is
to
be
glorified
in
it
,
and
for
it
.
Other
fountaine
of
our
good
there
is
none
,
and
therefore
all
the
praise
,
and
honour
,
and
glory
thereof
,
is
due
vnto
him
alone
.
LECTVRE
XXXV
.
PHILIP
.
2.
Verse
14.15
.
Doe
all
things
without
murmuring
and
reasonings
,
that
yee
may
be
blamelesse
,
and
pure
,
and
the
sonnes
of
God
,
without
rebuke
,
&c.
HItherto
then
wee
haue
spoken
of
that
humble
obedience
,
which
wee
following
the
example
of
Christ
his
humilitie
and
obedience
,
ought
to
yeeld
vnto
our
God
in
all
holinesse
of
conuersation
.
Now
followeth
another
branch
of
the
Apostle
his
exhortation
,
vpon
the
same
ground
of
Christ
his
humilitie
and
obedience
,
and
this
is
vnto
an
humble
and
modest
conuersation
towards
our
neighbour
,
towards
our
brethren
,
in
these
words
,
Doe
all
things
without
murmuring
,
&c.
For
as
the
example
of
Christ
his
humilitie
and
obedience
should
stirre
vs
vp
vnto
all
humble
obedience
vnto
our
God
,
to
walke
before
him
feare
and
with
trembling
;
so
ought
it
likewise
to
perswade
vs
vnto
all
humble
and
modest
conuersation
toward
our
brethren
,
laying
aside
all
secret
murmuring
,
and
all
contentious
reasonings
,
and
with
meeknesse
euery
one
yeelding
one
vnto
another
,
and
euery
one
forbearing
one
another
.
Doe
all
things
without
murmuring
,
&c.
]
These
words
you
see
are
a
dehortation
and
disswasion
from
things
to
be
eschewed
,
and
by
consequent
they
are
an
exhortation
vnto
things
to
bee
embraced
.
Two
things
there
are
,
you
see
,
which
the
Apostle
disswadeth
,
the
one
murmuring
,
the
other
reasonings
.
By
murmuring
the
Apostle
(
I
take
it
)
in
this
place
doth
not
so
much
meane
murmuring
against
God
,
as
secret
grudgings
in
our selues
against
our
brethren
,
and
priuie
whisperings
,
such
as
closely
runne
from
hand
to
hand
,
to
defame
or
to
disgrace
those
whom
wee
like
not
.
By
reasonings
are
meant
such
open
discords
and
contentions
as
those
secret
grudgings
and
priuie
whisperings
doe
for
the
most
part
breake
out
into
.
Both
these
faults
the
Apostle
would
haue
auoided
and
eschewed
amongst
men
one
towards
another
,
that
neither
there
should
be
secret
grudgings
and
priuie
whisperings
one
against
another
,
neither
there
should
be
open
quarrelling
or
contending
one
with
another
.
Now
it
is
further
to
be
vnderstood
,
that
in
this
dehortation
from
these
faults
the
Apostle
implieth
an
exhortation
to
those
good
vertues
whereby
these
bad
faults
may
be
redressed
,
namely
vnto
a
modest
conuersation
with
our
brethren
,
and
a
peaceable
agreement
with
all
men
.
When
the
Apostle
therefore
saith
,
Doe
all
things
without
murmuring
,
it
is
as
if
he
had
thus
said
:
Let
there
be
no
secret
grudgings
amongst
you
one
against
another
,
nor
any
priuie
whisperings
running
closely
from
hand
to
hand
,
to
defame
or
to
disgrace
one
another
;
but
let
euery
one
amongst
you
approue
himselfe
vnto
another
,
in
all
modestie
of
conuersation
,
modestly
yeelding
vnto
his
superiour
,
and
equall
,
and
willingly
making
himselfe
equall
vnto
them
of
the
lowest
degree
.
Againe
,
when
he
saith
,
Doe
all
things
without
reasonings
,
it
is
as
if
hee
had
thus
said
:
Let
there
bee
no
open
discords
or
contentions
amongst
you
,
either
through
bearing
out
your selues
one
aboue
another
,
or
vpon
any
occasion
what
else
soeuer
;
but
follow
peace
and
loue
with
all
men
,
and
doe
all
things
with
patience
and
mildnesse
.
This
I
take
to
bee
the
meaning
of
these
words
.
Now
before
wee
proceed
vnto
the
opening
of
the
rest
that
follow
,
let
vs
see
what
vse
wee
may
make
of
this
exhortation
.
Doe
all
things
without
murmuring
.
]
The
first
thing
which
the
Apostle
here
disswadeth
is
murmuring
.
Now
wee
reade
of
two
sorts
of
murmurers
in
the
holy
Scriptures
:
the
one
of
such
as
murmur
against
the
most
high
God
,
Lord
of
heauen
and
earth
.
So
wee
reade
that
the
Israelites
often
murmured
,
Murmur
not
as
some
of
the
children
of
Israel
murmured
,
and
were
destroied
of
the
destroier
;
so
I
say
vnto
you
,
Take
heede
that
none
of
you
be
found
murmurers
against
God
either
for
this
his
iudgement
,
whereby
hee
now
doth
most
iustly
visit
our
sinnes
and
our
iniquities
vpon
vs
,
or
for
any
thing
else
,
lest
his
wrath
bee
kindled
against
you
,
and
there
bee
none
to
deliuer
you
.
For
all
these
things
whereof
wee
haue
spoke
,
came
vnto
the
children
of
Israel
for
ensamples
,
and
were
written
to
admonish
vs
vpon
whom
the
ends
of
the
world
are
come
.
Another
sort
of
murmurers
there
are
,
which
murmure
against
their
brethren
,
grudging
either
at
their
wealth
,
or
at
the
loue
and
fauour
,
or
at
the
credit
and
preferment
wherein
they
go
before
them
,
and
closely
seeking
their
discredit
,
whispering
amongst
their
neighbours
whatsoeuer
euill
they
can
deuise
against
them
.
So
the
Euangelists
euery
where
testifie
that
the
Scribes
and
Pharises
murmured
against
Iesus
,
and
against
his
Disciples
,
because
they
saw
that
the
people
fell
euery
where
vnto
them
,
and
followed
them
.
So
we
read
that
the
Grecians
murmured
against
the
Disciples
of
Christ
,
And
reasonings
]
This
is
the
second
thing
which
the
Apostle
disswadeth
,
that
wee
should
fall
to
reasonings
about
any
thing
that
we
doe
.
1.
That
we
should
fall
vnto
open
brawling
or
quarrelling
,
or
contentions
one
with
another
.
Wee
read
that
when
there
was
fallen
a
debate
between
the
heardmen
of
Abrahams
cattell
,
and
the
heardmen
of
Lots
cattell
,
Abraham
said
vnto
Lot
,
Let
there
be
no
strife
,
no
brawling
or
falling
out
betweene
mee
and
thee
,
neither
betweene
mine
heardmen
,
and
thine
heardmen
:
for
we
be
brethren
.
See
how
carefull
Abraham
was
to
stay
all
contention
and
brawels
.
He
was
Lots
elder
,
and
Vncle
,
and
so
his
better
in
that
respect
,
but
he
standeth
not
vpon
that
;
neither
doth
he
hearten
his
seruants
,
and
set
them
on
,
as
the
manner
of
some
is
,
but
he
goes
vnto
Lot
,
and
talkes
with
him
of
the
matter
,
and
that
not
hotly
,
but
kindly
and
friendly
,
with
great
meeknesse
of
loue
,
and
requests
him
that
there
may
be
no
brawling
or
contention
betweene
their
seruants
,
or
betwixt
themselues
;
and
to
that
purpose
he
both
vseth
reasons
to
perswade
thereunto
,
and
yeeldeth
of
his
right
rather
then
there
should
be
any
such
betwixt
them
.
Whereby
you
see
this
holy
Patriarches
iudgement
of
them
:
rather
then
he
would
haue
any
brawles
and
contentions
with
his
brother
,
he
would
resigne
that
right
vnto
him
which
hee
might
rightly
haue
chalenged
vnto
himselfe
.
Now
what
account
the
Apostle
makes
of
brawling
and
contention
,
and
discords
of
men
one
with
another
,
ye
may
cleerely
see
by
those
notable
fruits
of
the
flesh
wherewith
he
sorteth
this
fault
whereof
wee
now
speake
,
with
adulterie
,
fornication
,
idolatrie
,
witchcraft
,
heresie
,
murther
,
drunkenesse
,
gluttony
,
and
such
like
.
Ye
see
then
what
vice
it
is
from
whence
the
Apostle
here
disswadeth
vs
,
when
he
disswadeth
vs
from
reasonings
,
and
brawles
,
and
contentions
one
with
an
other
;
euen
from
that
which
Abraham
by
his
example
hath
taught
vs
to
redeeme
with
the
losse
of
our
owne
right
,
and
from
that
which
the
Apostle
sorteth
amongst
the
most
vgly
monsters
which
reigne
amongst
men
.
And
these
brawlings
,
and
contentions
,
and
discords
are
the
fruits
which
follow
those
murmurings
,
and
priuie
grudgings
whereof
we
spake
before
.
For
as
wood
and
fewell
is
vnto
the
fire
,
so
are
those
close
murmurings
vnto
these
open
brawles
and
contentions
,
euen
the
very
ground
and
matter
whereout
they
do
spring
:
and
as
the
fire
long
couered
and
smothered
is
not
alwaies
kept
vnder
but
at
length
bursteth
out
into
a
flame
;
so
those
concealed
hatreds
howsoeuer
for
a
time
they
lie
boyling
within
the
breast
of
him
that
fostereth
them
,
yet
do
they
at
length
shew
themselues
in
their
colours
,
euen
breaking
out
into
open
strifes
and
contentions
.
It
standeth
vs
vpon
to
strangle
both
the
mother
,
and
the
daughter
,
to
auoide
both
the
one
,
and
the
other
,
least
yeelding
possession
in
our
hearts
vnto
the
one
wee
our selues
be
ouertaken
and
strangled
with
the
other
.
And
to
this
end
as
the
Apostle
before
exhorted
vs
to
doe
all
things
without
murmuring
,
so
now
to
do
all
things
without
reasonings
and
contentions
one
wi●h
another
.
The
Apostle
thus
writeth
to
the
Corinthians
,
I
feare
lest
when
I
come
among
you
I
shall
not
finde
you
such
as
I
would
,
and
least
there
be
among
you
strife
,
enuying
,
wrath
,
contentions
,
backbitings
,
whisperings
,
swellings
,
and
discord
.
I
doe
not
,
neither
can
I
charge
you
with
any
of
these
things
.
Only
with
the
Apostle
I
exhort
you
that
there
be
no
debate
,
or
quarrelling
,
or
iarring
,
or
contention
,
or
strife
amongst
you
.
Let
not
euery
foolish
and
flying
word
,
euery
toying
and
trifling
matter
breede
brawles
,
or
kindle
the
coles
of
dissension
amongst
you
.
It
is
the
counsell
of
wise
Salomon
,
Goe
not
forth
hastily
to
strife
,
least
thou
know
not
what
to
do
in
the
end
therof
,
when
thy
neighbour
hath
put
thee
to
shame
;
but
debate
thy
matter
with
thy
neighbour
In
which
words
he
teacheth
vs
quickly
to
cut
off
all
occasions
of
strife
and
contention
,
and
to
vse
charitable
conference
one
with
an
other
for
the
taking
vp
of
all
such
things
as
may
breede
strife
and
contention
.
Againe
,
in
an
other
place
saith
the
same
Salomon
:
the
beginning
of
strife
is
as
one
that
openeth
the
waters
;
therefore
ere
the
contention
bee
medled
with
leaue
off
.
Where
hee
likeneth
him
that
mooueth
and
beginneth
strife
vnto
a
man
that
by
plucking
vp
a
sluce
lets
in
the
waters
which
before
were
shut
vp
,
and
so
drownes
whatsoeuer
is
in
the
way
.
But
the
thing
which
therein
hee
teacheth
vs
is
this
,
that
we
should
withstand
the
beginnings
,
as
of
all
euills
in
generall
,
so
in
particular
,
of
striefe
and
contention
.
Beware
therefore
I
beseech
you
that
yee
suffer
not
this
canker
to
spread
amongst
you
.
Brawling
and
debate
,
striefe
&
contention
becomes
not
them
that
haue
giuen
their
names
to
Christ
Iesus
.
Peace
and
loue
,
kindnesse
and
gentlenesse
one
towards
another
best
beseemeth
you
.
Follow
therefore
after
loue
,
seeke
peace
,
and
ensue
it
.
Bee
kinde
and
courteous
one
vnto
an
other
;
be
gentle
and
louing
one
vnto
an
other
,
and
haue
peace
amongst
your selues
,
and
so
the
God
of
peace
shall
be
with
you
and
blesse
you
.
That
ye
may
be
blamelesse
,
and
pure
&c.
]
Now
followeth
the
reason
,
as
I
take
it
,
of
both
the
branches
of
the
Apostle
his
exhortation
;
namely
why
we
should
both
walke
in
holines
of
life
before
the
Lord
with
feare
and
trembling
,
and
why
our
conuersation
with
our
neigbours
and
brethen
should
be
without
murmuring
and
reasonings
.
The
reason
is
twofold
:
the
one
in
respect
of
the
Philippians
,
that
they
might
be
blamelesse
,
and
pure
&c.
the
other
in
respect
of
the
Apostle
himselfe
,
that
he
might
reioyce
in
the
day
of
Christ
&c.
The
summe
of
the
first
reason
in
respect
of
the
Philippians
,
and
consequently
in
respect
of
vs
,
is
this
;
we
ought
to
lead
a
life
as
the
sons
of
God
in
the
middest
of
a
froward
people
,
therefore
we
ought
to
passe
the
time
of
our
dwelling
heare
with
feare
and
trembling
,
and
to
doe
all
things
without
murmuring
and
reasoning
.
The
reason
seemeth
to
be
drawne
from
the
end
why
wee
should
so
walke
,
why
wee
should
soe
doe
.
Why
should
we
so
walk
,
why
should
we
so
do
?
to
what
end
?
that
we
may
be
blamelesse
&c
that
is
in
briefe
,
that
we
may
be
as
the
sonnes
of
God
in
the
middest
of
a
froward
people
.
But
the
particulars
whereby
this
is
enlarged
haue
their
seuerall
vses
,
and
are
very
well
worthy
our
serious
consideration
.
That
ye
may
be
blamelesse
]
we
must
walke
thus
,
and
doe
thus
that
we
may
be
blamelesse
that
is
,
that
we
may
not
giue
vnto
any
any
iust
cause
of
complaining
of
vs
,
or
blaming
vs
.
And
this
is
set
downe
for
vs
as
a
marke
to
shoote
at
,
whereat
in
our
life
we
must
leuel
as
neere
as
possible
we
can
,
euen
to
liue
without
blame
and
reproofe
amongest
men
.
Yea
but
is
this
possible
?
Could
our
Sauiour
Christ
himselfe
,
or
could
his
Apostles
and
Disciples
escape
the
reproofe
and
hatred
of
the
Iewes
?
No
,
they
could
not
:
neither
can
we
.
For
our
Sauiour
himselfe
,
hath
told
vs
,
that
the
world
,
i.
the
wicked
men
of
the
world
shall
hate
vs
,
aad
speake
all
manner
of
euill
against
vs
for
his
sake
,
falsly
.
I
forget
that
which
is
behinde
,
and
endeauour
to
that
which
is
before
,
and
follow
hard
toward
the
marke
&c.
Where
he
plainely
sheweth
that
though
he
could
not
come
vnto
perfection
yet
he
laboured
thereunto
Right
so
,
although
we
cannot
be
blamelesse
,
nor
happily
without
iust
occasion
of
blame
and
reproofe
,
yet
must
wee
studie
and
endeauour
so
to
liue
amongst
men
as
that
neither
by
word
not
by
deede
wee
giue
them
iust
occasion
to
complaine
of
vs
,
or
to
blame
vs
.
But
how
farre
a
great
many
in
these
last
and
worst
daies
are
from
this
study
and
endeauour
,
he
seeth
little
that
seeth
not
.
When
the
Apostle
saith
,
doe
all
things
without
murmuring
and
reasonings
,
that
yee
may
be
blamelesse
;
he
sheweth
plainely
that
those
that
are
tainted
with
those
faults
of
murmuring
,
and
brawling
,
and
contention
,
are
not
blamelesse
,
but
are
iustly
to
be
reproued
,
giuing
iust
occasion
thereof
by
their
wranglings
,
and
malecontented
contentions
.
To
go
one
steppe
further
,
the
profane
swearer
is
he
such
a
student
as
now
we
speake
of
,
doth
hee
study
to
be
without
iust
reproofe
?
Nay
reproue
him
for
his
cursed
swearing
a
thing
most
worthy
reproofe
,
yet
reprooue
him
,
and
great
oddes
but
he
will
heape
oath
vpon
oath
to
let
you
know
how
little
he
esteemes
iust
reproofe
.
I
speake
that
I
know
,
hauing
somtimes
my selfe
to
my
great
grife
heard
it
.
And
if
we
should
go
farther
,
how
few
such
students
should
wee
finde
as
studie
to
be
blamelesse
?
ye
your selues
do
see
it
,
and
finde
it
in
the
ordinary
course
of
life
,
and
common
experience
.
Well
,
let
vs
know
that
not
only
Scholers
ought
to
be
such
students
as
now
we
speake
of
,
but
all
generally
of
what
sort
or
state
soeuer
they
be
ought
to
study
so
to
lead
their
liues
as
that
they
may
want
iust
reproofe
amongst
their
brethren
.
And
if
we
ought
,
then
let
vs
be
such
students
,
and
let
euery
of
vs
set
such
a
watch
before
our
lips
that
we
may
not
offend
with
our
tong
,
and
so
order
our
steps
that
we
giue
no
iust
occasion
of
exception
against
vs
,
that
so
we
may
come
as
neere
vnto
this
of
our
Apostle
as
we
can
to
be
blamelesse
.
The
next
clause
is
,
that
we
may
be
pure
.
We
must
walke
before
God
with
feare
and
trembling
,
and
we
must
do
all
things
with
our
neighbour
without
murmuring
and
grudging
,
that
we
may
be
pure
,
that
is
,
that
in
our
spirits
there
may
be
found
no
guile
,
but
that
in
singlenesse
of
heart
wee
may
speake
and
doe
whatsoeuer
we
speake
or
doe
.
And
this
is
set
downe
as
an
other
marke
for
vs
to
shoote
at
,
whereat
likewise
wee
must
leuell
so
neere
as
we
can
in
the
whole
course
of
our
life
,
euen
to
be
pure
and
cleane
from
all
fraude
&
guile
both
in
our
words
and
deedes
.
And
if
we
hit
this
marke
wee
shall
not
misse
of
the
other
,
if
we
be
pure
we
shall
be
blamelesse
,
if
whatsoeuer
we
speake
or
doe
proceede
from
the
singlenesse
of
a
sincere
heart
we
shall
auoide
all
lust
reproofe
for
whatsoeuer
wee
say
or
do
.
That
therefore
we
may
be
blamelesse
we
ought
to
study
to
be
pure
from
all
contagion
of
sinne
.
Yea
but
the
stars
are
vncleane
in
his
sight
:
how
much
more
man
,
a
worme
,
euen
the
sonne
of
man
which
is
but
a
worme
:
and
he
hath
laid
folly
vpon
his
Angels
,
how
much
more
vpon
vs
that
dwell
in
houses
of
clay
,
whose
foundation
is
in
the
dust
,
which
shall
be
destroyed
before
the
moth
?
True
it
is
,
none
can
say
I
haue
made
mine
heart
cleane
,
I
am
cleane
from
my
sinne
,
but
if
God
should
dispute
with
vs
wee
could
not
answere
him
one
thing
of
a
thousand
.
Yet
ought
wee
to
endeauour
to
be
pure
euen
from
all
contagion
of
sinne
,
and
to
keepe
our selues
vnspotted
of
the
world
.
And
if
so
,
then
ought
we
to
be
simple
,
and
sincere
,
and
plaine
dealing
in
all
our
words
and
workes
,
Be
ye
wise
,
saith
our
Sauiour
,
as
Serpents
,
and
innocent
as
Doues
.
Where
the
same
word
is
vsed
that
here
is
vsed
.
And
albeit
that
be
spoken
in
particular
there
vnto
the
Apostles
,
yet
the
vse
is
generall
that
all
should
be
innocent
as
Doues
,
all
should
leade
a
life
pure
from
all
fraud
and
guile
.
So
of
that
which
in
particular
the
Apostle
speaketh
vnto
seruants
,
Seruants
be
obedient
vnto
them
that
are
your
Masters
,
according
to
the
flesh
,
with
feare
and
trembling
in
singlenesse
of
your
hearts
as
vnto
Christ
:
Of
this
I
say
we
ought
to
make
this
generall
vse
,
that
wee
ought
to
speake
and
doe
all
things
in
singlenesse
of
our
hearts
as
vnto
Christ
.
For
as
Iames
saith
,
the
double
minded
man
is
vnconstant
in
all
his
waies
.
He
that
hath
a
heart
and
a
heart
,
he
that
can
dissemble
with
his
lips
,
and
flatter
with
his
tongue
,
there
is
no
trust
to
be
giuen
vnto
him
.
Our
speach
ought
to
be
simple
,
yea
,
and
nay
,
and
we
our selues
ought
to
be
simple
,
and
pure
in
heart
,
that
both
in
word
and
in
worke
wee
may
be
found
sincere
,
and
intire
.
A
point
not
vnworthy
your
meditation
,
but
most
needfull
to
be
practised
.
For
this
yee
must
know
that
the
more
fraud
and
guile
ye
vse
be
it
in
word
,
or
bee
it
in
worke
,
the
farther
ye
are
from
God
,
and
the
neerer
ye
are
vnto
the
Prince
of
this
world
.
Be
not
afraide
of
being
too
pure
,
and
too
too
precise
.
When
ye
haue
studied
this
point
as
much
as
ye
can
yet
ye
shall
still
be
impure
enough
,
and
too
far
short
of
that
puritie
which
should
be
in
you
.
Study
to
be
as
in
word
,
so
in
deede
,
and
pure
in
both
.
Let
there
be
no
deceitfulnesse
in
any
of
you
,
either
in
the
workes
of
your
hands
,
or
in
the
words
of
your
lips
.
Yee
are
purified
,
and
purged
,
and
washed
by
the
bloud
of
that
immaculate
lambe
Christ
Iesus
,
which
he
shed
for
the
remission
of
your
sinnes
.
Defile
not
your selues
againe
with
the
filthinesse
of
the
world
.
Be
yee
pure
,
that
yee
may
be
blamelesse
;
be
yee
blamelesse
,
and
pure
,
that
yee
may
be
as
the
sonnes
of
God
,
without
rebuke
in
the
middest
of
a
naughtie
and
crooked
nation
:
which
are
the
words
next
following
to
be
handled
.
LECTVRE
XXXVI
.
PHILIP
.
2.
Verse
15.
And
the
sonnes
of
God
without
rebuke
,
in
the
middest
of
a
naughtie
and
crooked
nation
,
among
whom
ye
shine
as
lights
,
&c.
ANd
the
sonnes
of
God
without
rebuke
,
in
the
middest
,
&c.
]
This
is
the
third
clause
in
the
Apostle
his
reason
why
wee
should
hearken
vnto
both
the
former
exhortations
,
why
wee
should
walke
before
the
Lord
in
holinesse
of
life
,
with
feare
and
trembling
,
and
why
wee
should
doe
all
things
with
our
neighbour
without
murmuring
and
reasonings
,
that
we
may
be
the
sonnes
of
God
,
&c.
that
is
,
that
being
the
sonnes
of
God
by
adoption
and
grace
,
we
may
be
knowne
to
be
so
,
by
our
care
to
walke
without
rebuke
in
the
middest
of
a
naughtie
and
crooked
nation
,
keeping
our selues
vndefiled
by
their
wicked
conuersation
.
By
a
naughtie
and
crooked
nation
,
the
Apostle
vnderstandeth
all
such
wicked
and
vngodly
men
,
as
walking
in
the
darknesse
of
their
owne
vnderstanding
,
are
enemies
vnto
the
truth
of
Christ
,
and
hate
the
light
because
their
workes
are
euill
.
And
such
it
seemeth
were
the
greatest
part
of
them
of
Macedonia
,
in
the
midst
of
who●
that
small
number
of
the
faithfull
which
were
at
Philippi
,
and
which
by
Pauls
preaching
had
embraced
the
Gospell
of
Christ
Iesus
,
liued
.
The
Apostle
therefore
applying
the
example
of
Christ
his
humilitie
and
obedience
vnto
them
,
exhorteth
them
so
to
walke
both
before
God
,
and
with
their
brethren
,
that
they
may
be
blamelesse
,
and
pure
,
and
the
sonnes
of
God
,
that
is
,
both
knowne
to
be
the
sonnes
of
God
,
by
leading
an
holy
and
vncorrupt
life
amongst
the
enemies
of
Christ
and
his
truth
,
and
continue
so
to
be
,
notwithstanding
the
corrupt
conuersation
of
the
wicked
among
whom
they
liue
.
Here
then
is
a
third
marke
set
downe
for
vs
to
shoot
at
,
a
third
thing
whereunto
wee
must
bend
our selues
and
our
whole
studies
,
euen
that
it
may
bee
knowne
that
wee
are
the
sonnes
of
God
.
Knowne
,
vnto
whom
?
Both
vnto
our selues
,
and
vnto
others
.
Our
labour
and
endeuour
must
be
,
that
we
may
know
our selues
to
be
the
sonnes
of
God
,
and
that
others
may
also
know
that
wee
are
the
sonnes
of
God
.
Giue
all
diligence
(
saith
Peter
)
to
make
your
calling
and
election
sure
.
In
which
words
of
the
Apostle
,
yee
see
how
carefully
the
Apostle
would
haue
vs
to
be
imployed
in
this
studie
:
hee
would
haue
vs
to
giue
all
diligence
hereunto
,
that
we
may
be
sure
that
wee
are
the
sonnes
of
God
,
elect
and
chosen
in
Christ
Iesus
before
the
foundation
of
the
world
.
Our
election
it
is
according
to
the
good
purposes
of
his
will
,
who
hath
predestinated
vs
vnto
eternall
saluation
.
Our
adoption
likewise
into
the
sonnes
of
God
through
Iesus
Christ
,
it
is
according
to
the
riches
of
his
grace
and
fauour
towards
vs
.
And
these
things
,
euen
our
election
,
and
adoption
into
the
sonnes
of
God
,
are
most
sure
in
themselues
,
neither
can
they
by
vs
any
way
bee
procured
either
to
be
if
they
be
not
,
or
being
,
to
be
more
sure
than
they
be
.
For
whom
hee
hath
chosen
and
adopted
into
sonnes
,
them
he
hath
chosen
and
adopted
before
the
foundation
of
the
world
,
and
his
decree
is
beyond
all
degrees
of
comparison
more
vnalterable
and
vnchangeable
than
are
the
lawes
of
the
Medes
and
Persians
.
Yet
such
are
the
mercies
of
our
God
towards
vs
,
that
howsoeuer
wee
can
helpe
nothing
vnto
our
election
,
or
vnto
our
adoption
into
the
sonnes
of
God
,
yet
may
wee
know
whether
we
be
elected
,
whether
we
be
the
sonnes
of
God
,
and
besides
we
may
giue
proofe
thereof
vnto
others
.
And
hereunto
it
is
that
wee
ought
to
giue
all
diligence
,
and
to
bend
our selues
and
our
whole
studies
,
that
it
may
appeare
both
vnto
our selues
,
and
vnto
others
,
that
we
are
the
sonnes
of
God
.
A
studie
whereunto
the
comfort
which
thence
may
arise
may
be
a
sufficient
inducement
vnto
any
.
For
wherein
should
wee
rather
labour
than
in
that
wherein
wee
may
take
the
greatest
comfort
?
Or
wherein
can
we
take
so
great
comfor
as
in
this
,
that
wee
know
that
we
are
,
and
that
it
doth
appeare
vnto
others
that
wee
are
the
sonnes
of
God
?
Herein
alone
is
sound
ioy
and
comfort
,
and
without
this
what
can
there
be
else
but
restlesnesse
of
thoughts
,
and
disquietnesse
of
minde
?
Yea
but
you
will
aske
mee
how
this
may
appeare
either
vnto
our selues
or
others
,
that
wee
are
the
sonnes
of
God
?
I
answer
out
of
the
Apostles
,
euen
by
walking
without
rebuke
in
the
middest
of
a
naughtie
and
crooked
nation
,
by
the
fruits
of
the
spirit
shewing
themselues
in
the
holinesse
of
our
conuersation
:
For
as
many
as
are
lead
by
the
spirit
of
God
,
they
are
the
sonnes
of
God
.
Now
who
are
they
that
are
lead
by
the
spirit
of
God
?
Euen
they
that
by
the
power
of
the
spirit
of
sanctification
mortifie
the
deeds
of
the
body
,
as
there
the
Apostle
sheweth
,
and
bring
forth
the
fruits
of
the
spirit
.
So
then
they
which
walke
not
after
the
flesh
,
but
after
the
spirit
,
flying
from
sinne
as
from
a
Serpent
,
and
being
zealous
of
good
workes
,
they
haue
an
infallible
testimonie
that
they
are
the
sonnes
of
God
,
and
heires
of
eternall
life
.
Hereby
then
wee
our selues
know
that
wee
are
the
sonnes
of
God
,
euen
by
the
fruits
of
the
spirit
,
which
hee
hath
giuen
vs
.
And
therefore
Peter
in
the
place
before
alleadged
,
Giue
diligence
to
make
your
calling
and
election
sure
,
immediately
addeth
,
For
if
yee
doe
these
things
,
that
is
,
if
yee
bring
forth
those
fruits
mentioned
before
,
ye
shall
neuer
fall
.
Where
the
Apostles
plainly
sheweth
,
that
the
way
to
confirme
our
election
vnto
our selues
,
is
by
the
fruits
of
the
spirit
which
he
hath
giuen
vs
.
Hereby
likewise
wee
make
it
apparant
vnto
others
that
wee
are
the
sonnes
of
God
,
if
wee
walke
in
those
good
workes
which
God
hath
ordained
vs
to
walke
in
.
And
therefore
our
Sauiour
Christ
exhorteth
vs
,
saying
,
Let
your
light
so
shine
before
men
,
that
they
may
see
your
good
workes
,
and
glorifie
your
Father
which
is
in
heauen
,
euen
him
whose
sonnes
they
shall
know
you
to
bee
by
those
good
workes
which
they
shall
see
you
doe
.
So
that
as
the
end
wherefore
wee
were
predestinate
to
bee
adopted
into
the
sonnes
of
God
through
Iesus
Christ
,
was
that
wee
should
be
holy
,
and
without
blame
before
God
in
loue
;
so
the
meanes
whereby
wee
are
declared
both
to
our selues
and
others
to
be
the
sonnes
of
God
,
is
our
holy
conuersation
,
and
walking
without
rebuke
in
the
middest
of
a
naughtie
and
crooked
nation
.
When
therefore
I
say
that
we
ought
to
giue
all
diligence
that
we
may
appeare
to
be
the
sonnes
of
God
,
the
meaning
is
,
that
we
ought
to
be
holy
in
conuersation
,
and
without
blame
in
the
middest
of
a
naughtie
and
crooked
nation
,
that
so
it
may
appeare
that
wee
are
the
sonnes
of
God
.
Yea
,
but
here
againe
it
will
be
said
,
where
is
he
that
is
holy
in
all
manner
of
conuersation
?
And
who
is
he
that
walketh
without
rebuke
amongst
the
sonnes
of
men
?
And
therefore
how
can
it
appeare
by
the
note
of
our
sanctification
that
we
are
the
sonnes
of
God
?
I
answer
,
that
howsoeuer
our
sanctification
here
in
this
life
be
so
vnperfit
,
that
we
cannot
be
holy
in
all
manner
of
conuersation
,
or
walke
without
rebuke
amongst
the
sonnes
of
men
,
yet
if
we
striue
and
labour
,
if
we
studie
and
endeuour
to
be
holy
without
blame
,
and
to
walke
as
the
sonnes
of
God
amongst
the
sonnes
of
men
,
hereby
it
doth
and
may
appeare
that
we
are
the
sonnes
of
God
.
If
we
hate
the
sinnes
of
vnfaithfulnes
,
and
let
no
such
cleane
vnto
vs
;
if
we
suffer
not
sinne
to
reigne
in
our
mortall
bodies
,
but
striue
to
subdue
the
flesh
vnto
the
spirit
;
if
we
flie
the
corruptions
which
are
in
the
world
through
lusts
,
and
studie
to
liue
soberly
,
and
righteously
,
and
godly
in
this
present
world
;
if
wee
long
and
thirst
after
those
things
that
belong
vnto
our
peace
,
and
can
in
the
needfull
time
of
trouble
come
vnto
our
God
,
and
cry
,
Abba
Father
,
hereby
it
doth
and
may
appeare
that
we
are
the
sonnes
of
God
.
The
godly
strife
against
sinne
,
and
carefull
desire
of
walking
in
the
waies
of
God
without
rebuke
,
they
are
the
sure
and
vndoubted
stampes
of
the
spirit
of
our
adoption
into
the
sonnes
of
God
,
and
the
certaine
fruits
of
that
spirit
whereby
we
are
sealed
vntill
the
redemption
of
the
possession
purchased
vnto
the
praise
of
his
glory
.
If
thou
desire
further
proofe
of
these
things
,
looke
into
the
holy
scriptures
,
and
they
shall
instruct
thee
sufficiently
herein
.
are
they
that
hunger
and
thirst
after
righteousnesse
.
Where
our
Sauiour
sheweth
that
not
they
alone
which
are
righteous
,
but
they
also
which
hunger
and
thirst
after
righteousnes
are
blessed
,
and
consequently
the
sonnes
of
God
.
So
we
read
that
Abrahams
willingnes
to
offer
vp
his
onely
begotten
sonne
Isaac
for
a
burnt
offering
vnto
the
Lord
,
O
wretched
man
that
I
am
,
who
shall
deliuer
me
from
the
bodie
of
this
death
.
And
yet
because
in
his
inner
man
,
and
in
his
spirit
he
delighted
in
the
law
of
God
,
he
addeth
immediatly
in
the
next
words
following
,
I
thanke
my
God
through
Iesus
Christ
our
Lord
,
to
shew
that
in
the
strife
the
flesh
tooke
the
foyle
,
&
he
by
the
power
of
his
Lord
&
Christ
did
stand
.
The
assaults
of
the
flesh
made
him
to
cry
,
O
wretched
man
&c.
and
the
conquest
of
the
spirit
made
him
to
adde
,
I
thanke
God
&c.
Such
a
strife
&
fight
the
blessed
Apostle
had
in
himselfe
;
and
such
a
strife
&
fight
all
the
children
of
God
haue
within
themselues
;
&
this
striuing
in
them
is
a
witnes
vnto
them
that
they
are
the
sonnes
of
God
.
For
to
turne
a
litle
aside
vnto
the
sonnes
of
Belial
,
&
children
of
disobedience
,
what
strife
or
fight
at
all
is
there
in
them
betwixt
the
flesh
and
the
spirit
?
what
denying
of
vngodlines
and
worldly
lusts
?
what
care
to
subdue
the
flesh
vnto
the
spirit
?
what
flying
of
the
corruptions
which
are
in
the
world
through
lusts
?
what
loue
of
God
or
good
men
?
what
desire
to
liue
soberly
,
righteously
,
and
godly
in
this
present
world
is
in
them
at
all
?
Nay
contrariwise
they
delight
in
vnrighteousnes
,
&
sell
themselues
to
worke
wickednes
,
they
commit
sin
euen
with
greedines
,
&
gladly
giue
their
members
seruants
to
vncleannes
and
to
iniquitie
to
commit
iniquitie
;
they
hate
to
be
reformed
,
and
cast
the
word
behind
their
backs
;
they
refuse
to
hearken
to
instruction
,
and
stop
their
eares
at
the
voice
of
the
charmer
charme
he
neuer
so
wisely
.
And
therefore
the
Apostles
calleth
them
a
naughty
and
crooked
nation
,
because
they
quite
peruert
the
straight
waies
of
the
Lord
,
giuing
their
members
as
weapons
of
vnrighteousnes
vnto
sin
,
which
should
be
giuen
as
weapons
of
righteousnes
vnto
God
.
So
farre
they
from
striuing
against
sin
,
and
from
a
desire
to
walke
holy
&
without
blame
.
Onely
they
that
are
the
sonnes
of
God
feele
this
strife
,
and
this
desire
within
themselues
,
and
this
very
strife
against
sin
,
and
desire
to
walke
after
the
spirit
without
blame
in
loue
shewes
plainely
that
we
are
the
sons
of
God
.
Thus
then
yee
see
what
should
be
our
studie
in
the
whole
course
of
our
life
,
to
wit
,
as
that
we
may
be
blamelesse
,
&
that
we
may
be
pure
;
so
that
we
may
be
knowne
to
be
the
sonnes
of
God
euen
vnto
those
amongst
whom
we
liue
.
Ye
see
likewise
how
this
may
be
known
not
vnto
others
only
but
vnto
our selues
,
both
vnto
our selues
&
others
,
euen
by
the
spirit
of
sanctification
,
witnesseth
vnto
our
spirits
that
we
are
the
sonnes
of
God
,
and
which
by
the
fruits
and
effects
which
it
worketh
in
vs
sheweth
asmuch
vnto
others
.
And
howsoeuer
our
sanctification
here
in
this
life
be
vnperfit
,
yet
yee
see
that
our
very
striuing
against
sinne
,
and
our
desire
to
be
holy
and
without
rebuke
plainely
doth
and
may
shew
both
vnto
our selues
,
and
vnto
others
that
we
are
the
sonnes
of
God
.
Comfort
then
thy selfe
,
ô
thou
afflicted
soule
whosoeuer
thou
art
,
that
so
gronest
vnder
the
burthen
of
thy
sinnes
that
thou
wantest
this
sweet
comfort
of
thy
soule
.
For
tell
me
,
doest
thou
feele
in
thy selfe
a
striuing
against
sinne
;
art
thou
touched
with
remorse
and
compunction
of
heart
for
thy
sinnes
;
doest
thou
desire
to
lead
a
life
according
to
Gods
will
,
and
hast
thou
a
longing
after
this
comfort
that
thou
art
the
childe
of
God
?
Whatsoeuer
be
thine
infirmities
,
how
crimson-died
so
euer
thy
sinnes
be
,
whatsoeuer
doubts
else
thou
callest
,
yet
doubt
not
,
thou
art
the
sonne
of
God
,
and
vnto
thee
belongeth
the
inheritance
of
the
sonnes
of
God
.
For
it
is
the
spirit
,
euen
the
spirit
of
sanctification
that
filleth
thy
heart
with
good
desires
,
with
desire
to
flie
that
which
is
euill
,
be
that
hath
begun
this
good
worke
in
thee
will
performe
it
vntill
the
day
of
Iesus
Christ
,
when
thou
shalt
be
crowned
with
glory
and
immortalitie
in
the
highest
heauens
.
As
for
the
wicked
and
vngodly
of
the
earth
which
wallow
in
their
wickednesse
,
and
make
a
mocke
of
piety
and
religion
,
which
haue
not
God
in
all
their
thoughts
,
nor
make
mention
of
his
name
with
their
lips
,
vnlesse
it
be
to
blaspheme
and
dishonor
his
holy
name
,
they
haue
no
part
in
this
comfort
,
this
reioycing
in
the
spirit
belongeth
not
vnto
them
.
But
for
vs
,
beloued
,
let
vs
labour
and
striue
to
haue
this
comfort
sealed
vnto
our
soules
,
that
we
are
the
sonnes
of
God
,
by
our
striuing
against
sinne
,
and
our
carefull
endeuour
to
walke
without
rebuke
.
Yea
let
vs
so
looke
vnto
our
steps
and
take
heede
vnto
our
waies
;
let
vs
so
decline
the
pleasures
of
sinne
,
and
delight
our selues
in
the
law
of
the
Lord
,
that
men
seeing
the
mortification
of
our
earthly
members
,
and
the
integritie
of
our
conuersation
may
haue
nothing
concerning
vs
to
speake
euill
of
,
but
may
say
that
God
is
in
you
indeede
,
and
so
may
glorifie
him
in
the
day
of
visitation
.
Yea
but
yee
will
say
againe
vnto
me
,
how
can
we
thus
liue
?
Is
it
not
a
naughty
and
crooked
nation
,
a
froward
and
wicked
people
with
whom
we
liue
?
Can
a
man
touch
pitch
and
not
be
defiled
therewith
?
or
walke
amongst
thornes
and
not
be
pricked
therewith
?
True
:
wee
liue
amongst
wicked
men
whose
hearts
are
set
on
mischiefe
,
euen
as
the
Apostle
here
saith
,
that
the
Philippians
liued
in
the
middest
of
a
naughty
and
crooked
nation
.
Yet
the
Apostle
yee
see
writeth
vnto
them
to
walke
so
both
before
God
,
and
with
their
neighbour
that
they
might
be
blamelesse
and
pure
,
and
the
sonnes
of
God
without
rebuke
in
the
middest
of
a
naughty
and
crooked
nation
.
Which
teacheth
vs
thus
much
,
that
howsoeuer
the
whole
wolrd
lieth
in
wickednes
,
as
the
Apostle
speaketh
,
by
the
life
of
Pharaoh
.
My
sonne
if
sinners
doe
intise
thee
consent
thou
not
:
if
they
say
,
come
with
vs
&c.
And
againe
,
enter
not
into
the
way
of
the
wicked
,
and
walke
not
in
the
way
of
euill
men
:
auoide
it
,
and
goe
not
by
it
;
turne
from
it
,
and
passe
by
.
In
both
which
places
Salomon
would
haue
vs
to
take
heede
of
the
company
and
fellowship
of
the
wicked
,
as
a
thing
very
dangerous
.
And
certainely
so
it
is
,
and
therefore
great
heede
to
be
taken
,
lest
by
conuersing
with
the
wicked
we
be
defiled
with
their
vncleane
conuersation
.
Our
care
therefore
must
be
that
we
may
with
the
Prophet
Dauid
protest
,
and
say
,
I
haunt
not
with
vaine
persons
,
neither
keep
company
with
the
dissemblers
:
I
hate
the
assembly
of
the
euill
,
&
haue
no
company
with
the
wicked
.
For
blessed
is
the
man
that
doth
not
walke
in
the
counsell
of
the
wicked
,
nor
stand
in
the
way
of
sinners
,
nor
sit
in
the
seate
of
the
scornefull
.
What
then
?
Because
the
case
so
standeth
that
the
whole
world
lieth
in
wickednes
,
must
we
needs
seuer
our selues
from
the
company
of
men
,
and
either
shut
vp
our selues
in
some
cloister
,
or
get
vs
into
the
wildernes
there
to
lead
a
solitarie
life
?
So
some
haue
thought
,
and
so
some
haue
done
,
pretending
that
cause
that
they
might
not
be
defiled
with
the
corruptions
of
the
world
.
But
this
is
a
thing
altogether
needlesse
,
fashion
not
our selues
like
vnto
the
world
,
that
is
,
that
we
grow
not
like
vnto
the
wicked
of
the
world
in
life
and
manners
,
and
so
be
defiled
by
their
vncleane
conuersation
.
For
whatsoeuer
is
in
the
world
,
as
the
lust
of
the
flesh
,
the
lust
of
the
eyes
,
and
the
pride
of
life
,
is
not
of
the
Father
,
but
is
of
the
world
.
We
must
not
therefore
suffer
our selues
to
be
entangled
with
these
things
,
we
must
not
walke
in
the
paths
of
the
wicked
.
2.
We
must
,
by
the
example
of
iust
Lot
,
be
euen
vexed
in
our
soules
when
we
see
and
heare
the
vnlawfull
and
vngodly
deeds
of
the
wicked
.
As
also
we
read
of
Dauid
,
I
saw
the
transgressors
and
was
greeued
,
because
they
kept
not
thy
word
.
And
againe
,
Mine
eyes
gush
out
with
riuers
of
water
,
because
they
keepe
not
thy
law
.
And
againe
,
Feare
is
come
vpon
me
for
the
wicked
that
forsake
thy
law
.
And
againe
,
My
zeale
hath
euen
consumed
mee
,
because
mine
enemies
haue
forgotten
thy
word
.
All
which
shewes
how
we
should
be
affected
at
the
contempt
,
and
at
the
vngodly
conuersation
of
the
wicked
,
it
should
euen
be
a
paine
and
griefe
vnto
vs
.
3.
We
must
after
the
example
of
Noah
,
that
preacher
of
righteousnes
,
admonish
the
wicked
of
their
waies
,
and
warne
them
of
the
iudgments
of
God
against
all
vnrighteousnes
and
vngodlines
.
For
albeit
they
scorne
admonition
,
and
make
a
mocke
of
instruction
,
yet
must
we
,
as
conueniently
we
may
,
put
them
in
minde
of
such
things
as
belong
vnto
their
peace
,
and
accompanie
saluation
.
4.
We
must
in
holinesse
of
life
,
and
integritie
of
conuersation
amongst
them
shew
our selues
to
be
the
sonnes
of
God
,
that
if
it
be
possible
our
conuersation
may
winne
them
to
walke
in
the
waies
of
Christ
.
So
our
Sauiour
willeth
,
saying
,
Let
your
light
so
shine
before
men
that
they
may
see
your
good
workes
,
and
glorifie
your
father
which
is
in
heauen
.
These
I
say
are
the
precepts
which
if
we
follow
,
wee
neede
not
to
thinke
of
cloister
,
or
of
desert
,
or
of
going
out
of
the
world
,
but
we
may
liue
with
a
pure
conscience
,
and
as
the
sonnes
of
God
,
be
the
sonnes
of
men
neuer
so
wicked
amongst
whom
we
liue
.
This
I
say
we
may
doe
.
Howbeit
I
doe
not
hereby
encourage
any
either
to
thrust
himselfe
into
the
companie
of
the
wicked
when
he
neede
not
,
or
longer
to
stay
amongst
them
then
he
should
.
But
this
I
exhort
,
especially
that
yee
fashion
not
your selues
like
vnto
the
wicked
of
the
world
;
and
next
that
yee
auoide
the
company
of
the
wicked
and
vngodly
.
At
no
hand
suffer
your selues
to
be
defiled
by
their
vncleane
conuersation
,
and
if
yee
may
keepe
your selues
from
their
assemblies
.
In
a
word
,
studie
to
be
the
sons
of
God
without
rebuke
in
the
middest
of
a
naughty
and
crooked
nation
;
and
the
more
wicked
that
they
are
with
whom
yee
liue
,
be
yee
the
more
carefull
of
your
conuersation
,
that
it
be
such
as
becommeth
the
sonnes
of
God
,
that
therby
they
may
be
drawne
,
if
it
be
possible
,
to
glorifie
God
in
the
day
of
visitation
,
or
at
least
they
may
haue
nothing
concerning
you
to
speake
euill
of
,
alwaies
remembring
that
by
grace
and
adoption
we
are
seuered
from
them
to
be
the
sons
of
God
.
We
are
euen
a
naughtie
and
crooked
nation
,
as
the
Apostle
here
speaketh
;
an
euill
and
adulterous
generation
,
as
our
Sauiour
speaketh
;
a
froward
and
crooked
generation
,
as
Moses
speaketh
;
a
faithlesse
and
stubborne
generation
,
as
Dauid
speaketh
,
a
sinfull
nation
,
a
people
laden
with
iniquity
,
a
seede
of
the
wicked
,
corrupt
children
,
as
Esay
speaketh
,
children
of
wrath
,
and
children
of
disobedience
,
as
the
Apostle
speaketh
.
Our
thoughts
wicked
,
our
will
depraued
,
our
vnderstanding
darkened
,
our
throates
open
sepulchres
,
our
tongues
full
of
deceit
,
&c.
So
vnpure
that
euen
our
mindes
and
consciences
are
defiled
,
so
vntoward
that
wee
cleane
peruert
the
straight
waies
of
the
Lord
,
and
in
stead
of
giuing
our
members
weapons
of
righteousnesse
vnto
God
,
making
them
weapons
of
vnrighteousnesse
vnto
sinne
,
and
in
stead
of
seruing
God
,
altogether
yeelding
our selues
seruants
vnto
sinne
.
Most
miserable
and
wretched
is
our
state
,
darknesse
without
light
,
igno●rance
without
vnderstanding
,
foolishnesse
without
wisedome
,
before
such
time
as
all
mists
of
darknes
,
ignorance
,
and
foolishnesse
be
expelled
by
the
bright
beames
of
Gods
holy
Spirit
,
and
we
brought
vnto
the
glorious
liberty
of
the
sonnes
of
God
.
Yea
and
such
thou
standest
,
as
by
nature
thou
art
whosoeuer
thou
art
that
sleepest
in
sinne
,
and
delightest
in
vnrighteousnesse
,
making
no
conscience
of
thy
waies
,
but
treasuring
vnto
thy selfe
wrath
against
the
day
of
wrath
,
and
of
the
declaration
of
the
iust
iudgement
of
God
.
But
thou
that
fearest
God
,
and
walkest
in
his
waies
consider
from
what
bondage
&
into
what
freedome
the
Lord
hath
brought
thee
,
how
of
a
childe
of
wrath
,
of
death
,
and
of
hell
he
hath
brought
thee
into
the
glorious
libertie
of
the
sonnes
of
God
,
and
made
thee
an
Heire
of
euerlasting
glory
,
how
he
hath
sanctified
thy
corrupt
will
,
and
heart
,
and
vnderstanding
,
how
hee
hath
new
moulded
thee
,
and
framed
thee
,
and
renewed
thee
,
how
hee
hath
begotten
thee
againe
,
not
by
flesh
and
bloud
,
but
by
the
immortall
seed
of
his
holy
word
:
consider
these
things
I
say
,
and
let
them
be
as
goades
and
spurres
vnto
thee
to
stirre
thee
vp
as
vnto
thankefulnesse
to
thy
God
:
so
vnto
obedience
to
his
will
.
Hath
he
made
thy
darknesse
to
be
light
?
walke
not
in
the
vnfruitfull
workes
of
darknesse
.
Hath
hee
freed
thee
from
the
bondage
of
sinne
?
flie
from
sinne
as
from
a
Serpent
,
and
haue
nothing
to
doe
with
the
stoole
of
wickednesse
.
Hath
he
sanctified
thy
will
,
and
all
the
powers
and
faculties
of
thy
soule
?
glorifie
thou
thy
God
with
all
the
powers
and
faculties
of
thy
soule
.
Hath
he
washed
and
cleansed
thee
both
in
thy
body
and
in
thy
spirit
?
glorifie
thy
God
both
in
thy
body
and
in
thy
spirit
.
So
shall
the
King
haue
pleasure
in
thy
beauty
,
so
shalt
thou
make
true
and
right
vse
of
thy
naturall
corruption
,
and
of
thy
regeneration
by
God
his
spirit
,
and
so
shalt
thou
shew
thy selfe
to
be
the
sonne
of
God
without
rebuke
in
the
middest
of
a
naughty
and
crooked
nation
.
LECTVRE
XXXVII
.
PHILIP
.
2.
Verse
15.
Among
whom
ye
shine
,
as
lights
in
the
world
,
holding
foorth
the
word
of
life
.
AMong
whom
ye
shine
,
&c.
]
In
this
last
clause
of
the
Apostles
former
reason
we
haue
a
notable
commendation
of
the
Philippians
,
which
the
Apostle
so
truely
giueth
vnto
them
that
withall
in
the
wisdome
of
God
giuen
vnto
him
hee
doth
implie
a
duty
,
or
an
exhortation
that
they
shew
themselues
to
be
such
as
hee
commendeth
them
to
be
:
insomuch
that
some
read
these
words
thus
,
among
whom
do
yee
shine
,
as
lights
&c.
Their
commendation
ye
see
is
,
that
they
shine
amongst
that
naughty
and
crooked
people
with
whom
they
liue
,
euen
as
lights
which
shine
in
darknes
,
and
which
hold
forth
the
word
of
life
to
giue
light
to
them
that
sit
in
darknes
:
they
are
called
lights
,
shining
lights
,
lights
shining
in
the
midst
of
a
naughty
and
crooked
nation
,
lights
holding
forth
the
word
of
life
vnto
others
.
The
whole
forme
of
speach
seemeth
to
be
drawne
from
those
high
places
by
the
sea-coast
,
whence
continually
lights
and
fires
are
set
out
for
the
direction
of
sea-men
into
the
hauen
,
and
safest
entrance
.
For
euen
such
the
Apostle
here
commendeth
the
Philippians
to
be
,
lights
which
shined
in
holinesse
of
life
vnto
them
that
sate
in
darknesse
round
about
them
,
by
the
direction
of
which
their
light
they
might
come
into
the
hauen
of
euerlasting
rest
,
where
they
might
find
rest
for
their
soules
.
Now
let
vs
see
what
we
may
obserue
hence
for
our
vse
.
1.
In
that
the
Apostle
calleth
the
Philippians
light
,
I
note
the
singular
prerogatiue
and
honour
of
all
the
faithfull
members
of
Christ
Iesus
.
For
that
which
the
Apostle
here
giueth
to
the
Philippians
,
belongeth
to
all
the
faithfull
.
All
the
faithfull
children
of
Christ
are
called
lights
,
shining
lights
,
lights
shining
in
the
world
.
Now
for
our
better
instruction
how
they
are
called
lights
,
we
are
to
vnderstand
that
there
are
foure
speciall
lights
mentioned
in
the
holy
Scriptures
.
The
1.
is
that
light
,
Christ
Iesus
,
the
light
of
the
world
,
and
the
brightnesse
of
his
father
.
This
light
by
a
principall
prerogatiue
is
called
that
light
,
that
true
light
which
lighteth
euery
man
that
commeth
into
the
world
,
that
sonne
of
righteousnesse
,
that
starre
of
Iacob
,
that
day
spring
from
an
high
,
that
brightnesse
of
his
fathers
person
.
2.
The
word
of
God
in
many
places
of
the
Scriptures
is
tearmed
a
light
,
as
where
it
is
said
,
Thy
word
ô
Lord
is
a
lanthorne
vnto
my
feete
,
and
a
light
vnto
my
pathes
:
As
also
where
the
godly
are
commended
by
the
Apostle
Peter
,
for
that
they
attend
vnto
the
sure
word
of
the
Prophets
,
as
vnto
a
light
that
shineth
in
a
darke
place
.
By
this
light
the
holy
Ghost
illuminateth
the
blindnesse
and
darknesse
of
our
grosse
vnderstandings
,
and
directeth
vs
in
the
waies
of
God
which
leade
vnto
saluation
.
3.
The
Apostles
and
Ministers
of
Christ
Iesus
are
called
lights
,
as
where
our
Sauiour
saith
vnto
them
,
yee
are
the
light
of
the
world
.
to
walke
as
chrildren
of
the
light
;
and
in
this
place
of
our
Apostle
,
where
they
are
called
lights
in
the
world
,
shining
among
the
sonnes
of
darknesse
,
and
holding
forth
the
word
of
life
.
Now
the
faithfull
are
called
lights
in
these
respects
:
1.
In
respect
of
Christ
Iesus
that
true
light
which
lighteneth
euery
man
that
commeth
into
the
world
,
inasmuch
as
he
hath
vouchsafed
to
communicate
his
light
vnto
vs
,
and
by
the
bright
beames
of
his
holy
Spirit
shining
into
our
hearts
to
expell
thence
the
thicke
mists
of
blindnes
,
darknesse
,
and
ignorance
.
For
whatsoeuer
light
the
faithfull
haue
they
haue
it
from
him
,
who
hath
light
in
himselfe
,
and
of
himselfe
,
and
in
whom
is
no
darknesse
.
They
borrow
their
light
from
him
,
euen
as
the
Moone
,
and
the
starres
doe
borrow
their
light
from
the
Sunne
in
the
firmament
.
For
hee
is
the
sonne
of
righteousnesse
which
springing
from
an
high
hath
through
the
tender
mercy
of
our
God
visited
vs
,
to
giue
light
to
them
that
sit
in
darknesse
,
and
in
the
shadow
of
death
,
and
to
guide
our
feete
into
the
way
of
peace
,
and
so
farre
as
this
light
shineth
vnto
them
their
darknes
is
turned
into
light
,
and
they
are
tearmed
lights
of
that
light
which
they
haue
from
this
sonne
of
righteousnesse
.
So
that
when
the
holy
Ghost
calleth
the
faithfull
,
lights
,
hee
noteth
therein
the
fellowship
which
they
haue
with
Christ
Iesus
,
from
whose
most
cleare
light
they
borrow
their
light
.
2.
The
faithfull
are
called
lights
in
respect
of
the
word
,
inasmuch
as
they
beleeue
,
and
embrace
,
and
professe
the
holy
word
of
God
which
hee
hath
ordained
to
be
a
lanthorne
vnto
our
feete
,
and
a
light
vnto
our
steps
.
For
albeit
it
be
the
son
of
righteousnesse
alone
,
by
the
bright
shining
beames
of
whose
holy
Spirit
our
darkenesse
is
turned
into
light
,
and
we
made
lights
in
the
world
;
yet
because
we
receiue
this
light
by
the
ministerie
of
the
word
therefore
both
the
word
itselfe
is
called
light
,
and
they
likewise
that
receiue
the
word
with
gladnesse
,
and
walke
in
the
light
thereof
are
called
lights
.
For
as
much
then
as
the
faithfull
professe
the
holy
word
of
God
,
ordained
to
bee
the
rule
of
our
life
,
and
our
direction
in
matters
of
religion
,
in
respect
of
this
profession
they
are
called
lights
.
3.
They
are
called
lights
in
respect
of
their
life
and
conuersation
,
inasmuch
as
by
the
holinesse
of
their
life
,
and
integritie
of
their
conuersation
they
shew
themselues
to
be
exempted
and
deliuered
from
the
power
of
darknesse
.
Both
their
workes
in
respect
of
the
vnfruitfull
workes
of
darknesse
are
called
lights
,
and
themselues
glorifying
God
by
these
workes
are
called
lights
.
Now
see
what
instructions
these
things
may
minister
vnto
vs
.
1.
In
that
the
faithfull
are
called
lights
,
not
from
any
light
in
themselues
as
of
themselues
,
but
from
that
light
which
they
haue
and
borrow
from
Christ
Iesus
that
sonne
of
righteousnesse
,
this
may
teach
vs
what
we
are
without
Christ
Iesus
,
euen
darknesse
without
light
,
men
sitting
in
darknesse
and
in
the
shadow
of
death
.
For
looke
into
the
best
things
that
wee
haue
.
Our
reason
what
is
it
but
grosse
darknesse
?
our
wisedome
what
is
it
but
meere
foolishnesse
?
Our
vnderstanding
what
is
it
but
blinde
ignorance
?
for
the
naturall
man
,
1.
Hee
on
whom
this
sonne
of
righteousnesse
hath
not
yet
shined
,
perceiueth
not
,
yee
were
once
darknesse
,
to
wit
,
before
the
sonne
of
righteousnesse
had
shined
vpon
them
,
but
are
now
light
in
the
world
,
now
that
the
sonne
of
righteousnesse
had
shined
vpon
them
their
darknesse
was
turned
into
light
.
Where
he
most
plainely
sheweth
what
is
the
state
of
all
men
both
before
and
after
that
the
sonne
of
righteousnesse
haue
shined
vpon
them
:
before
,
they
are
darknesse
,
after
they
are
light
.
O
what
a
good
and
gracious
God
then
haue
we
,
who
when
we
sate
in
darknesse
,
and
in
the
shadow
of
death
gaue
vs
this
light
,
and
so
translated
vs
out
of
darknesse
into
light
.
Not
vnto
vs
ô
Lord
,
not
vnto
vs
but
vnto
thy
name
giue
the
praise
,
for
that
thou
hast
called
vs
out
of
darknesse
into
thy
maruellous
light
.
When
we
walked
in
darkenesse
thou
madest
vs
to
see
a
great
light
,
and
when
we
dwelled
in
the
land
of
the
shadow
of
death
,
thou
diddest
cause
the
light
to
shine
vpon
vs
.
We
were
once
darknesse
,
but
now
we
are
light
.
Blessed
bee
thy
name
ô
Lord
which
hast
changed
our
darkenesse
into
light
.
2.
In
that
the
faithfull
are
called
lights
in
respect
of
the
word
which
they
professe
,
and
in
the
light
whereof
they
walk
,
this
may
teach
vs
how
precious
the
holy
word
of
God
ought
to
be
vnto
vs
.
If
walking
after
the
direction
of
the
word
wee
onely
walke
in
the
light
,
then
iudge
ye
how
we
walke
without
the
word
.
Surely
without
it
we
walke
in
darknesse
,
and
know
not
whether
we
go
,
no
more
then
the
blinde
or
blind-folded
man
,
who
not
discerning
his
way
quickely
wandereth
out
of
his
right
path
,
and
walketh
into
euery
by-path
,
and
runneth
himselfe
vpon
euery
danger
.
For
by
the
word
alone
we
descry
euery
by-path
,
we
see
euery
danger
that
is
to
be
auoided
,
and
vnderstand
the
glory
that
is
prepared
for
vs
at
the
end
of
our
iourney
.
And
yet
as
if
their
we
loued
darknesse
better
then
light
,
or
else
know
not
that
by
the
ministerie
of
the
word
of
darknesse
we
are
made
light
in
the
Lord
,
wee
care
not
for
the
word
,
we
regard
it
not
,
wee
let
it
passe
as
a
tale
that
is
told
.
A
hard
saying
truely
:
but
yet
as
true
as
hard
.
For
if
we
shall
consider
our
great
slacknesse
in
comming
,
or
our
great
negligence
in
hearing
,
or
our
great
carelesnesse
to
lay
vp
in
our
hearts
the
things
that
we
haue
heard
,
all
these
will
witnesse
what
account
we
make
of
the
word
,
euen
no
more
then
of
a
tale
that
is
told
.
Otherwise
how
should
it
be
,
which
hath
beene
obserued
,
that
since
this
exercise
begunne
not
halfe
of
that
congregation
which
should
be
here
present
haue
beene
assembled
in
this
house
of
the
Lord
at
any
one
Sermon
.
Againe
,
a
great
slacknesse
in
comming
of
those
that
doe
come
,
howsoeuer
they
may
be
obserued
which
either
come
too
late
,
or
depart
too
quickly
from
this
holie
exercise
,
yet
who
knoweth
how
many
depart
hence
as
little
edified
and
instructed
as
when
they
came
hither
?
A
great
negligence
in
hearing
.
Againe
,
who
is
he
that
hauing
heard
the
word
,
doth
afterward
thinke
or
meditate
with
himselfe
of
the
things
that
he
hath
heard
,
and
laieth
them
vp
in
his
heart
to
make
them
the
rule
and
direction
of
his
life
?
A
great
carelesnesse
to
make
that
vse
we
should
of
that
wee
haue
heard
.
And
what
else
doe
all
these
argue
,
but
that
we
make
no
more
account
of
the
word
than
of
a
tale
that
is
told
?
Well
,
whatsoeuer
account
we
make
of
it
,
either
we
must
walke
in
the
light
of
this
word
,
or
else
we
cannot
be
such
lights
as
here
the
faithfull
members
of
Christ
Iesus
are
said
to
be
:
either
this
word
must
be
a
light
vnto
our
paths
,
or
else
we
can
be
no
light
in
the
Lord
;
either
the
Lord
must
goe
before
vs
in
this
word
,
as
in
a
pillar
of
fire
,
or
else
wee
shall
be
made
a
prey
vnto
our
enemies
,
the
world
,
the
flesh
,
and
the
deuill
,
who
seeketh
continually
like
a
roaring
Lion
whom
hee
may
deuoure
.
Thirdly
,
in
that
the
faithfull
are
called
lights
in
respect
of
their
holy
life
and
conuersation
,
this
may
teach
vs
what
manner
of
conuersation
will
best
become
vs
if
wee
will
be
lights
in
the
world
.
The
light
of
our
holinesse
of
life
and
integritie
of
conuersation
must
so
shine
before
men
,
that
they
may
see
our
good
workes
,
and
glorifie
our
Father
which
is
in
heauen
Yee
were
once
darknesse
(
saith
the
Apostle
to
the
Ephesians
)
but
are
now
light
in
the
Lord
;
walke
as
children
of
the
light
.
In
which
words
the
Apostle
plainly
sheweth
,
that
being
made
lights
,
wee
ought
to
walke
as
children
of
the
light
,
approuing
that
which
is
pleasing
vnto
the
Lord
,
hauing
no
fellowship
with
the
vnfruitfull
workes
of
darknesse
,
but
reprouing
them
,
if
not
by
word
,
for
that
wee
cannot
all
at
all
times
doe
,
yet
at
least
by
the
example
of
our
holy
and
vnblameable
life
.
But
of
this
wee
shall
haue
more
occasion
anon
to
speake
.
Let
this
suffice
to
be
spoken
generally
why
the
faithfull
children
of
God
are
called
lights
,
and
of
the
instructions
which
the
reasons
thereof
may
minister
vnto
vs
.
Secondly
,
here
I
note
two
qualities
attributed
to
these
lights
mentioned
by
the
Apostle
:
The
first
,
they
shine
in
the
middest
of
darknesse
,
in
the
middest
of
a
naughtie
and
crooked
nation
:
Secondly
,
they
hold
out
vnto
others
the
light
that
is
in
them
,
euen
the
word
of
life
,
shewing
it selfe
in
the
integritie
of
their
conuersation
.
Whence
I
note
two
properties
necessarily
requisite
in
all
the
faithfull
children
of
God
:
the
one
is
,
that
they
haue
light
in
themselues
,
the
other
is
,
that
they
communicate
it
to
others
.
Touching
the
first
,
light
yee
know
is
not
called
light
,
vnlesse
it
haue
light
in
it selfe
,
in
whatsoeuer
darknesse
it
shine
.
The
faithfull
children
of
God
then
,
if
they
will
be
,
as
here
they
are
called
,
lights
,
they
must
still
so
looke
vnto
themselues
and
their
owne
wayes
,
that
howsoeuer
they
walke
amongst
the
children
of
darknesse
,
yet
they
suffer
not
that
light
which
is
in
them
to
be
darkened
,
but
that
they
shine
as
lights
in
the
world
amongst
them
whose
hearts
are
set
on
mischiefe
.
The
Sunne
when
it
setteth
forth
as
a
Giant
to
runne
his
course
,
casteth
forth
his
beames
,
and
they
are
dispersed
throughout
all
places
of
the
earth
.
And
albeit
often
times
it
light
and
shine
vpon
most
loathsome
and
filthy
places
,
yet
still
doth
it
remaine
in
his
owne
puritie
,
not
at
all
defiled
therewith
.
Herein
these
lights
(
I
meane
the
faithfull
children
of
God
)
must
resemble
this
light
of
the
Sunne
.
It
cannot
be
that
they
should
not
at
all
conuerse
with
wicked
and
vngodly
men
,
for
then
they
must
goe
out
of
the
world
,
Haue
no
fellowship
with
the
vnfruitfull
workes
of
darknesse
.
Hee
doth
not
simply
forbid
all
fellowship
with
the
children
of
darknesse
,
but
with
the
vnfruitfull
workes
of
darknesse
,
such
as
are
gluttonie
and
drunkennesse
,
chambering
and
wantonnesse
,
strife
and
enuying
,
and
the
like
:
with
the
filthinesse
of
these
and
the
like
fruits
of
sinne
hee
would
haue
vs
not
to
defile
our selues
.
For
what
fellowship
(
as
saith
the
Apostle
)
hath
light
with
darknesse
?
Surely
no
more
than
hath
righteousnesse
with
vnrighteousnesse
,
the
beleeuer
with
the
Infidell
,
or
Christ
with
Belial
.
If
then
we
be
such
lights
as
here
the
faithfull
children
of
God
are
tearmed
,
no
question
wee
hate
all
fellowship
with
the
vnfruitfull
workes
of
darknesse
:
and
if
we
haue
fellowship
with
the
vnfruitfull
workes
of
darknesse
,
then
wee
are
no
such
lights
.
A
rule
whereby
yee
may
quickly
trie
and
examine
whether
ye
haue
that
light
in
your selues
which
yee
heare
the
faithfull
children
of
God
should
haue
in
themselues
.
Light
where
it
is
,
expelleth
all
darknesse
.
If
then
yee
haue
the
light
of
the
sonnes
of
God
within
your selues
,
yee
haue
no
delight
in
the
workes
of
darknesse
.
Now
what
the
workes
of
darknesse
are
yee
know
out
of
the
Apostle
,
euen
gluttonie
and
drunkennesse
,
chambering
and
wantonnesse
,
strife
and
enuying
,
and
generally
all
the
workes
of
the
flesh
,
euen
whatsoeuer
things
are
such
as
the
doing
whereof
may
not
well
abide
the
light
.
Examine
your selues
of
these
things
,
and
condemne
your selues
,
that
ye
be
not
condemned
of
the
Lord
.
If
any
of
you
be
tainted
with
any
of
these
things
,
purge
out
this
old
leauen
,
that
ye
may
be
a
new
lumpe
;
cleanse
your
vessels
from
these
filthy
dregges
,
I
meane
,
your selues
from
these
pollutions
of
sinne
,
that
ye
may
be
an
holy
Temple
vnto
the
Lord
.
True
it
is
,
God
alone
is
light
without
any
darknesse
,
and
there
is
no
childe
of
God
whose
light
is
not
dimmed
with
some
darknesse
.
But
this
is
no
ground
for
thee
,
that
therefore
thou
maist
wallow
in
wickednesse
and
maist
delight
thy selfe
in
the
workes
of
darknesse
.
Thou
if
thou
wilt
be
the
childe
of
God
,
thou
must
come
as
neere
vnto
God
as
thou
canst
:
as
hee
is
light
without
darknesse
,
so
thou
must
striue
thereunto
.
And
therefore
thou
must
striue
to
abandon
all
sinne
and
wickednesse
,
thou
must
be
carefull
to
walke
honestly
as
in
the
day
,
thou
must
approue
in
thine
heart
,
and
in
thy
word
,
and
in
thy
workes
,
that
which
is
pleasing
to
the
Lord
.
And
this
if
thou
doest
,
whatsoeuer
is
wanting
shall
be
imputed
vnto
thee
,
and
the
light
that
is
in
Christ
Iesus
shall
be
thine
,
and
expell
whatsoeuer
darknesse
is
in
thee
.
Suffer
therefore
the
same
words
of
exhortation
that
the
Apostle
vseth
to
the
Ephesians
,
Walke
not
henceforth
as
others
doe
,
in
vanitie
of
their
minde
,
&c.
And
againe
with
the
same
Apostle
I
say
vnto
you
,
The
night
is
past
,
the
day
is
at
hand
,
let
vs
therefore
cast
away
the
workes
of
darknesse
,
&c.
Haue
light
in
your selues
,
and
communicate
the
light
that
is
in
you
vnto
others
:
which
is
the
second
qualitie
mentioned
here
by
the
Apostle
.
The
second
qualitie
which
I
noted
here
in
these
lights
,
in
the
Philippians
,
is
that
they
held
forth
the
word
of
life
vnto
others
.
How
?
Not
so
much
in
word
,
and
talke
,
as
that
by
the
example
of
their
life
they
gaue
plaine
proofe
that
the
word
of
life
dwelt
in
them
plenteously
.
Whence
I
noted
another
qualitie
necessarily
requisite
in
all
the
children
of
God
,
which
is
,
that
they
haue
not
only
light
in
themselues
,
but
they
also
communicate
the
same
vnto
others
.
The
children
of
God
must
not
thinke
it
enough
to
keepe
themselues
vnspotted
of
the
world
,
but
they
must
by
word
,
and
deed
,
and
example
of
life
,
helpe
to
pull
others
out
of
the
fire
.
The
Prophet
describing
the
wicked
man
by
certaine
fruits
of
the
flesh
,
amongst
other
things
saith
he
,
When
thou
sawest
a
theefe
,
thou
runnest
with
him
,
and
hast
beene
partaker
with
the
adulterers
.
But
the
faithfull
seruant
of
God
must
not
only
be
no
such
man
as
will
runne
with
others
vnto
mischiefe
,
but
hee
must
reproue
the
sinnes
of
vnfaithfulnesse
,
either
by
word
,
or
at
least
by
example
of
life
,
that
either
by
word
,
or
by
example
of
life
hee
may
reclaime
the
wicked
from
the
wickednesse
of
his
wayes
.
The
Sunne
(
yee
know
)
keepeth
not
his
light
vnto
it selfe
,
but
communicateth
it
to
the
benefit
of
all
creatures
vnder
heauen
.
The
Moone
and
the
starres
likewise
,
which
haue
their
light
from
the
Sunne
,
doe
the
like
.
The
like
also
must
the
sonnes
of
God
doe
.
That
light
which
they
haue
by
their
fellowship
with
Christ
Iesus
the
Sunne
of
righteousnesse
,
whether
it
bee
the
light
of
the
knowledge
of
Gods
will
reuealed
in
his
word
,
or
the
light
of
the
spirit
of
sanctification
,
all
the
light
that
is
in
them
they
must
communicate
to
the
benefit
of
their
brethren
,
doing
good
vnto
all
,
and
turning
many
vnto
righteousnesse
.
And
albeit
the
Ministers
of
Christ
,
and
dispensers
of
Gods
holy
mysteries
,
ought
especially
to
be
such
lights
as
now
wee
speake
of
,
holding
out
the
word
of
life
vnto
others
,
and
turning
many
vnto
righteousnesse
,
both
by
word
,
and
by
example
of
life
;
yet
wee
see
that
also
all
the
faithfull
children
of
God
ought
to
be
such
lights
,
as
hauing
the
word
of
life
in
them
,
shew
plainly
that
they
haue
it
,
in
that
the
fruit
thereof
breaketh
forth
in
them
,
sometimes
in
word
,
and
alwayes
in
example
of
life
,
vnto
the
benefit
of
their
brethren
.
The
word
of
life
must
be
hid
euen
in
the
hearts
of
all
the
sonnes
of
God
,
and
it
they
must
hold
out
in
holinesse
of
life
,
and
good
example
vnto
their
brethren
.
Yea
,
what
so
generall
?
No
exception
of
country-men
,
of
artificers
,
of
simple
women
,
of
poore
labourers
?
Must
all
be
lights
holding
forth
the
word
of
life
?
This
surely
is
rather
for
scholars
,
and
Ministers
,
and
learned
men
,
whose
imployment
is
in
that
studie
,
and
who
make
that
their
profession
.
Belike
then
the
Apostle
was
deceiued
:
for
by
the
Apostle
it
doth
plainly
appeare
,
that
all
the
sonnes
of
God
should
be
lights
holding
forth
the
word
of
life
:
so
that
from
the
word
of
life
hid
in
their
hearts
,
as
from
the
root
,
should
spring
all
the
fruits
of
that
light
which
they
should
communicate
vnto
the
benefit
of
others
.
True
it
is
,
that
as
one
starre
differeth
from
another
in
glory
,
so
amongst
the
sonnes
of
God
,
some
are
more
cleare
and
bright
shining
lights
than
others
,
some
better
instructed
and
taught
in
the
word
of
life
than
others
:
for
some
are
ordained
to
teach
,
some
to
be
taught
;
some
by
hearing
only
,
some
both
by
hearing
and
reading
,
grow
vp
in
the
knowledge
of
the
word
of
life
.
Yet
still
this
is
true
,
that
in
all
the
sonnes
of
God
there
should
be
some
measure
of
the
knowledge
of
the
word
of
life
whereof
they
should
make
shew
at
least
in
holinesse
of
their
life
,
and
integritie
of
their
conuersation
,
whereby
they
might
draw
others
vnto
God
.
And
as
it
should
be
,
so
it
were
to
be
wished
it
were
.
But
so
farre
are
we
from
holding
out
the
word
of
life
in
holinesse
of
life
vnto
others
,
that
by
our
prophanenesse
and
wickednesse
a
great
many
of
vs
shew
plainly
that
the
word
of
life
is
not
in
vs
.
How
ready
wee
are
euery
one
of
vs
to
runne
with
another
vnto
mischiefe
,
to
spend
the
time
one
with
another
in
excesse
,
and
riot
,
and
vnthriftinesse
,
to
deceiue
,
oppresse
,
wrong
,
reuile
,
and
shame
one
another
if
wee
can
,
hee
seeth
little
that
seeth
not
.
Againe
,
how
slow
wee
are
to
prouoke
one
another
to
godlinesse
and
good
workes
,
to
draw
one
another
out
of
the
snares
of
the
deuill
,
that
wee
be
not
taken
and
holden
therewith
,
to
stirre
vp
one
another
vnto
peace
,
and
loue
,
and
meeknesse
,
and
temperance
,
and
patience
,
and
almes-deeds
,
and
brotherly
kindnesse
,
and
other
such
like
fruits
of
the
spirit
,
who
seeth
not
that
seeth
ought
?
And
if
these
things
be
so
,
how
can
wee
thinke
that
the
word
of
life
is
in
vs
?
Certainly
where
it
is
,
it
maketh
the
man
of
God
so
to
abound
in
euery
good
worke
,
and
so
to
hate
euery
worke
of
the
flesh
,
so
to
shine
in
himselfe
,
and
likewise
to
giue
light
vnto
others
,
that
it
doth
easily
appeare
that
God
is
in
him
indeed
.
Take
heed
therefore
lest
the
light
which
seemeth
to
be
in
you
be
indeed
darknesse
.
Haue
light
in
your selues
,
and
communicate
the
light
that
is
in
you
one
with
another
.
Hate
the
sins
of
vnfaithfulnesse
,
and
the
workes
of
darknesse
,
both
in
your selues
,
and
in
others
.
Prouoke
one
another
to
godlinesse
,
and
to
good
workes
,
and
hold
forth
the
word
of
life
in
all
holinesse
of
life
one
vnto
another
.
Remember
that
yee
are
lights
;
walke
therefore
as
children
of
the
light
.
It
is
a
title
wherein
the
ministers
of
Christ
Iesus
doe
worthily
glorie
,
that
they
are
the
lights
of
the
world
.
Yee
see
that
not
they
alone
,
but
yee
also
are
lights
of
the
world
,
if
yee
bee
the
faithfull
children
of
God
.
Striue
herein
to
bee
as
neere
vnto
thy
God
as
thou
canst
,
that
so
thy
light
may
shine
,
that
there
bee
no
darknesse
at
all
in
thee
:
and
make
it
a
great
part
of
thy
studie
and
delight
by
the
light
that
is
in
thee
to
bring
others
out
of
darknesse
into
light
.
And
let
this
suffice
to
bee
spoken
touching
this
honor
giuen
to
the
saints
of
God
,
that
they
are
called
lights
,
and
touching
the
qualities
required
in
these
lights
,
namely
that
they
haue
light
in
themselues
,
and
that
they
communicate
it
vnto
others
.
The
last
thing
which
I
note
in
these
words
is
the
glorious
title
giuen
vnto
the
word
of
God
.
The
word
of
God
,
and
the
Gospell
of
Iesus
Christ
ye
see
is
heere
caled
the
word
of
life
.
So
likewise
Peter
calleth
it
when
he
saith
vnto
Christ
,
Master
,
to
whom
shall
wee
goe
?
Thou
hast
the
words
of
eternall
life
.
So
likewise
the
Angell
calleth
it
where
hauing
brought
the
Apostles
out
of
prison
,
hee
saith
vnto
them
,
Goe
your
way
,
and
stand
in
the
Temple
,
and
speake
to
the
people
all
the
words
of
this
life
.
Now
the
reasons
why
the
word
of
God
and
the
Gospell
of
Christ
Iesus
is
called
the
word
of
life
,
are
many
:
As
first
it
is
called
the
word
of
life
,
because
by
it
wee
are
begotten
and
borne
againe
vnto
a
new
life
,
euen
a
spirituall
life
in
Christ
Iesus
,
as
the
Apostle
Peter
witnesseth
,
saying
,
Loue
one
another
with
a
pure
heart
feruently
,
being
borne
anew
,
not
of
mortall
seede
,
but
of
immortall
,
by
the
word
of
God
.
Secondly
,
it
is
called
the
word
of
life
,
it
is
the
power
of
God
vnto
saluation
vnto
all
them
that
beleeue
,
and
the
sauour
of
life
vnto
life
in
them
that
are
saued
,
as
witnesseth
the
Apostle
.
Thirdly
,
it
is
so
called
,
because
therein
Christ
which
is
our
life
,
and
who
is
properly
called
the
word
of
life
,
is
preached
and
offered
vnto
vs
,
together
with
all
the
benefits
of
his
blessed
death
and
passion
.
Lastly
it
is
so
called
,
because
it
is
the
lanterne
vnto
our
feet
,
and
the
light
vnto
our
steps
,
to
direct
vs
in
the
right
way
that
leadeth
to
eternall
life
and
saluation
.
Here
must
all
other
writings
in
the
world
whatsoeuer
stand
backe
.
No
word
of
life
but
this
:
nay
indeed
no
word
but
this
;
for
no
mans
writing
whatsoeuer
was
euer
called
the
word
.
Only
the
word
of
God
that
is
the
word
,
and
that
is
the
word
of
life
.
I
meddle
not
now
with
those
other
glorious
titles
giuen
to
the
word
in
holy
Scriptures
,
as
that
it
is
called
the
word
of
God
,
the
wholesome
word
of
truth
,
the
Gospell
of
saluation
,
&c.
Euen
this
,
that
it
is
called
the
word
of
life
,
may
teach
vs
how
precious
the
ministerie
and
preaching
thereof
ought
to
be
vnto
vs
,
euen
more
precious
than
thousands
of
gold
and
siluer
,
and
as
wee
desire
to
be
saued
in
the
day
of
Christ
,
so
should
wee
thirst
after
these
most
sweet
waters
of
life
.
But
what
thirsting
is
there
after
them
?
They
are
brought
vnto
vs
in
conduits
euen
vnto
our
doores
,
and
yet
wee
will
scarce
step
out
of
our
doores
to
drinke
of
them
:
nay
wee
will
sit
in
our
doores
,
and
in
our
houses
,
talking
and
sleeping
,
rather
than
wee
will
come
into
the
house
of
God
,
and
drinke
of
these
waters
.
Euery
light
excuse
and
euery
small
businesse
will
serue
to
stay
vs
from
comming
to
heare
the
word
read
and
preached
.
I
told
you
euen
now
of
our
slacknesse
in
comming
,
of
our
negligence
in
hearing
,
of
our
carelesnesse
to
meditate
after
we
haue
heard
of
the
holy
word
of
life
.
If
I
should
adde
vnto
that
complaint
another
of
prophaning
the
Lords
day
,
which
should
be
wholly
spent
in
hearing
,
and
reading
,
and
meditating
of
the
holy
word
of
life
,
of
prophaning
it
,
I
say
,
with
dancing
,
and
drinking
,
and
playing
at
this
or
that
game
,
or
keeping
this
or
that
vnprofitable
and
vnnecessary
obseruation
and
custome
,
should
I
iustly
be
reproued
?
Yea
but
this
yee
doe
in
the
morning
,
or
in
the
euening
,
not
in
seruice-time
of
day
:
Yea
but
this
yee
doe
on
the
Lords
day
,
which
the
Lord
hath
commanded
to
be
kept
holy
,
not
only
in
seruice-time
of
day
,
but
Remember
(
saith
he
)
that
thou
keepe
holy
the
Sabboth
day
.
Hee
doth
not
limit
it
to
this
or
that
part
of
the
day
,
but
keepe
the
day
holy
,
by
hearing
,
and
reading
,
and
meditating
in
the
holy
word
of
life
.
Yea
but
this
is
too
precise
,
and
strait
,
and
sauours
too
much
of
Puritanisme
.
Well
,
be
it
as
it
will
,
thou
must
either
be
a
Puritan
in
obseruation
of
the
commandement
,
or
else
thou
bringest
vpon
thy selfe
iudgement
.
O
consider
this
,
men
and
brethren
,
what
it
is
that
wee
call
you
vnto
.
It
is
the
word
of
life
,
by
which
you
must
be
begotten
vnto
eternall
life
,
or
else
you
cannot
be
saued
,
by
the
direction
and
guidance
whereof
you
must
enter
into
rest
,
or
else
you
shall
neuer
finde
rest
vnto
your
soules
.
Dauid
when
he
could
not
be
present
in
the
assemblie
of
Gods
people
,
to
praise
his
God
,
&
heare
his
word
,
because
of
his
persecutors
,
he
thought
the
sparrowes
and
the
swallowes
happy
,
that
might
nestle
themselues
in
the
house
of
God
.
Insomuch
that
he
brake
out
,
as
Psal.
42.1.2.84.1.2.3.4
10.
Our
case
is
not
as
Dauids
was
:
wee
may
come
.
We
should
say
therefore
with
Dauid
in
another
place
,
I
was
glad
,
&c.
Yea
we
should
call
one
vnto
another
,
and
say
as
it
is
in
Esay
,
Come
and
let
vs
goe
vp
,
&c.
Scrutamini
Scripturas
,
&c.
Ioh.
5.39
.
Let
the
word
of
Christ
dwell
in
you
plenteously
,
&c.
In
a
famine
of
bread
yee
need
no
exhortation
to
seeke
for
bread
to
refresh
and
sustaine
your
bodies
.
Your
soules
farre
more
precious
than
your
bodies
;
and
your
soules
hunger-starued
,
and
yet
what
care
for
your
soules
?
The
sicknesse
is
most
dangerous
when
it
is
least
felt
.
LECTVRE
XXXVIII
.
PHILIP.
2.
verse
15
,
16
,
17
,
18.
That
I
may
reioyce
in
the
day
of
Christ
that
I
haue
not
runne
in
vaine
,
nor
laboured
in
vaine
&c.
THus
farre
of
the
former
reason
,
and
of
the
vses
thence
to
bee
made
by
vs
heretofore
.
Now
followeth
the
latter
reason
drawne
from
the
Apostle
himselfe
in
these
words
,
that
I
may
reiojce
in
the
day
of
Christ
&c.
That
I
may
reioyce
&c.
]
This
is
the
Apostle
his
latter
reason
whereby
he
would
enforce
his
former
exhortations
:
and
it
is
as
if
he
had
said
;
My
beloued
,
I
exhort
you
that
you
make
an
end
of
your
owne
saluation
with
feare
and
trembling
;
and
that
ye
do
all
things
with
your
neighbours
and
brethren
without
murmuring
and
reasonings
:
and
these
things
I
would
haue
you
to
doe
as
for
your
owne
sakes
,
that
yee
may
be
blamelesse
and
pure
&c.
so
for
my
sake
also
,
that
I
may
reioyce
&c.
Yea
,
and
if
yee
marke
it
,
euen
in
these
words
he
would
haue
them
to
doe
as
he
hath
exhorted
them
both
for
his
sake
,
and
for
their
sakes
also
.
For
he
would
haue
them
to
walke
before
God
in
all
obedience
with
feare
and
trembling
,
and
with
their
neighbour
in
all
loue
without
murmuring
&c.
why
?
that
he
may
reioyce
:
that
s
for
his
owne
sake
.
But
wherein
doth
he
desire
to
reioyce
?
Euen
in
their
saluation
,
that
he
hath
not
runne
in
vaine
,
nor
laboured
in
vaine
amongst
them
,
but
that
by
his
Ministerie
and
Apostleship
they
are
gained
vnto
Christ
;
That
I
may
reioyce
in
the
day
of
Christ
&c.
By
the
day
of
Christ
the
Apostle
meaneth
that
day
when
God
shall
iudge
the
secrets
of
all
men
by
Iesus
Christ
;
that
day
of
Christ
his
second
comming
vnto
iudgement
,
when
it
shall
be
rendred
vnto
euery
man
according
to
that
he
hath
done
in
his
flesh
be
it
good
or
euill
;
as
also
in
many
other
places
of
the
new
Testament
.
This
day
is
called
sometimes
the
day
of
Gods
wrath
,
sometimes
the
day
of
his
appearing
,
sometimes
the
day
of
iudgement
,
sometimes
the
great
day
,
sometimes
that
day
,
sometimes
the
day
of
the
Lord
,
sometimes
the
day
of
our
Lord
Iesus
Christ
,
sometimes
the
day
of
Christ
.
Now
that
day
of
Christ
his
second
comming
vnto
iudgement
is
therefore
called
the
day
of
Christ
,
because
in
that
day
God
shall
giue
all
iudgement
vnto
him
,
and
he
shall
descend
from
heauen
with
a
shoute
,
and
with
the
voice
of
the
Archangell
,
and
with
the
trumpet
of
God
,
and
all
shall
appeare
before
his
iudgement
seate
,
and
he
shall
separate
the
sheepe
from
the
goates
,
and
set
the
sheepe
on
his
right
hand
,
and
the
goates
on
the
left
,
and
shall
say
to
the
one
,
Come
yee
blessed
of
my
Father
;
and
to
the
other
,
Depart
from
me
yee
cursed
.
Now
the
Apostle
would
haue
the
Philippians
so
to
walke
both
before
God
and
men
,
that
in
this
day
of
Christ
when
he
shall
giue
to
euery
man
according
as
his
worke
shall
be
,
he
may
reioyce
:
wherein
?
that
hee
hath
not
runne
in
vaine
&c
,
.i.
that
by
his
labours
he
hath
gained
them
vnto
Christ
.
The
manner
of
speech
which
the
Apostle
vseth
,
seemeth
to
be
borrowed
from
them
that
runne
in
a
race
,
wherein
though
many
runne
,
and
labour
hard
toward
the
marke
,
yet
one
alone
receiueth
the
price
,
and
the
rest
runne
in
vaine
,
and
labour
in
vaine
,
because
they
obtaine
not
the
pr●ce
or
the
thing
which
they
runne
for
.
So
the
Apostle
maketh
his
account
that
in
respect
of
them
he
should
be
like
vnto
those
that
runne
in
vaine
and
labour
in
vaine
,
if
hauing
laboured
to
gaine
them
vnto
Christ
,
they
should
not
walke
worthy
of
Christ
.
This
therefore
in
this
place
is
the
summe
of
the
Apostle
his
desire
,
that
the
Philippians
would
so
walke
worthy
of
Christ
both
before
God
,
and
with
their
brethren
,
that
in
the
day
of
Christ
,
when
his
labours
in
the
Lord
should
not
be
in
vaine
he
might
reioyce
that
he
had
not
spent
his
strength
amongst
them
in
vaine
,
but
by
his
preaching
of
Christ
Iesus
vnto
them
had
gained
them
vnto
Christ
,
who
should
then
giue
both
vnto
him
and
them
the
crowne
of
saluation
for
their
glory
.
This
is
the
summe
,
and
the
sense
likewise
of
that
which
the
Apostle
speaketh
in
this
place
.
Now
let
vs
see
what
vse
we
may
make
hereof
for
our selues
.
Here
then
1.
I
note
that
the
saluation
of
Gods
people
is
the
ioy
&
crowne
of
the
faithfull
Minister
of
Christ
in
the
day
of
Christ
.
This
shall
be
his
glory
in
that
day
with
his
Christ
,
whose
Minister
he
is
,
that
he
hath
gained
many
vnto
Christ
.
And
therefore
this
our
Apostle
in
another
place
calleth
the
Philippians
his
ioy
&
his
crowne
;
what
is
our
hope
,
or
ioy
,
or
crowne
of
reioycing
?
are
not
euen
you
in
the
presence
of
our
Lord
Iesus
Christ
at
his
comming
?
Yes
yee
are
our
glory
&
ioy
:
when
?
not
onely
now
present
,
but
in
the
presence
of
our
Lord
Iesus
Christ
at
his
comming
.
As
plaine
to
this
purpose
is
that
in
the
last
of
Daniel
,
they
that
turne
many
vnto
righteousnesse
shall
shine
as
the
starres
for
euer
and
euer
;
which
no
doubt
is
principally
meant
of
the
Ministers
of
Christ
Iesus
.
And
if
it
shall
be
said
in
that
day
vnto
euery
good
and
faithfull
seruant
,
It
is
well
done
good
seruant
and
faithfull
,
enter
into
thy
masters
ioy
;
how
much
more
shall
it
be
said
so
vnto
the
faithfull
Minister
of
Christ
Iesus
?
What
greater
encouragements
can
there
be
vnto
the
Ministers
of
Christ
Iesus
to
make
them
faithfull
and
painefull
in
their
places
,
to
make
them
labour
with
all
alacritie
and
cheerefulnesse
to
gaine
many
vnto
Christ
,
to
turne
many
vnto
righteousnesse
?
O
but
there
are
many
discouragements
:
For
who
more
contemned
,
who
more
disdained
,
who
more
hated
,
who
more
disgraced
then
the
Ministers
of
Christ
Iesus
?
True
it
is
,
and
it
is
the
shame
of
our
times
,
that
they
are
counted
of
many
as
the
very
of-scourings
of
the
world
;
and
the
more
faithfull
that
they
are
the
more
they
are
hated
,
and
oftentimes
the
more
persecuted
.
If
we
sowe
cushions
vnder
all
arme-holes
;
if
we
speake
smoothing
and
fawning
words
;
if
we
cry
peace
,
peace
,
all
is
well
;
if
we
meddle
not
with
the
sinnes
of
the
people
,
but
onely
teach
a
truth
in
a
generalitie
,
happily
we
shall
please
,
or
not
displease
,
but
liue
in
rest
and
quiet
.
But
if
we
lift
vp
our
voices
like
trumpets
,
and
tell
the
house
of
Iacob
their
sinnes
,
and
the
house
of
Israel
their
transgrassions
;
if
we
search
,
and
cut
vp
,
and
lance
the
sores
of
our
people
;
if
we
sharply
reproue
such
&
such
sins
whereof
their
own
consciences
condemne
them
to
be
guilty
,
then
they
begin
to
hate
vs
,
to
disgrace
vs
,
to
persecute
vs
,
to
traduce
vs
as
cursed
Chams
,
as
seditious
fellowes
,
&
troublers
of
the
State
,
and
to
speake
all
manner
of
euill
sayings
against
vs
.
Herod
,
ye
know
,
when
he
heard
Iohn
did
many
things
,
and
heard
him
gladly
.
But
after
that
Iohn
had
reproued
him
for
his
incest
he
quickly
lost
his
head
.
The
Iewes
likwise
heard
Steuen
a
great
while
answering
for
himselfe
:
But
when
he
began
to
come
somewhat
neere
vnto
them
,
and
to
touch
them
to
the
quicke
,
when
he
came
vpon
them
with
,
Yee
stiffe-necked
and
of
vncircumcised
hearts
and
eares
,
yee
haue
alwaies
resisted
the
Holy
Ghost
&c.
then
it
is
said
,
that
their
hearts
brast
for
anger
,
and
that
they
gnashed
at
him
with
their
teeth
,
and
quickly
after
stoned
him
to
death
.
I
say
not
that
it
fareth
so
at
this
day
.
For
sinne
,
God
be
thanked
,
may
be
boldly
rebuked
without
feare
of
such
danger
.
But
this
we
finde
true
by
experience
,
that
whose
sore
we
touch
his
hatred
most
commonly
we
purchase
,
and
if
wee
be
but
suspected
in
our
reproofes
of
sinne
to
note
such
and
such
men
,
we
shall
not
want
whatsoeuer
they
can
say
or
do
against
vs
.
Thus
render
they
vnto
vs
hatred
for
our
good
will
,
and
when
we
strike
at
the
roote
of
any
sinne
,
and
wound
only
that
we
may
heale
;
they
tell
vs
we
only
vtter
our
choler
or
malice
,
and
that
we
might
well
enough
finde
our selues
other
matter
then
to
note
them
in
our
Sermons
.
But
this
,
as
I
said
,
is
the
shame
of
our
times
,
that
the
more
faithfull
and
painefull
they
are
the
worse
commonly
they
are
intreated
.
But
herein
we
comfort
our selues
that
our
conscience
beareth
vs
witnesse
in
what
singlenes
of
heart
as
before
the
Lord
we
doe
the
worke
of
our
ministerie
,
and
that
howsoeuer
now
through
their
disgraces
,
and
reproches
,
and
contempts
,
and
hatreds
,
and
persecutions
our
reioycing
be
diminished
;
yet
our
reioycing
in
the
day
of
Christ
shall
no
man
take
from
vs
,
but
then
they
that
haue
beleeued
,
and
they
that
haue
beene
conuerted
from
going
astray
out
of
the
right
way
by
our
ministerie
,
shall
be
vnto
vs
the
crowne
of
our
reioycing
.
Then
for
that
we
haue
laid
out
our
talent
to
the
best
aduantage
we
could
,
we
shall
heare
that
voice
,
It
is
well
done
good
seruant
and
faithfull
,
and
then
those
that
hated
vs
without
cause
,
and
disgraced
vs
without
our
desert
,
shall
not
dare
to
hold
vp
their
heads
against
vs
,
but
shall
be
confounded
in
that
day
.
In
the
meane
time
,
if
when
we
haue
sowen
the
seede
of
Gods
word
many
sharpe
showres
doe
follow
,
and
many
blacke
tempests
ouertake
one
another
,
yet
must
we
with
the
husbandman
patiently
expect
the
time
of
haruest
;
we
must
in
patience
possesse
our
soules
vntill
the
day
of
Christ
,
and
then
we
shall
reioyce
in
the
presence
of
our
Lord
Iesus
Christ
at
his
comming
,
when
we
and
they
whom
we
haue
gained
vnto
Christ
shall
meete
him
in
the
clouds
,
that
we
may
be
euer
with
the
Lord
.
For
they
whom
we
haue
gained
vnto
Christ
shall
be
the
crowne
of
our
reioycing
in
that
day
.
Yea
but
what
if
when
we
haue
laboured
either
we
see
no
fruits
of
our
labours
in
them
that
heare
vs
,
or
that
fruit
which
seemed
to
shoote
forth
in
the
blade
doe
afterwards
fall
away
and
wither
,
I
haue
laboured
in
vaine
,
I
haue
spent
my
strength
in
vaine
,
and
for
nothing
:
but
my
iudgement
is
with
the
Lord
,
&
my
worke
with
my
God
:
though
Israel
be
not
gathered
,
yet
shall
I
be
glorious
in
the
eyes
of
the
Lord
,
and
my
God
shall
be
my
strength
.
By
which
words
it
is
out
of
all
doubt
cleared
,
that
howsoeuer
the
Ministers
labour
be
often
in
vaine
,
howsoeuer
his
strength
be
often
spent
in
vaine
in
respect
of
them
that
heare
him
,
because
thereby
their
hearts
are
not
mollified
,
and
they
brought
vnto
the
obedience
of
the
faith
,
yet
for
themselues
their
iudgement
is
with
the
Lord
,
and
their
worke
with
their
God
.
Though
they
that
heare
them
be
of
such
vncircumcised
hearts
and
eares
that
they
cannot
be
gained
vnto
Christ
,
yet
shall
they
be
glorious
in
the
eyes
of
the
Lord
,
and
their
God
shall
be
their
strength
.
To
the
like
purpose
is
that
in
Ezechiel
,
where
the
Lord
instructing
the
Minister
,
and
watchman
of
the
house
of
Israel
in
his
dutie
,
he
saith
,
Sonne
of
man
I
haue
made
thee
a
watchman
&c.
if
thou
warne
the
wicked
,
and
he
turne
not
from
his
wickednesse
,
nor
from
his
wicked
way
,
he
shall
die
in
his
iniquitie
,
but
thou
hast
deliuered
thy
soule
&c.
What
is
then
the
Ministers
dutie
?
To
warne
the
wicked
:
and
his
dutie
is
to
turne
from
the
wickednesse
of
his
waies
.
If
the
Minister
warne
,
his
labour
is
not
in
vaine
in
the
Lord
,
he
deliuereth
his
owne
soule
:
but
if
the
wicked
being
warned
turne
not
from
the
wickednesse
of
his
waies
,
he
dieth
in
his
iniquitie
;
so
that
his
Minister
in
respect
of
him
hath
runne
in
vaine
,
and
laboured
in
vaine
,
because
he
hath
not
reclaimed
him
from
the
wickednesse
of
his
wayes
.
Here
then
is
a
notable
aduertisement
for
them
that
are
hearers
of
the
word
,
to
take
heede
that
their
watchman
which
is
set
ouer
them
spend
not
his
strength
in
vaine
,
and
for
nothing
amongst
them
.
The
Minister
,
yee
heare
,
he
runnes
,
he
labours
,
he
sweates
,
he
is
still
playing
his
prizes
,
still
trying
his
maisteries
,
still
plowing
vp
the
fallow
ground
of
your
hearts
,
in
euery
season
,
yea
in
season
and
out
of
season
sowing
the
immortall
seede
of
the
word
,
alwaies
on
his
watch
tower
in
cold
and
in
heate
,
giuing
warning
of
euery
enemie
which
he
doth
descry
.
Happily
yee
haue
another
conceit
of
the
Ministers
labour
,
at
least
many
haue
,
that
it
is
no
such
continuall
labour
,
that
there
is
no
such
care
or
paines
therein
as
is
pretended
.
Well
whatsoeuer
account
yee
make
of
the
labour
,
therein
he
spends
his
strength
,
and
oftentimes
his
bloud
.
It
is
for
you
to
looke
vnto
it
that
he
spend
not
his
strength
in
vaine
.
If
he
teach
you
the
waies
of
the
Lord
,
and
yee
receiue
not
instruction
,
if
he
reproue
such
sinnes
as
breake
out
amongst
you
,
and
ye
hate
to
be
reformed
,
if
hee
call
to
fasting
,
weeping
,
and
mourning
,
and
ye
fall
to
eating
,
drinking
,
and
dauncing
;
if
he
exhort
you
to
study
to
bee
blamelesse
,
and
pure
,
and
the
sonnes
of
God
in
the
middest
of
a
naughty
and
crooked
nation
,
and
to
shine
amongst
them
as
lights
,
holding
forth
the
word
of
life
,
and
ye
giue
your
members
seruants
to
vncleanesse
,
and
to
iniquity
,
to
commit
iniquity
;
in
a
word
,
if
he
out
of
the
word
either
teach
,
or
improue
,
or
correct
,
or
instruct
in
righteousnesse
,
&
ye
refuse
to
hearken
to
the
voice
of
the
charmer
charme
he
neuer
so
wisely
,
what
else
doth
hee
in
respect
of
you
but
runne
in
vaine
,
and
labour
in
vaine
?
And
if
he
spend
his
strength
in
vaine
amongst
you
,
his
worke
is
with
his
God
;
but
your
bloud
is
vpon
your
owne
head
,
yee
die
in
your
sinnes
,
but
his
soule
is
deliuered
.
The
minister
his
desire
is
to
reioyce
in
the
day
of
Christ
,
but
wherein
?
in
your
saluation
.
If
in
that
day
he
shall
not
reioyce
in
your
saluation
,
what
do
ye
thinke
will
be
your
portion
?
His
desire
is
not
to
runne
in
vaine
,
nor
to
labour
in
vaine
:
but
it
is
in
respect
of
you
,
that
he
may
gaine
you
vnto
Christ
.
For
hee
knoweth
that
his
labour
is
not
in
vaine
in
the
Lord
.
Hearken
therefore
and
obey
,
and
harden
not
your
hearts
as
in
the
prouocation
,
and
as
in
the
day
of
tentation
in
the
wildernesse
.
If
thou
hearken
,
thou
shalt
be
the
crowne
of
his
reioycing
,
and
the
crowne
of
his
reioycing
is
in
thy
saluation
.
And
in
any
case
take
heed
that
thou
iudge
not
amisse
of
him
that
is
set
ouer
thee
in
the
Lord
,
to
admonish
thee
of
thy
w●●es
.
For
whatsoeuer
it
is
wherein
he
either
teacheth
,
or
improueth
,
or
correcteth
,
or
instructeth
thee
it
is
that
hee
may
reioyce
in
the
day
of
Christ
,
that
he
hath
not
runne
in
vaine
,
nor
laboured
in
vaine
.
And
this
much
of
this
later
reason
to
enforce
the
former
exhortations
.
Yea
and
though
I
be
offered
&c.
]
The
Apostle
as
yee
haue
heard
vrged
the
Philippians
that
they
would
walke
in
all
obedience
with
God
,
and
in
all
meeknesse
with
their
brethren
,
euen
the
rather
for
his
sake
that
he
might
reioyce
ouer
them
in
the
day
of
Christ
.
Now
the
better
to
enforce
this
reason
drawne
from
himselfe
,
in
these
words
hee
assureth
them
that
such
is
his
longing
after
their
saluation
,
that
if
by
his
death
they
might
be
confirmed
and
strengthened
in
the
faith
,
hee
would
most
willingly
and
ioyfully
giue
his
life
for
them
,
and
if
he
shall
do
so
,
he
would
not
haue
them
to
be
sory
,
but
to
be
glad
and
reioyce
thereat
.
The
manner
of
speech
here
vsed
is
drawne
from
the
sacrifices
of
the
old
law
,
wherein
the
Priests
were
commanded
after
their
comming
into
the
land
of
Canaan
,
Here
then
we
may
obserue
how
zealous
the
Pastor
ought
to
be
of
the
saluation
of
his
flocke
,
he
ought
with
Saint
Paul
in
this
place
to
be
willing
to
giue
vp
his
life
for
them
.
The
good
shepheard
,
saith
our
Sauiour
,
giueth
his
life
for
his
sheepe
.
Christ
himselfe
was
indeed
this
good
shepheard
here
spoken
of
,
who
when
wee
were
yet
sinners
died
for
vs
.
But
herein
likewise
he
set
before
vs
a
paterne
,
how
we
should
approue
our selues
to
be
good
shepheards
.
Nothing
should
bee
so
deare
vnto
vs
as
the
good
of
them
ouer
whom
the
Lord
made
vs
ouerseers
,
persecution
and
banishment
,
stripes
and
imprisonments
,
yea
the
losse
of
life
it selfe
must
rather
bee
indured
then
their
saluation
be
neglected
.
What
then
?
are
wee
simply
to
giue
vp
our
liues
for
our
flockes
:
What
if
they
be
such
as
will
bee
glad
thereat
,
and
rather
then
faile
will
themselues
persecute
vs
,
yea
and
take
our
liues
from
vs
?
Such
sheepe
indeed
there
are
as
persecute
their
shepheard
,
and
desire
if
they
can
to
make
him
wearie
of
his
life
.
But
this
is
that
which
now
from
our
Apostle
we
teach
,
that
if
our
death
may
bee
for
the
enlarging
of
Christ
his
kingdome
,
and
for
the
confirmation
and
encrease
of
their
faith
vnto
whom
we
haue
preached
the
Gospell
,
then
we
are
not
to
loue
our
liues
vnto
the
death
.
What
then
?
because
our
death
may
be
for
the
confirmation
of
their
faith
,
are
we
to
offer
our selues
vnto
death
?
Nay
wee
may
not
seeke
death
,
nor
willingly
runne
our selues
into
danger
.
But
if
the
will
of
the
Lord
be
such
that
by
our
bloud
wee
seale
that
testimony
which
we
haue
giuen
to
Christ
Iesus
,
and
so
confirme
our
brethren
in
the
things
that
they
haue
heard
and
learned
by
our
ministery
,
we
are
not
to
shrinke
at
it
,
but
willingly
to
embrace
it
.
Yea
but
the
cuppe
of
death
is
bitter
,
how
then
can
we
be
glad
and
reioyce
in
it
.
True
,
happily
we
should
not
greatly
reioyce
in
that
violent
and
vntimely
death
being
considered
in
it selfe
.
But
knowing
that
our
bloud
is
the
seede
of
the
Church
,
and
that
by
our
death
and
persecution
many
are
made
more
bold
to
professe
the
Gospell
of
Christ
Iesus
,
wee
should
be
glad
and
reioyce
in
the
fruit
that
we
know
comes
to
the
Church
by
our
death
and
persecution
.
And
thus
our
Sauiour
by
precept
hath
taught
vs
to
doe
saying
,
Blessed
are
yee
when
men
reuile
you
,
and
persecute
you
&c.
reioyce
and
bee
glad
,
for
great
is
your
reward
in
heauen
.
Thus
the
Apostles
likewise
haue
taught
vs
by
example
,
who
when
they
had
bin
cast
in
prison
,
and
afterwards
beaten
,
departed
reioycing
that
they
were
counted
worthy
to
suffer
rebuke
for
Christ
his
name
.
As
they
by
precept
and
example
haue
taught
vs
,
so
ought
wee
to
reioyce
in
tribulations
and
persecutions
,
&
to
be
glad
though
we
be
offered
vp
vpon
the
sacrifice
of
their
faith
who
by
our
ministerie
haue
belieued
.
Should
then
the
saluation
of
your
soules
,
and
the
confirmation
of
your
faith
be
so
deare
vnto
vs
,
euen
dearer
then
our
owne
liues
?
How
ought
ye
then
to
be
affected
towards
vs
,
and
our
ministerie
?
It
was
a
notable
testimonie
that
the
Apostle
gaue
vnto
the
Galathians
,
If
yee
haue
iudged
mee
to
be
faithfull
to
the
Lord
saith
she
,
come
into
mine
house
,
and
abide
there
,
and
she
constrained
vs
saith
Luke
.
It
seemes
besides
other
purposes
which
shee
had
,
that
she
thought
her
house
would
be
the
better
if
she
might
get
them
into
it
.
Not
many
Lydiaes
.
I
wish
we
might
haue
such
hearers
,
as
Peter
had
,
that
when
they
had
heard
vs
would
be
pricked
in
their
hearts
,
and
say
vnto
vs
,
men
and
brethren
what
shall
we
doe
?
If
ye
marke
it
,
both
the
obedience
of
their
faith
which
are
gained
vnto
Christ
by
the
ministerie
of
the
word
,
and
likwise
the
martyrdome
and
death
of
those
that
giue
their
liues
for
their
sheepe
,
are
by
a
borrowed
speech
called
sacrifices
and
offerings
.
Though
I
be
offered
,
there
the
Apostle
his
death
is
called
an
offering
:
vpon
the
sacrifice
and
seruice
of
your
faith
,
their
faith
,
whereunto
by
his
seruice
and
ministery
they
had
obeyed
,
is
called
a
sacrifice
.
Now
what
sacrifices
be
these
?
These
be
the
sacrifices
of
the
new
Testament
:
these
bee
liuely
sacrifices
and
holy
,
and
acceptable
vnto
God
:
and
these
together
with
the
sacrifice
of
praise
,
and
of
the
workes
of
loue
are
the
only
sacrifices
which
now
Christians
are
to
offer
vnto
their
God
.
An
end
of
all
other
sacrifices
was
then
when
Christ
cried
vpon
the
crosse
,
it
is
finished
.
These
onely
remaine
,
and
these
are
our
reasonable
seruing
of
God
.
How
should
not
this
stirre
vp
both
Pastor
and
people
to
doe
that
they
should
?
In
the
Pastor
his
burning
zeale
to
giue
his
life
for
his
people
,
in
the
people
their
obedience
of
faith
by
the
ministery
of
their
Pastors
,
are
their
holy
and
Christian
sacrifices
,
and
their
reasonable
seruing
of
God
.
And
these
sacrifices
are
now
no
lesse
to
be
offered
by
vs
in
the
new
Testament
,
then
were
those
sacrifices
of
beasts
and
other
like
things
to
be
offered
in
the
old
Testament
,
and
surely
are
farre
more
acceptable
vnto
God
then
were
they
.
But
I
promised
only
to
speak
of
this
in
a
word
.
Now
a
word
likewise
of
that
that
followeth
.
For
the
same
cause
&c.
]
In
these
words
the
Apostle
armeth
them
against
sorrow
if
he
should
be
offered
vp
vpon
the
sacrifice
of
their
faith
.
As
he
would
be
glad
and
reioyce
with
them
if
their
faith
should
be
confirmed
by
his
death
,
so
hee
would
haue
them
likewise
to
be
glad
and
reioyce
with
him
if
hee
by
his
bloud
should
seale
the
testimony
of
their
faith
.
What
then
?
must
we
be
glad
and
reioyce
when
our
best
Pastors
and
teachers
are
taken
from
vs
?
Did
not
the
Church
well
,
when
Steuen
was
stoned
to
death
,
so
that
we
sorrow
not
as
they
that
haue
no
hope
.
LECTVRE
XXXIX
.
PHILIP
.
2.
Verse
19.20
.
And
I
trust
in
the
Lord
Iesus
to
send
Timotheus
shortly
vnto
you
,
that
I
also
may
be
of
good
comfort
,
when
I
know
your
state
&c.
AND
I
hope
in
the
Lord
Iesus
]
In
this
latter
part
of
this
Chapter
the
Apostle
his
desire
is
to
comfort
the
Philippians
,
and
indeed
to
confirme
them
that
they
should
not
bee
troubled
though
they
liued
in
the
middest
of
a
naughty
and
crooked
nation
,
as
it
appeareth
they
did
ex
vers.
15.
but
that
they
should
grow
forward
from
grace
vnto
grace
that
when
hee
should
heare
of
them
,
he
might
heare
of
them
to
his
comfort
.
To
comfort
them
therefore
he
1.
promiseth
to
send
Timothy
vnto
them
,
a
man
whom
themselues
knew
to
bee
a
faithfull
minister
of
Christ
Iesus
,
and
to
loue
them
sincerely
.
2.
He
putteth
them
in
hope
of
his
owne
comming
shortly
after
vnto
them
.
3.
He
telleth
them
that
now
he
sendeth
their
faithfull
minister
Epaphroditus
vnto
them
,
and
the
causes
why
.
By
all
which
things
as
the
Philippians
were
iustly
to
be
comforted
,
so
were
they
so
many
caueats
to
warne
them
that
neither
Timothy
,
nor
hee
,
nor
Epaphroditus
might
finde
any
cause
of
griefe
,
or
discomfort
amongst
them
when
they
should
come
vnto
them
.
In
his
promise
to
send
Timothy
vnto
them
,
I
note
,
1.
his
promise
to
send
him
;
2.
the
reason
why
he
sent
him
rather
then
any
other
.
In
his
promise
1.
I
note
the
holy
limitation
thereof
.
2.
The
promise
.
3.
The
end
of
sending
him
.
Touching
the
1.
Paul
doth
not
absolutely
promise
to
send
Timothy
vnto
them
,
but
,
saith
he
,
I
hope
in
the
Lord
Iesus
&c.
It
is
to
bee
vnderstood
that
at
this
time
when
the
Apostle
wrote
these
things
,
he
was
in
prison
at
Rome
,
where
Timothy
ministred
vnto
him
,
and
serued
him
in
such
things
as
he
needed
.
Now
it
seemes
he
was
in
hope
shortly
to
bee
deliuered
out
of
prison
,
and
then
his
certaine
resolution
was
first
to
send
Timothy
vnto
them
,
and
then
shortly
after
himselfe
to
come
vnto
them
.
But
how
the
Lord
would
dispose
of
these
things
he
knew
not
.
Onely
hee
knew
that
the
heart
of
Nero
who
had
cast
him
in
prison
was
in
the
hand
of
the
Lord
Iesus
to
dispose
of
as
seemed
best
to
his
godly
wisedome
,
and
so
he
loued
them
that
he
hoped
the
Lord
Iesus
would
deliuer
him
out
of
prison
,
and
bring
him
vnto
them
.
Because
therefore
he
knew
not
certainely
how
it
would
please
the
Lord
to
dispose
of
these
things
,
hee
doth
not
absolutely
promise
to
send
Timothy
vnto
them
,
but
inasmuch
as
his
loue
to
them
made
him
to
hope
the
best
,
hee
saith
,
I
hope
in
the
Lord
Iesus
&c.
The
lesson
which
hence
wee
haue
to
learne
is
this
,
in
all
things
whatsoeuer
we
purpose
to
doe
still
to
depend
vpon
the
will
and
pleasure
of
the
Lord
Iesus
;
not
resolutely
to
set
down
this
or
that
will
I
doe
,
but
with
these
or
the
like
conditions
and
limitations
,
I
hope
in
the
Lord
Iesus
to
doe
it
,
if
God
will
I
will
doe
it
&c.
For
as
in
God
alone
we
liue
,
and
mooue
,
and
haue
our
being
,
so
he
alone
directeth
all
our
waies
,
and
ordereth
all
our
counsels
as
seemeth
best
vnto
his
godly
wisedome
.
We
may
purpose
,
and
we
may
intend
such
and
such
things
as
come
into
our
heads
,
or
our
occasions
lead
vs
vnto
,
but
neither
lies
it
in
vs
to
bring
the
things
to
passe
,
neither
doe
wee
know
what
shall
be
the
euent
of
such
things
as
wee
purpose
.
It
is
God
that
by
his
speciall
prouidence
doth
direct
the
euent
of
whatsoeuer
we
purpose
euen
as
it
best
pleaseth
him
.
This
is
plaine
by
diuers
places
of
scripture
which
might
be
alledged
to
this
purpose
.
The
hart
of
man
purposeth
his
way
,
The
steps
of
man
are
ruled
by
the
Lord
,
how
can
a
man
then
vnderstand
his
owne
way
:
the
meaning
is
that
whatsoeuer
a
man
doth
it
is
wholy
and
onely
guided
and
ruled
by
God
his
almighty
power
and
prouidence
,
so
that
he
cannot
possibly
vnderstand
certainely
the
issues
of
his
owne
thoughts
and
purposes
.
And
therefore
the
Prophet
Ieremie
thus
confesseth
vnto
the
Lord
and
saith
,
O
Lord
I
know
that
the
way
of
man
is
not
in
himselfe
,
neither
is
it
in
man
to
walke
and
direct
his
steps
.
Which
the
Prophet
spake
vpon
occasion
of
Nebuchadnezzars
turning
his
power
to
goe
against
Ierusalem
because
of
Zedekiaes
rebellion
;
when
at
his
first
setting
forth
from
home
he
had
purposed
to
haue
made
warre
against
the
Moabites
and
Ammonites
.
Such
is
the
power
of
the
Lord
to
turne
the
purposes
and
deuises
of
mans
heart
which
way
it
seemeth
best
vnto
him
,
so
that
whatsoeuer
his
purpose
be
,
yet
can
he
not
tell
what
shall
be
the
issue
thereof
.
Nay
if
we
looke
a
litle
farther
into
the
matter
we
shall
finde
,
that
howsoeuer
it
seemeth
vnto
man
that
it
is
in
himselfe
to
purpose
and
deuise
what
himselfe
listeth
,
yet
can
he
not
deuise
or
purpose
any
thing
that
is
good
,
vnlesse
God
by
his
grace
preuenting
him
put
them
in
his
heart
;
according
to
that
it
is
said
,
It
is
God
which
worketh
in
vs
both
the
will
,
and
the
deede
,
euen
of
his
good
pleasure
.
And
therefore
that
place
mentioned
before
,
The
heart
of
man
purposeth
his
way
;
and
that
in
the
beginning
of
the
same
chapter
,
The
preparations
of
the
heart
are
in
man
&c
,
they
are
to
be
vnderstood
onely
by
way
of
concession
,
as
if
Salomon
had
thus
said
;
Be
it
that
man
hath
innumerable
thoughts
in
his
heart
,
be
it
that
in
his
head
he
deuise
this
and
that
,
as
if
it
were
in
himselfe
to
purpose
and
deuise
what
he
would
,
which
is
not
,
yet
the
answer
of
the
tongue
is
of
the
Lord
,
saith
Salomon
.
The
meaning
of
the
whole
indeed
is
this
,
that
both
the
thoughts
of
mans
heart
,
and
the
words
of
mans
mouth
are
wholy
guided
and
gouerned
by
the
Lord
.
Not
onely
then
the
successe
and
euent
of
whatsoeuer
we
purpose
,
but
both
the
purposes
of
our
hearts
,
by
grace
preuenting
vs
,
and
likewise
the
issues
thereof
by
grace
following
vs
are
wholly
gouerned
of
the
Lord
.
He
in
his
speciall
prouidence
ordereth
and
disposeth
all
things
as
seemeth
best
vnto
him
.
We
are
therefore
to
learne
wholly
to
depend
vpon
him
in
whose
hand
are
our
hearts
and
all
our
waies
;
and
whatsoeuer
it
be
that
we
purpose
to
do
,
we
are
not
resolutely
to
set
downe
this
or
that
will
I
doe
,
as
if
our
owne
waies
were
in
our
owne
hands
,
but
still
with
submission
vnto
the
Lord
,
I
hope
in
the
Lord
Iesus
,
and
,
if
the
Lord
will
.
It
was
the
Apostle
Iames
his
complaint
,
that
men
too
much
presuming
of
themselues
would
set
downe
and
say
,
We
will
goe
to
day
or
to
morrow
into
such
a
Citie
,
or
such
a
Citie
,
we
will
continue
there
so
long
and
so
long
,
we
will
buy
and
sell
such
and
such
wares
,
and
we
will
make
such
and
such
gaine
.
And
I
wish
it
might
not
iustly
be
complained
of
at
this
day
,
that
we
doe
too
too
resolutely
breake
out
into
such
speeches
as
these
mentioned
by
the
Apostle
,
and
other
such
like
.
Well
,
that
which
the
Apostle
laid
downe
for
a
rule
vnto
them
,
ought
also
to
be
a
rule
vnto
vs
:
we
ought
to
say
in
all
such
cases
,
if
the
Lord
will
we
will
doe
this
or
that
:
or
as
our
Apostle
saith
in
this
place
,
I
hope
in
the
Lord
Iesus
to
doe
this
or
that
.
This
forme
of
speech
best
beseemeth
Christians
,
and
vsing
this
forme
of
speech
we
shew
plainely
whatsoeuer
it
is
we
goe
about
,
or
purpose
to
doe
,
that
we
depend
wholy
vpon
the
Lord
his
pleasure
for
the
successe
and
issue
thereof
,
and
acknowledge
that
onely
what
he
will
shall
be
done
therein
.
Howbeit
I
doe
not
vrge
this
forme
of
speech
as
so
precisely
necessarie
that
I
put
any
religion
therein
,
or
condemne
the
omitting
thereof
as
prophane
and
wicked
.
For
I
know
that
many
godly
men
who
gladly
acknowledge
that
truth
which
I
haue
taught
,
and
likewise
that
many
of
the
saints
and
seruants
of
God
euen
in
the
holy
scriptures
haue
not
vsed
this
forme
of
speech
alwaies
vpon
such
occasions
.
Yet
could
I
wish
,
and
would
exhort
euen
all
the
children
of
God
vpon
all
such
occasions
euen
precisely
to
obserue
this
forme
of
speech
:
and
that
with
such
reuerence
and
holy
feare
,
as
that
thereby
they
would
plainely
shew
that
indeede
they
doe
not
forget
themselues
,
but
know
that
it
is
the
Lord
that
ordereth
them
and
all
their
waies
euen
as
it
best
pleaseth
him
,
and
what
successe
he
giueth
to
their
purposes
that
they
shall
haue
,
whether
it
be
to
prosper
them
,
or
to
ouerthrow
them
.
I
adde
this
of
obseruing
this
forme
of
speech
with
reuerence
and
holy
feare
,
because
it
so
falleth
out
,
I
know
not
how
,
that
oftentimes
we
vse
good
formes
of
speach
,
when
as
notwithstanding
our
thoughts
are
litle
set
,
at
least
not
so
reuerently
as
they
ought
,
vpon
that
we
say
.
For
example
,
what
more
common
then
when
we
haue
sworne
to
say
,
God
forgiue
me
that
I
sweare
;
when
wee
haue
done
such
an
euill
thing
,
to
say
,
God
I
cry
thee
mercy
what
meant
I
to
doe
that
;
and
in
this
that
we
now
speake
of
,
when
we
meane
to
do
such
a
thing
to
say
,
I
le
doe
it
,
and
God
will
.
Speeches
commonly
vsed
,
and
oftentimes
,
I
doubt
not
,
very
well
vsed
;
but
oftentimes
in
such
an
idle
and
onely
customarie
maner
that
therein
we
greatly
offend
,
because
thinking
not
what
we
speake
,
we
speake
not
with
that
reuerence
we
ought
to
speake
.
And
indeede
it
is
a
plaine
breach
of
the
third
commandement
,
wherein
we
are
forbidden
to
take
the
name
of
the
Lord
in
vaine
:
for
so
often
is
this
holy
name
taken
in
vaine
,
as
it
is
vsed
without
great
reuerence
and
feare
.
To
conclude
this
point
therefore
,
let
vs
learne
in
all
things
whatsoeuer
we
doe
,
or
purpose
to
doe
,
still
to
depend
vpon
the
will
and
pleasure
of
the
Lord
;
let
vs
by
the
very
forme
of
speech
which
we
vse
shew
that
we
doe
so
,
saying
with
our
Apostle
,
I
hope
in
the
Lord
Iesus
to
doe
such
a
thing
;
or
with
Iames
,
If
God
will
and
giue
leaue
I
will
doe
such
a
thing
;
and
these
words
let
vs
vse
with
all
reuerence
and
holy
feare
,
as
speaking
from
our
heart
that
which
proceedeth
out
of
our
lips
.
Thus
much
of
the
limitation
of
the
promise
.
The
promise
followeth
.
To
send
Timotheus
shortly
vnto
you
]
This
was
the
Apostle
his
promise
to
send
Timothie
vnto
them
.
Who
Timotheus
was
appeareth
out
of
Act.
16.1
.
His
mother
a
Iewesse
,
his
father
a
Graecian
,
a
man
famously
knowne
and
much
renowned
by
reason
of
those
two
Epistles
which
Paul
wrote
vnto
him
;
whom
Paul
sometimes
calleth
his
companion
,
sometimes
a
minister
of
God
,
sometimes
his
brother
and
fellow-helper
in
the
Gospell
of
Christ
,
sometimes
his
beloued
sonne
,
sometimes
his
naturall
sonne
in
the
faith
.
The
Apostle
therefore
knowing
that
the
Philippians
liued
in
the
middest
of
a
naughty
and
crooked
nation
,
and
being
aduertised
by
Epaphroditus
their
Minister
that
they
were
troubled
with
certaine
false
Apostles
which
gloried
in
their
Circumcision
,
promiseth
for
their
comfort
to
send
Timothie
vnto
them
.
And
this
commendeth
vnto
vs
the
godly
care
that
ought
to
be
in
the
Minister
of
Iesus
Christ
toward
his
people
to
comfort
them
in
all
their
distresses
.
The
same
care
that
Paul
had
to
comfort
them
by
sending
a
faithfull
Minister
vnto
them
,
the
same
ought
now
the
Minister
of
Christ
to
haue
to
comfort
his
people
by
the
ministerie
of
the
word
.
We
are
not
now
to
send
others
:
we
haue
now
our
standings
appointed
vnto
vs
,
and
therein
we
are
to
labour
to
be
such
comfort
vnto
our
people
by
the
ministerie
of
the
word
,
as
Paul
purposed
that
Timothie
should
be
vnto
them
.
Yet
how
it
falls
out
I
know
not
,
but
so
it
is
,
though
we
be
neither
Apostles
,
but
tyed
vnto
our
seuerall
charges
,
nor
lye
in
prison
that
we
cannot
come
our selues
,
but
liue
at
ease
in
other
places
following
our
owne
pleasures
,
yet
will
we
,
as
Paul
here
did
vnto
them
,
send
vnto
our
people
,
not
Timotheus
,
but
such
as
are
not
at
all
able
to
minister
a
word
in
due
season
.
But
I
onely
touch
this
,
this
place
of
scripture
as
mee
thinks
,
vrging
mee
therevnto
,
the
enlarging
of
the
point
being
more
fit
for
other
places
then
this
.
The
end
wherefore
he
sent
Timothie
vnto
them
was
,
as
here
he
saith
,
that
he
might
be
comforted
when
he
knew
their
estate
.
In
that
he
saith
,
that
I
also
may
be
of
good
comfort
,
this
doth
plainely
shew
that
which
I
noted
before
in
the
promise
,
that
the
Apostle
meant
to
send
Timothie
vnto
them
that
they
might
be
comforted
by
his
ministerie
.
For
so
he
saith
,
I
trust
&c.
to
send
&c.
that
I
also
may
be
of
good
comfort
,
.i.
that
as
you
shall
be
comforted
by
his
comming
to
you
and
his
ministerie
among
you
,
so
I
likewise
may
be
comforted
when
at
his
returning
from
you
he
shall
tell
me
your
state
,
that
you
stand
in
the
faith
,
and
in
the
fellowship
which
yee
haue
with
other
Churches
in
the
Gospell
of
Christ
Iesus
.
Here
then
we
may
obserue
a
note
of
true
Christianitie
,
and
sincere
loue
,
which
is
to
be
so
mutually
carefull
one
for
an
other
that
we
reioyce
one
in
anothers
good
,
and
that
we
be
sorry
one
at
anothers
misery
.
A
thing
whereunto
if
either
precept
,
or
example
,
or
nature
may
stirre
vs
vp
we
cannot
want
encitements
thereunto
.
with
them
that
reioyce
,
and
weepe
with
them
that
weepe
.
Where
(
yee
see
)
the
Apostle
his
rule
and
precept
is
,
that
we
be
so
mutually
affectioned
one
vnto
another
,
that
the
ioy
of
one
may
be
the
ioy
of
another
,
and
the
griefe
of
one
may
be
the
griefe
of
another
,
being
so
knit
together
with
the
bond
of
Christianitie
that
both
we
reioyce
,
and
likewise
weepe
together
.
Now
see
the
practise
of
this
rule
in
the
Apostle
himselfe
:
For
as
touching
reioycing
,
doth
he
not
in
the
beginning
of
all
his
Epistles
almost
testifie
his
comfort
and
reioycing
in
all
those
Churches
for
that
they
continued
in
the
faith
,
and
reioyced
in
the
Gospell
of
Christ
?
How
often
doth
he
begin
his
Epistle
with
this
and
the
like
saying
,
I
thanke
my
God
alwaies
on
your
behalfe
for
the
grace
of
God
which
is
giuen
you
in
Christ
Iesus
&
c
?
All
his
Epistles
to
the
Churches
,
saue
that
to
the
Galatians
haue
this
or
the
like
beginning
.
Whereby
he
signifieth
his
reioycing
in
their
ioy
in
the
Holy
Ghost
.
Likewise
touching
weeping
and
sorrowing
at
the
griefes
of
others
,
he
saith
,
Who
is
weake
,
and
I
am
not
weake
;
who
is
offended
,
and
I
burne
not
?
As
if
he
should
haue
said
,
such
is
my
care
of
all
the
Churches
,
and
so
is
my
soule
knit
vnto
them
,
that
the
things
that
happen
vnto
them
I
count
to
happen
vnto
my selfe
;
so
that
as
their
ioy
is
my
ioy
,
so
their
weaknesse
is
my
weaknesse
,
their
scandall
is
my
scandall
,
and
their
griefe
is
my
griefe
.
What
should
I
bring
other
examples
to
this
purpose
?
Doth
not
euen
nature
teach
this
mutuall
care
one
of
another
,
and
this
mutuall
affection
one
towards
another
?
In
the
members
of
our
bodie
,
For
I
haue
no
man
like
minded
&c.
]
This
is
the
reason
why
he
rather
sendeth
Timothie
then
any
of
the
rest
that
were
with
him
,
because
of
all
that
were
with
him
none
were
like
minded
in
generall
to
doe
their
dutie
in
their
ministerie
,
and
none
which
in
particular
would
so
faithfully
and
sincerely
care
for
their
matters
,
and
for
the
good
of
their
Church
as
would
he
.
A
great
commendation
of
Timothie
which
was
sent
,
great
loue
in
the
Apostle
to
send
such
a
man
vnto
them
,
and
very
behouefull
for
them
to
receiue
such
a
man
sent
in
such
loue
with
all
gladnes
,
and
to
make
much
of
such
:
all
points
very
well
worthy
a
large
discourse
;
but
I
can
onely
point
at
them
.
The
commendation
of
Timothie
a
very
fit
patterne
of
a
man
meete
to
be
commended
to
the
worke
of
the
ministerie
,
and
to
be
placed
ouer
a
Congregation
,
to
serue
in
the
Tabernacle
.
He
should
be
such
a
one
as
in
generall
hath
a
prompt
and
ready
minde
to
doe
the
worke
of
the
Lord
,
to
labour
in
the
Lord
his
vineyard
,
to
doe
the
worke
of
an
Euangelist
,
and
of
a
Minister
;
and
such
a
one
as
in
particular
hath
an
earnest
desire
to
procure
their
good
vnto
whom
he
is
sent
,
and
will
faithfully
and
diligently
labour
to
present
them
ouer
whom
he
is
set
pure
and
vnblameable
before
God
.
For
first
his
very
office
,
which
is
to
preach
the
Gospell
of
Christ
Iesus
,
should
worke
in
him
a
loue
and
cheerefull
minde
to
teach
the
Lord
his
will
,
and
to
preach
the
Gospell
of
Christ
Iesus
.
Otherwise
he
is
not
meete
to
be
commended
to
the
worke
of
the
ministerie
;
or
at
least
not
so
meete
as
those
that
haue
a
prompt
minde
to
doe
the
worke
of
the
Lord
.
And
againe
,
his
loue
of
that
people
vnto
which
he
is
sent
should
make
him
faithfully
to
labour
to
gaine
them
vnto
Christ
,
that
they
may
be
his
crowne
and
his
ioy
in
that
day
.
Otherwise
he
is
not
meete
to
be
set
ouer
that
people
,
or
at
least
not
so
meete
as
they
that
would
faithfully
labour
to
that
purpose
.
Againe
,
the
Apostle
his
care
to
send
such
a
man
vnto
them
,
may
be
a
good
patterne
to
Bishops
and
Patrons
of
Benefices
,
what
manner
of
men
to
commend
vnto
the
worke
of
the
ministerie
,
and
to
commit
the
charge
of
soules
vnto
.
In
the
like
care
and
loue
of
Gods
people
,
they
should
commend
such
men
to
this
worke
,
and
this
charge
,
as
we
haue
already
spoken
of
,
men
willing
to
doe
the
worke
of
the
Lord
,
and
which
will
faithfully
care
for
their
matters
ouer
whom
they
are
set
.
Otherwise
to
say
the
least
,
they
shew
themselues
not
to
haue
that
care
and
loue
of
Gods
people
which
the
Apostle
had
of
these
Philippians
:
whereas
their
care
should
be
the
greater
,
because
they
commend
vnto
a
continuall
charge
,
and
Paul
onely
sent
Timothie
to
continue
for
a
season
with
the
Philippians
.
But
the
speaking
of
these
things
in
this
place
is
to
litle
purpose
;
therefore
I
briefly
passe
them
ouer
.
The
third
thing
which
I
obserued
in
these
words
,
was
,
how
behoouefull
it
was
for
the
Philippians
to
receiue
such
a
man
,
sent
in
such
loue
,
with
all
gladnesse
,
and
to
make
of
such
:
for
therefore
(
no
doubt
)
did
the
Apostle
the
rather
commend
him
so
as
hath
beene
said
,
that
so
the
rather
they
might
receiue
him
,
and
embrace
his
doctrine
the
more
gladly
,
and
be
the
more
careful
that
he
might
not
mislike
any
thing
amongst
them
when
he
should
come
amongst
them
.
And
this
may
teach
you
in
what
reuerence
you
ought
to
haue
such
men
when
they
are
set
ouer
you
in
the
Lord
,
euen
for
the
words
sake
which
they
preach
vnto
you
.
They
faithfully
care
for
your
matters
,
not
for
your
worldly
matters
,
either
in
respect
of
you
,
or
of
themselues
;
for
they
seeke
not
yours
,
but
you
:
but
they
faithfully
care
for
your
spirituall
matters
,
euen
for
the
saluation
of
your
soules
;
in
Christ
his
stead
they
beseech
you
,
and
exhort
you
vnto
the
things
that
belong
vnto
your
peace
;
they
teach
,
they
improue
,
they
correct
,
they
instruct
you
,
and
all
is
,
that
your
soules
may
be
saued
in
the
day
of
Christ
.
Now
they
leade
you
forth
besides
the
waters
of
comfort
,
now
they
bring
you
to
feed
in
greene
pastures
,
now
they
call
you
backe
when
yee
are
wandring
out
of
the
way
,
now
they
leade
you
on
along
in
the
way
,
now
they
wound
and
breake
the
hairie
scalpe
of
him
that
goeth
on
in
his
wickednesse
,
now
they
heale
the
bruised
and
afflicted
soule
,
groning
vnder
the
weight
and
burden
of
his
sinne
.
These
are
such
of
your
matters
as
they
care
for
,
and
these
they
faithfully
care
for
,
if
they
be
faithfull
Ministers
of
Christ
Iesus
.
In
what
regard
doe
yee
thinke
yee
ought
then
to
haue
them
euen
for
their
workes
sake
?
Obey
them
that
haue
the
ouersight
of
you
,
and
submit
your selues
vnto
them
,
for
they
watch
for
your
soules
,
as
they
that
must
giue
accounts
,
that
they
may
doe
it
with
ioy
,
and
not
with
griefe
.
And
in
another
place
:
Wee
beseech
you
,
that
yee
know
them
which
labour
amongst
you
,
and
are
ouer
you
in
the
Lord
,
and
admonish
you
,
that
yee
haue
them
in
singular
loue
for
their
workes
sake
.
By
both
which
places
yee
see
what
reuerence
is
to
be
giuen
vnto
the
faithfull
Ministers
of
Christ
Iesus
.
Now
,
as
Samuel
said
vnto
Saul
,
Hath
the
Lord
as
great
pleasure
in
burnt
offerings
and
sacrifices
,
as
when
his
voice
is
obeyed
?
so
I
say
vnto
you
,
Haue
we
as
great
pleasure
in
any
outward
reuerence
that
can
be
done
vnto
our
persons
,
as
when
the
word
of
the
Lord
which
wee
preach
vnto
you
is
obeyed
?
No
,
my
brethren
,
that
s
not
the
thing
which
wee
vrge
,
albeit
that
also
is
by
you
to
be
regarded
,
but
the
principall
marke
which
wee
shoot
at
,
is
,
that
wee
may
not
runne
in
vaine
,
nor
labour
in
vaine
amongst
you
,
but
that
wee
may
bring
you
to
the
obedience
of
the
faith
.
We
would
haue
you
to
take
heed
vnto
the
wholesome
word
of
truth
,
which
is
able
to
make
you
wise
vnto
saluation
,
and
to
esteeme
of
it
not
as
the
word
of
man
,
but
as
it
is
indeed
,
as
the
word
of
God
:
for
howsoeuer
wee
be
sinfull
and
mortall
men
,
of
the
same
mould
and
metall
with
your selues
,
that
bring
you
this
treasure
,
yet
is
it
the
word
of
life
which
wee
bring
you
.
O
let
it
dwell
plentifully
in
you
,
that
yee
may
abound
in
all
knowledge
and
euery
good
worke
,
and
loue
and
honour
them
which
faithfully
care
for
your
matters
.
LECTVRE
XL.
PHILIP
.
2.
Verse
21.
For
all
seeke
their
owne
,
and
not
that
which
is
Iesus
Christs
.
22.
But
yee
know
the
proofe
of
him
,
that
as
a
sonne
,
&c.
FOr
all
seeke
their
owne
,
&c.
]
Touching
the
meaning
of
which
words
it
is
first
to
bee
vnderstood
,
that
the
Apostle
doth
not
speake
in
this
place
generally
of
all
men
,
but
of
such
Ministers
of
the
Gospell
as
were
then
at
Rome
with
him
.
What
then
?
Did
all
the
Ministers
of
the
Gospell
that
were
then
with
him
,
Timothee
onely
excepted
,
seeke
their
owne
,
and
not
that
which
was
Iesus
Christs
?
No
,
the
Apostle
I
take
it
is
not
so
to
bee
vnderstood
,
that
hee
speaketh
vniuersally
of
all
them
,
but
because
very
many
did
so
,
therefore
he
saith
all
seeke
their
owne
&c.
euen
as
wee
in
our
common
phrase
of
speech
are
wont
to
say
,
that
all
the
world
is
set
vpon
couetousnesse
,
because
so
many
runne
after
riches
;
and
all
the
world
is
set
on
mischiefe
,
because
so
many
delight
in
wickednesse
.
And
this
manner
of
speech
is
not
vnusuall
in
the
Scriptures
.
From
the
least
to
the
greatest
euery
one
is
giuen
to
couetousnesse
,
saith
the
Prophet
,
and
from
the
Prophet
to
the
Priest
all
deale
falsly
.
Where
the
Prophets
meaning
is
,
that
very
generally
these
faults
raigned
,
and
that
very
many
had
thus
corrupted
their
wayes
,
not
that
all
vniuersally
were
such
without
exception
.
And
not
to
instance
in
moe
Scriptures
;
this
wee
may
often
obserue
in
the
Scriptures
,
that
in
reproofes
of
sinne
all
are
accused
,
if
many
haue
offended
.
When
therefore
the
Apostle
here
saith
,
all
seeke
their
owne
,
&c.
his
meaning
is
,
that
it
was
growne
to
be
a
very
generall
fault
amongst
those
Ministers
of
the
Gospell
that
were
with
him
,
that
very
many
of
them
sought
their
owne
,
&c.
Againe
,
touching
the
fault
noted
in
them
,
it
is
to
be
vnderstood
that
the
Apostles
meaning
is
not
,
that
they
sought
their
owne
,
but
not
that
which
was
Iesus
Christs
at
all
:
for
it
is
very
likely
that
the
Apostle
doth
not
here
compare
Timothee
with
those
that
had
fallen
from
the
faith
,
and
turned
aside
after
the
world
,
but
with
those
that
did
sincerely
preach
the
Gospell
of
Christ
,
yet
were
further
in
loue
with
the
world
than
they
should
haue
beene
.
The
Apostles
meaning
therefore
I
take
it
is
,
that
many
of
those
that
were
with
him
sought
their
owne
;
their
owne
,
what
?
their
owne
ease
,
their
owne
profit
,
their
owne
honour
,
more
than
the
glory
of
Christ
Iesus
.
They
did
not
simply
not
seeke
that
which
was
Iesus
Christs
,
but
they
did
not
seeke
that
so
much
as
they
did
seeke
their
owne
.
They
looked
more
vnto
their
owne
ease
,
and
pleasure
,
and
profit
,
than
they
did
vnto
those
things
which
might
be
for
the
glory
of
Christ
Iesus
,
and
for
the
increase
of
his
kingdome
.
For
it
is
very
likely
that
the
Apostle
had
dealt
with
the
rest
to
goe
to
Philippi
,
to
see
them
,
and
to
comfort
them
,
and
to
confirme
them
in
the
faith
:
and
finding
them
vnwilling
to
vndertake
that
iourney
in
diuers
respects
,
he
dealt
with
Timothee
to
that
purpose
.
Vpon
whose
prompt
minde
thereunto
aboue
the
rest
,
hee
giueth
him
this
commendation
aboue
the
rest
.
They
then
whom
the
Apostle
doth
here
note
,
yee
see
are
of
those
Ministers
of
the
Gospell
of
Christ
that
were
then
with
him
.
The
thing
which
he
noteth
in
them
,
is
,
that
they
sought
and
regarded
more
the
profit
,
and
pleasure
,
and
ease
,
and
honour
of
themselues
,
than
the
glory
of
God
,
and
the
building
vp
of
the
Church
of
Christ
Iesus
.
Here
then
first
the
Apostle
descrieth
a
notable
fault
in
the
Ministers
of
Christ
Iesus
,
which
is
to
seeke
their
owne
,
and
not
that
which
is
Iesus
Christs
,
to
regard
more
their
owne
ease
,
or
pleasure
,
or
profit
,
or
honour
,
than
the
honour
of
God
by
preaching
the
Gospell
of
Christ
Iesus
.
A
grieuous
fault
in
them
that
both
by
integritie
of
life
and
vncorrupt
doctrine
should
draw
others
vnto
God
,
that
they
should
seeke
any
thing
rather
or
sooner
than
the
honour
of
God
:
for
as
our
Sauiour
saith
,
If
the
light
that
is
in
thee
be
darknesse
,
how
great
is
that
darknesse
?
so
I
say
,
If
they
that
should
be
principall
light
,
in
Gods
Church
,
and
by
the
light
that
is
in
them
should
bring
others
out
of
darknesse
into
light
,
if
they
shall
turne
aside
after
the
world
,
or
preferre
any
thing
before
the
doing
of
their
heauenly
Fathers
businesse
,
how
great
and
how
grieuous
must
needs
their
fault
be
?
And
yet
as
grieuous
as
the
fault
is
,
how
faultie
this
way
haue
the
Priests
of
the
most
high
God
in
the
old
Testament
,
and
the
Ministers
of
Christ
Iesus
in
the
new
,
beene
at
all
times
?
The
sonnes
of
Eli
,
Hophni
,
and
Phinehas
,
Priests
of
the
Lord
,
Iohn
Marke
,
Now
if
this
be
a
fault
in
them
,
hereby
wee
are
taught
what
dutie
is
requisite
in
the
Ministers
of
Christ
Iesus
,
namely
so
to
seeke
their
owne
,
as
that
first
and
principally
they
seeke
that
which
is
Iesus
Christs
.
And
what
is
that
?
That
is
the
glory
of
Christ
Iesus
,
the
increase
of
his
kingdome
,
the
building
vp
of
his
Church
vnto
a
spirituall
Temple
,
the
turning
of
many
vnto
righteousnesse
,
the
saluation
of
mens
soules
.
This
is
that
businesse
which
they
must
first
and
principally
intend
,
and
then
such
other
things
as
may
be
fur●herances
,
or
at
least
no
hinderances
thereunto
.
Our
calling
and
commission
is
to
preach
the
Gospell
of
Christ
Iesus
:
a
woe
is
vnto
vs
if
wee
preach
not
the
Gospell
;
and
our
Apostle
most
straitly
doth
adiure
vs
vnto
this
dutie
,
I
charge
thee
before
God
,
and
before
the
Lord
Iesus
Christ
,
&c.
The
worke
then
of
our
ministerie
is
the
thing
that
wee
haue
to
looke
vnto
;
the
thing
wherein
we
must
spend
our
strength
and
our
studie
,
is
to
doe
our
heauenly
Fathers
businesse
in
begetting
men
vnto
the
faith
,
and
teaching
them
the
way
that
leadeth
vnto
saluation
and
life
euerlasting
.
Wee
must
not
seeke
our
owne
,
but
that
which
is
Iesus
Christs
.
Our
Sauiour
,
when
his
mother
Mary
came
and
expostulated
the
matter
with
him
,
why
hee
staied
behinde
them
in
Ierusalem
,
Know
yee
not
,
saith
he
,
that
I
must
goe
about
my
Fathers
businesse
?
Whereby
hee
plainly
teacheth
vs
,
that
the
principall
thing
wee
are
to
regard
is
the
principall
end
of
our
being
and
calling
.
So
that
this
being
our
calling
,
and
the
thing
whereunto
wee
are
set
apart
,
to
preach
the
Gospell
of
God
,
wee
are
by
Christ
his
example
to
minde
this
aboue
all
things
else
whatsoeuer
.
What
then
?
Must
a
Minister
so
wholly
intend
the
worke
of
his
ministerie
,
as
that
he
may
not
care
for
his
familie
?
must
he
so
weyne
himselfe
from
the
affaires
of
this
life
,
as
that
hee
may
not
at
all
meddle
with
the
things
of
this
life
?
No
,
not
so
,
he
may
and
ought
to
care
for
his
familie
,
one
that
can
rule
his
owne
house
honestly
,
hauing
children
in
obedience
with
all
honestie
:
For
(
saith
the
Apostle
)
if
he
cannot
rule
his
owne
house
,
how
shall
be
care
for
the
Church
of
God
?
Out
of
which
words
yee
may
obserue
the
clearing
of
two
points
;
whereof
the
one
is
,
that
they
may
haue
house
and
familie
,
wife
and
children
;
otherwise
how
should
the
Apostle
say
that
the
Minister
must
be
such
a
one
as
hauing
children
vnder
obedience
,
can
rule
his
owne
house
honestly
?
The
other
is
,
that
an
honest
and
godly
care
ouer
his
owne
house
,
and
the
things
that
belong
thereunto
,
is
very
requisite
in
the
Minister
of
Christ
Iesus
.
All
care
then
,
and
all
seeking
of
his
owne
,
all
intermedling
with
the
things
of
this
life
,
is
not
simply
forbid
the
Minister
of
Christ
,
but
such
onely
as
doth
withdraw
him
from
that
●hereon
his
principall
care
should
be
set
.
Hee
may
seeke
his
owne
,
so
that
principally
he
seeke
that
which
is
Iesus
Christs
:
for
that
is
the
fault
here
noted
,
that
they
seeke
their
owne
m●re
then
that
which
is
Iesus
Christs
;
and
that
is
the
dutie
here
implied
,
that
they
ought
first
and
principally
to
seeke
that
which
is
Iesus
Christs
,
and
then
that
which
is
their
owne
.
This
then
is
generally
to
be
concluded
,
that
neither
ease
,
nor
pleasure
,
nor
profit
,
nor
honour
,
nor
any
thing
else
should
withdraw
them
from
the
worke
of
their
ministerie
,
neither
in
the
worke
of
their
ministerie
should
their
eye
be
set
vpon
any
thing
,
but
only
vpon
the
glory
of
God
,
and
the
edification
of
the
Church
of
Christ
Iesus
:
and
hereon
should
their
zeale
be
so
set
,
that
they
should
be
euen
eaten
vp
and
consumed
therewith
.
The
second
thing
which
I
note
in
these
words
,
is
touching
the
time
when
the
Apostle
noted
this
fault
in
the
Ministers
of
Christ
.
It
was
a
fault
,
and
a
generall
fault
then
in
the
time
of
the
Apostles
,
in
that
golden
age
of
the
Church
,
when
they
that
were
immediately
called
by
Christ
Iesus
,
and
put
apart
to
preach
the
Gospell
of
God
,
taught
the
wayes
of
God
most
perfectly
.
Then
euen
those
Ministers
which
had
beene
taught
and
instructed
by
the
Apostles
themselues
,
those
whom
the
Apostles
ceased
not
to
put
them
in
minde
of
their
holy
calling
,
and
of
the
duties
belonging
thereunto
,
euen
they
sought
their
owne
more
then
that
which
was
Iesus
Christs
:
they
looked
some
after
their
ease
,
some
after
their
profit
,
some
after
their
pleasure
,
some
after
their
honour
,
more
than
after
the
high
price
of
their
calling
in
Christ
Iesus
.
Which
note
I
doe
the
rather
obserue
in
particular
,
because
of
those
that
are
alwayes
complaining
,
as
of
all
things
in
generall
,
that
they
were
neuer
worse
,
so
of
the
ministerie
in
particular
,
that
it
was
neuer
worse
then
now
it
is
.
For
as
this
is
the
humor
of
very
many
,
alwayes
to
mislike
the
present
state
the
most
,
and
to
commend
former
times
,
though
a
great
deale
worse
,
yet
a
great
deale
more
then
the
times
wherein
they
liue
;
so
if
once
we
come
in
talke
of
the
Ministerie
,
oh
Ministers
neuer
worse
,
neuer
more
idle
,
neuer
more
couetous
,
neuer
more
ambitious
then
now
they
are
.
Yea
enter
this
discourse
,
and
yee
shall
haue
many
will
neuer
want
matter
,
but
the
more
they
talke
,
the
more
they
may
of
this
argument
.
And
I
wish
wee
were
able
to
stop
their
mouthes
when
they
so
willingly
obserue
the
generall
corruption
in
the
ministerie
in
our
dayes
,
I
wish
wee
were
able
to
say
truly
that
simply
they
speake
an
vntruth
.
But
I
cannot
,
neither
is
it
my
purpose
to
excuse
the
the
faults
of
our
times
in
the
ministerie
.
Bee
it
therefore
true
,
which
indeed
is
true
,
that
very
many
of
our
coat
and
calling
doe
more
seeke
their
owne
then
that
which
is
Iesus
Christ●
,
is
this
fault
now
more
generall
in
the
Ministers
then
euer
it
was
?
What
,
are
Ministers
now
more
idle
,
doe
they
now
seeke
their
owne
ease
more
then
euer
they
did
?
Doth
not
the
Apostle
in
his
day
note
Iohn
Marke
for
this
fault
?
hath
exalted
himselfe
against
all
that
is
called
God
,
or
that
is
worshipped
,
so
that
hee
doth
sit
as
God
in
the
Temple
of
God
,
shewing
himselfe
that
he
is
God
.
And
what
else
doth
his
whole
Clergie
seeke
,
but
the
abetting
of
his
pride
,
and
the
maintaining
of
his
triple
Crowne
,
together
with
such
ease
,
and
pleasure
,
and
profit
,
as
followes
thereupon
?
So
that
if
euer
it
were
truly
said
of
any
,
that
they
sought
their
owne
,
and
not
that
which
is
Iesus
Christs
,
then
in
my
iudgement
may
it
as
truly
be
said
of
them
as
of
any
.
Thus
then
yee
see
that
it
is
not
the
fault
of
our
time
alone
,
that
now
Ministers
seeke
their
owne
more
then
that
which
is
Iesus
Christs
,
but
that
euen
in
the
Apostles
time
it
was
so
,
as
also
that
how
generall
soeuer
the
fault
now
be
,
yet
is
it
not
more
generall
then
euer
it
was
,
but
rather
the
number
of
them
that
seeke
that
which
is
Iesus
Christs
more
then
their
owne
,
is
now
greater
then
euer
it
was
.
Take
heed
therefore
,
men
and
brethren
,
lest
at
any
time
ye
be
deceiued
.
The
Ministers
of
Christ
they
ate
as
beacons
on
the
top
of
an
hill
,
in
euery
mans
eye
,
and
euery
mans
tongue
talking
of
them
,
and
what
talke
of
them
more
common
,
then
of
branding
them
with
some
fault
or
other
,
thereby
to
discredit
that
truth
which
they
preach
?
It
is
no
new
thing
,
yee
see
,
that
Ministers
haue
their
faults
,
and
hee
is
the
best
that
hath
the
fewest
.
And
howsoeuer
they
tell
you
that
Ministers
are
now
worse
then
euer
they
were
,
beleeue
them
not
:
for
if
the
worst
be
said
that
can
be
,
there
cannot
be
worse
then
this
,
that
all
seeke
their
owne
,
and
not
that
which
is
Iesus
Christs
;
and
thus
much
said
the
Apostle
in
his
time
.
The
third
and
last
thing
which
I
note
from
these
words
,
is
,
that
howsoeuer
properly
,
and
in
the
meaning
of
the
Apostle
,
these
words
in
this
place
be
onely
affirmed
of
the
Ministers
of
Christ
Iesus
,
yet
may
they
truly
be
affirmed
euen
of
all
men
in
generall
,
that
all
men
for
the
most
part
doe
seeke
their
owne
more
then
that
which
is
Iesus
Christs
,
first
looking
vnto
the
things
of
this
life
,
and
then
afterwards
vnto
the
things
that
belong
vnto
their
peace
in
Christ
Iesus
.
This
is
a
point
which
needs
not
long
to
be
stood
vpon
,
being
so
plaine
a
truth
in
our
owne
experience
,
that
which
way
soeuer
we
cast
our
eyes
,
vnto
high
or
low
,
rich
or
poore
,
it
cannot
be
denied
.
For
looke
into
the
delights
and
desires
of
men
,
and
see
what
it
is
that
they
principally
hunt
and
seeke
after
.
Are
there
not
many
that
are
so
ambitious
,
that
they
seeke
by
all
meanes
possible
to
be
great
,
and
to
be
had
in
honour
of
all
men
?
And
yet
how
many
of
them
,
Goe
sell
that
thou
hast
,
and
giue
to
the
poore
,
and
thou
shalt
haue
treasure
in
heauen
,
and
come
and
follow
mee
,
whether
(
I
say
)
thou
couldest
be
content
to
doe
so
.
See
whether
in
thy
care
for
thy
health
,
for
thy
wealth
,
for
thy
life
,
&c.
thy
first
and
chiefe
care
therein
be
that
thereby
thy
God
may
be
glorified
.
See
(
I
say
)
and
looke
into
these
and
the
like
things
with
a
strait
eye
,
and
this
shall
be
a
good
rule
for
thee
to
know
whether
thou
seeke
thine
owne
more
then
Iesus
Christs
.
And
howsoeuer
you
shall
finde
your selues
in
the
examination
of
these
things
,
guiltie
or
guiltlesse
,
this
you
must
know
,
that
Christian
dutie
requireth
this
of
vs
,
that
first
and
principally
we
should
seeke
the
glory
of
God
,
and
the
things
that
belong
vnto
our
peace
,
and
then
afterwards
the
things
that
belong
vnto
this
life
.
Wee
are
carefull
for
many
things
,
what
to
eat
,
what
to
drinke
,
wherewith
to
be
clothed
,
how
to
liue
and
pay
euery
man
his
owne
,
how
to
prouide
for
our
wiues
and
our
children
,
how
to
maintaine
our
state
and
calling
,
&c.
and
so
wee
may
,
and
so
wee
ought
to
haue
a
godly
care
of
these
things
,
without
diffidence
or
distrust
in
Gods
gracious
prouidence
:
but
the
rule
which
our
Sauiour
Christ
giueth
,
that
must
wee
still
keepe
,
first
to
seeke
the
kingdome
of
God
and
his
righteousnes
,
and
then
all
these
things
(
which
are
outward
meanes
of
liuing
and
well
liuing
)
shall
be
cast
vpon
vs
.
Christ
must
bee
vnto
vs
health
,
and
wealth
,
and
life
,
and
all
things
else
.
We
must
cast
our
care
vpon
him
,
and
he
will
care
for
vs
.
Aboue
all
things
wee
must
submit
our selues
vnto
his
will
,
and
walke
after
his
Law
,
and
whatsoeuer
things
are
needfull
and
meet
for
vs
,
hee
will
minister
vnto
vs
.
Let
euery
man
therefore
so
seeke
his
owne
things
,
that
first
and
principally
hee
seeke
the
things
of
God
;
let
him
so
minde
earthly
things
,
that
his
affections
be
principally
set
on
the
things
that
are
aboue
;
let
him
so
regard
his
body
,
that
he
principally
looke
vnto
his
soule
.
LECTVRE
XLI
.
PHILIP
.
2.
Vers.
22.23.24
.
But
yee
know
the
proofe
of
him
,
that
as
a
sonne
with
the
father
,
hee
hath
serued
with
mee
in
the
Gospell
.
NOw
the
Apostle
in
these
words
,
to
cleere
Timothee
of
that
fault
wherewith
very
many
of
the
rest
were
tainted
,
that
hee
sought
not
his
owne
more
than
that
which
was
Iesus
Christs
,
he
asketh
no
other
or
better
proofe
thereof
then
their
owne
knowledge
and
experience
of
him
,
for
that
they
knew
very
well
that
Timothee
as
a
sonne
with
the
father
,
serued
with
the
Apostle
the
Lord
Christ
in
preaching
of
his
Gospell
.
But
yee
(
saith
the
Apostle
)
know
the
proofe
of
him
,
&c.
]
As
if
the
Apostle
should
haue
said
,
The
rest
that
are
with
mee
,
at
least
very
many
of
them
,
seeke
their
owne
more
then
that
which
is
Iesus
Christs
.
But
for
Timothee
,
your selues
will
serue
to
cleere
him
of
this
fault
:
yee
know
vpon
that
knowledge
and
proofe
which
yee
haue
of
him
,
that
hee
is
another
kinde
of
man
,
that
he
hath
serued
with
me
,
euen
as
a
sonne
with
his
father
,
whom
?
Christ
Iesus
:
wherein
?
in
the
Gospell
,
that
is
,
in
the
preaching
of
the
Gospell
,
his
ministerie
is
fully
knowne
vnto
you
,
that
both
he
and
I
haue
walked
after
one
rule
in
preaching
of
the
Gospell
of
Iesus
Christ
,
euen
that
wee
haue
walked
as
the
father
and
the
sonne
in
the
selfe
same
steps
,
vnto
the
building
of
the
spirituall
Temple
of
Christ
Iesus
,
hee
walking
as
hee
hath
mee
for
example
.
This
I
take
to
bee
the
Apostle
his
meaning
in
these
words
.
The
notes
hence
to
bee
obserued
I
will
rather
point
at
,
then
much
stand
vpon
,
especially
in
this
place
and
auditorie
.
1.
Hence
I
note
that
Timothy
whom
the
Apostle
sent
vnto
the
Philippians
,
was
a
man
of
whom
they
had
had
proofe
and
experience
before
,
and
whose
faithfulnesse
in
the
worke
of
his
ministery
was
so
well
knowne
vnto
them
that
they
could
not
doubt
thereof
.
And
this
was
the
cause
why
the
Apostle
thought
it
not
needfull
to
labour
much
in
the
clearing
of
Timothy
from
such
faults
as
had
infected
the
rest
,
or
in
the
enlarging
of
his
commendation
:
they
knew
that
as
a
son
with
the
father
,
so
he
had
laboured
with
the
Apostle
in
preaching
the
Gospell
of
Christ
Iesus
.
A
thing
whereunto
euen
all
the
ministers
of
Christ
Iesus
ought
most
earnestly
to
striue
,
by
their
faithfull
and
carefull
walking
in
the
workes
of
their
calling
to
approue
themselues
,
not
onely
before
the
Lord
,
but
also
before
men
,
to
be
the
faithfull
seruants
of
Christ
Iesus
.
Yea
but
here
is
all
the
skill
to
do
so
:
or
rather
it
seemeth
a
thing
impossible
to
approue
our selues
both
before
the
Lord
,
and
also
before
men
.
For
if
we
yet
should
please
men
we
were
not
the
seruants
of
Christ
.
And
therefore
the
Apostle
in
an
onother
place
protesteth
against
pleasing
of
men
,
we
so
speake
,
not
as
they
that
please
men
,
but
God
which
trieth
our
hearts
.
with
a
rodde
,
or
in
loue
,
and
in
the
spirit
of
meeknesse
.
For
whether
wee
come
with
a
rodde
,
or
in
loue
,
and
in
the
spirit
of
meeknesse
,
whether
we
improue
,
or
correct
,
or
instruct
,
or
exhort
,
or
rebuke
,
our
care
and
endeauour
therein
is
to
approue
our selues
vnto
him
whose
Ministers
wee
are
,
and
that
wee
may
bee
found
faithfull
among
you
.
Now
as
we
ought
thus
to
approue
our selues
vnto
you
,
and
by
our
faithfull
walking
in
our
calling
to
giue
such
proofe
of
our selues
vnto
you
that
ye
may
know
that
indeede
wee
serue
the
Lord
in
the
Gospell
;
so
againe
ought
yee
to
take
heede
of
approuing
any
who
giues
not
plaine
proofe
that
he
serues
the
Lord
in
the
Gospell
.
They
whom
ye
must
approue
,
must
bee
such
as
seeke
not
yours
but
you
,
such
as
first
seeke
that
which
is
the
Lord
Iesus
Christs
,
and
then
that
which
is
their
owne
,
such
as
ye
know
by
your
owne
proofe
that
they
serue
their
Lord
Iesus
Christ
in
preaching
of
his
Gospell
,
and
not
themselues
or
any
else
whomsoeuer
.
For
from
their
lips
ye
shall
receiue
knowledge
and
instruction
,
and
by
their
mouth
ye
shall
be
taught
in
the
waies
of
the
Lord
,
and
in
the
workes
of
his
commandements
.
For
they
seruing
the
Lord
Iesus
from
their
hearts
purely
out
of
the
abundance
of
their
hearts
endite
good
matters
,
and
their
tongue
is
as
the
penne
of
a
ready
writer
.
Now
whether
all
of
this
congregation
approue
such
,
and
none
but
such
,
your selues
can
better
tell
then
behoueth
me
to
iudge
.
But
not
to
dissemble
my
feare
,
I
am
in
feare
,
as
the
Apostle
saith
,
of
some
of
you
,
that
you
more
approue
of
such
as
serue
that
man
of
sinne
in
seducing
you
by
traditions
,
then
of
such
as
serue
the
Lord
in
the
preaching
of
the
Gospell
.
The
Apostle
ye
know
maketh
mention
of
some
bad
ones
,
it
is
easie
to
gesse
who
at
this
day
doe
most
resemble
them
,
Yea
,
but
ye
will
say
vnto
mee
,
wee
would
gladly
approue
them
that
serue
the
Lord
in
the
Gospell
.
But
how
shall
wee
know
who
serue
the
Lord
in
the
Gospell
?
For
they
that
are
wholy
deuoted
vnto
the
seruice
of
that
man
of
sinne
,
and
prophecy
lies
out
of
their
owne
braine
will
say
that
they
serue
the
Lord
in
the
Gospel
,
aswell
as
they
will
which
sincerely
preach
the
Gospell
of
Christ
Iesus
vnto
the
confusion
of
that
man
of
sinne
.
Note
therefore
that
the
Apostle
in
this
place
doth
not
simply
say
of
Timothy
that
he
serued
the
Lord
in
the
Gospell
,
but
that
he
serued
with
him
in
the
Gospell
.
Wherin
he
giueth
him
this
testimonie
that
hee
did
sincerely
teach
Christ
Iesus
,
preaching
no
other
Gospell
then
that
which
the
Apostle
himselfe
preached
,
but
walking
in
the
same
steppes
with
him
vnto
the
building
of
the
spirituall
temple
of
Christ
Iesus
,
euen
as
he
had
him
for
example
.
Will
yee
then
know
who
they
are
that
serue
the
Lord
in
the
Gospell
?
Euen
they
that
serue
the
Lord
in
the
Gospell
with
Paul
,
they
that
preach
no
other
Gospell
then
Paul
preached
,
they
which
ground
the
doctrines
which
they
teach
,
not
vpon
mens
precepts
,
but
vpon
the
sure
foundation
of
the
Prophets
and
Apostles
.
Trie
therefore
who
they
are
that
walke
as
they
haue
the
Apostle
for
example
,
see
who
they
are
that
after
his
example
testifie
the
kingdome
of
God
,
and
preach
vnto
the
people
concerning
Christ
Iesus
out
of
the
law
of
Moses
,
and
out
of
the
Prophets
.
The
next
thing
which
I
note
out
of
these
words
is
,
that
which
the
Apostle
addeth
by
way
of
amplification
,
that
Timothy
serued
with
Paul
as
a
sonne
with
the
father
,
for
the
Apostle
doth
not
simply
say
,
ye
know
the
proofe
of
him
that
he
hath
serued
with
me
in
the
Gospell
,
but
by
way
of
amplification
vnto
Timotheus
greater
commendation
he
addeth
,
that
as
a
son
with
the
father
he
had
serued
with
him
&c.
Whence
I
obserue
a
notable
example
of
that
modesty
and
reuerence
which
ought
to
be
in
particular
in
younger
Ministers
towards
them
that
are
their
auncients
and
haue
gone
before
them
in
that
worke
,
and
which
ought
to
be
in
generall
in
all
the
sonnes
of
God
towards
their
Elders
,
but
especially
towards
those
that
haue
begotten
them
in
the
faith
.
Young
Timothy
seruing
with
aged
Paul
in
the
Gospell
euen
as
a
son
with
his
father
,
should
teach
younger
Ministers
to
honour
and
to
reuerence
their
ancients
in
the
ministery
,
and
to
walke
as
they
haue
them
for
example
,
especially
if
they
walke
as
aged
Paul
did
faithfully
and
painfully
in
the
workes
of
their
calling
.
Otherwise
,
if
they
delight
in
idlenesse
,
or
mind
earthly
things
,
if
they
seeke
their
owne
more
then
that
which
is
Iesus
Christs
,
they
are
to
be
no
more
patternes
vnto
vs
to
follow
then
the
examples
of
old
Eli
,
or
Demas
,
or
the
like
.
Nay
I
thinke
the
younger
may
and
ought
,
yet
with
all
modesty
because
of
their
yeeres
,
to
put
them
in
minde
of
their
duties
,
and
to
beseech
them
that
as
fathers
they
will
go
before
them
in
all
holinesse
of
example
,
with
incorrupt
doctrine
,
with
grauitie
,
integritie
,
and
with
the
wholesome
word
which
cannot
be
reproued
.
But
if
they
walke
as
aged
Paul
did
faithfully
,
and
painefully
in
the
worke●
of
their
calling
,
if
in
all
holinesse
of
example
they
walke
before
them
,
as
fathers
before
their
children
,
if
as
fathers
they
haue
begotten
them
in
the
faith
,
then
surely
ought
the
younger
Ministers
to
honour
and
to
reuerence
them
euen
as
sons
do
their
fathers
,
and
as
Timothy
did
honour
Paul
.
A
note
wor●hy
the
vrging
and
enlarging
if
the
place
were
as
conuenient
for
the
vrging
of
it
as
the
time
requireth
the
vrging
of
it
.
A
sonne
will
not
easily
get
himselfe
vp
to
the
toppe
of
an
hill
thence
to
glance
at
such
things
as
may
turne
to
his
fathers
shame
,
much
lesse
thence
to
cast
dung
in
his
face
,
and
purposely
to
speake
such
things
as
iustly
may
grieue
him
,
least
of
all
vpon
an
imagined
error
in
his
father
will
he
thence
loade
him
with
blasphemies
.
A
sonne
,
I
say
,
will
not
thus
doe
,
and
a
minister
should
not
thus
do
.
For
he
should
serue
the
Lord
with
him
in
the
Gospell
,
as
a
sonne
with
the
father
.
Againe
,
young
Timothy
vsed
himselfe
towards
aged
Paul
as
a
sonne
towards
his
father
.
A
good
lesson
for
those
of
yonger
yeeres
to
teach
them
in
what
regard
they
ought
to
haue
their
elders
and
their
betters
;
they
ought
to
honour
and
to
reuerence
them
,
and
to
performe
other
duties
vnto
them
in
some
sort
as
to
their
fathers
.
For
so
we
see
the
Scripture
would
haue
them
accounted
as
fathers
,
as
where
the
admonition
is
,
rebuke
not
an
elder
,
but
exhort
him
as
a
father
,
and
the
elder
women
as
mothers
.
And
the
fashion
and
custome
of
them
is
good
whose
manner
it
is
to
salute
elder
men
as
fathers
,
Thou
shalt
rise
vp
before
the
hoare-head
,
and
honour
the
person
of
the
old
man
.
But
this
punishment
is
iust
with
the
Lord
vnto
him
that
reuerenceth
not
the
person
of
the
old
man
,
that
either
hee
shall
not
come
vnto
the
honour
of
old
age
,
or
else
his
old
age
shall
be
without
honour
.
But
an
especiall
thing
which
all
of
vs
hence
should
learne
is
,
how
we
should
walke
in
respect
of
them
that
haue
begot
vs
in
the
faith
of
Christ
Iesus
.
As
Timothy
regarded
Paul
who
had
begot
him
in
the
faith
,
so
must
we
regard
those
that
haue
begot
vs
in
the
faith
,
euen
as
a
sonne
carrieth
himselfe
towards
his
father
,
so
should
we
carrie
our selues
towards
them
.
And
therefore
are
they
called
our
spirituall
fathers
in
the
Scriptures
,
and
we
their
sonnes
if
by
their
ministery
they
haue
begotten
vs
in
the
faith
.
I
beseech
thee
,
saith
the
Apostle
in
the
Epistle
to
Philemon
,
for
my
sonne
Onesimus
,
whom
I
haue
begotten
in
my
bonds
:
where
he
calleth
Onesimus
his
sonne
.
In
the
Epistle
to
the
Corinthians
,
Though
yee
haue
,
saith
the
Apostle
,
tenne
thousand
Instructors
in
Christ
,
yet
haue
ye
not
many
fathers
:
for
in
Christ
Iesus
I
haue
begotten
you
through
the
Gospell
:
Where
he
calleth
himselfe
their
father
in
the
same
respect
that
before
he
called
Onesimus
his
sonne
,
euen
because
hee
had
begotten
them
in
the
faith
.
And
in
the
Epistle
to
the
Galathians
,
My
little
children
,
saith
hee
,
of
whom
I
trauell
in
birth
againe
vntill
Christ
be
formed
in
you
:
where
he
sheweth
that
he
was
a
mother
,
and
they
as
the
sonnes
of
his
wombe
.
And
wherfore
is
it
that
the
ministers
of
Christ
his
Gospell
are
thus
called
our
fathers
,
and
mothers
as
it
were
,
and
we
their
sonnes
,
but
to
note
vnto
vs
that
we
haue
our
life
in
Christ
Iesus
through
their
ministerie
,
and
so
to
put
vs
in
minde
of
that
duty
which
we
owe
vnto
them
in
respect
of
our
regeneration
and
new
birth
by
the
immortall
seede
of
God
his
word
through
their
ministery
.
Looke
then
what
honour
is
due
by
children
vnto
their
parents
,
whether
it
be
reuerence
,
or
obedience
,
or
maintenance
,
or
whatsoeuer
else
it
be
,
the
same
wee
must
account
due
by
vs
vnto
our
spirituall
fathers
in
Christ
Iesus
.
And
therefore
faith
our
Sauiour
Christ
,
He
that
heareth
you
heareth
me
,
and
he
that
despiseth
you
despiseth
me
.
And
the
Apostle
,
obey
them
,
saith
hee
,
that
haue
the
ouer-sight
of
you
,
and
submit
your selues
vnto
them
;
for
they
watch
,
saith
he
,
for
your
soules
,
&c.
Againe
,
saith
the
same
Apostle
,
The
elders
that
rule
well
are
worthy
of
double
honor
,
especially
they
which
labour
in
the
word
and
doctrine
&c.
Let
vs
therefore
take
heede
how
we
do
despise
,
or
not
reuerence
these
our
spirituall
fathers
in
Christ
Iesus
.
the
eye
that
mocketh
his
father
,
and
despiseth
the
instruction
of
his
mother
shall
be
a
pray
vnto
the
rauens
of
the
valley
to
picke
it
out
,
and
vnto
the
young
Egles
to
eate
it
:
How
much
more
shall
it
be
so
vnto
vs
if
wee
despise
the
instruction
of
our
fathers
in
Christ
Iesus
,
and
if
wee
stop
our
eares
at
the
voice
of
their
charming
charme
they
neuer
so
wisely
.
Againe
let
vs
take
heede
how
we
doe
not
obey
those
our
spirituall
fathers
in
Christ
Iesus
.
the
stubborne
and
disobedient
sonne
that
will
not
hearken
to
the
voice
of
his
father
,
or
of
his
mother
,
nor
will
obey
their
admonition
,
shall
bee
stoned
with
stones
vnto
the
death
;
how
much
more
shall
the
iudgement
of
God
ouertake
vs
if
we
will
not
heare
,
nor
incline
our
eares
to
obey
the
voice
of
our
fathers
in
Christ
Iesus
,
if
wee
will
not
hearken
and
obey
their
admonitions
,
and
exhortations
which
in
Christ
his
steede
do
beseech
vs
,
and
admonish
vs
,
and
exhort
vs
.
Heare
the
voice
of
wisedome
,
a
voice
fearefull
yet
most
true
,
I
haue
called
,
and
ye
refused
,
&c
,
Euen
thus
shall
it
be
vnto
all
them
that
obey
not
the
voyce
of
wisedome
in
the
mouth
of
the
Minister
.
Hearken
therefore
and
obey
:
for
obedience
is
better
then
sacrifice
.
Yea
,
and
reuerence
the
person
of
the
Minister
for
the
words
sake
which
he
bringeth
.
In
a
word
,
from
this
one
example
of
Timotheus
commendation
,
let
Ministers
of
the
younger
sort
learne
to
reuerence
their
auncients
in
their
ministery
,
let
young
men
learne
to
honour
the
person
of
the
aged
,
and
let
all
of
vs
learne
to
carie
our selues
towards
them
that
haue
begotte
vs
in
the
faith
as
sonnes
vnto
their
father
.
Now
followeth
the
conclusion
of
his
first
promise
,
which
was
to
send
Timotheus
vnto
them
,
in
these
words
,
him
therefore
I
hope
&c.
Wherein
is
set
downe
the
repetition
of
the
former
promise
,
and
likewise
a
farther
signification
of
the
time
when
he
would
send
him
.
Him
,
saith
he
,
I
hope
to
send
,
there
is
the
repetition
of
the
former
promise
;
as
soone
as
I
know
how
it
will
go
with
me
,
here
is
the
signification
of
the
time
when
he
would
send
him
.
Before
he
had
said
,
I
trust
to
send
Timotheus
shortly
vnto
you
,
now
he
sheweth
what
he
meant
by
that
shortly
,
that
is
as
soone
as
he
should
know
whether
he
should
be
deliuered
from
his
bonds
by
Nero
,
which
he
hoped
should
bee
shortly
.
And
the
cause
why
he
sent
him
not
presently
with
Epaphroditus
was
because
as
yet
he
knew
not
certainely
how
his
matters
would
go
,
and
he
was
very
desirous
that
at
his
Timotheus
comming
vnto
them
they
might
bee
comforted
ouer
his
deliuerance
from
his
bonds
.
I
haue
already
pointed
at
such
notes
as
I
thought
meete
to
bee
gathered
from
this
promise
.
It
followeth
.
And
I
trust
in
the
Lord
]
In
these
words
he
putteth
them
in
hope
of
his
owne
comming
shortly
vnto
them
.
Which
his
promise
,
as
the
other
dependeth
vpon
the
hope
of
his
deliuerance
out
of
prison
.
This
hope
also
of
his
comming
vnto
them
he
putteth
them
in
for
their
farther
comfort
,
and
likewise
for
their
farther
confirmation
in
the
faith
.
Whence
1.
we
may
note
the
Apostle
his
great
care
that
they
might
be
comforted
,
and
therein
obserue
the
great
care
that
the
Ministers
of
Christ
Iesus
should
haue
of
the
comfort
of
their
people
in
the
times
of
their
distresses
:
of
which
note
wee
haue
already
spoken
before
.
2.
We
may
note
the
Apostle
his
great
care
that
they
might
grow
strong
in
the
faith
,
and
abound
in
euery
good
worke
vnto
the
glory
of
God
the
father
.
And
this
care
ought
also
to
be
in
the
Ministers
of
Christ
Iesus
towards
their
people
,
as
also
I
haue
heretofore
obserued
.
Only
here
remaineth
one
doubt
to
be
answered
.
For
here
some
happily
will
aske
,
how
it
fell
out
with
this
hope
and
confidence
of
the
Apostle
,
was
he
deceiued
of
his
hope
and
confidence
,
or
did
he
as
he
hoped
he
should
send
Timothy
shortly
after
vnto
them
,
did
he
as
he
trusted
he
should
come
himselfe
shortly
after
vnto
them
?
Whereunto
1.
I
answere
,
what
if
he
were
deceiued
of
his
hope
and
confidence
?
doth
this
at
all
impaire
his
credit
and
authority
?
If
it
had
beene
a
matter
of
faith
and
doctrine
it
should
.
But
this
was
a
thing
casuall
and
contingint
,
wherein
he
might
be
deceiued
,
and
yet
his
credit
no
whit
diminished
.
For
albeit
he
had
the
spirit
of
truth
to
lead
him
into
all
truth
in
whatsoeuer
doctrine
hee
deliuered
vnto
the
Church
.
Yet
in
things
that
concerned
himselfe
,
especially
in
things
future
and
contingent
might
he
be
deceiued
;
euen
as
we
see
in
this
place
that
albeit
he
had
the
gift
of
healing
,
yet
Epaphroditus
whom
hee
dearely
loued
had
like
to
haue
died
with
him
.
2.
I
answere
that
whether
hee
were
deceiued
of
his
hope
and
confidence
or
no
,
I
cannot
certainely
tell
,
because
it
appeareth
not
by
the
Scriptures
.
But
very
well
it
might
be
●hat
both
he
sent
Timothy
vnto
them
,
and
that
himselfe
came
afterwards
vnto
them
.
For
this
we
must
know
that
hee
was
twise
imprisoned
at
Rome
by
Nero.
First
hee
was
cast
into
prison
in
the
third
yeere
of
N●ro
,
and
deliuered
in
the
fift
.
Againe
hee
was
cast
into
prison
in
the
twelfth
yeere
of
Nero
,
and
was
put
to
death
in
the
thirteenth
of
his
raigne
.
Writing
therefore
this
his
Epistle
in
his
first
imprisonment
,
it
might
very
well
be
that
in
that
seuen
or
eight
yeeres
betweene
that
and
his
second
imprisonment
,
LECTVRE
XLII
.
PHILIP
.
2.
Verse
25.26
.
But
I
supposed
it
necessary
to
send
my
brother
Epaphroditus
vnto
you
,
my
companion
in
labour
,
and
follow
souldier
,
&c.
BVt
I
supposed
it
necessarie
]
In
this
last
part
of
this
Chapter
which
concerneth
Epaphroditus
,
the
Apostle
1.
signifieth
his
present
sending
of
Epaphroditus
backe
againe
vnto
them
.
2.
He
setteth
downe
the
causes
why
he
sent
him
now
presently
,
and
staied
him
not
till
either
Timothy
,
or
himselfe
should
come
vnto
them
,
or
till
hee
should
certainely
know
how
his
matters
would
go
,
whether
he
should
be
deliuered
out
of
prison
,
or
no
:
lastly
he
praieth
them
to
receiue
him
with
gladnesse
,
and
to
make
much
of
him
,
and
such
as
he
is
.
Touching
Epaphroditus
it
appeareth
that
he
was
the
Minister
of
the
Church
at
Philippy
;
one
that
so
laboured
in
the
worke
of
his
ministerie
as
that
he
approued
himselfe
very
well
both
vnto
the
Apostle
,
and
vnto
the
whole
Church
at
Philippy
.
When
the
Philippians
had
heard
that
Paul
was
taken
prisoner
at
Rome
,
they
sent
this
their
Minister
Epaphroditus
to
see
him
,
and
to
carie
him
some
reliefe
from
them
,
and
there
to
abide
with
him
,
as
it
may
seeme
,
during
his
imprisonment
,
and
to
minister
vnto
him
such
things
as
hee
needed
.
Which
trust
of
the
Church
,
and
duty
vnto
Paul
whilst
he
faithfully
and
painefully
discharged
,
he
fell
into
a
very
great
and
grieuous
sicknesse
,
so
that
he
was
very
neere
vnto
death
,
euen
at
deaths
doore
as
we
say
.
Yet
such
was
the
Lord
his
mercy
towards
him
,
neither
towards
him
onely
,
but
likewise
towards
Paul
,
whom
his
sicknesse
had
very
much
affected
,
that
he
restored
him
vnto
health
againe
.
But
when
hee
heard
that
the
Philippians
had
heard
of
his
sicknesse
,
hee
grew
full
of
heauinesse
,
fearing
least
these
two
things
,
both
Pauls
bands
,
and
his
sicknesse
should
bring
too
much
griefe
and
sorrow
vnto
the
Church
.
Being
therefore
desirous
to
returne
vnto
them
,
and
againe
being
very
loth
,
and
happily
not
well
daring
to
goe
,
and
leaue
Paul
in
prison
,
he
was
marueilously
perplexed
what
to
doe
,
and
grew
full
of
sadnes
and
heauines
.
Which
when
the
Apostle
perceiued
,
and
vnderstood
that
the
Philippians
were
much
moued
at
his
sicknes
,
he
thought
it
necessarie
both
for
his
and
their
comfort
to
send
him
presently
vnto
them
,
as
here
he
saith
,
I
supposed
it
necessarie
&c.
And
this
may
serue
for
a
generall
view
of
these
words
.
Now
for
a
more
particular
view
of
these
words
,
see
how
the
Apostle
,
least
the
Philippians
should
suspect
that
Epaphroditus
had
some
way
not
approued
himselfe
vnto
him
,
because
he
sent
him
backe
before
such
time
as
he
knew
certainely
how
things
would
goe
with
him
;
see
(
I
say
)
what
great
titles
he
honoureth
him
withall
,
thereby
to
witnes
vnto
them
what
account
he
made
of
him
,
and
of
his
seruice
whiles
he
was
with
him
.
1.
He
calleth
him
his
brother
,
to
wit
in
Christ
,
begotten
in
one
faith
,
by
one
Gospell
,
vnto
one
God
,
which
is
aboue
all
,
and
through
all
,
and
in
vs
all
.
2.
He
calleth
him
his
companion
in
labour
,
as
in
diuers
places
hee
doth
diuers
others
who
laboured
with
him
in
the
preaching
of
the
Gospel
of
Christ
Iesus
,
and
in
the
building
vp
of
his
bodie
.
3.
He
calleth
him
his
fellow
souldier
,
as
also
he
doth
Archippus
in
the
Epistle
to
Philemon
,
one
that
fought
against
spirituall
wickednesses
,
as
he
did
,
and
did
not
onely
preach
as
he
did
,
but
also
suffer
troubles
,
and
endure
manifold
tentations
as
he
did
.
4.
He
calleth
him
their
messenger
,
whom
the
whole
Church
at
Philippi
sent
vnto
him
to
visit
him
at
Rome
where
he
lay
in
prison
▪
for
so
the
word
Apostle
here
vsed
in
the
originall
is
very
well
translated
in
our
English
Bibles
.
Lastly
,
he
saith
of
him
,
that
he
was
one
that
ministred
vnto
him
such
things
as
he
wanted
,
which
(
I
thinke
)
he
saith
,
both
in
respect
of
that
reliefe
which
he
brought
vnto
Paul
from
the
Philippians
;
and
likewise
in
respect
of
that
great
vse
which
he
had
of
him
all
the
while
he
was
with
him
.
Thus
then
yee
see
how
the
Apostle
thinking
it
necessarie
to
send
Epaphroditus
home
vnto
them
for
such
causes
as
afterwards
he
mentioneth
,
sendeth
him
loden
with
commendations
,
lest
happily
they
should
iudge
of
him
at
his
returne
vnto
them
in
any
respect
otherwise
then
were
meete
.
Now
let
vs
see
what
notes
and
obseruations
we
may
gather
hence
for
our
vse
.
1.
In
the
sending
of
Epaphroditus
at
this
time
vnto
the
Philippians
,
I
note
the
singular
great
care
of
the
Apostle
ouer
those
whom
he
had
begotten
in
the
faith
of
Christ
Iesus
.
He
was
now
in
prison
,
he
knew
not
certainely
when
,
or
whether
he
should
be
deliuered
out
of
prison
,
or
no
;
and
besides
this
,
it
seemes
that
there
were
very
few
of
the
rest
that
were
with
him
,
saue
he
onely
,
and
Timothie
,
in
whom
the
Apostle
did
or
could
take
any
great
comfort
.
For
as
we
heard
a
litle
before
,
all
the
rest
that
were
with
him
,
surely
very
many
of
them
sought
their
owne
,
their
owne
ease
,
their
owne
pleasure
,
their
owne
profit
,
their
owne
honor
&c
,
not
that
which
was
Iesus
Christs
,
not
that
so
much
as
they
sought
their
owne
ease
,
or
honour
,
or
pleasure
,
or
profit
,
or
the
like
.
Though
therefore
both
Epaphroditus
were
desirous
to
goe
to
them
,
and
they
likewise
desirous
to
see
him
,
yet
a
man
would
haue
thought
here
had
beene
sufficient
matter
of
excuse
,
especially
vnto
them
who
ought
vnto
him
not
their
Minister
alone
but
themselues
also
.
Yet
such
was
his
loue
towards
them
,
and
such
was
his
care
of
their
comfort
,
that
he
preferred
that
before
his
owne
necessitie
,
more
regarding
their
good
then
his
owne
neede
.
Now
what
should
this
teach
vs
:
Surely
it
should
teach
euen
all
the
Ministers
of
Christ
Iesus
this
lesson
,
so
to
tender
their
good
,
and
their
comfort
in
Christ
Iesus
ouer
whom
the
Lord
hath
made
them
ouerseers
,
as
that
they
should
more
regard
the
things
that
belong
vnto
their
peace
,
then
the
things
that
belong
vnto
their
owne
estate
.
Yea
though
they
should
be
offered
vp
vpon
the
sacrifice
of
their
faith
,
that
is
,
though
they
should
giue
vp
their
liues
for
an
offering
vnto
the
Lord
for
the
confirmation
and
strengthning
of
their
faith
,
yet
should
they
therein
euen
be
glad
and
reioyce
;
so
that
they
should
not
loue
their
liues
vnto
the
death
,
if
so
their
death
might
be
for
a
sauing
health
vnto
their
people
.
To
vrge
the
necessitie
of
this
dutie
,
or
to
complaine
of
the
neglect
of
this
dutie
,
though
our
times
require
it
,
yet
this
place
is
not
so
fit
for
it
.
And
besides
euery
where
almost
our
people
can
tell
vs
of
our
dutie
,
and
can
open
their
mouthes
wide
to
complaine
of
our
negligence
in
our
dutie
.
But
if
our
care
must
be
such
for
you
,
that
we
must
care
more
for
you
then
for
our selues
,
what
doe
yee
thinke
should
againe
be
your
care
?
Surely
yee
should
as
new
borne
babes
desire
the
sincere
milke
of
Gods
word
,
your
care
should
be
by
our
ministerie
to
grow
vp
in
the
knowledge
of
his
will
,
and
in
all
obedience
thereunto
,
and
this
yee
should
more
care
for
then
for
all
the
things
of
this
life
whatsoeuer
.
Yet
care
we
neuer
so
much
for
your
sauing
health
,
labour
we
neuer
so
much
to
breede
the
loue
of
God
,
and
of
his
word
in
you
,
so
to
gaine
you
vnto
Christ
;
though
we
be
altogether
carelesse
in
our
owne
matters
,
and
onely
carefull
that
yee
may
know
Christ
and
him
crucified
,
what
sense
or
feeling
of
religion
,
what
loue
of
God
or
godlinesse
,
what
longing
or
thirsting
after
the
holy
word
of
life
which
is
onely
able
to
make
you
wise
vnto
saluation
through
faith
in
Christ
Iesus
,
doe
we
beget
and
engender
in
you
?
Nay
euery
petty
excuse
shall
serue
for
good
enough
to
keepe
you
from
comming
vnto
the
courses
of
Gods
house
,
and
presenting
your selues
in
the
holy
place
,
where
yee
might
heare
the
things
that
belong
vnto
your
peace
.
Some
are
too
olde
to
be
taught
euen
in
the
waies
of
God
,
though
they
know
them
not
at
all
;
and
some
are
so
yong
that
they
may
learne
all
betimes
so
much
as
will
serue
their
turne
:
some
haue
such
businesse
that
they
cannot
come
:
some
are
so
froward
and
obstinate
that
they
will
not
come
:
some
are
so
idle
that
they
list
not
to
come
:
some
can
doe
as
much
good
at
home
as
if
they
came
;
and
some
would
come
oftner
then
they
doe
if
they
might
haue
another
Preacher
then
they
haue
.
Thus
this
,
and
that
,
&
I
know
not
what
staies
vs
too
too
much
from
washing
our selues
in
those
waters
whereby
we
might
be
cleansed
from
all
leprosie
of
sinne
;
and
plainely
shew
that
we
care
not
for
the
things
that
belong
vnto
our
peace
.
Nay
where
is
there
greater
opposition
in
the
people
against
their
Minister
,
and
some
things
that
they
teach
,
then
where
the
Minister
is
most
painefull
and
carefull
that
he
may
present
his
people
holy
vnto
the
Lord
?
And
will
yee
know
whence
it
is
that
so
litle
care
of
growing
vp
in
the
knowledge
of
Gods
will
,
and
of
walking
in
the
waies
of
his
commandements
is
in
the
people
,
notwithstanding
the
neuer
so
great
carefulnesse
in
the
Minister
of
Iesus
Christ
.
Paul
may
plant
,
and
Apollos
may
water
,
that
your
loue
may
abound
yet
more
and
more
in
knowledge
,
and
in
all
iudgement
&c.
In
a
word
,
let
those
that
are
the
Ministers
of
Christ
,
and
disposers
of
Gods
secrets
,
so
tender
their
good
ouer
whom
the
Lord
hath
made
them
ouerseers
,
that
they
more
regard
the
things
that
belong
vnto
their
peace
,
then
the
things
that
belong
vnto
their
owne
estate
.
And
againe
,
yee
that
heare
the
law
of
the
Lord
at
their
mouthes
,
and
are
taught
in
the
waies
of
your
God
by
their
ministerie
,
so
care
to
grow
vp
by
their
ministerie
in
the
knowledge
of
Gods
will
,
and
in
all
obedience
thereunto
,
that
yee
care
more
for
that
then
for
all
things
else
of
this
life
whatsoeuer
.
And
let
this
serue
for
our
first
note
.
2.
In
this
great
commendation
of
Epaphroditus
,
and
in
these
many
titles
wherewith
the
Apostle
honoureth
him
,
I
note
the
Apostle
his
great
modestie
towards
those
that
were
called
to
bee
Ministers
of
Christ
Iesus
,
and
walked
with
a
straight
foote
vnto
the
worke
of
their
ministration
.
Paul
had
many
and
most
excellent
prerogatiues
aboue
him
,
yet
doth
he
call
him
his
brother
in
Christ
:
Paul
was
called
immediatly
by
Christ
Iesus
himselfe
to
be
an
Apostle
,
and
put
apart
by
him
to
preach
the
Gospell
of
God
,
and
filled
with
gifts
and
graces
aboue
others
to
that
purpose
,
and
laboured
more
abundantly
in
preaching
of
the
Gospell
of
Christ
then
the
rest
,
yet
doth
he
call
Epaphroditus
his
companion
in
labour
,
and
in
preaching
of
Christ
his
Gospell
:
Paul
was
in
stripes
,
in
prison
,
in
perils
,
in
persecutions
,
and
in
death
more
plentifull
,
and
more
often
then
the
rest
of
the
Apostles
,
yet
doth
he
call
Epaphroditus
his
fellow
souldier
,
and
one
that
fought
against
spirituall
wickednesses
,
and
suffered
many
troubles
,
and
endured
manifold
tentations
as
he
did
.
In
one
word
,
he
was
euery
way
farre
and
incomparably
aboue
him
,
yet
doth
he
make
him
one
as
it
were
,
and
almost
equall
with
himselfe
,
and
highly
honor
and
magnifie
the
gifts
and
graces
of
Gods
holy
spirit
in
him
,
neither
doth
he
account
it
any
disparagement
vnto
himselfe
to
doe
so
.
Now
what
should
this
teach
vs
?
Surely
this
should
be
a
lesson
vnto
all
in
generall
whom
the
Lord
hath
any
way
aduanced
aboue
their
brethren
,
not
to
despise
the
meanest
of
their
brethren
;
and
in
particular
vnto
those
of
greater
places
in
the
ministerie
,
that
they
should
not
extenuate
and
lessen
the
g●fts
and
graces
of
Gods
spirit
in
their
inferior
brethren
,
but
that
they
should
honor
and
much
esteeme
of
whatsoeuer
good
graces
in
them
.
First
therefore
in
generall
,
it
is
the
rule
of
the
Apostle
,
that
no
man
should
despise
another
,
but
that
euery
man
should
make
himselfe
equall
vnto
them
of
the
lowest
degree
,
the
high
vnto
the
low
,
the
rich
vnto
the
poore
,
the
wise
and
man
of
vnderstanding
vnto
the
simple
and
ignorant
.
For
what
hast
thou
,
ô
man
,
that
thou
hast
not
receiued
?
Is
thine
honor
and
promotion
great
?
Promotion
commeth
neither
from
the
East
,
nor
from
the
West
,
nor
yet
from
the
South
,
but
it
is
the
Lord
that
putteth
downe
one
and
setteth
vp
another
.
Art
thou
increased
in
wealth
and
riches
?
The
Lord
maketh
poore
,
and
maketh
rich
:
prosperitie
and
aduersitie
,
life
and
death
,
pouertie
and
riches
,
euen
all
these
come
of
the
Lord
.
Hast
thou
more
wisdome
,
and
knowledge
,
and
vnderstanding
then
others
of
thy
brethren
?
The
Lord
onely
hath
put
wisdome
in
thy
reines
,
the
Lord
only
hath
giuen
thine
heart
vnderstanding
.
Not
to
instance
in
moe
particulars
,
that
of
Iames
in
generall
is
most
true
,
Euery
good
giuing
,
and
euery
perfit
gift
is
from
aboue
,
and
commeth
downe
from
the
father
of
lights
,
with
whom
is
no
variablenesse
,
neither
shadowing
by
turning
.
Now
wherefore
hath
he
made
thee
great
and
mighty
?
that
thou
mightest
tyrannize
ouer
and
oppresse
thy
brother
?
Wherefore
hath
he
made
thee
rich
and
wealthy
?
that
thou
mightest
grinde
the
faces
of
the
poore
,
and
lift
vp
thy selfe
in
pride
aboue
them
?
Wherefore
hath
he
made
thee
wise
and
of
an
vnderstanding
heart
?
that
thou
mightest
disdaine
and
laugh
at
the
simplicitie
and
rudenesse
of
thine
inferior
brother
?
Nay
whatsoeuer
blessing
it
is
that
thou
hast
,
it
is
conferred
vpon
thee
for
the
honor
and
glory
of
thy
God
,
and
for
the
good
and
comfort
of
thy
brother
.
Yee
shall
haue
the
poore
alwaies
with
you
,
saith
our
Sauiour
Christ
;
and
in
Deuteronomie
the
Lord
saith
,
there
shall
be
euer
some
poore
in
the
land
;
therefore
saith
the
Lord
,
thou
shalt
open
thine
hand
vnto
thy
brother
,
to
thy
needy
,
and
to
thy
poore
in
the
land
.
It
is
then
that
thou
maiest
doe
good
vnto
thy
poore
brother
that
God
hath
made
thee
rich
and
wealthy
:
it
is
that
thou
maiest
instruct
,
and
that
thou
maiest
aduise
thy
brother
in
what
he
standeth
neede
of
thee
that
he
hath
made
thee
wise
and
learned
:
it
is
that
thou
maiest
strengthen
and
lift
thy
poore
brother
out
of
the
myre
that
God
hath
made
thee
great
and
mighty
.
I
wish
our
great
and
mighty
men
of
the
world
that
still
climbe
,
and
neuer
thinke
themselues
high
enough
;
I
wish
our
rich
and
wealthy
worldlings
that
make
no
end
of
gathering
riches
and
increasing
their
substance
;
I
wish
our
wise
and
great
learned
men
,
whose
knowledge
puffeth
them
vp
more
than
is
meete
,
would
consider
these
things
and
lay
them
vp
in
their
hearts
,
and
practise
them
in
their
liues
.
But
doe
they
not
rather
glory
in
these
things
,
as
though
they
had
not
receiued
them
,
or
at
least
knew
not
for
what
end
they
had
receiued
them
?
When
they
are
become
as
great
as
Haman
,
doe
they
not
proue
like
vnto
Haman
,
euen
such
as
thinke
of
nothing
but
of
oppressing
,
and
vndoing
,
and
murthering
the
people
of
God
?
When
they
are
become
as
rich
as
Nabal
,
doe
they
not
proue
as
churlish
and
as
ill
conditioned
as
Nabal
,
euen
such
as
will
part
with
nothing
for
the
releeuing
of
the
necessities
of
the
poore
Saints
of
God
?
When
they
are
become
as
wise
as
Ahitophel
,
doe
they
not
proue
like
vnto
Ahitophel
,
euen
such
as
vse
their
wisdome
and
counsell
vnto
the
vtter
ruine
of
Gods
children
,
and
desolation
of
his
inheritance
?
The
world
seeth
,
and
let
the
world
iudge
whether
it
be
so
,
or
no.
As
for
vs
,
men
and
brethren
,
let
vs
know
,
that
the
wise
man
is
not
to
glory
in
his
wisdome
,
nor
the
strong
man
in
his
strength
,
nor
the
rich
man
in
his
riches
,
but
he
that
reioyceth
is
to
reioyce
in
the
Lord
,
who
giueth
him
wisdome
,
and
honor
,
and
strength
,
and
riches
,
and
all
things
plenteously
.
Neither
is
he
for
these
things
,
or
any
things
of
like
sort
,
to
aduance
himself
aboue
his
brethren
,
as
though
he
were
the
man
vnto
whom
all
men
should
bowe
,
and
on
whom
all
mens
eyes
should
be
set
;
but
he
is
so
to
vse
these
things
to
Gods
glory
,
and
to
the
good
and
comfort
of
his
brethren
,
and
to
make
himselfe
equall
vnto
them
of
the
lowest
degree
.
This
(
I
say
)
let
vs
know
,
and
let
our
knowledge
breake
forth
into
all
holy
practise
,
that
so
we
may
liue
without
pride
,
and
disdaine
,
and
contempt
one
of
another
,
submitting
your selues
one
vnto
another
,
euery
man
esteeming
other
better
than
himselfe
,
and
communicating
the
things
wherewithall
God
hath
blessed
vs
,
whether
wisdome
,
or
knowledge
,
or
riches
,
or
what
else
soeuer
to
the
good
one
of
another
with
all
cheerefullnesse
,
and
in
all
singlenesse
of
heart
.
And
let
this
be
spoken
touching
that
which
in
generall
all
men
who
are
any
way
aduanced
aboue
their
brethren
may
learne
from
this
great
mildnesse
of
the
Apostle
,
in
equalling
Epaphroditus
almost
with
himselfe
,
and
magnifying
the
gifts
and
graces
of
Gods
spirit
in
him
,
notwitstanding
that
he
was
farre
inferior
vnto
the
Apostle
.
2.
From
this
same
example
they
in
particular
that
are
of
greater
places
in
the
ministerie
may
learne
a
good
lesson
,
which
is
not
to
extenuate
and
lessen
the
gifts
and
graces
of
Gods
spirit
in
their
inferior
brethren
,
but
to
honor
and
esteem
whatsoeuer
graces
of
God
in
them
,
though
farre
meaner
then
those
in
themselues
.
For
are
they
not
worthily
reproued
,
which
say
,
as
it
is
in
Esay
,
stand
apart
,
come
not
neere
to
me
;
for
I
am
holier
then
thou
?
And
are
they
not
as
worthily
to
be
reproued
,
who
because
of
their
places
and
gifts
aboue
their
brethren
carry
themselues
insolently
towards
their
brethren
,
and
in
stead
of
countenancing
and
gracing
them
doe
vilifie
and
disgrace
them
,
notwithstanding
the
good
gifts
and
graces
of
God
in
them
?
Who
greater
in
the
Church
then
Paul
was
?
and
whose
gifts
greater
then
were
his
?
If
he
then
so
countenanced
those
who
were
his
inferiors
much
in
the
ministerie
that
he
called
them
his
brethren
,
his
companions
in
labour
,
his
fellow-souldiers
,
if
he
for
such
gifts
and
graces
of
Gods
spirit
as
he
saw
in
them
,
though
farre
inferior
vnto
his
owne
,
yet
loued
and
honored
them
for
them
,
why
should
it
not
be
thought
a
thing
most
beseeming
them
who
are
of
eminent
gifts
and
place
in
the
Church
herein
to
follow
the
holy
example
of
the
blessed
Apostle
?
Why
should
not
they
vse
those
that
are
their
inferiors
in
the
ministerie
as
their
brethren
,
as
their
companions
in
labour
,
as
their
fellow-souldiers
?
Why
should
no●
they
grace
,
and
incourage
,
and
stirre
vp
Gods
graces
in
their
inferiors
?
Humblenesse
,
and
meeknes
,
and
brotherly
kindnesse
much
beseemeth
all
the
children
of
God
one
towards
another
,
but
most
of
all
the
Ministers
of
Christ
Iesus
on●
towards
another
.
And
if
in
whomsoeuer
they
be
,
the
gifts
and
graces
of
God
are
by
all
men
to
be
acknowledged
and
to
be
honored
,
then
surely
especially
in
the
Ministers
by
them
that
are
Ministers
of
Iesus
Christ
with
them
,
howsoeuer
in
place
they
be
aboue
them
.
This
point
might
be
much
inlarged
,
and
what
the
practise
is
might
be
obserued
,
and
most
worthly
reproued
,
if
this
place
were
as
fit
for
the
vrging
,
as
the
time
requireth
the
vrging
of
this
point
.
But
my
especiall
desire
and
purpose
is
in
this
place
to
insist
and
stand
vpon
such
things
as
may
be
most
for
your
vse
.
LECTVRE
XLIII
.
PHILIP
.
2.
Verse
26.
For
he
longed
after
all
you
,
and
was
full
of
heauinesse
,
because
yee
heard
that
he
had
beene
sicke
.
IT
remaineth
now
that
we
proceede
vnto
the
causes
why
the
Apostle
sent
Epaphroditus
now
presently
vnto
the
Philippians
,
if
first
we
shall
obserue
one
or
two
notes
from
one
or
two
of
those
titles
wherewithall
the
Apostle
honoureth
him
in
the
25.
verse
.
Amongst
those
titles
wherewithall
the
Apostle
honoreth
Epaphroditus
,
yee
see
how
he
calleth
him
his
companion
in
labour
.
In
labour
?
In
what
labour
?
In
the
preaching
of
the
Gospell
of
Christ
Iesus
,
and
in
the
building
vp
of
his
body
by
the
worke
of
his
ministerie
.
What
then
?
Is
preaching
of
the
Gospell
of
God
such
a
labour
?
Is
the
worke
of
the
ministerie
,
and
the
teaching
of
the
people
in
the
waies
of
God
such
a
matter
that
it
is
to
be
counted
or
called
a
labour
?
Surely
no
,
in
many
mens
account
it
is
not
.
An
easie
matter
and
no
labor
at
all
for
a
Minister
to
speake
an
houre
vnto
his
people
.
What
paines
can
this
take
him
?
What
toyle
can
be
in
this
worke
?
No
more
but
turne
the
cocke
,
and
then
the
water
gushes
out
.
He
is
either
worth
litle
,
or
else
too
too
dainty
,
that
will
not
come
at
euery
call
vnto
the
people
to
preach
to
them
.
Thus
many
account
this
worke
litle
or
no
labour
.
Well
,
is
cunning
in
a
race
where
there
is
striuing
for
the
maistery
,
or
for
the
winning
of
the
price
,
or
of
the
crowne
that
they
runne
for
,
is
thi●
any
labour
?
They
in
those
Countries
where
this
running
is
much
vsed
can
tell
that
it
is
a
labour
.
And
how
often
doth
the
Holy
Ghost
compare
the
worke
of
the
ministerie
vnto
this
running
in
a
race
?
To
goe
no
farther
for
proofe
,
we
heard
and
spake
of
this
comparison
in
the
16
verse
of
this
chapter
,
that
he
might
reioyce
in
the
day
of
Ch●ist
,
that
he
had
not
runne
in
vaine
,
nor
laboured
in
vaine
,
that
he
had
not
runne
nor
laboured
in
vaine
:
what
is
that
?
that
is
,
that
hi●
preaching
amongst
them
had
not
bin
in
vaine
vnto
them
.
Againe
,
is
the
worke
of
the
husbandman
,
whose
worke
hath
end
,
but
is
continually
either
dunging
,
or
tilling
,
or
reaping
or
gathering
in
the
fruits
of
his
ground
,
or
hedging
,
or
ditching
or
the
like
,
is
this
any
labour
?
The
husbandman
knoweth
,
and
we
can
easily
imagine
that
it
is
a
labour
.
And
doth
not
the
Holy
Ghost
sometimes
call
the
Ministers
of
the
Gospell
Gods
husbandmen
,
and
you
that
heare
,
Gods
husbandry
,
and
oftentimes
compare
them
vnto
husbandmen
?
We
together
(
saith
the
Apostle
)
are
as
Gods
labourers
,
and
yee
are
Gods
husbandrie
,
and
Gods
building
.
Where
it
appeareth
by
the
antithesis
betweene
the
Minister
and
the
people
,
that
the
Minister
is
called
Gods
labourer
,
that
is
,
Gods
husbandman
,
euen
as
the
people
are
called
Gods
husbandrie
.
And
in
the
latter
Epistle
to
Timothie
the
Minister
is
plainly
compared
vnto
an
husbandman
,
Wee
beseech
you
(
saith
the
Apostle
)
that
yee
know
them
which
labour
among
you
,
and
are
ouer
you
in
the
Lord
;
which
labour
,
that
is
,
which
painfully
and
earnestly
labour
amongst
you
till
they
be
weary
.
But
what
need
moe
proofes
for
this
point
?
The
Minister
that
will
speake
plainly
to
the
vnderstanding
of
his
people
,
that
will
speake
soundly
vnto
the
heart
of
his
people
,
that
will
speake
in
the
euidence
of
the
spirit
vnto
his
people
,
that
cares
what
and
to
what
purpose
he
speake
vnto
his
people
,
must
certainly
labour
both
for
speaking
plainly
,
and
soundly
,
and
in
the
euidence
of
the
spirit
,
and
for
speaking
to
good
purpose
.
Nay
what
part
is
there
of
his
ministerie
which
is
not
full
of
labour
?
This
should
teach
the
people
ouer
whom
the
Lord
hath
made
them
ouerseers
,
willingly
to
yeeld
vnto
them
whatsoeuer
dutie
by
the
Law
of
God
or
man
belongeth
vnto
them
,
whether
it
be
of
maintenance
for
their
liuelihood
,
or
of
reuerence
vnto
their
persons
.
And
first
for
their
maintenance
,
it
is
the
Apostle
his
disputation
in
the
former
to
the
Corinthians
,
that
those
which
sow
vnto
others
spirituall
things
,
should
reape
their
carnall
things
.
If
wee
haue
sowen
vnto
you
spirituall
things
,
saith
the
Apostle
,
is
it
a
great
thing
if
wee
reape
your
carnall
things
?
Doe
yee
not
know
that
they
which
minister
about
the
holy
things
,
eat
of
the
things
of
the
Temple
;
and
they
which
wait
at
the
Altar
,
are
partakers
with
the
Altar
?
So
also
,
hath
the
Lord
ordained
that
they
which
preach
the
Gospell
should
liue
of
the
Gospell
.
For
as
the
Apostle
had
said
before
,
Who
goeth
a
warfare
any
time
at
his
owne
cost
?
or
who
planteth
a
vineyard
,
and
eateth
not
of
the
fruit
thereof
?
or
who
feedeth
a
flocke
,
and
eateth
not
of
the
milke
of
the
flocke
?
As
if
he
should
haue
said
,
no
man
doth
so
.
The
reason
whereof
he
bringeth
out
of
the
Law
of
Moses
:
For
it
is
written
(
saith
he
)
in
the
Law
of
Moses
,
Thou
shalt
not
muzzell
the
mouth
of
the
Oxe
that
treadeth
out
the
corne
.
In
which
whole
disputation
,
that
being
presupposed
and
taken
as
granted
,
which
I
haue
proued
,
namely
that
the
worke
of
the
ministerie
is
no
idle
speculation
,
but
a
painfull
and
hard
labour
,
yee
see
how
the
Apostle
inferreth
thereupon
,
as
I
now
doe
being
taught
by
him
,
that
seeing
the
Ministers
of
the
Gospell
doe
labour
and
watch
for
our
soules
,
as
they
that
must
giue
account
vnto
God
for
them
,
therefore
wee
should
giue
vnto
them
that
portion
which
is
due
vnto
them
for
their
maintenance
,
and
this
wee
should
doe
with
all
cheerefulnesse
as
vnto
the
Lord
.
Now
how
this
dutie
towards
them
is
euery
where
almost
neglected
,
they
that
liue
abroad
see
and
know
too
well
:
for
so
it
is
,
that
euery
little
is
now
too
much
for
the
Minister
;
if
he
may
haue
some
reasonable
portion
of
that
whole
which
is
due
vnto
him
,
it
is
thought
that
he
is
very
well
vsed
;
if
any
thing
of
his
due
may
be
concealed
and
kept
from
him
,
it
is
thought
to
be
very
well
saued
,
and
better
so
saued
then
ill
spent
:
for
so
commonly
they
account
of
that
which
they
giue
vnto
the
Minister
,
albeit
it
be
not
theirs
,
but
his
which
they
giue
.
Farre
otherwise
then
it
was
in
the
times
of
greatest
ignorance
,
and
blindest
superstition
:
for
then
they
thought
they
could
not
giue
enough
vnto
their
Massing
Priest
,
and
now
they
thinke
they
cannot
pull
enough
away
from
the
teaching
Minister
;
then
they
thought
euery
peny
better
bestowed
then
other
vpon
their
Confessor
,
now
they
thinke
euery
peny
worse
bestowed
then
other
vpon
their
Pastor
.
But
it
is
no
new
thing
to
see
blinde
deuotion
sometimes
to
carry
men
further
then
doth
sound
and
sincere
religion
.
How
ready
were
the
people
of
Israel
to
plucke
off
the
golden
earings
from
their
eares
to
giue
them
vnto
Aaron
to
make
a
molten
calfe
withall
?
Againe
,
hee
calleth
him
his
fellow-souldier
.
What
then
?
Paul
or
Epaphroditus
,
were
they
souldiers
?
Went
they
forth
to
battell
?
Were
not
the
Leuites
,
and
are
not
the
Ministers
of
the
Gospell
of
Christ
Iesus
exempted
from
seruice
in
warre
?
Is
the
Minister
to
labour
like
an
husbandman
,
and
besides
also
to
fight
as
a
souldier
?
Yea
certainly
,
Paul
and
Epaphroditus
were
fellow-souldiers
:
neither
are
any
of
the
Ministers
of
Christ
exempted
from
warre
,
but
fight
they
must
,
and
souldiers
they
must
be
.
But
neither
are
their
weapons
carnall
wherewithall
they
must
fight
,
neither
are
the
enemies
against
which
they
must
fight
so
much
flesh
and
bloud
,
as
spirituall
wickednesses
,
and
the
princes
of
the
darknesse
of
this
world
.
They
are
souldiers
to
fight
with
the
sword
of
the
spirit
against
euery
high
thing
that
exalteth
it selfe
against
the
knowledge
of
God
,
and
to
bring
into
captiuitie
euery
thought
to
the
obedience
of
Christ
.
In
this
then
that
the
Apostle
calleth
Epaphroditus
his
fellow-souldier
,
wee
are
put
in
minde
as
of
the
state
of
all
Christians
in
generall
,
so
of
the
Ministers
of
the
Gospell
in
particular
,
namely
that
the
life
of
all
Christians
in
generall
,
and
of
the
Ministers
of
the
Gospell
in
particular
,
is
nothing
else
but
a
continuall
warfare
,
wherein
wee
must
still
play
the
souldiers
,
and
still
fight
.
We
looke
for
a
Citie
where
there
shall
be
no
more
death
,
no
more
sorrow
,
no
more
crying
,
no
more
paine
,
neither
any
enemies
to
fight
withall
,
where
wee
shall
triumph
ouer
euery
enemie
that
hath
exalted
himselfe
against
vs
,
and
where
wee
shall
raigne
and
euer
bee
with
the
Lord
in
the
kingdome
of
Christ
Iesus
for
euer
and
euer
.
But
whiles
wee
are
members
of
the
militant
Church
here
vpon
earth
,
no
man
better
or
worse
,
rich
or
poore
,
may
promise
rest
vnto
himselfe
,
but
all
must
stand
vpon
their
guard
,
and
all
must
alwayes
be
in
a
readinesse
to
fight
.
And
as
this
is
the
state
of
all
Christians
in
generall
,
to
liue
in
continuall
fight
against
their
spirituall
enemies
,
so
the
Minister
in
particular
hath
a
chiefe
part
in
this
fight
.
I
will
not
stand
to
enlarge
this
point
.
The
deuill
knoweth
that
if
the
shepheard
can
bee
turned
out
of
the
way
,
his
sheepe
will
quickly
be
scattered
;
and
if
hee
can
make
the
Angell
of
the
Church
of
the
Laodiceans
to
be
neither
hot
nor
cold
,
hee
will
quickly
bring
the
Church
vnto
his
bent
.
And
therefore
hee
bends
his
full
force
against
them
,
arming
both
the
flesh
,
and
the
world
,
and
himselfe
against
them
,
to
see
if
hee
can
ouerthrow
them
,
euen
as
he
did
against
Christ
,
desirous
to
breake
the
head
,
whereas
his
power
was
limited
onely
to
bruise
the
heele
.
Now
what
should
this
teach
vs
?
Surely
first
it
should
teach
vs
this
lesson
,
that
since
wee
haue
such
enemies
continually
to
deale
withall
,
therfore
we
should
put
on
the
whole
armour
of
God
,
that
we
may
be
able
to
resist
in
the
euill
day
,
and
hauing
finished
all
things
,
stand
fast
:
for
so
the
Apostle
teacheth
vs
in
the
last
to
the
Ephesians
,
where
hauing
set
downe
what
enemies
we
haue
to
wrestle
against
,
as
against
principalities
,
against
powers
,
For
this
cause
,
saith
hee
,
take
vnto
you
the
whole
armour
of
God
,
&c.
Yea
but
what
is
this
armour
of
God
,
which
may
serue
as
the
best
armour
of
proofe
against
these
mightie
enemies
which
we
haue
to
wrestle
and
encounter
withall
?
The
Apostle
setteth
it
downe
in
the
same
place
The
girdle
wherewithall
our
loynes
must
be
girded
must
bee
veritie
,
and
integritie
of
doctrine
:
Now
consider
this
,
men
and
brethren
,
and
lay
it
vnto
your
hearts
.
Yee
cannot
but
see
by
this
which
hath
beene
spoken
,
that
yee
haue
great
enemies
euery
one
of
you
to
encounter
withall
:
yee
cannot
but
see
that
the
whole
armour
of
God
is
necessary
for
you
if
ye
will
be
safe
from
your
enemies
.
If
either
yee
want
your
helmet
and
head
peece
,
which
is
the
hope
of
saluation
by
Iesus
Christ
,
or
if
yee
want
your
brest-plate
,
which
is
righteousnesse
and
innocencie
of
life
,
or
if
yee
want
the
sword
of
the
spirit
,
which
is
the
word
of
life
,
or
if
yee
want
the
girdle
of
your
loynes
,
which
is
veritie
and
soundnesse
in
religion
,
or
if
yee
want
your
shooes
,
which
is
a
minde
prepared
and
ready
to
embrace
the
Gospell
of
peace
,
or
if
besides
all
these
things
,
yee
be
fainting
and
failing
in
praier
and
supplication
in
the
spirit
,
in
such
parts
as
these
are
wanting
,
one
or
moe
,
yee
are
disarmed
,
and
lie
open
vnto
euery
stroke
of
that
enemie
which
woundeth
deadly
,
and
euery
of
whose
venewes
are
as
so
many
stings
of
death
.
It
is
the
Apostle
Iames
his
aduice
,
Resist
the
deuill
,
and
he
will
flie
from
you
.
The
second
lesson
which
this
should
teach
vs
,
is
,
that
if
our
whole
life
bee
nothing
else
but
a
continuall
warfare
against
such
mortall
enemies
,
then
should
wee
desire
to
be
dissolued
and
to
bee
with
Christ
,
rather
then
to
continue
still
in
such
a
vale
of
miserie
,
where
there
is
continuall
fighting
.
After
a
sore
and
sharpe
fight
at
Sea
,
or
at
Land
,
continued
by
the
space
of
seuen
or
eight
houres
,
or
happily
a
whole
day
together
,
would
wee
blame
them
if
then
they
did
desire
rest
,
or
rather
would
wee
not
maruell
at
them
if
then
they
should
not
desire
rest
?
Now
the
fight
which
wee
maintaine
against
our
spirituall
enemies
,
is
not
onely
for
the
space
of
certaine
houres
,
or
dayes
,
but
for
dayes
and
nights
,
euen
for
the
whole
tearme
and
course
of
our
life
.
Should
it
not
then
seeme
a
thing
maruellous
and
strange
,
that
wee
should
not
desire
peace
and
to
haue
our
warfare
at
an
end
?
Yet
who
is
he
that
is
not
loth
to
lay
downe
his
house
of
clay
?
Who
is
hee
almost
,
that
when
death
knockes
at
his
doore
,
would
not
liue
a
little
longer
if
hee
might
?
Yet
let
mee
not
here
be
mistaken
:
for
I
doe
not
say
this
as
if
I
liked
of
this
,
that
men
should
desire
to
be
loosed
from
the
bonds
of
this
life
before
the
time
appointed
of
the
Lord
come
.
Nay
let
the
children
of
God
submit
themselues
vnto
his
will
,
who
will
dislodge
them
when
it
seemeth
best
to
his
godly
wisdome
;
and
in
the
meane
time
let
them
this
know
,
and
therein
comfort
themselues
,
that
howsoeuer
their
fight
bee
long
and
great
,
yet
that
the
Lord
hath
so
done
with
their
enemies
,
as
Iudah
dealt
with
Adonibezek
,
Come
Lord
Iesus
,
come
quickly
.
To
conclude
this
point
therefore
when
our
time
appointed
of
the
Lord
comes
,
let
vs
willingly
lay
downe
our
liues
,
and
let
vs
be
glad
and
reioyce
that
our
warfare
is
at
an
end
.
And
to
the
end
that
in
the
time
of
death
we
may
do
so
,
let
our
conuersation
in
the
meane
time
,
in
the
time
of
health
be
in
heauen
;
let
vs
set
our
affections
on
the
things
that
are
aboue
,
and
not
on
the
things
which
are
on
the
earth
.
For
he
longed
after
all
you
&c.
]
In
these
words
the
Apostle
setteth
downe
the
cause
why
he
now
presently
sent
Epaphroditus
vnto
the
Philippians
,
and
did
not
stay
him
till
either
Timothie
or
himselfe
should
come
vnto
them
.
The
cause
was
(
as
appeareth
by
the
Apostle
)
because
Epaphroditus
greatly
longed
,
it
is
not
said
after
his
owne
people
,
and
them
of
his
owne
familie
,
but
because
he
longed
after
the
Church
at
Philippi
,
neither
so
onely
,
but
after
all
the
Church
at
Philippi
;
neither
did
he
onely
long
after
them
all
,
but
so
he
longed
that
he
was
full
of
heauinesse
till
he
might
come
vnto
them
.
And
why
did
he
so
long
after
them
that
he
was
full
of
heauinesse
till
he
might
come
vnto
them
?
The
Apostle
saith
,
because
the
Philippians
had
heard
of
his
sicknesse
.
Epaphroditus
then
longed
after
all
the
Church
at
Philippi
,
and
was
full
of
heauinesse
till
he
might
come
vnto
them
,
and
therefore
the
Apostle
sent
him
presently
vnto
them
;
and
againe
,
Epaphroditus
knew
that
the
Philippians
had
heard
of
his
sicknes
,
and
therefore
he
longed
after
them
all
,
and
was
full
of
heauinesse
till
he
might
come
vnto
them
.
To
knit
vp
then
both
the
causes
in
one
,
and
to
gather
the
summe
of
all
,
the
cause
why
the
Apostle
sent
Epaphroditus
now
presently
vnto
them
,
was
because
Epaphroditus
hauing
heard
that
the
Philippians
knew
of
his
sicknesse
,
longed
greatly
after
them
all
,
and
was
full
of
heauinesse
till
he
might
come
vnto
them
,
and
comfort
them
ouer
his
sicknesse
,
lest
they
should
be
swallowed
vp
of
too
much
griefe
for
both
Pauls
bands
,
and
his
sicknes
.
Here
then
I
note
what
mutuall
loue
and
affection
there
should
be
betweene
the
Pastor
,
and
his
people
,
euen
the
like
that
was
betweene
Epaphroditus
and
his
people
of
Philippi
.
The
Pastor
his
sicknes
or
sorrow
whatsoeuer
should
be
the
peoples
sorrow
and
heauinesse
of
heart
:
and
againe
,
the
peoples
trouble
of
minde
or
affliction
of
bodie
should
be
the
Pastors
anguish
of
soule
,
and
vexation
of
spirit
.
So
it
was
betweene
Epaphroditus
and
his
Church
at
Philippi
,
as
here
we
see
:
and
so
it
was
betweene
Paul
,
and
all
the
Churches
,
at
least
on
his
part
,
as
himselfe
witnesseth
,
saying
,
that
such
was
his
care
of
all
the
Churches
,
if
any
were
weake
he
was
also
weake
,
and
if
any
were
offended
he
also
burned
.
And
I
wish
I
could
truely
instance
in
the
like
affection
betweene
many
Pastors
and
their
people
in
this
our
day
.
But
such
examples
are
not
euery
where
with
vs
:
nay
in
too
many
places
with
vs
the
Pastor
cares
not
if
he
may
haue
their
fleece
,
though
hee
neuer
see
or
heare
of
his
people
and
flocke
:
and
againe
in
too
many
places
the
people
care
not
,
if
they
may
haue
their
forth
in
their
owne
delights
,
and
desires
,
though
they
neuer
see
or
heare
of
their
Pastor
.
Yea
so
farre
are
they
from
this
sympathie
and
mutuall
loue
and
affection
one
towards
another
,
that
so
the
one
may
haue
his
profit
,
and
the
other
their
pleasure
,
they
are
not
much
touched
without
any
further
respect
either
of
other
.
Well
,
it
should
not
be
so
,
but
the
ioy
of
the
one
should
be
the
ioy
of
the
other
,
and
the
griefe
of
the
one
should
be
the
griefe
of
the
other
.
Now
here
happily
it
may
be
demanded
,
why
either
Epaphroditus
or
the
Philippians
should
be
so
full
of
heauinesse
,
and
take
the
matter
so
much
to
heart
,
seeing
his
sicknes
,
which
was
the
cause
of
all
this
heauinesse
,
came
vnto
him
by
the
will
of
God
,
and
his
gracious
prouidence
.
Whereunto
in
one
word
I
answer
,
that
this
mutuall
heauinesse
one
for
another
was
onely
an
argument
of
their
mutuall
loue
one
of
another
,
not
any
argument
of
their
ignorance
or
doubt
of
Gods
prouidence
in
his
sicknesse
.
Our
Sauiour
Christ
,
as
we
read
,
groned
in
the
spirit
,
and
was
troubled
in
himselfe
,
behold
how
he
loued
him
:
that
sicknes
was
not
vnto
death
,
but
for
the
glory
of
God
,
that
the
sonne
of
God
might
be
glorified
thereby
.
So
that
albeit
he
knew
that
his
death
was
by
Gods
prouidence
,
God
so
prouiding
that
his
Sonne
might
thereby
be
glorified
,
yet
such
was
his
loue
towards
him
that
he
wept
,
and
was
much
troubled
for
him
.
Well
then
Epaphroditus
and
the
Philippians
might
be
full
of
heauinesse
each
for
other
,
in
regard
of
that
loue
and
tender
affection
which
they
had
each
to
other
,
and
yet
might
they
well
both
acknowledge
the
prouidence
of
God
in
his
sicknesse
,
which
was
the
cause
of
heauinesse
each
in
other
.
To
the
point
in
generall
in
one
word
I
say
,
that
in
that
loue
which
we
beare
,
and
ought
to
beare
one
towards
another
we
may
be
sorry
one
for
the
things
that
befall
vnto
another
,
albeit
we
know
certainely
of
the
prouidence
of
Almighty
God
therein
:
yet
so
in
loue
one
towards
another
we
must
be
sorrowfull
one
for
another
,
that
our
faith
in
Gods
prouidence
must
stint
our
sorrow
that
it
be
not
exceeding
sorrowfull
,
because
we
know
that
all
things
worke
for
the
best
for
Gods
children
.
LECTVRE
XLIV
.
PHILIP
.
2.
Verse
27.
And
no
doubt
he
was
sicke
very
neere
vnto
death
:
but
God
had
mercy
on
him
,
and
not
on
him
only
,
&c.
AND
no
doubt
he
was
sicke
,
&c.
]
In
these
words
the
holy
Apostle
1.
confirmeth
that
report
which
the
Philippians
had
heard
touching
their
Ministers
sicknes
,
that
it
was
no
vaine
or
false
reporte
,
but
a
very
true
reporte
;
and
secondly
hee
signifieth
his
recouerie
,
and
restoring
vnto
health
.
That
the
report
which
they
had
heard
was
true
,
the
Apostle
doth
assure
them
,
first
affirming
his
sicknes
,
and
no
doubt
hee
was
sicke
,
and
then
the
extremitie
of
his
sicknes
,
very
neare
vnto
death
.
In
the
signification
of
his
recouerie
and
restoring
vnto
health
,
which
is
in
the
next
words
,
the
Apostle
1.
setteth
downe
the
cause
of
his
recouerie
,
which
was
Gods
mercie
,
but
God
had
mercy
on
him
.
2.
The
extent
of
Gods
mercie
herein
,
which
was
not
to
Epaphroditus
alone
,
but
to
Paul
also
,
and
not
on
him
onely
,
but
on
mee
also
.
3.
The
cause
why
the
Lord
in
mercy
to
Paul
also
restored
him
vnto
health
,
to
wit
,
least
he
should
haue
sorrow
vpon
sorrow
.
i.
least
his
sorow
which
hee
had
by
his
owne
bonds
and
imprisonment
should
be
increased
by
the
death
of
Epaphroditus
their
Minister
,
least
I
should
haue
sorow
vpon
sorow
.
The
words
need
no
farther
opening
or
explicating
,
being
in
themselues
easie
enough
to
be
vnderstood
.
Let
vs
therefore
now
see
what
notes
and
obseruations
we
may
gather
hence
,
whereof
wee
may
make
some
vse
vnto
our selues
.
1.
Here
we
see
that
Epaphroditus
a
faithfull
seruant
of
Iesus
Christ
,
a
painefull
Minister
of
the
Church
,
one
whom
the
holy
Apostle
made
that
reckoning
of
that
hee
called
him
his
brother
,
his
companion
in
labour
,
his
fellow-souldier
,
was
sick
,
and
that
very
sore
sicke
.
Whence
I
gather
this
obseruation
,
that
the
children
of
God
,
and
most
faithfull
seruants
of
Iesus
Christ
are
subiect
,
as
vnto
many
miseries
,
and
troubles
,
and
infirmities
of
this
life
,
so
vnto
sicknesse
and
diseases
of
the
body
.
How
faithfull
a
seruant
of
Iesus
Christ
Timothy
was
ye
heard
a
little
before
vpon
occasion
of
the
Apostle
his
promise
to
send
him
vnto
the
Philippians
vers
.
19.
And
how
subiect
he
was
vnto
sicknesse
may
appeare
by
that
aduise
which
the
Apostle
giueth
vnto
him
in
his
former
Epistle
vnto
him
,
the
Lord
shall
smite
thee
with
a
consumption
,
and
with
the
feauer
,
and
with
a
burning
ague
,
and
with
a
feruent
heate
&c.
Where
ye
see
plainely
that
consumptions
,
and
feauers
,
and
hot-burning
agues
,
and
such
like
diseases
are
reckoned
among
those
plagues
and
roddes
of
his
wrath
wherwith
he
punisheth
the
sinnes
of
that
Land
,
that
being
chastened
of
the
Lord
they
may
not
be
condemned
with
the
world
.
For
such
is
the
louing
mercy
of
the
Lord
towards
his
children
,
that
when
they
haue
either
omitted
some
such
dutie
as
they
ought
to
haue
performed
,
or
committed
some
such
sinne
as
they
ought
not
to
haue
done
,
he
as
a
louing
father
towards
his
tender
childe
whom
hee
dearely
loueth
,
correcteth
and
chastiseth
them
with
the
rodde
of
sicknesse
,
or
weaknesse
,
or
some
such
like
rodde
,
that
so
they
may
see
their
owne
error
and
be
healed
.
For
this
cause
,
saith
the
Apostle
,
many
are
weake
and
sicke
among
you
,
and
many
sleepe
.
For
this
cause
:
for
what
cause
?
euen
for
not
discerning
the
Lord
his
body
in
comming
vnto
the
communion
of
the
body
and
bloud
of
Christ
.
In
which
place
the
Apostle
plainly
sheweth
,
that
therefore
many
of
Gods
children
are
weake
,
and
sicke
,
and
die
,
euen
because
they
doe
not
duely
and
diligently
examine
themselues
before
they
come
vnto
the
celebration
of
the
Lord
his
supper
.
But
,
saith
hee
,
when
wee
are
iudged
and
punished
,
wee
are
chastened
of
the
Lord
as
children
of
their
father
,
that
we
should
not
be
condemned
with
the
world
,
euen
with
the
wicked
men
of
the
world
,
whose
portion
is
in
the
lake
that
burneth
with
fire
and
brimstone
for
euer
.
Sometimes
then
Gods
children
are
sicke
,
that
so
their
error
,
or
their
negligence
,
or
their
wickednesse
may
be
reformed
,
and
they
brought
into
the
right
way
wherein
they
should
walke
.
Another
reason
is
,
that
so
they
may
be
staied
from
such
inordinate
waies
as
wherunto
naturally
they
are
bent
,
and
wherein
sometimes
they
would
walke
if
they
were
not
holden
backe
as
with
a
bridle
.
For
whose
delight
in
the
waies
of
the
Lord
is
so
entire
and
so
altogether
vncorrupt
before
him
.
That
hee
maketh
,
as
he
should
do
,
his
law
his
whole
delight
,
and
his
councellour
?
Nay
whose
pathes
are
so
straight
that
hee
hath
not
an
ouerweening
delight
in
some
crooked
by-pathes
?
or
whose
will
and
desire
,
and
affections
are
so
sanctified
that
they
are
not
often
enclined
,
and
sometimes
caried
as
it
were
with
a
maine
streame
vnto
that
which
is
euill
?
And
therefore
the
Lord
only
wise
knowing
best
what
is
best
for
his
children
,
sometimes
visiteth
them
with
sickenesse
,
that
so
being
exercised
with
his
rodde
they
may
not
runne
into
such
danger
of
body
and
soule
as
otherwise
they
would
.
A
third
reason
why
the
children
of
God
are
sicke
sometimes
is
,
that
thereby
he
may
make
triall
of
their
faith
,
and
of
their
patience
,
to
see
whether
they
can
be
conrent
as
to
receiue
health
,
so
to
receiue
sicknes
of
the
Lord
,
and
whether
as
in
health
,
so
in
sicknesse
they
will
put
their
trust
in
the
Lord
,
and
submit
themselues
vnto
his
will
.
For
both
health
and
sicknesse
they
are
of
the
Lord
,
and
both
in
health
and
in
sicknesse
wee
should
put
our
trust
in
the
Lord
,
and
submit
our selues
vnto
his
will
.
Yet
so
choise
wee
are
that
we
can
be
content
to
receiue
health
from
the
Lord
,
but
hardly
to
receiue
sicknesse
from
the
Lord
,
and
so
weake
wee
are
euen
the
best
of
vs
that
howsoeuer
wee
doe
in
health
,
yet
in
sicknesse
we
can
hardly
submit
our selues
vnto
God
his
will
,
and
oftentimes
more
put
our
trust
in
Phisitions
then
in
the
Lord
,
Iudah
Asa
did
,
therein
declining
from
that
right
path
wherein
he
ought
to
haue
walked
.
Sometimes
then
as
I
say
Gods
children
are
sicke
that
the
Lord
their
God
may
so
trie
whether
they
will
still
cleaue
fast
vnto
him
,
and
patiently
submit
themselues
vnto
his
will
.
A
fourth
reason
why
the
Lo●d
sometimes
visiteth
his
children
with
sicknesse
is
,
that
they
also
may
haue
a
farther
triall
of
the
mercifull
goodnesse
of
the
Lord
towards
them
.
For
albeit
his
children
are
neuer
without
great
experiences
of
his
mercifull
goodnesse
towards
them
,
yet
wherein
haue
they
greater
experience
thereof
,
and
wherein
their
soule
more
to
reioyce
then
that
in
the
time
of
their
sicknesse
he
assisteth
them
with
the
comfort
of
his
holy
spirit
,
and
giueth
them
strength
and
patience
to
endure
what
he
laieth
vpon
them
,
and
suffereth
not
their
faith
,
or
their
hope
to
faile
,
but
so
prepareth
them
vnto
him
,
that
come
death
,
come
life
,
they
can
willingly
embrace
either
,
because
they
know
that
come
death
,
come
life
they
are
the
Lords
.
An
especiall
great
goodnesse
of
the
Lord
towards
his
children
.
Whereof
they
haue
such
triall
in
time
of
their
sicknesse
as
that
thereby
not
themselues
alone
,
but
such
as
are
about
them
are
and
may
bee
greatly
comforted
.
And
sometimes
no
doubt
they
are
sicke
that
seeing
the
goodnesse
of
the
Lord
towards
them
in
time
of
their
sicknes
;
they
may
the
rather
praise
the
Lord
for
his
goodnesse
,
and
studie
to
glorifie
his
name
in
the
time
of
their
health
.
Not
to
trouble
you
with
moe
reasons
hereof
,
the
last
reason
why
the
Lord
visiteth
his
children
with
sicknesse
is
,
to
put
them
in
minde
both
of
that
sinne
which
dwelleth
in
them
,
and
also
of
their
mortalitie
.
For
sicknesse
is
both
the
fruite
of
sinne
,
and
also
the
Harbinger
of
death
.
For
howsoeuer
sinne
be
not
the
only
cause
wherefore
sicknesse
commeth
,
yet
is
it
alwaies
a
cause
wherefore
it
is
sent
:
insomuch
that
we
see
when
our
Sauiour
healed
some
that
were
sicke
,
hee
would
say
sometimes
vnto
them
,
some
be
of
good
comfort
,
thy
sinnes
are
forgiuen
thee
:
Behold
thou
art
made
whole
,
sinne
no
more
,
least
a
worse
thing
come
vnto
thee
;
wherein
in
effect
he
told
them
that
their
sicknesse
was
a
chasticement
for
their
sinne
.
And
againe
howsoeuer
death
doth
not
alwaies
follow
sicknes
,
yet
ought
sicknesse
alwaies
to
put
vs
in
minde
of
our
mortality
.
Well
it
may
be
that
those
our
houses
of
clay
which
in
this
or
that
sicknesse
threaten
to
fall
,
may
for
a
time
bee
patched
vp
againe
,
yet
they
which
threaten
now
to
fall
,
at
length
shall
fall
,
and
downe
to
the
ground
they
shall
be
brought
.
For
as
the
Psal
mist
speaketh
,
who
liueth
that
shall
not
see
death
,
or
who
shall
bee
able
to
deliuer
himselfe
from
the
hand
of
the
graue
?
Of
the
dust
of
the
earth
we
are
,
and
to
earth
we
shall
returne
;
and
so
many
sicknesses
as
we
are
visited
withall
should
be
vnto
vs
as
so
many
remembrances
both
of
that
sinne
which
cleaueth
so
fast
vnto
vs
,
and
likewise
of
death
which
is
the
fruit
thereof
.
Thus
then
ye
see
the
reasons
why
the
Lord
lieth
this
rodde
of
sicknesse
vpon
his
owne
children
,
namely
,
as
a
mercifull
and
louing
father
to
reforme
whatsoeuer
error
,
negligence
,
or
other
fault
is
in
them
,
to
keepe
them
backe
as
with
a
bridle
from
inordinate
walking
,
to
make
triall
of
their
faith
,
and
patience
,
to
giue
them
triall
of
his
mercifull
goodnesse
towards
them
,
and
to
put
them
in
minde
of
sinne
dwelling
in
them
,
and
of
their
mortalitie
.
Wherby
also
ye
may
easily
discerne
in
what
a
different
sort
the
Lord
layeth
on
this
rodde
on
the
godly
,
and
on
the
vngodly
;
on
the
one
as
a
father
,
on
the
other
as
a
iudge
,
on
the
one
in
loue
,
on
the
other
in
wrath
,
on
the
one
to
chastice
and
correct
,
on
the
other
to
punish
and
reuenge
,
on
the
one
to
reforme
the
wickednesse
of
their
waies
,
on
the
other
to
recompence
them
their
wickednesse
,
on
the
one
to
saue
them
from
death
and
hell
,
on
the
other
to
bring
them
to
the
pit
of
destruction
.
Hence
then
may
the
children
of
God
receiue
notable
comfort
in
all
their
sicknesse
,
and
in
all
their
visitations
.
For
O
thou
〈◊〉
of
God
,
and
seruant
of
the
most
high
,
is
the
hand
of
thy
God
vpon
thee
?
art
thou
sicke
?
This
is
no
other
cup
then
●paphroditus
hath
drunke
before
thee
,
or
then
is
common
vnto
thee
with
all
the
sonnes
of
God
.
And
albeit
thou
maist
seeme
vnto
thy selfe
that
thou
art
not
priuiledged
from
the
wicked
and
vngodly
,
because
thou
drinkest
of
the
cup
of
his
wrath
,
because
thou
art
visited
with
sicknes
as
well
as
they
,
and
perhaps
more
then
they
,
yet
plucke
vp
thine
heart
,
be
not
discouraged
,
but
be
of
good
comfort
.
For
hee
doth
not
rebuke
thee
in
his
anger
,
neither
doth
hee
chastice
thee
in
his
displeasure
:
but
as
a
mercifull
and
louing
father
,
in
tender
loue
and
in
great
compassion
by
this
his
gentle
hand
and
louing
correction
he
calleth
thee
to
remembrance
of
thy
waies
,
and
lets
thee
see
what
thou
art
,
and
whether
thou
must
.
Thy
heart
is
not
sound
and
right
with
thy
God
,
thou
art
negligent
in
doing
of
his
will
,
thou
hast
walked
in
some
by-path
wherein
thou
shouldest
not
haue
walked
;
thus
louingly
and
mildly
he
correcteth
thee
that
thou
maiest
reforme
the
wickednesse
of
thy
waies
,
and
there
may
be
an
healing
of
thine
error
.
Againe
,
thou
art
walking
where
and
whether
thou
shouldest
not
;
thus
he
staieth
thee
that
thou
runne
not
thy selfe
vpon
the
rockes
,
and
that
thou
make
not
shipwracke
of
faith
and
a
goood
conscience
.
Againe
,
thus
he
trieth
thee
that
thy
faith
and
thy
patience
being
tried
thou
maist
be
made
like
vnto
pure
and
fine
gold
purified
seuen
times
in
the
fire
.
Againe
,
thus
he
giueth
thee
full
triall
of
his
mercifull
goodnesse
towards
thee
,
comforting
thee
with
the
ioy
of
the
holy
Ghost
in
the
bedde
of
thy
sicknesse
,
giuing
thee
patience
to
endure
his
crosse
,
confirming
thy
faith
in
Christ
Iesus
,
and
assuring
thee
of
the
hope
of
thy
saluation
.
Lastly
,
thus
he
putteth
thee
in
minde
of
thy selfe
,
that
thou
shouldest
not
forget
thy
God
,
or
thy selfe
,
but
remembring
that
thou
art
both
sinnefull
,
and
mortall
,
shouldest
shake
of
sinne
,
and
so
number
thy
daies
that
thou
mightest
apply
thine
heart
vnto
wisedome
.
O
how
should
not
the
remembrance
of
these
things
comfort
thy
soule
when
thou
liest
sicke
vpon
thy
bedde
.
Beloued
in
the
time
of
health
let
vs
thinke
of
these
things
,
and
in
the
day
of
sicknesse
let
vs
not
be
discouraged
.
I
haue
stood
the
longer
vpon
this
point
because
the
time
seemeth
vnto
me
so
to
require
.
Many
of
our
brethren
the
Lord
hath
already
taken
vnto
himselfe
,
many
in
many
places
are
presently
sicke
,
and
sharpely
visited
,
and
when
our
turne
shall
be
hee
onely
knoweth
who
maketh
sicke
,
&
restoreth
vnto
health
.
In
the
meane
time
,
let
our
health
be
to
the
glory
of
his
name
,
and
in
the
time
of
sicknesse
let
vs
comfort
our selues
with
these
things
.
I
might
here
note
the
time
when
the
Lord
lay
this
his
rod
of
sicknesse
vpon
Epaphroditus
,
which
was
euen
when
he
was
faithfully
and
painfully
occupied
in
the
worke
of
Christ
,
when
he
was
carefully
discharging
the
trust
reposed
in
him
by
the
Church
of
Philippie
,
when
hee
was
ministring
vnto
the
holy
Apostle
lying
then
in
prison
such
things
as
he
wanted
.
Let
it
not
therefore
seeme
strange
vnto
vs
if
when
we
are
faithfully
labouring
in
the
workes
of
our
calling
,
euen
then
the
Lord
strike
vs
with
any
rodde
,
or
visit
vs
with
sicknesse
.
Which
note
I
doe
the
rather
now
point
at
by
the
way
,
because
the
manner
of
some
is
vpon
such
occasions
to
make
wonderfull
ill
collections
.
As
for
example
:
the
Preacher
confuting
a
point
of
popish
doctrine
groweth
to
be
so
sicke
that
he
is
forced
to
breake
off
,
and
to
come
downe
before
he
can
end
the
point
.
What
is
the
collection
?
Did
not
ye
see
,
say
some
that
are
popishly
affected
,
how
the
Lord
did
euen
controll
his
discourse
,
and
by
his
iudgement
vpon
him
gaue
sentence
on
our
side
.
Another
example
:
the
Iudge
from
his
seate
of
iustice
pronouncing
sentence
against
the
wicked
Traitor
,
or
vilemalefactor
,
presently
or
quickly
after
falleth
sicke
,
and
happily
not
long
after
dieth
.
What
is
the
collection
?
Thus
say
some
,
hath
the
Lord
giuen
iudgement
vpon
him
for
such
iudgement
as
he
gaue
against
others
?
And
thus
because
their
foolishnesse
cannot
reach
vnto
the
depth
of
Gods
counsell
and
wisedome
in
his
visitations
,
they
condemne
them
whom
the
Lord
hath
not
condemned
,
and
iudge
that
as
vnholy
and
ill
,
which
the
Lord
approueth
as
holy
and
good
.
Whatsoeuer
he
doth
is
holy
and
good
,
and
if
he
chastice
vs
with
his
rods
euen
then
when
wee
are
doing
his
will
,
who
shall
aske
him
a
reason
of
that
he
doth
?
Let
vs
therefore
learne
to
submit
our selues
vnto
the
Lord
,
and
let
vs
beware
how
we
iudge
of
things
according
to
our
owne
reason
and
imagination
,
least
happily
we
condemne
that
which
the
Lord
hath
not
condemned
.
But
my
meaning
was
only
to
touch
this
by
the
way
.
Now
a
word
of
the
extremity
of
his
sicknesse
.
Very
neere
vnto
death
.
]
Here
was
the
extremity
of
his
sicknesse
,
Epaphroditus
had
beene
sicke
,
and
so
sicke
that
hee
was
very
neere
vnto
death
,
euen
without
all
hope
of
recouerie
of
health
in
mans
sight
and
iudgement
.
Whence
I
note
the
wonderfull
counsell
and
wisedome
of
our
God
,
who
oftentimes
brings
his
children
euen
to
the
gates
of
hell
,
and
thence
calls
them
,
to
the
pit
of
destruction
,
and
thence
fetches
them
to
deaths
doore
,
so
that
there
is
but
a
steppe
betweene
them
and
death
,
and
thence
deliuers
them
.
Ioseph
was
cast
into
the
deepe
dungeon
,
and
his
feete
set
fast
in
the
stockes
,
and
thence
the
Lord
deliuered
him
.
Ionas
was
cast
into
the
sea
,
and
there
the
Lord
kept
him
aliue
.
Daniel
was
throwne
into
the
denne
of
Lyons
,
and
there
the
Lord
rescued
him
,
and
deliuered
him
from
the
teeth
of
the
Lyons
.
The
three
children
were
cast
into
the
hot
firie-furnace
,
and
there
God
prouided
for
them
that
the
fire
had
no
power
ouer
them
to
burne
no
not
an
haire
of
their
head
.
But
most
befitting
our
present
purpose
is
the
example
of
that
good
King
Ezechias
,
who
was
so
sicke
that
all
Physitions
as
we
say
in
a
case
of
extremitie
gaue
him
ouer
,
and
there
was
no
hope
of
life
:
insomuch
that
the
Prophet
Esay
came
vnto
him
,
and
said
vnto
him
,
Thus
saith
the
Lord
,
put
thine
house
in
an
order
:
for
thou
salt
die
and
not
liue
.
Here
was
euen
the
like
extremitie
of
sickenesse
that
Epaphroditus
was
brought
vnto
.
A
step
onely
betweene
them
and
death
,
or
rather
no
steppel
,
but
they
deliuered
out
of
the
iawes
of
death
as
a
pray
out
of
the
teeth
of
the
wilde
beast
,
or
as
a
bird
out
of
the
snare
of
the
fouler
.
And
this
the
Lord
may
seeme
to
doe
for
these
causes
amongst
many
other
.
1.
Thereby
to
make
his
power
more
to
be
knowne
amongst
the
sonnes
of
men
.
For
what
can
more
manifest
the
power
of
almighty
God
then
to
saue
vs
when
the
pit
is
now
ready
to
shut
her
mouth
vpon
vs
,
and
nothing
but
present
death
before
vs
?
2.
To
encrease
their
thankefulnesse
who
being
brought
vnto
the
gates
of
death
are
thence
deliuered
.
For
how
much
neerer
they
were
vnto
death
,
so
much
greater
praises
are
due
vnto
him
that
hath
deliuered
them
from
death
.
3.
Thereby
to
humble
them
for
euer
vnder
his
mightie
hand
by
whom
they
yet
liue
,
moue
,
and
haue
their
being
.
For
what
should
more
humble
vs
then
plainely
to
see
that
it
is
no
way
in
our selues
,
but
in
the
Lord
only
to
saue
our
life
from
death
,
and
to
deliuer
vs
from
the
power
of
the
graue
?
Seeing
then
it
pleaseth
the
Lord
oftentimes
to
bring
euen
his
dearest
children
,
and
choisest
seruants
into
such
extremities
,
as
of
other
dangers
,
so
of
sicknesse
,
let
vs
take
heed
how
we
iudge
them
as
plagued
of
God
for
their
offences
,
because
they
are
so
extreamly
visited
.
Yee
know
it
was
the
great
fault
of
Iobs
friends
that
still
they
vrged
him
that
surely
hee
was
a
great
and
grieuous
sinner
,
a
wicked
and
an
vngodly
man
,
because
the
Lord
his
hand
was
so
heauie
vpon
him
.
Nay
my
brethren
,
though
some
of
our
brethren
in
these
hot
and
sharpe
diseases
through
extremity
of
paine
,
or
otherwise
howsoeuer
,
should
somtimes
breake
out
into
impatient
speaches
,
yet
let
vs
take
heede
how
we
iudge
them
as
forsaken
of
the
Lord
,
ye
know
the
example
of
Iob
,
into
what
execrations
,
and
words
of
impatiencie
he
brake
out
through
that
extremitie
of
griefe
wherewith
he
was
holden
:
who
yet
was
a
very
choise
seruant
of
the
Lord
,
and
whose
patience
is
commended
in
the
Scriptures
.
Againe
,
seeing
it
pleaseth
the
Lord
oftentimes
to
bring
euen
his
dearest
children
,
and
choisest
seruants
into
such
extremities
of
sicknesse
,
let
this
be
a
comfort
vnto
vs
in
what
extremitie
of
sicknesse
so
euer
we
shall
be
.
For
no
new
thing
herein
doth
befall
vs
,
but
such
as
oftentimes
doth
the
dearest
children
of
God
,
and
he
which
deliuered
them
from
the
hand
of
the
graue
when
the
pit
had
euen
shut
her
mouth
almost
vpon
them
,
will
also
deliuer
vs
if
it
shall
be
for
his
glory
,
and
our
good
.
Sicknesse
,
and
extremitie
of
sickenesse
all
are
of
the
Lord
,
and
all
for
the
best
vnto
his
children
.
Let
vs
therefore
in
all
things
that
befall
vs
so
submit
our selues
vnto
the
will
of
the
Lord
,
as
that
both
in
heart
and
voice
we
euer
pray
and
say
,
thy
will
be
done
in
earth
as
it
is
in
heauen
.
LECTVRE
XLV
.
PHILIP
.
2.
Verse
27.
But
God
had
mercy
on
him
,
and
not
on
him
onely
,
but
on
me
also
,
lest
I
should
haue
sorrow
vpon
sorrow
.
BVt
God
had
mercy
on
him
]
Where
the
Apostle
first
setteth
downe
the
cause
of
his
recouerie
and
restoring
vnto
health
,
which
was
Gods
mercy
.
2.
The
extent
and
bountifulnes
of
Gods
mercy
therein
,
reaching
not
to
Epaphroditus
alone
,
but
to
Paul
also
.
3.
The
Apostle
setteth
downe
the
cause
why
the
Lord
in
mercy
towards
him
also
restored
Epaphroditus
vnto
health
,
to
wit
,
left
he
should
haue
sorrow
vpon
sorrow
,
.i.
lest
vnto
that
sorrow
which
already
he
had
by
his
bands
and
imprisonment
there
should
haue
beene
added
another
sorrow
for
his
death
.
The
words
are
so
plaine
and
easie
in
themselues
to
be
vnderstood
,
that
there
needeth
no
farther
opening
or
explication
of
them
.
Let
vs
therefore
see
what
notes
and
obseruations
we
may
gather
hence
whereof
we
may
make
some
vse
vnto
our selues
.
But
God
had
mercy
on
him
]
By
which
phrase
of
speech
the
Apostle
signifieth
Epaphroditus
his
recouerie
and
restoring
vnto
health
:
Yet
see
how
the
Apostle
was
not
content
barely
to
say
,
but
he
was
restored
vnto
health
;
but
signifying
euen
this
same
thing
he
withall
noteth
both
who
restored
him
,
&
wherfore
he
was
restored
vnto
health
,
saying
,
But
God
had
&c.
As
if
he
should
haue
said
,
but
God
for
his
mercies
sake
restored
him
vnto
health
.
Whence
I
note
,
that
it
is
the
Lord
that
woundeth
,
and
maketh
whole
,
that
both
visiteth
vs
with
sicknesse
,
and
also
holdeth
our
soule
in
life
,
and
healeth
all
our
infirmities
.
For
so
the
Lord
himselfe
saith
,
Behold
now
,
for
I
,
I
am
he
,
and
there
is
no
God
with
me
,
I
kill
,
and
giue
life
,
I
wound
,
and
I
make
whole
.
And
againe
in
Exodus
saith
the
Lord
,
I
am
the
Lord
that
healeth
thee
.
And
therefore
the
Prophet
thus
praieth
,
Heale
me
ô
Lord
,
and
I
shall
be
whole
,
saue
me
,
and
I
shall
be
saued
.
And
the
Prophet
Dauid
thus
stirreth
vp
himselfe
to
praise
the
Lord
,
saying
,
Praise
the
Lord
ô
my
soule
,
and
forget
not
all
his
benefits
,
which
forgiueth
all
thy
sinne
,
and
healeth
all
thine
infirmities
,
or
,
all
thy
sicknesses
and
diseases
.
It
is
the
Lord
then
yee
see
that
healeth
our
sicknesse
,
and
holdeth
our
soule
in
life
;
yea
it
is
euen
he
that
deliuereth
vs
both
from
the
first
,
and
likewise
from
the
second
death
.
Yet
I
would
not
here
be
so
mistaken
,
as
if
I
iudged
that
because
it
is
the
Lord
that
healeth
our
infirmities
,
therefore
in
the
bed
of
our
sicknes
we
should
onely
call
vpon
the
Lord
,
and
neglect
the
meanes
ordeined
for
the
recouerie
of
our
health
.
For
as
he
hath
appointed
the
end
,
so
hath
he
ordeined
the
meanes
vnto
the
end
:
And
albeit
sometimes
he
worke
without
meanes
,
and
restore
vnto
health
without
any
medicine
or
physicke
at
all
,
yet
most
ordinarily
he
worketh
by
meanes
,
and
restoreth
vnto
health
by
medicine
and
physicke
.
And
therefore
we
are
not
at
any
time
to
neglect
the
meanes
of
physicke
and
such
like
helps
for
the
recouerie
of
our
health
,
but
rather
we
are
to
vse
them
with
all
thankfulnesse
vnto
the
Lord
for
them
,
and
with
all
praier
and
supplication
in
the
spirit
for
his
blessing
vpon
them
.
We
see
how
that
good
King
Ezechias
,
when
it
had
beene
told
him
of
the
Lord
by
the
Prophet
,
Behold
I
haue
healed
thee
,
and
the
third
day
thou
shalt
goe
vp
to
the
house
of
the
Lord
,
and
I
will
adde
vnto
thy
daies
fifteene
yeere
;
yet
for
all
that
,
take
a
lumpe
of
dried
figs
,
and
lay
it
vpon
the
boyle
,
and
thou
shalt
recouer
,
he
tooke
it
,
and
laid
it
on
,
and
recouered
.
He
might
haue
said
,
hath
the
Lord
spoken
and
will
he
not
performe
it
?
He
hath
promised
me
heal●h
,
and
a
lengthning
of
my
daies
for
15
yeeres
;
what
neede
I
more
then
his
word
,
what
neede
I
any
medicine
,
or
prescript
from
any
Physician
?
But
we
see
he
vsed
no
such
speech
,
but
as
it
pleased
the
Lord
to
vse
these
meanes
in
restoring
him
to
health
,
so
he
with
all
thankfulnes
vsed
the
meanes
,
and
was
restored
vnto
health
.
Let
vs
therefore
know
that
it
is
the
Lord
onely
that
deliuereth
from
death
,
and
restoreth
vnto
life
and
health
;
and
that
this
he
doth
sometimes
without
meanes
,
and
most
commonly
by
meanes
.
Let
vs
therefore
in
the
bed
of
our
sicknesse
call
vpon
the
Lord
,
and
let
vs
not
neglect
the
meanes
which
he
hath
ordeined
for
the
recouerie
of
our
health
.
Let
vs
onely
trust
in
the
Lord
,
and
let
vs
know
that
if
the
meanes
be
helpfull
vnto
vs
,
it
is
because
of
the
Lord
his
blessing
vpon
them
.
He
blesseth
the
meanes
,
and
therefore
we
are
healed
by
the
meanes
,
so
that
he
healeth
,
and
therefore
we
are
healed
.
Now
what
is
the
cause
wherefore
the
Lord
hauing
visited
vs
with
sicknesse
doth
againe
raise
vs
from
the
bed
of
our
sicknesse
,
and
restore
vs
vnto
health
?
This
is
not
for
any
thing
in
our selues
,
but
for
his
owne
mercies
sake
,
as
the
Apostle
plainely
sheweth
when
he
saith
,
but
God
had
mercy
on
him
▪
for
it
is
as
if
he
had
said
,
but
God
for
his
mercies
sake
restored
him
vnto
health
.
Whence
I
gather
this
note
,
that
restoring
vnto
health
is
a
mercy
of
the
Lord
.
Which
is
farther
proued
vnto
vs
by
that
song
or
psalme
of
thanksgiuing
,
which
Ezechias
made
after
his
restoring
vnto
health
,
where
he
saith
,
Behold
for
felicitie
I
had
bitter
griefe
,
but
it
was
thy
pleasure
to
deliuer
my
soule
from
the
pit
of
corruption
.
It
was
thy
pleasure
,
or
it
was
thy
loue
to
deliuer
my
soule
&c
,
where
that
is
ascribed
to
Gods
loue
,
whence
his
mercy
floweth
,
which
in
our
Apostle
is
ascribed
vnto
Gods
mercy
.
So
that
restoring
vnto
health
is
a
louing
mercy
of
the
Lord
.
What
shall
we
say
then
?
When
wicked
and
vngodly
men
are
restored
vnto
health
,
is
this
a
louing
mercy
of
the
Lord
towards
them
?
Yes
surely
.
●or
albeit
so
their
sinne
,
and
consequently
their
iudgement
be
increased
,
yet
this
not
comming
from
this
mercy
of
lengthning
their
daies
,
but
from
their
owne
corrupt
nature
,
we
are
to
account
that
health
,
and
life
,
and
wealth
,
and
whatsoeuer
else
they
haue
are
temporall
mercies
of
the
Lord
vpon
them
.
Howbeit
the
mercies
of
the
Lord
in
restoring
his
children
vnto
health
,
and
in
restoring
the
wicked
vnto
health
,
are
much
different
.
His
mercy
wherein
he
restoreth
the
wicked
vnto
health
,
is
a
generall
mercy
whereby
he
taketh
pitie
vpon
all
men
,
proceeding
from
such
a
loue
as
whereby
he
maketh
his
sunne
to
arise
on
the
euill
,
and
the
good
,
and
sendeth
raine
on
the
iust
,
and
vniust
.
But
his
mercy
wherein
he
restoreth
his
children
vnto
health
is
a
speciall
mercy
,
whereby
he
taketh
pitie
vpon
his
children
,
proceeding
from
that
loue
wherewithall
he
loueth
vs
in
Christ
Iesus
:
by
that
the
wicked
are
only
restored
vnto
bodily
health
,
by
this
the
children
of
God
are
so
restored
vnto
bodily
health
,
that
farther
in
soule
they
are
more
quickned
then
before
:
by
that
the
iudgement
of
the
wicked
is
increased
,
for
that
they
abuse
their
health
,
whereunto
in
mercy
they
are
restored
,
vnto
the
dishonor
of
God
;
by
this
Gods
name
is
more
glorified
in
his
children
,
for
that
they
vse
their
health
,
whereunto
in
mercy
they
are
restored
,
to
the
praise
of
the
glory
of
Gods
grace
.
In
a
word
,
by
that
the
wicked
are
made
more
inexcusable
,
by
this
the
children
of
God
are
made
more
fruitfull
in
good
works
,
and
more
assured
of
Gods
loue
.
Albeit
then
it
be
a
mercy
of
the
Lord
both
to
the
godly
,
and
likewise
to
the
vngodly
that
they
are
restored
vnto
health
,
for
that
the
Lord
might
in
iustice
haue
suffered
his
rod
to
lie
longer
vpon
them
,
if
he
had
dealt
with
them
in
weight
and
measure
;
yet
is
it
such
a
speciall
mercy
proceeding
from
such
a
speciall
loue
which
hee
vouchsafeth
vnto
his
children
in
restoring
them
to
health
,
as
that
the
wicked
and
vngodly
haue
no
part
or
portion
at
all
therein
.
Is
it
then
such
a
speciall
mercy
vnto
Gods
children
that
they
are
restored
vnto
health
?
Were
not
death
rather
a
speciall
mercy
of
the
Lord
vnto
them
?
or
had
not
death
then
beene
a
speciall
mercy
unto
Epaphroditus
?
Surely
it
cannot
be
denied
,
but
that
it
is
a
speciall
mercy
of
the
Lord
vnto
his
children
,
if
when
he
hath
exercised
them
with
his
rod
,
and
prepared
them
by
sicknesse
vnto
himselfe
,
he
take
them
by
death
out
of
the
miseries
of
this
life
,
and
translate
them
into
the
kingdome
of
his
Sonne
.
For
so
saith
the
Spirit
:
Blessed
are
the
dead
that
die
in
the
Lord
:
and
why
?
for
they
rest
from
their
labours
,
and
their
works
follow
them
.
They
rest
from
their
labors
.
What
is
that
?
that
is
,
by
death
they
are
deliuered
and
freed
from
such
griefes
,
and
sorowes
,
and
labours
,
and
troubles
and
reuilings
,
and
persecutions
,
and
hatreds
,
and
other
manifold
calamities
wherevnto
this
life
is
subiect
,
yea
&
from
that
grieuious
yoke
and
heauie
bondage
of
sinne
,
which
made
the
Apostle
to
crie
,
O
wretched
man
that
I
am
who
shall
deliuer
mee
from
the
bodie
of
this
death
?
Againe
,
their
works
followe
them
.
What
is
that
?
That
is
,
their
good
deeds
which
they
did
in
the
the
loue
of
God
,
and
in
the
loue
of
his
truth
after
death
acompanie
them
,
and
they
receiue
that
crowne
of
glory
which
the
Lord
in
mercie
hath
promised
to
all
them
that
loue
,
and
feare
him
,
&
walke
in
his
waies
.
So
that
whether
we
respect
the
end
of
wretched
miseries
,
or
the
perfect
fruition
of
euerlasting
happinesse
which
the
children
of
God
haue
by
death
,
it
cannot
be
denied
but
death
is
an
especiall
mercy
of
the
Lord
vnto
them
.
And
in
these
respects
death
then
had
been
a
speciall
mercy
of
the
Lord
vnto
Epaphroditus
:
and
in
these
respects
I
doubt
not
it
was
,
that
Paul
desired
in
the
former
chapter
to
be
dissolued
,
and
to
be
with
Christ
,
the
graue
cannot
confesse
the
Lord
,
neither
death
can
praise
him
,
but
the
liuing
,
the
liuing
,
as
saith
Ezechias
,
they
confesse
him
,
and
sing
praises
vnto
his
name
:
&
againe
being
restored
vnto
health
,
they
consider
that
the
Lord
hath
reserued
them
for
his
farther
glory
to
be
manifested
in
them
,
or
by
them
,
and
therefore
their
studie
and
care
is
so
to
lead
their
liues
,
as
that
Gods
name
may
be
glorified
in
them
,
and
by
them
.
A
good
nature
(
yee
know
)
reioyceth
in
euery
opportunitie
that
is
giuen
him
,
whereby
he
may
shew
himselfe
thankfull
and
dutifull
,
though
it
be
to
his
trouble
and
cost
.
Euen
so
the
children
of
God
,
though
this
life
be
full
of
trouble
and
griefe
,
yet
when
their
health
is
restored
and
their
daies
lengthned
,
they
reioyce
in
the
opportunitie
that
God
hath
giuen
them
to
doe
good
in
the
Church
,
or
in
the
common-weale
,
and
are
carefull
therein
to
shew
themselues
both
thankfull
and
dutifull
vnto
their
God
.
For
answer
then
vnto
the
point
,
in
man
we
are
to
consider
briefly
these
two
things
,
the
good
of
himselfe
,
and
the
good
of
others
vnto
the
glory
of
God
.
In
respect
of
the
good
of
himselfe
,
death
is
a
speciall
mercy
of
the
Lord
vnto
euery
childe
of
God
,
because
then
they
rest
from
their
labours
,
and
their
workes
follow
them
.
And
therefore
the
Apostle
said
,
it
is
best
of
all
to
be
loosed
,
and
to
be
with
Christ
.
neuerthelesse
to
abide
in
the
flesh
is
more
needfull
for
you
.
Albeit
then
death
had
been
a
speciall
mercy
of
the
Lord
vnto
Epaphroditus
in
respect
of
the
good
of
himselfe
,
yet
in
respect
of
the
Church
at
Philippi
,
it
was
a
speciall
mercy
of
the
Lord
,
as
our
Apostle
here
saith
,
that
he
was
restored
vnto
health
.
Neither
yet
would
I
so
here
be
vnderstood
,
as
if
I
thought
,
or
taught
,
that
it
is
a
speciall
mercy
of
the
Lord
vnto
his
children
to
be
restored
vnto
health
onely
in
respect
of
the
good
of
others
,
and
not
at
all
in
respect
of
the
good
of
themselues
:
for
albeit
death
bee
so
a
speciall
mercy
of
God
vnto
them
in
respect
of
the
good
of
themselues
,
for
that
thereby
they
are
freed
from
the
troubles
of
this
life
,
and
receiued
into
euerlasting
ioy
and
blisse
;
yet
is
health
also
and
life
a
speciall
mercy
of
the
Lord
vnto
them
,
euen
in
respect
of
the
good
of
themselues
,
because
the
oftener
they
passe
through
the
fire
,
the
more
they
are
purified
,
and
made
the
finer
gold
;
the
more
they
are
boulted
and
sifted
,
the
finer
flower
they
will
be
.
Albeit
therefore
by
life
they
haue
moe
troubles
,
yet
because
by
troubles
they
are
made
more
glorious
,
therefore
is
life
and
restoring
vnto
health
a
speciall
mercy
of
God
vnto
his
children
,
not
only
in
respect
of
others
good
,
but
in
respect
also
of
the
good
of
themselues
.
Are
then
both
death
and
recouerie
of
health
speciall
mercies
of
the
Lord
vnto
his
children
?
If
then
we
be
the
children
of
God
,
let
not
our
hearts
be
troubled
nor
feare
in
the
bed
of
our
sicknesse
.
If
it
please
the
Lord
by
death
then
to
cut
off
our
dayes
,
this
let
vs
know
,
that
in
mercy
towards
vs
he
doth
it
,
that
so
we
may
not
see
the
euils
that
are
to
come
,
that
so
we
may
haue
rest
from
all
our
labours
,
and
from
all
the
troubles
of
this
life
,
and
that
so
wee
may
be
euer
with
our
head
Christ
Iesus
,
and
haue
the
full
fruition
of
those
ioyes
which
eye
hath
not
seene
,
neither
eare
hath
heard
,
nor
hath
entred
into
the
heart
of
man
to
thinke
of
.
And
againe
,
if
it
please
the
Lord
to
restore
vs
vnto
health
,
let
vs
know
that
in
mercy
likewise
he
doth
it
,
that
so
we
may
confesse
his
name
,
and
sing
praises
vnto
him
in
the
land
of
the
liuing
,
that
so
wee
may
be
further
instruments
of
his
glory
in
doing
good
vnto
others
,
either
in
in
the
Church
,
or
in
the
Common-wealth
,
and
that
so
being
further
tried
,
wee
may
be
further
purified
,
to
returne
as
fine
gold
out
of
the
fire
.
Hath
any
of
vs
then
cause
to
mourne
for
them
that
doe
already
sleepe
in
the
Lord
?
Let
vs
mourne
,
but
not
as
men
without
hope
:
for
the
Lord
hath
had
mercy
on
them
,
and
in
his
mercy
towards
them
hath
deliuered
them
out
of
prison
into
a
most
glorious
libertie
,
and
hath
brought
them
from
a
most
troublesome
sea
of
miseries
,
vnto
the
most
happy
hauen
of
euerlasting
blessednesse
.
Againe
,
hath
any
of
vs
beene
restored
from
sicknesse
vnto
health
?
Let
vs
remember
that
the
Lord
herein
hath
had
mercy
on
vs
,
as
hee
had
on
Epaphroditus
.
For
this
mercy
let
vs
shew
our selues
thankfull
vnto
the
Lord
,
and
our
thankfulnesse
vnto
the
Lord
let
vs
testifie
vnto
the
world
by
walking
worthy
of
this
mercy
.
He
hath
reserued
vs
vnto
his
further
glory
.
Let
vs
glorifie
God
both
in
our
bodies
,
and
in
our
spirits
,
for
they
are
Gods
.
Let
vs
be
faithfully
,
and
painfully
,
and
carefully
occupied
in
the
workes
of
our
calling
,
whatsoeuer
it
be
,
vnto
the
glory
of
our
God
.
And
in
particular
,
as
this
time
requireth
,
as
God
hath
had
mercy
on
vs
by
restoring
vs
vnto
health
,
and
bringing
vs
from
the
gates
almost
of
death
vnto
life
,
so
let
vs
take
pitie
and
compassion
on
our
poore
distressed
brethren
,
and
by
our
morsels
of
bread
and
other
releefe
,
let
vs
saue
their
liues
from
death
.
As
our
liues
were
precious
in
Gods
sight
,
so
let
their
liues
be
precious
in
our
sight
,
who
happily
are
as
deare
vnto
God
as
wee
are
.
For
know
this
,
that
blessed
are
they
that
consider
the
poore
and
needie
,
&c.
And
not
on
him
onely
,
but
on
mee
also
.
]
Wee
haue
heard
of
Gods
mercy
on
Epaphroditus
in
restoring
him
vnto
health
,
which
was
both
a
worke
of
the
Lord
,
and
a
worke
wherein
the
Lord
shewed
his
mercy
on
Epaphroditus
.
Now
see
the
riches
and
the
bountifulnesse
of
Gods
mercy
herein
:
for
in
restoring
him
vnto
health
,
Gods
mercy
was
not
shewed
on
him
alone
,
but
on
the
Apostle
Paul
also
.
The
note
which
hence
I
gather
,
is
this
,
that
in
the
mercies
of
the
Lord
vpon
his
children
there
is
oftentimes
a
blessing
not
for
them
alone
in
particular
,
but
for
others
of
his
children
also
▪
So
sometimes
hee
sheweth
mercy
on
the
childe
,
and
kee●●h
him
aliue
for
his
parents
sake
,
to
be
their
staffe
of
comfort
in
their
old
age
;
and
againe
sometimes
he
sheweth
mercy
vpon
parents
,
and
keepeth
them
aliue
for
their
childrens
sake
,
to
bring
them
vp
in
the
feare
of
God
,
and
in
the
knowledge
of
his
will
.
So
likewise
sometimes
he
sheweth
mercy
on
the
Pastor
,
and
from
sicknesse
restoreth
him
to
health
for
his
peoples
sake
,
both
that
they
may
be
kept
safe
from
scattering
by
the
Wolfe
,
and
that
they
may
bee
taught
in
the
wayes
of
the
Lord
:
and
againe
,
sometimes
he
sheweth
mercy
on
the
people
for
their
Pastors
sake
,
lest
that
punishment
which
should
iustly
light
vpon
them
should
bring
too
much
sorrow
vpon
him
.
So
we
reade
that
he
shewed
mercy
vnto
that
good
King
Ezechias
being
sicke
vnto
death
,
This
should
teach
vs
thus
much
,
that
we
should
not
be
too
much
puffed
vp
for
whatsoeuer
mercies
the
Lord
vouchsafeth
vnto
vs
,
as
if
for
our
owne
sakes
alone
they
were
bestowed
vpon
vs
,
but
seeing
therein
the
Lord
also
purposeth
a
blessing
vnto
others
,
our
care
should
be
to
vse
them
to
the
benefit
of
others
:
our
health
to
profit
others
,
our
wealth
to
doe
good
vnto
others
,
our
knowledge
to
instruct
others
,
and
whatsoeuer
mercies
we
haue
vnto
the
good
of
others
.
Which
lesson
also
our
Sauiour
Christ
taught
vnto
Peter
,
when
he
said
vnto
him
,
Thou
when
thou
art
conuerted
,
strengthen
thy
brethren
.
But
how
haue
they
learned
this
lesson
,
that
like
vnto
that
vnprofitable
seruant
in
the
Gospell
,
Now
let
vs
see
wherein
it
was
a
mercy
of
God
vpon
Paul
,
that
Epaphroditus
was
restored
vnto
health
.
The
Apostle
sheweth
it
when
he
saith
,
lest
I
should
haue
&c.
Herein
then
was
it
a
mercy
of
God
on
Paul
that
Epaphroditus
died
not
vpon
that
sicknesse
,
because
so
he
should
haue
had
sorrow
vpon
sorrow
,
vnto
his
sorrow
by
his
own
bands
and
imprisonment
should
haue
beene
added
another
sorrow
for
his
death
.
God
therefore
had
mercy
on
Epaphroditus
and
restored
him
vnto
health
,
not
for
his
owne
sake
only
,
but
for
Pauls
,
lest
he
should
haue
sorrow
vpon
sorrow
.
What
then
?
Was
Paul
sorrowfull
for
any
thing
that
befell
him
,
or
that
was
likely
to
befall
him
?
Did
he
not
with
patience
bea●e
whatsoeuer
did
or
could
befall
him
?
Or
could
he
be
said
to
beare
that
with
patience
for
which
he
was
sorrowful
?
That
Paul
was
sorrowfull
for
many
things
,
may
and
doth
appeare
euen
by
this
one
place
.
He
was
sorrowfull
for
his
owne
bands
and
imprisonment
;
he
was
sorrowfull
to
see
Epaphroditus
,
and
to
heare
the
Philippians
to
be
so
full
of
heauinesse
:
and
if
Epaphroditus
had
now
died
,
his
death
would
haue
made
him
very
sorrowfull
.
All
which
notwithstanding
,
he
did
with
patience
beare
both
his
owne
bands
,
and
the
heauinesse
of
Epaphroditus
,
and
the
Philippians
,
and
so
would
haue
borne
Epaphroditus
his
death
if
he
had
died
.
For
he●ein
was
his
patience
seene
,
that
he
did
with
such
constancie
and
courage
for
Christs
sake
suffer
those
things
which
caused
his
sorrowes
,
as
that
he
was
not
ouercome
of
sorrow
,
but
so
moderated
it
,
as
that
he
mildly
bore
whatsoeuer
caused
sorrow
.
And
how
is
patience
seene
,
but
in
moderating
sorrowes
,
and
quietly
suffering
them
,
and
whatsoeuer
may
cause
them
?
The
note
then
is
,
that
sorrow
and
the
like
affections
and
passions
of
mindes
are
nothings
vnbeseeming
Christians
,
as
some
haue
foolishly
thought
,
but
rather
such
things
as
very
well
beseeme
them
.
Yea
,
but
was
it
not
a
fault
for
Paul
to
be
sorry
for
Epaphroditus
his
sicknesse
?
or
should
it
not
haue
beene
a
fault
in
him
if
he
had
beene
sorry
for
his
death
,
seeing
these
things
came
and
should
haue
come
by
the
will
of
God
?
No
surely
:
both
in
him
it
was
,
and
in
all
Christians
it
is
a
Christian
thing
to
visit
the
sicke
,
and
to
be
sorry
for
their
infirmities
,
and
for
their
death
.
So
was
Christ
,
so
were
the
Apostles
,
and
so
are
all
Christians
,
and
ought
to
be
.
For
what
other
thing
is
this
for
them
that
be
strong
and
in
health
,
then
for
the
rich
to
giue
vnto
the
poore
,
for
the
learned
to
instruct
the
ignorant
,
for
the
strong
to
helpe
the
weake
,
&c.
Yea
,
but
had
not
Paul
the
gift
of
healing
?
If
then
Epaphroditus
his
sicknesse
or
death
were
such
a
matter
of
sorrow
vnto
him
,
why
did
he
not
heale
him
?
That
Paul
had
the
gift
of
healing
appeareth
by
many
places
in
the
Acts
,
as
where
it
is
said
,
that
God
wrought
no
small
miracles
by
the
hands
of
Paul
,
so
that
from
his
body
were
brought
vnto
the
sicke
kerchiefes
,
or
handkerchiefes
,
and
the
diseases
departed
from
them
.
And
againe
,
where
it
is
said
that
he
healed
the
father
of
Publius
,
who
lay
sicke
of
a
feuer
,
and
of
a
bloudie
flix
,
and
that
he
healed
many
which
had
diseases
in
that
Iland
.
Yet
it
is
very
like
that
hee
could
not
heale
Epaphroditus
,
albeit
no
doubt
he
would
gladly
haue
had
him
whole
.
And
this
is
a
plaine
proofe
vnto
vs
,
that
the
Apostles
healed
sicknesses
and
wrought
other
miracles
,
not
by
any
vertue
or
power
of
their
owne
,
but
by
the
power
of
God
;
not
whensoeuer
they
would
themselues
,
but
when
it
pleased
the
Lord
they
should
:
as
also
it
is
said
in
the
Acts
,
LECTVRE
XLVI
.
PHILIP
.
2.
Vers.
28.29.30
.
I
sent
him
therefore
the
more
diligently
,
that
when
yee
should
see
him
againe
,
yee
might
reioyce
,
and
I
might
&c.
THus
farre
of
the
first
cause
why
Epaphroditus
was
so
presently
sent
vnto
the
Philippians
.
Now
follow
the
other
cause
;
I
sent
him
therefore
,
&c.
]
The
first
cause
why
hee
presently
sent
him
vnto
them
,
was
(
as
we
haue
heard
)
because
of
Epaphroditus
himselfe
,
because
hee
so
longed
after
them
,
that
hee
was
full
of
heauinesse
till
he
might
see
them
,
as
verse
26.
Other
two
causes
of
such
present
sending
him
vnto
them
are
mentioned
in
this
verse
in
the
words
now
read
vnto
you
:
The
one
,
because
of
the
Philippians
,
that
they
when
they
should
see
their
Minister
againe
might
reioyce
,
in
these
words
,
that
when
yee
should
see
him
againe
,
&c.
The
other
,
because
of
the
Apostle
himselfe
,
that
hee
might
be
the
lesse
sorrowfull
,
when
they
should
haue
cause
to
reioyce
by
his
presence
with
them
,
in
these
words
,
and
I
might
be
the
lesse
sorrowfull
.
The
words
,
ye
see
,
are
inferred
by
way
of
conclusion
,
I
sent
him
therefore
,
&c.
Where
it
is
to
be
noted
,
that
whereas
before
hee
had
said
,
I
thought
it
necessary
to
send
him
vnto
you
,
now
hee
addeth
a
note
of
diligence
and
speed
which
hee
vsed
herein
,
saying
,
I
sent
him
therefore
the
more
diligently
.
And
wherefore
did
he
vse
such
diligence
and
speed
in
sending
him
?
That
is
signified
in
the
next
words
,
to
haue
beene
partly
in
behalfe
of
the
Philippians
,
that
when
they
should
see
him
againe
they
might
reioyce
that
he
had
so
well
recouered
his
health
,
and
that
now
they
might
haue
the
fruit
of
his
labours
amongst
them
;
and
partly
in
behalfe
of
himselfe
,
that
hee
might
be
the
lesse
sorrowfull
.
Whereby
the
Apostle
signifieth
,
that
albeit
hee
shall
not
bee
quite
without
sorrow
when
they
shall
haue
cause
to
reioyce
in
Epaphroditus
his
presence
,
because
there
were
many
things
besides
which
gaue
him
cause
of
sorrow
,
yet
he
shall
be
much
lesse
sorrowfull
,
because
he
shall
be
eased
of
that
sorrow
which
he
conceiued
vpon
Epaphroditus
his
sicknesse
,
and
vpon
their
heauinesse
for
his
sicknesse
.
Now
before
we
proceede
farther
,
let
vs
see
what
obseruations
we
may
gather
hence
for
our
vse
and
instruction
.
I
sent
him
therefore
the
more
diligently
]
In
these
words
I
note
the
diligence
and
carefulnesse
,
and
speede
which
the
Apostle
vsed
in
sending
Epaphroditus
vnto
the
Philippians
,
notwithstanding
himselfe
at
this
time
had
so
great
vse
of
him
as
that
almost
he
could
not
be
without
him
.
For
the
Apostle
lying
now
in
prison
where
Epaphroditus
ministred
vnto
him
such
things
as
he
wanted
,
it
could
not
be
but
he
must
needes
haue
great
vse
of
him
.
Yet
when
the
Apostle
heard
that
they
were
so
full
of
heauinesse
for
his
sicknesse
,
and
that
they
greatly
desired
to
see
him
,
he
slacked
no
diligence
,
neither
vsed
any
delay
,
but
with
what
diligence
and
with
what
speede
he
could
he
sent
him
vnto
them
.
Whence
I
obserue
the
nature
and
disposition
of
a
faithfull
friend
,
which
is
not
to
delay
the
time
,
but
whatsoeuer
excuse
else
we
might
make
,
with
all
diligence
to
gratifie
our
friend
when
his
neede
doth
require
.
For
as
cheerefulnesse
and
willingnesse
,
so
carefullnesse
and
readinesse
then
to
pleasure
when
neede
doth
require
are
very
requisite
in
the
performance
of
euery
dutie
of
one
friend
vnto
another
.
Yea
but
where
shall
a
man
finde
such
a
friend
,
as
without
delay
,
when
neede
doth
require
,
will
doe
the
duety
of
a
friend
,
when
he
might
haue
happily
iust
excuse
to
the
contrary
?
Surely
I
must
here
say
vnto
thee
as
Isaac
said
vnto
Iacob
,
when
he
aduised
him
whence
to
take
a
wife
;
Take
not
a
wife
(
saith
he
)
of
the
daughters
of
Canaan
,
arise
,
get
thee
to
Padan
Aram
to
the
house
of
Bethuel
thy
mothers
father
,
and
thence
take
thee
a
wife
of
the
daughters
of
Laban
thy
mothers
brother
;
Isaac
;
Thou
shalt
not
take
a
wife
vnto
my
sonne
of
the
daughters
of
the
Canaanites
among
whom
I
dwell
,
but
goe
vnto
my
countrey
,
and
to
my
kinred
,
and
thence
take
a
wife
vnto
him
:
so
I
say
vnto
thee
,
if
thou
wilt
make
a
good
choice
of
thy
friend
,
get
thee
vnto
the
houshold
of
faith
,
and
there
shalt
thou
finde
such
a
friend
as
now
we
speake
of
;
ioyne
thy selfe
vnto
them
in
whom
there
is
religion
and
the
true
feare
of
God
,
and
in
them
thou
shalt
finde
that
which
thy
soule
desireth
.
Others
can
and
will
make
as
faire
a
shew
oftentimes
as
the
best
,
and
yet
faile
thee
happily
then
when
thou
most
needest
them
.
Euery
litle
pretence
will
serue
them
for
excuse
good
enough
;
but
if
they
can
haue
such
an
excuse
as
here
Paul
the
Apostle
might
haue
had
,
though
thou
stand
in
as
much
need
of
helpe
,
as
here
the
Philippians
stood
of
comfort
,
hope
thou
maiest
,
but
helpe
thou
shalt
finde
none
.
But
they
that
are
ioyned
vnto
thee
in
Pauls
spirit
,
they
that
are
linked
vnto
thee
in
that
best
bond
of
loue
,
the
feare
of
the
Lord
,
they
will
not
faile
thee
in
the
needfull
time
of
trouble
,
they
will
not
shift
thee
of
for
this
&
that
time
with
this
or
that
excuse
,
but
with
all
diligence
,
and
with
all
speede
they
will
be
ready
to
helpe
thee
,
and
to
comfort
thee
as
thy
neede
doth
require
▪
for
indeede
sinceritie
in
religion
,
and
the
true
feare
of
the
Lord
,
are
the
best
bands
of
christian
friendship
.
We
read
in
profane
stories
of
some
much
renowned
for
most
rare
friendship
.
But
what
else
were
those
but
as
shadowes
in
respect
of
the
bodie
?
What
friendship
of
theirs
came
euer
neere
vnto
that
of
Ionathan
and
Dauid
,
It
followeth
,
that
when
ye
should
see
him
againe
,
yee
might
reioyce
]
In
these
wordes
the
Apostle
setteth
downe
a
second
cause
and
reason
,
wherefore
hee
sent
Epaphroditus
vnto
the
Philippians
with
such
diligence
and
speede
.
The
cause
was
,
as
here
it
is
signified
,
that
after
such
sorow
and
heauinesse
of
heart
as
they
were
filled
with
vpon
the
hearing
of
their
Ministers
dangerous
sicknesse
,
thinking
they
should
neuer
see
him
againe
,
they
might
reioyce
when
they
should
see
him
againe
throughly
well
in
health
,
&
able
to
doe
the
worke
of
his
ministerie
.
Here
then
we
see
how
a
faithfull
friend
is
especially
to
employ
his
diligence
and
his
carefulnesse
,
namely
,
as
in
matters
most
needfull
,
so
in
them
to
the
best
purpose
hee
can
deuise
.
A
notable
patterne
whereof
we
haue
in
this
example
of
our
Apostle
.
The
Philippians
were
at
this
present
full
of
heauinesse
and
sorow
,
as
we
haue
heard
,
for
their
Ministers
sickenesse
,
and
they
much
needed
to
be
cheered
and
comforted
.
The
Apostle
he
vsed
all
diligence
,
and
after
hee
heard
and
knew
of
it
,
he
delaied
not
the
time
to
cheere
them
,
and
to
comfort
them
.
But
how
?
hee
might
haue
written
his
letters
vnto
them
,
and
therein
signified
their
Ministers
recouerie
of
his
health
,
and
so
haue
cheered
and
comforted
them
.
But
because
he
thought
neither
messenger
,
nor
letters
,
nor
any
thing
else
would
so
much
reioyce
them
as
his
presence
with
them
,
and
the
sight
of
him
,
because
they
thought
they
should
neuer
haue
sent
him
againe
,
therefore
hee
sent
himselfe
vnto
them
,
that
when
they
should
see
him
againe
they
might
reioyce
,
so
taking
the
best
course
that
hee
could
deuise
to
comfort
them
.
So
we
see
in
the
example
of
Hushai
before
men●ioned
:
when
Dauid
was
in
great
distresse
by
Absolon
his
sonne
Hushai
came
vnto
him
with
purpose
to
go
with
him
,
What
then
?
happily
you
will
say
vnto
mee
,
was
it
such
a
commendable
matter
in
the
Apostle
to
send
their
Minister
backe
againe
vnto
them
?
or
was
it
such
a
pleasure
vnto
the
Philippians
to
see
their
Minister
againe
?
It
may
be
that
some
would
stand
at
an
answer
to
these
questions
in
particular
,
who
shew
but
too
plainely
by
their
practise
what
they
thinke
or
these
questions
in
the
generall
.
For
touching
the
Ministers
in
generall
,
who
is
he
that
if
his
Minister
be
absent
from
his
Church
greatly
longeth
after
him
?
who
is
hee
that
if
his
Minister
be
sicke
vnto
death
greatly
wisheth
his
restoring
vnto
health
?
who
is
he
that
if
his
Minister
be
absent
and
sick
feares
that
he
shall
neuer
see
him
againe
?
or
who
is
he
that
will
take
such
a
pleasure
and
ioy
of
heart
in
it
if
he
shall
see
him
again
?
Some
such
,
God
be
thanked
,
there
are
,
and
God
for
his
mercies
sake
encrease
the
number
of
them
,
and
his
graces
in
them
.
But
generally
if
the
Minister
be
such
a
one
as
makes
a
conscience
of
his
waies
amongst
them
,
as
carefully
feedes
them
with
the
bread
of
life
,
and
painefully
leades
them
forth
besides
the
waters
of
comfort
,
such
a
one
as
will
religiously
call
them
vnto
the
sanctification
of
the
Lord
his
Sabboth
,
and
restraine
them
of
their
meriment
,
and
sports
,
and
pleasures
,
and
wanton
dalliances
,
such
a
one
as
will
sharpely
reproue
their
sins
,
boldly
put
them
in
minde
of
their
duties
,
and
carefully
reclaime
them
from
such
inordinate
waies
as
they
walke
in
,
such
a
one
as
we
may
very
well
presume
this
Epaphroditus
was
;
if
the
Minister
,
I
say
,
be
such
a
one
,
generally
wee
long
not
for
his
presence
if
he
be
absent
,
generally
wee
sorow
not
for
his
sicknesse
if
he
be
sicke
,
generally
wee
take
no
such
pleasure
either
in
his
presence
,
or
in
his
life
.
Nay
rather
if
he
be
absent
we
will
wish
him
farre
enough
,
and
to
tarie
long
enough
;
and
if
he
be
sicke
vnto
death
wee
will
reioyce
and
be
glad
at
his
death
:
So
farre
short
of
these
Philippians
that
were
but
newly
planted
in
the
Church
,
and
had
but
lately
embraced
the
truth
of
Christ
Iesus
,
are
wee
who
haue
long
enioyed
the
ministerie
of
the
word
,
and
the
bright
light
of
the
holy
word
of
truth
.
For
so
they
accounted
,
that
the
Apostle
could
not
haue
giuen
a
greater
token
of
loue
of
them
,
then
to
send
their
minister
backe
againe
vnto
them
,
and
it
was
the
greatest
pleasure
and
ioy
of
heart
that
might
be
vnto
them
to
see
their
minister
againe
thorowly
well
,
and
in
good
health
.
And
surely
if
we
tooke
that
ioy
and
comfort
in
the
word
that
we
ought
,
we
would
take
more
ioy
and
comfort
in
the
Ministers
of
the
word
then
we
doe
.
But
how
the
Ministers
of
the
word
are
to
be
accounted
of
,
we
shall
see
in
the
handling
of
the
next
verse
that
followeth
.
It
now
followeth
.
And
I
might
be
the
lesse
sorowfull
]
In
these
words
the
Apostle
setteth
downe
a
third
cause
or
reason
why
hee
sent
their
Minister
vnto
them
with
such
diligence
and
speede
.
And
this
cause
respected
himselfe
.
For
it
was
that
hee
might
be
the
lesse
sorowfull
.
1.
That
howsoeuer
his
sorowes
after
this
should
be
some
for
some
other
things
,
yet
they
might
bee
the
●esse
when
their
ioyes
were
fulfilled
by
their
Ministers
presence
,
and
when
their
Minister
should
againe
bee
amongst
them
to
labour
amongst
them
.
In
that
then
that
the
Apostle
saith
not
,
and
that
I
might
be
without
sorow
,
but
onely
,
and
that
I
might
be
the
lesse
sorowfull
.
Hence
I
gather
this
obseruation
,
that
the
children
of
God
are
not
much
to
hope
,
nor
greatly
to
seeke
in
this
life
to
be
quit
and
ridde
of
all
sorow
,
but
it
is
enough
for
them
if
their
sorowes
be
abated
,
and
if
they
haue
lesse
sorow
then
they
deserue
,
and
then
they
are
enabled
to
beare
.
In
the
world
,
saith
our
Sauiour
,
ye
shall
haue
affliction
,
euen
many-causes
of
sorow
,
and
griefe
,
and
vexation
of
spirit
.
For
so
it
is
ordained
that
through
many
afflictions
we
should
enter
into
the
kingdome
of
God
,
if
any
man
will
come
after
me
,
let
him
denie
himselfe
,
and
take
vp
his
crosse
daily
,
and
follow
mee
.
Daily
saith
he
.
For
as
one
day
followeth
an
other
,
so
one
crosse
followeth
in
the
necke
of
an
other
.
Wee
looke
and
hope
for
an
holy
citie
,
Ierusalem
,
where
God
shall
wipe
all
teares
from
our
eyes
,
and
where
there
shall
be
no
more
death
,
neither
sorow
,
neither
crying
,
neither
any
more
paine
.
But
that
citie
is
not
here
on
earth
,
where
we
be
but
Pilgrimes
,
it
is
in
our
Coun●rey
in
heauen
,
where
we
shall
haue
an
abiding
citie
,
&
where
we
shall
be
euer
with
the
Lord
.
Nay
if
it
were
here
on
earth
we
would
not
long
for
that
in
heauen
.
Let
vs
not
therefore
looke
in
this
life
to
be
without
all
trouble
,
or
sorow
,
or
griefe
.
Let
vs
rather
consider
how
in
this
life
our
whole
life
is
stained
with
many
sinnes
,
and
how
for
our
sinnes
wee
haue
deserued
not
only
death
euerlasting
after
this
life
,
but
troubles
also
and
sorowes
vnsupportable
in
this
life
.
And
then
when
we
see
that
we
are
not
onely
freed
from
that
death
by
the
death
of
Iesus
Christ
,
and
by
saith
in
his
name
,
but
that
our
sorowes
in
this
life
are
much
lesse
then
we
deserue
,
let
vs
reioyce
in
the
Lord
,
and
comfort
our selues
in
his
mercies
that
our
troubles
and
sorowes
are
nothing
in
comparison
of
that
wee
haue
deserued
.
And
againe
,
let
vs
consider
that
howsoeuer
our
troubles
,
and
sorowes
,
and
griefes
be
many
,
yet
so
onely
they
presse
vs
,
as
that
we
are
able
to
say
with
the
Apostle
,
We
are
affected
on
euerie
side
,
yet
are
we
not
in
distresse
;
in
pouertie
,
but
not
ouercome
of
pouertie
:
we
are
persecuted
,
but
not
forsaken
,
cast
downe
,
but
wee
perish
not
&c.
And
then
when
we
see
that
our
troubles
,
and
sorowes
,
and
griefes
are
no
more
but
such
as
the
Lord
hath
enabled
vs
to
beare
,
let
vs
reioyce
in
the
Lord
,
and
comfort
ourselues
in
his
mercies
towards
vs
,
who
doth
not
suffer
vs
to
be
tempted
aboue
that
wee
be
able
,
but
giueth
the
issue
together
with
the
tentation
that
we
may
be
able
to
beare
it
.
For
surely
these
are
great
mercies
of
the
Lord
towards
vs
,
that
our
sorowes
are
so
lessened
and
abated
that
they
are
neither
such
as
we
haue
deserued
,
neither
such
but
that
wee
are
able
to
beare
them
by
the
power
of
him
who
doth
strengthen
vs
hereunto
.
And
therefore
though
in
this
life
we
be
not
quite
free
from
all
troubles
and
sorowes
,
yet
let
vs
account
this
a
great
mercie
of
the
Lord
vnto
vs
that
wee
are
lesse
sorowfull
,
that
our
sorowes
are
lesse
then
the
desert
of
our
sins
,
and
lesse
then
he
enableth
vs
to
beare
.
But
how
was
it
that
the
Apostle
should
be
lesse
sorowfull
by
sending
their
Minister
Epaphroditus
vnto
them
?
because
by
his
presence
they
should
haue
occasion
to
reioyce
.
For
as
by
their
heauinesse
for
their
Minister
his
sorow
was
encreased
,
so
againe
by
their
reioycing
for
their
Minister
his
sorow
would
be
abated
.
Here
then
we
may
obserue
another
notable
qualitie
of
Christian
loue
and
friendshippe
,
to
weepe
with
them
that
weepe
,
and
to
reioyce
with
them
that
reioyce
.
A
rule
which
the
Apostle
giueth
all
Christians
to
obserue
&
keep
,
&
from
which
who
so
declineth
may
seem
therin
to
crosse
euen
nature
it selfe
.
For
naturally
we
see
that
the
members
of
our
body
are
so
affected
one
towards
an
other
,
as
that
if
one
member
suffer
all
suffer
with
it
,
and
if
one
be
had
in
honour
,
all
the
members
reioyce
with
it
.
How
much
more
should
it
be
so
in
the
mysticall
body
of
Christ
Iesus
,
that
they
who
are
ioyned
together
in
one
faith
,
and
in
one
baptisme
,
should
so
likewise
be
ioyned
together
in
loue
and
affection
one
towards
an
other
that
the
sorow
of
one
should
be
the
sorow
of
an
other
,
and
the
ioy
of
one
should
be
the
ioy
of
another
?
But
I
haue
had
occasion
heretofore
to
obserue
this
note
vnto
you
,
and
therewithall
the
great
want
of
this
Christian
loue
in
vs
one
towards
another
,
for
that
we
are
so
farre
from
this
duty
,
as
that
we
weepe
and
are
sorie
one
at
the
prosperitie
of
another
,
and
againe
laugh
and
reioyce
one
at
the
calamity
of
another
.
If
either
by
that
or
this
instruction
ye
be
taught
in
this
dutie
,
then
practise
it
;
and
if
either
by
that
or
this
admonition
ye
see
your
want
in
the
performance
of
this
dutie
,
then
studie
to
amend
that
which
is
amisse
,
and
learne
so
to
be
affected
one
towards
another
,
as
that
ye
will
reioyce
with
them
that
reioyce
,
and
againe
weepe
with
them
that
weepe
.
Againe
,
it
may
be
that
the
Apostle
was
sorie
that
by
his
occasion
their
Minister
and
Teacher
was
so
long
absent
from
them
.
And
therefore
now
when
Epaphroditus
was
sent
backe
againe
vnto
them
he
was
the
lesse
sorowfull
.
But
this
being
onely
a
coniecture
my
purpose
is
not
to
ground
any
obseruation
thereupon
.
Onely
this
,
neither
may
the
example
of
the
Apostle
be
any
president
for
any
to
deteine
the
Minister
from
his
charge
,
neither
may
the
example
of
Epaphroditus
be
to
any
Minister
any
president
to
absent
himselfe
from
his
charge
.
For
Epaphroditus
was
now
absent
from
his
people
being
sent
by
them
to
Minister
to
the
necessities
of
the
holy
Apostle
,
so
that
albeit
he
was
absent
from
them
yet
was
hee
labouring
for
them
euen
in
the
worke
of
Christ
,
as
the
Apostle
speaketh
in
the
last
verse
of
this
chapter
.
How
then
can
this
example
help
them
who
absent
themselues
either
for
idlenesse
and
their
owne
ease
,
or
vpon
other
pretences
which
haue
no
lawfull
warrant
?
Againe
his
staying
there
with
the
Apostle
was
not
so
much
by
the
Apostle
his
deteining
of
him
,
as
by
the
Philippians
charge
that
he
should
stay
with
him
,
and
by
the
sickenesse
wherewith
God
visited
him
.
How
then
can
this
example
bee
any
warrant
vnto
them
whom
deteine
Ministers
from
their
charge
,
either
for
their
owne
pleasures
sake
,
or
in
some
other
respect
which
hath
no
better
warrant
?
I
wish
that
both
these
men
would
bee
as
sorie
for
deteining
Ministers
from
their
charge
as
it
is
likely
the
Apostle
was
,
and
likewise
that
the
Ministers
as
sorie
for
being
absent
from
the●r
charges
as
it
is
likely
Epaphroditus
was
.
This
were
a
president
worthy
the
following
,
the
other
is
a
president
without
all
ground
,
or
shadow
of
any
semblance
.
But
I
purposed
onely
to
touch
this
by
the
way
.
Now
followeth
the
Apostle
his
request
for
Epaphroditus
.
Receiue
him
therefore
in
the
Lord
&c.
]
The
Apostle
hauing
shewed
the
causes
why
he
sent
Epaphroditus
vnto
the
Philippians
,
now
commendeth
him
vnto
them
,
and
maketh
request
for
him
,
that
they
would
entertaine
him
at
his
returne
as
they
ought
,
shewing
withall
a
reason
in
the
next
verse
why
they
should
doe
so
.
In
this
verse
,
1.
He
sheweth
how
they
ought
to
receiue
and
entertaine
him
in
particular
.
2.
How
they
ought
to
entertaine
all
Ministers
generally
being
such
as
he
was
.
First
touching
the
entertainment
of
him
in
particular
,
the
Apostle
willeth
them
to
receiue
him
,
first
in
the
Lord
,
then
with
all
gladnesse
.
In
that
he
willeth
and
exhorteth
them
to
receiue
him
in
the
Lord
,
his
meaning
is
that
they
should
receiue
him
not
as
a
priuate
friend
,
not
as
one
sent
from
him
,
whom
for
his
sake
they
should
vse
kindly
,
but
as
the
seruant
of
the
Lord
,
and
as
one
sent
euen
by
God
himselfe
vnto
them
.
For
herein
the
Apostle
may
in
part
seeme
to
allude
vnto
that
extremitie
of
sicknesse
,
whence
he
could
not
possibly
haue
beene
deliuered
but
onely
by
Gods
mercy
on
him
.
And
therefore
now
he
was
sent
vnto
them
,
not
so
much
by
the
Apostle
,
as
by
the
Lord
,
who
onely
did
saue
his
life
from
death
.
Againe
,
in
that
he
exhorteth
them
to
receiue
him
with
all
gladnesse
,
his
meaning
is
,
that
as
he
longed
after
them
all
,
so
they
should
all
receiue
him
with
all
gladnesse
,
euen
with
exceeding
ioy
for
his
comming
vnto
them
.
For
so
the
same
words
that
are
heere
vsed
are
well
translated
Iam.
1.2
.
Here
then
we
are
taught
how
to
intreat
,
and
entertaine
,
and
receiue
the
Ministers
of
the
Lord
first
,
in
the
Lord
,
that
is
,
as
seruants
of
the
Lord
,
and
sent
by
God
vnto
vs
.
So
the
Apostle
giueth
testimonie
vnto
the
Galathians
that
they
receiued
him
,
where
he
saith
,
But
yee
receiued
me
as
an
Angell
of
God
,
yea
as
Christ
Iesus
.
And
that
they
are
so
to
be
honored
and
accounted
of
,
he
againe
sheweth
where
he
saith
,
Let
a
man
so
thinke
of
vs
as
of
the
Ministers
of
Christ
,
and
disposers
of
the
secrets
of
God
.
And
why
are
they
so
to
be
thought
of
,
and
so
to
be
honoured
?
The
reason
is
plaine
,
they
are
the
Embassadors
of
Christ
Iesus
,
in
Christ
his
stead
beseeching
vs
that
we
would
be
reconciled
vnto
God
.
So
saith
the
Apostle
,
Now
then
(
saith
he
)
we
are
embassadors
for
Christ
,
as
though
God
did
beseech
you
through
vs
,
we
pray
you
in
Christ
his
stead
,
that
yee
be
reconciled
vnto
God
.
Now
Embassadors
,
yee
know
,
are
to
be
receiued
as
the
Prince
from
whom
they
are
sent
:
so
that
the
Ministers
of
Christ
are
to
be
receiued
euen
as
Christ
Iesus
.
And
therefore
our
Sauiour
saith
,
He
that
receiueth
you
,
receiueth
me
,
and
he
that
receiueth
mee
receiueth
him
that
sent
mee
.
Againe
,
Embassadors
(
yee
know
)
speake
not
in
their
owne
name
,
but
in
the
Princes
name
that
sent
them
:
so
that
the
Ministers
of
Christ
are
to
be
heard
as
Christ
whose
Ministers
they
are
.
And
therefore
our
Sauiour
saith
,
He
that
heareth
you
heareth
me
,
and
he
that
despiseth
you
despiseth
me
,
and
he
that
despiseth
me
despiseth
him
that
sent
me
.
And
yet
see
how
hardly
we
are
brought
to
receiue
and
harken
to
this
instruction
.
Indeede
it
grieueth
mee
to
see
how
the
Ministers
of
the
Lord
are
receiued
euen
in
this
auditorie
.
Euery
fit
opportunitie
hath
beene
taken
to
put
you
in
minde
of
these
things
.
And
what
neerer
are
yee
then
at
the
first
?
Are
the
Ministers
of
Christ
Iesus
to
be
receiued
in
the
Lord
,
and
for
the
Lord
?
Are
they
the
Embassadors
of
Christ
Iesus
,
and
therefore
to
be
receiued
,
and
to
be
heard
as
Christ
Iesus
?
How
happens
it
then
that
some
will
not
at
all
almost
come
to
heare
them
?
that
some
come
so
slackly
to
heare
them
?
and
that
some
turne
their
backs
vpon
them
,
and
will
not
stay
to
heare
them
?
If
the
Embassador
of
an
earthly
Prince
should
be
vsed
in
such
like
sort
,
would
not
sharpe
stormes
and
sore
displeasure
follow
vpon
it
?
And
shall
the
Embassadors
of
the
King
of
heauen
,
and
King
of
Kings
be
so
vsed
,
and
will
not
his
anger
and
heauy
displeasure
be
kindled
at
it
?
If
we
sought
our
honour
,
we
might
well
goe
without
it
,
seeing
the
Lord
cannot
haue
it
:
But
we
seeke
not
our
owne
honour
,
but
the
honour
of
him
that
sends
vs
,
euen
the
honour
of
Christ
Iesus
,
whose
word
we
preach
vnto
you
.
We
would
be
honored
for
the
words
sake
,
and
therefore
we
would
haue
the
word
much
more
honoured
.
And
therefore
we
call
you
vnto
the
hearing
of
the
word
,
euen
of
the
word
of
life
,
euen
of
the
word
of
your
saluation
.
But
how
preuaile
we
?
Those
that
will
not
come
,
what
should
I
speake
vnto
them
?
I
iudge
them
not
,
there
is
one
that
iudgeth
them
.
Of
such
as
doe
come
,
some
come
so
seldome
,
that
it
may
seeme
they
come
when
their
leisure
from
other
businesse
giues
them
best
leaue
.
Businesse
belike
they
haue
of
greater
importance
then
this
,
and
which
they
are
more
to
regard
then
the
saluation
of
their
soules
.
Others
,
they
turne
their
backs
vpon
the
Preacher
,
and
stay
they
cannot
,
or
they
will
not
.
I
cannot
but
speake
of
it
.
What
an
vnseemely
thing
was
it
,
when
the
last
Lords
day
after
the
celebration
of
that
holy
sacrament
of
Baptisme
,
which
seeing
the
opportunitie
was
giuen
,
might
well
haue
beene
celebrated
after
the
Sermon
;
but
what
an
vnseemely
thing
(
I
say
)
was
it
,
to
see
so
many
then
turne
their
backs
,
and
goe
their
waies
,
some
vpon
that
occasion
,
and
others
therein
keeping
their
wonted
manner
?
But
take
heede
,
men
and
brethren
,
how
yee
despise
the
word
,
and
turne
your
backs
vpon
it
.
For
howsoeuer
now
yee
turne
your
backs
vpon
it
,
For
it
is
the
power
of
God
vnto
saluation
to
euery
one
that
beleeueth
.
Receiue
the
Ministers
of
Christ
in
the
Lord
,
and
harken
vnto
their
message
for
the
Lord
.
For
though
they
be
men
that
come
vnto
you
,
yet
are
they
men
sent
from
the
Lord
,
and
their
words
are
to
be
heard
not
as
the
word
of
man
,
but
as
it
is
indeede
as
the
word
of
God
.
Happy
are
yee
if
yee
heare
these
things
,
and
meditate
thereupon
with
fruit
vnto
your
soules
.
Blessed
are
they
that
heare
the
word
of
God
and
keepe
it
.
LECTVRE
XLVII
.
PHILIP
.
2.
Verse
29.
Receiue
him
therefore
in
the
Lord
with
all
gladnes
,
and
make
much
of
such
.
30.
Because
that
for
the
worke
of
Christ
he
was
&c.
WIth
all
gladnesse
]
This
is
the
second
manner
of
entertainment
that
the
Apostle
would
haue
giuen
vnto
Epaphroditus
their
Minister
at
his
returne
vnto
them
.
He
would
haue
them
to
receiue
him
in
the
Lord
,
and
to
receiue
him
with
all
gladnes
,
that
is
,
with
such
gladnes
,
as
that
both
all
should
reioyce
at
his
comming
and
that
with
an
exceeding
great
ioy
:
so
that
he
would
haue
both
their
ioy
to
be
vniuersall
,
that
all
should
reioyce
for
him
,
as
he
had
longed
for
them
all
;
and
againe
,
no
ordinarie
ioy
,
but
an
exceeding
great
ioy
,
as
the
same
words
are
very
well
translated
,
Iam.
1.2
.
What
such
ioy
,
so
vniuersall
ioy
,
so
exceeding
great
ioy
for
their
Ministers
returning
home
in
health
vnto
them
?
Was
Epaphroditus
their
Minister
?
Was
their
Minister
thus
to
be
receiued
?
Indeede
this
would
make
a
man
to
doubt
,
as
the
world
goes
now
,
whether
Epaphroditus
were
their
Minister
▪
Enough
for
a
noble
man
,
a
great
man
,
one
of
the
Peeres
o●
the
Realme
thus
to
be
receiued
.
A
Minister
thus
to
be
receiued
,
it
is
a
scorne
,
a
meere
iest
.
Well
,
let
it
seeme
vnto
th●
world
(
as
it
will
)
a
scorne
,
and
a
iest
,
the
Apostle
here
we
see
would
haue
them
thus
to
receiue
their
Minister
,
and
the
Ministers
of
the
Gospell
are
thus
to
be
receiued
,
euen
with
a●
gladnesse
,
so
that
all
their
people
should
reioyce
,
and
tha●
with
exceeding
great
ioy
for
them
.
O
how
beautifull
vpon
the
mountaines
are
the
feete
of
him
that
declareth
and
publisheth
peace
,
saith
the
Prophet
,
that
declareth
good
tidings
,
and
publisheth
saluation
,
saying
vnto
Zion
,
thy
God
reigneth
.
Now
of
whom
speaketh
the
Prophet
this
?
The
Apostle
plainely
applieth
this
vnto
the
Ministers
of
the
Gospell
of
Iesus
Christ
.
Hosanna
the
sonne
of
Dauid
,
blessed
be
he
that
commeth
in
the
name
of
the
Lord
,
Hosanna
thou
which
art
in
the
highest
heauens
.
Here
were
tokens
as
of
great
honor
done
vnto
him
,
so
of
great
gladnesse
for
him
that
was
the
high
Priest
of
our
profession
.
And
the
Euangelist
S.
Luke
storying
the
same
thing
saith
,
that
the
whole
multitude
of
the
Disciples
reioyced
,
and
praised
God
with
a
loude
voice
,
saying
,
blessed
be
the
King
that
commeth
in
the
name
of
the
Lord
,
peace
in
heauen
,
and
glory
in
the
highest
places
.
The
whole
multitude
reioyced
,
and
that
with
no
small
ioy
,
when
they
lift
vp
their
voices
,
and
said
,
Blessed
be
he
&c.
So
we
read
that
when
Philip
came
to
Samaria
,
the
people
gaue
heede
vnto
those
things
which
Philip
spake
with
one
accord
,
hearing
and
seeing
the
miracles
which
he
did
,
and
it
is
said
,
that
there
was
great
ioy
in
that
Citie
.
They
heard
Philip
when
he
preached
Christ
vnto
them
,
they
gaue
heede
to
the
things
he
spake
,
and
that
with
one
accord
,
and
vpon
this
there
was
great
ioy
in
that
Citie
.
So
we
read
that
when
the
Apostles
passed
through
Phanics
and
Samaria
,
they
brought
great
ioy
vnto
all
the
brethren
;
no
ordinarie
ioy
,
but
a
great
ioy
;
not
vnto
a
small
number
,
but
vnto
all
the
brethren
.
Thus
yee
see
with
what
gladnes
the
Ministers
of
the
Gospell
ought
to
be
receiued
:
yee
see
how
our
Sauiour
Christ
the
high
Priest
of
our
profession
was
thus
receiued
when
towards
his
passion
he
came
downe
from
the
mount
of
Oliues
vnto
Ierusalem
:
yee
see
how
the
Disciples
and
Apostles
of
our
Sauiour
Christ
were
thus
receiued
,
euen
with
great
ioy
of
all
the
brethren
.
And
thus
at
this
day
the
Ministers
of
the
Gospell
are
receiued
,
euen
with
all
gladnesse
of
all
the
brethren
.
But
as
then
it
was
,
so
now
it
is
,
the
multitude
,
of
the
brethren
no
great
multitude
,
as
may
easily
appeare
euen
by
this
one
note
,
that
the
multitude
of
them
that
receiue
the
Ministers
of
the
Gospell
with
all
gladnes
is
no
great
multitude
.
Well
(
beloued
)
to
stand
no
longer
vpon
this
point
,
I
cannot
better
exhort
you
touching
this
point
then
out
of
these
words
of
the
Apostle
,
Receiue
the
ministers
of
Christ
his
Gospell
in
the
Lord
,
receiue
them
with
all
gladnes
,
and
make
much
of
them
,
for
so
it
followeth
.
And
make
much
of
such
]
In
which
words
the
Apostle
brings
it
to
the
generall
which
before
he
had
spoken
in
the
particular
,
&
tels
them
how
he
would
haue
them
to
receiue
not
only
Epaphroditus
in
particular
,
but
the
Ministers
of
the
gospel
in
generall
.
Make
much
of
such
,
make
much
account
of
them
,
haue
them
in
high
honor
&
estimation
:
Here
then
we
are
taught
in
what
account
we
are
to
haue
such
Ministers
of
the
Gospell
as
faithfully
and
painefully
labour
in
the
word
and
doctrine
.
We
are
to
make
much
of
them
,
we
are
to
haue
them
in
high
honor
and
estimation
,
we
are
to
account
them
worthy
of
double
honor
.
For
so
the
Apostle
else
where
also
telleth
vs
,
saying
,
The
Elders
which
rule
well
are
worthy
of
double
honour
,
especially
they
which
labour
in
the
word
and
doctrine
.
Where
whatsouer
be
meant
by
double
honour
in
particular
,
in
generall
it
is
meant
,
that
all
honour
is
due
vnto
them
that
labour
in
the
word
and
doctrine
.
Yea
indeede
?
honour
such
?
make
much
of
such
,
such
finde-faults
,
such
troublers
of
the
state
,
such
hot-headed
fellowes
,
such
discoueries
of
their
fathers
shame
,
such
publishers
of
whatsoeuer
they
know
,
euen
in
Gath
,
and
Ashkelon
.
For
thus
commonly
they
are
accounted
of
,
especially
if
according
to
the
necessitie
of
the
times
they
lift
vp
their
voices
like
trumpets
,
and
shew
the
people
their
transgressions
,
and
the
house
of
Iacob
their
sinnes
.
If
they
tell
Herod
of
his
incest
,
they
may
doe
it
without
that
danger
that
Iohn
did
,
but
let
them
looke
for
no
lesse
then
to
be
counted
troublers
of
all
Israel
,
Beloued
,
I
haue
vrged
this
point
,
touching
the
Ministers
of
the
Gospell
,
of
receiuing
them
in
the
Lord
,
of
receiuing
them
with
all
gladnesse
,
of
making
much
of
them
,
partly
the
last
day
,
and
partly
this
day
:
For
your
sakes
,
that
yee
might
know
how
to
vse
the
Ministers
of
the
word
,
that
so
yee
may
giue
testimonie
how
yee
honor
the
word
.
For
as
men
like
or
mislike
the
Ministers
of
the
word
,
so
commonly
they
are
affected
towards
the
word
.
Let
the
word
of
Christ
therefore
dwell
in
you
plenteously
,
let
your
delight
be
in
the
law
of
the
Lord
,
and
loue
the
word
of
life
as
your
life
:
and
for
a
proofe
thereof
,
such
as
faithfully
and
painefully
labour
in
the
word
and
doctrine
,
receiue
them
in
the
Lord
,
receiue
them
with
all
gladnes
,
and
make
much
of
such
.
It
followeth
.
Because
that
for
the
worke
of
Christ
&c.
]
This
is
the
reason
which
the
Apostle
bringeth
why
the
Philippians
should
receiue
their
Minister
in
the
Lord
,
and
with
all
gladnes
.
The
reason
then
briefly
is
this
:
Epaphroditus
was
neere
vnto
death
for
the
worke
of
Christ
,
and
regarded
not
his
life
to
fulfill
that
seruice
&c.
therefore
yee
ought
to
receiue
him
in
the
Lord
,
and
with
all
gladnes
.
By
the
worke
of
Christ
the
Apostle
meaneth
in
this
place
that
whole
paines
and
labour
which
Epaphroditus
tooke
in
comming
to
him
to
Rome
,
in
bringing
with
him
that
releefe
which
the
Philippians
sent
vnto
him
,
and
in
ministring
vnto
him
in
prison
such
things
as
he
wanted
.
A
seruice
well
called
the
worke
of
Christ
,
because
commanded
by
Christ
,
and
performed
to
the
seruant
of
Christ
for
Christ
his
sake
.
Againe
,
in
that
the
Apostle
in
the
end
of
the
verse
saith
,
to
fulfill
that
seruice
&c.
the
Apostle
his
meaning
is
not
thereby
to
note
any
fault
in
the
Philippians
,
as
if
they
had
beene
any
way
wanting
vnto
him
,
but
therein
he
commendeth
Epaphroditus
his
faithfull
and
painefull
performance
of
that
seruice
,
which
they
if
they
had
beene
present
with
him
would
haue
done
,
but
now
could
not
because
of
their
farre
distance
from
him
.
The
whole
reason
is
indeed
drawne
from
the
commendation
of
Epaphroditus
.
His
commendation
is
that
he
took
such
paines
with
him
and
for
him
that
it
had
been
like
to
haue
cost
him
his
life
,
and
that
hee
made
not
so
much
reckoning
of
his
life
as
he
did
of
discharging
that
trust
that
was
reposed
in
him
,
and
performing
that
seruice
which
the
Philippians
themselues
would
haue
done
if
they
had
beene
present
.
This
(
I
say
)
is
the
commendation
which
the
Apostle
here
giueth
him
,
and
for
this
cause
he
willeth
them
to
receiue
him
in
the
Lord
with
gladnesse
.
Whence
I
gather
this
generall
obseruation
,
that
it
is
a
very
commendable
thing
in
the
seruants
of
Christ
,
not
to
regard
their
liues
vnto
the
death
,
but
to
hazard
their
liues
for
the
worke
of
Christ
,
which
either
Christ
hath
commanded
them
to
doe
in
their
place
whatsoeuer
,
or
which
for
Christ
his
sake
they
are
to
performe
vnto
any
seruant
of
Christ
.
What
thing
more
commendable
or
memorable
in
Esther
,
Iewes
,
to
roote
out
,
to
kill
,
and
to
destroy
all
the
Iewes
,
both
yong
and
old
,
children
and
women
in
one
day
,
she
put
her
life
in
present
danger
to
deliuer
her
people
?
For
it
was
a
matter
of
death
by
the
law
for
one
not
called
to
come
into
the
inner
court
vnto
the
King
.
and
went
in
into
the
King
,
which
was
not
according
to
the
law
.
We
see
it
likewise
registred
vnto
the
view
of
all
posteritie
touching
the
Apostles
,
that
their
liues
were
not
deare
vnto
them
so
that
they
might
fulfill
their
course
with
ioy
;
that
they
were
ready
not
to
be
bound
onely
,
but
also
to
die
for
the
name
of
the
Lord
Iesus
;
that
howsoeuer
they
were
threatned
,
yet
they
would
not
cease
to
preach
in
the
name
of
Christ
Iesus
.
And
whiles
this
Epistle
shall
be
read
Epaphroditus
his
praise
shall
not
die
for
hazarding
his
life
for
the
worke
of
Christ
in
releeuing
Paul
his
necessitie
when
he
was
in
prison
,
and
ministring
vnto
him
such
things
as
he
wanted
.
Yea
and
what
if
we
should
not
onely
hazard
our
liues
,
but
giue
vp
our
liues
for
any
worke
of
Christ
?
Haue
we
not
a
sure
promise
?
He
that
loseth
his
life
for
my
sake
(
saith
our
Sauiour
)
shall
saue
it
.
But
here
the
doubt
may
be
made
,
and
the
question
demanded
,
whether
we
are
alwaies
to
hazard
our
liues
for
the
worke
of
Christ
,
whether
in
some
worke
of
Christ
we
may
not
sometimes
withdraw
our selues
from
danger
,
and
prouide
for
our
health
,
&
for
our
liues
?
As
for
example
,
whether
we
may
not
forbeare
the
visiting
of
the
sick
,
when
the
sicknes
is
pestilentiall
and
contagious
,
whether
in
such
times
we
may
not
prouide
for
our
health
,
&
for
our
liues
?
The
question
I
know
is
hard
,
and
the
doubt
not
easily
answered
,
neither
will
I
take
vpon
me
the
decision
of
the
doubt
:
only
I
shew
my
opinion
,
and
willingly
submit
it
to
the
iudgement
of
others
.
Touching
priuate
men
therefore
,
I
meane
such
as
whose
place
and
office
doth
not
necessarily
require
a
more
publike
care
then
of
themselues
&
of
their
own
family
,
they
may
in
my
iudgment
spare
themselues
,
and
not
hazard
their
health
or
their
liues
,
but
for
the
time
withdraw
themselues
from
the
danger
,
especially
if
such
reasonable
order
be
taken
for
the
sicke
,
as
that
by
comming
vnto
them
they
may
more
endanger
themselues
&
others
,
then
doe
them
good
.
My
reasons
are
these
,
1.
By
the
law
of
Moses
,
we
see
that
those
that
were
troubled
with
any
contagious
disease
,
as
with
the
leprosie
,
I
am
vncleane
,
I
am
vncleane
.
Which
doth
plainely
shew
that
all
were
not
to
come
vnto
them
,
but
both
they
were
to
giue
warning
vnto
others
,
and
others
were
to
take
warning
by
them
,
lest
happily
they
should
be
infected
by
them
,
if
they
should
come
vnto
them
.
Againe
,
howsoeuer
in
such
cases
we
could
be
content
to
hazard
our selues
and
our
owne
liues
,
yet
may
we
and
we
ought
to
haue
care
ouer
our
owne
houshold
,
and
ouer
that
charge
that
is
committed
to
vs
.
For
if
there
be
any
(
saith
the
Apostle
)
that
prouideth
not
for
his
owne
,
and
namely
for
them
of
his
houshold
,
be
denieth
the
faith
,
and
is
worse
then
an
infidell
.
We
must
then
prouide
for
our
owne
,
as
for
their
wealth
in
good
sort
,
and
things
necessarie
to
this
life
,
so
for
their
health
,
and
therefore
auoide
such
occasions
as
whereby
wee
might
bring
their
health
in
danger
.
Againe
,
we
haue
many
examples
in
the
holy
Scriptures
of
that
great
Eliah
,
of
our
Sauiour
Christ
Iesus
,
of
the
blessed
Apostles
,
and
of
many
others
that
did
for
the
time
auoide
such
dangers
as
otherwise
would
haue
ouertaken
them
,
and
did
not
alwaies
thinke
it
meete
to
hazard
themselues
in
euery
occurrent
danger
.
Which
reason
I
doe
the
rather
in
this
place
bring
,
because
if
they
might
,
then
much
more
priuate
men
sometimes
may
for
the
time
withdraw
themselues
from
danger
.
Now
if
here
it
be
obiected
and
said
,
that
auoiding
of
sicknesse
and
other
dangers
is
an
argument
of
distrust
in
God
,
and
therefore
we
may
not
withdraw
our selues
in
such
times
;
I
answer
that
it
is
no
sure
argument
.
The
wicked
indeede
withdraw
themselues
in
such
times
of
danger
because
they
distrust
in
God
,
and
thinke
that
God
either
cannot
or
will
not
helpe
them
,
and
deliuer
them
from
the
danger
:
and
such
auoiding
of
sicknesse
or
other
danger
is
wicked
and
vngodly
.
The
children
of
God
therefore
withdraw
themselues
,
because
they
know
that
it
is
lawfull
to
vse
such
remedies
against
dangers
as
are
lawfull
and
good
:
and
such
auoiding
is
lawfull
.
Againe
,
if
it
be
said
that
to
auoid
at
such
times
is
to
no
purpose
,
because
God
hath
certainly
decreed
whom
to
take
and
whom
to
leaue
at
such
times
,
and
none
but
they
alone
shall
die
;
I
answer
,
that
in
like
sort
it
may
be
said
,
that
it
was
to
no
purpose
for
Iacob
to
send
into
Egypt
to
buy
corne
,
Now
touching
publike
men
,
Magistrates
and
Ministers
,
the
doubt
is
somewhat
more
difficult
.
To
instance
in
Ministers
,
to
shew
mine
opinion
in
briefe
,
in
my
iudgement
the
Ministers
are
first
and
principally
to
looke
vnto
the
good
of
the
whole
Church
,
and
then
vnto
the
good
of
euery
particular
member
thereof
.
If
there
bee
many
Ministers
of
one
Church
,
some
one
by
lot
or
common
consent
may
be
deputed
to
regard
the
sicke
,
and
the
rest
may
auoid
the
danger
.
But
if
there
be
but
one
,
he
is
so
to
be
carefull
for
the
sicke
,
as
that
the
rest
of
the
Church
may
not
be
depriued
of
his
ministerie
.
Hee
may
and
must
comfort
the
sicke
,
and
goe
vnto
them
in
such
sort
,
and
so
neere
as
hee
well
can
without
danger
:
and
againe
,
he
may
and
must
auoid
manifest
danger
for
the
good
of
the
rest
of
the
Church
so
much
as
he
can
without
impietie
.
Neither
may
too
much
feare
withdraw
him
too
much
from
danger
,
neither
through
too
much
boldnesse
may
hee
thrust
himselfe
too
much
into
danger
:
for
by
too
much
feare
hee
is
more
slow
to
the
worke
of
Christ
then
he
should
be
,
and
by
too
much
boldnesse
he
more
endangereth
both
himselfe
and
the
Church
then
hee
should
.
To
conclude
the
whole
point
therefore
,
howsoeuer
it
be
most
true
that
it
is
a
very
commendable
thing
in
the
seruants
of
Iesus
Christ
to
hazzard
their
liues
as
Epaphroditus
did
for
the
worke
of
Christ
,
yet
sometimes
both
priuate
and
also
publike
men
may
withdraw
themselues
from
danger
in
such
sort
as
already
hath
beene
shewed
.
Another
particular
obseruation
hence
I
gather
,
which
is
this
,
that
releeuing
them
that
are
in
bonds
and
in
prison
,
and
ministring
vnto
the
necessities
of
Gods
Saints
vpon
earth
,
is
a
worke
of
Christ
;
for
so
the
Apostle
in
this
place
,
as
wee
see
,
calleth
it
.
It
is
,
I
say
,
a
worke
of
Christ
,
such
a
one
as
hee
commandeth
,
Remember
them
that
are
in
bonds
,
saith
the
holy
Ghost
by
the
Apostle
,
as
though
yee
were
bound
with
them
,
and
them
that
are
in
affliction
as
if
yee
were
also
afflicted
in
the
body
.
Charge
them
that
are
rich
in
the
world
,
that
they
be
ready
to
giue
and
glad
to
distribute
,
laying
vp
in
store
for
themselues
a
good
foundation
,
&c.
Againe
,
how
the
holy
Ghost
loueth
this
worke
,
may
appeare
by
that
of
Paul
,
The
Lord
giue
mercy
vnto
the
house
of
Onesiphorus
,
for
he
oft
refreshed
mee
,
and
was
not
ashamed
of
my
chaine
,
&c.
and
by
that
where
the
Apostle
saith
,
To
doe
good
and
to
distribute
forget
not
,
for
with
such
sacrifices
God
is
pleased
.
Againe
,
how
Christ
rewardeth
this
worke
wee
see
in
the
Gospell
,
where
setting
the
sentence
of
the
last
iudgement
he
saith
,
Come
yee
blessed
of
my
Father
,
&c.
Contrariwise
,
how
the
Lord
hateth
the
neglect
of
this
dutie
,
of
ministring
vnto
the
necessities
of
his
poore
Saints
on
earth
,
wee
may
see
both
by
the
example
of
that
churlish
Nabal
,
of
whose
badnesse
this
is
especially
registred
as
most
hatefull
vnto
the
Lord
,
Whosoeuer
hath
this
worlds
good
,
and
seeth
his
brother
haue
need
,
and
shutteth
vp
his
compassion
from
him
,
how
dwelleth
the
loue
of
God
in
him
?
As
if
the
Apostle
should
haue
said
,
Whatsoeuer
shew
this
man
makes
,
the
loue
of
God
dwels
not
in
him
;
neither
he
loueth
God
,
nor
God
loueth
him
.
Men
and
brethren
,
what
should
more
stirre
you
vp
vnto
this
holy
worke
of
releeuing
of
Gods
poore
Saints
,
a
thing
so
needfull
now
to
be
vrged
and
pressed
,
what
(
I
say
)
should
more
stirre
you
vp
vnto
it
then
this
which
hath
already
beene
said
?
It
is
a
worke
of
Christ
,
which
Christ
commandeth
,
which
hee
loueth
and
liketh
,
which
Christ
highly
rewardeth
,
and
vnmercifulnesse
to
the
poore
he
hateth
and
detesteth
.
As
euery
man
therefore
wisheth
in
his
heart
,
so
let
him
giue
vnto
the
poore
Saints
,
not
grudgingly
,
or
of
necessitie
,
for
God
loueth
a
cheerefull
giuer
.
Hee
that
hath
mercy
on
the
poore
,
lendeth
vnto
the
Lord
,
and
the
Lord
will
recompence
him
that
which
hee
hath
giuen
.
And
blessed
is
hee
,
saith
Dauid
,
that
considereth
the
poore
and
needie
,
the
Lord
shall
deliuer
him
in
the
time
of
trouble
.
Consider
what
I
say
,
and
the
Lord
giue
you
a
●ight
vnderstanding
in
all
things
,
and
fill
your
hearts
full
of
all
knowledge
,
that
yee
may
abound
in
euery
good
,
vnto
the
glory
of
God
the
Father
:
to
whom
with
the
Sonne
and
the
holy
Ghost
,
&c.
Laus
omnis
soli
Deo
.
THE
THIRD
CHAPTER
.
LECTVRE
XLVIII
.
PHILIP
.
3.
Vers.
1.2
.
Moreouer
,
my
brethren
,
reioyce
in
the
Lord
.
It
grieueth
me
not
to
write
the
same
things
vnto
you
,
and
for
you
it
is
a
sure
&c.
THe
holy
Apostle
hauing
in
the
first
chapter
of
this
Epistle
,
first
signified
his
good
minde
towards
the
Philippians
by
retaining
them
in
perfect
memorie
,
by
his
longing
after
them
all
from
the
very
heart
roote
in
Iesus
Christ
,
and
by
his
praying
for
them
,
and
hauing
afterward
exhorted
them
that
they
should
not
shrinke
for
his
imprisonment
,
because
thereby
the
Gospell
was
confirmed
and
not
diminished
:
In
the
second
Chapter
as
we
haue
heard
,
he
first
exhorted
them
vnto
humility
,
that
putting
apart
all
contention
and
vaine
glory
,
they
would
haue
euen
the
same
minde
that
was
in
Christ
Iesus
,
who
being
God
humbled
himselfe
to
be
man
,
and
became
obedient
to
the
death
,
euen
the
death
of
the
Crosse
,
and
was
therefore
highly
exalted
&c.
2.
Hauing
grounded
certaine
exhortations
vpon
that
example
of
Christ
his
humilitie
and
obedience
,
as
1.
That
they
would
runne
forward
in
that
race
of
righteousnesse
wherein
God
had
freely
placed
them
through
Iesus
Christ
,
making
an
end
of
their
saluation
with
feare
and
trembling
;
and
then
that
they
would
doe
all
things
with
their
neighbours
without
murmuring
and
reasonings
,
that
they
might
be
blamelesse
and
pure
,
and
the
sonnes
of
God
&c.
The
Apostle
I
say
hauing
grounded
these
exhortations
vpon
that
example
of
Christ
his
humilitie
and
obedience
.
2.
For
their
comfort
and
confirmation
against
certaine
false
Apostles
crept
in
amongst
them
,
hee
both
promised
to
send
Timothy
shortly
vnto
them
,
and
likewise
that
himselfe
would
shortly
after
that
come
vnto
them
,
and
besides
sent
their
Minister
,
Epaphroditus
presently
vnto
them
.
Now
in
this
3.
Chapter
the
Apostle
instructeth
the
Philippians
in
the
things
wherein
the
false
Apostles
laboured
to
seduce
them
,
and
so
armeth
the
Philippians
against
them
till
his
comming
vnto
them
by
confuting
that
false
doctrine
which
they
deliuered
.
The
doctrine
which
the
false
Apostles
deliuered
was
,
that
not
Christ
alone
,
and
faith
in
his
name
,
but
circumcision
also
and
the
workes
of
the
law
were
necessarie
vnto
iustification
,
and
saluation
.
Which
doctrine
the
Apostle
doth
at
large
confute
in
the
Epistle
to
the
Galathians
,
because
they
had
suffered
themselues
to
be
seduced
and
bewitched
by
it
.
But
here
,
because
the
Philippians
had
manfully
withstood
it
,
and
giuen
it
no
place
amongst
them
,
the
Apostle
very
briefly
confuteth
it
,
and
proueth
that
our
righteousnesse
is
onely
by
Christ
,
and
faith
in
his
name
,
not
at
all
by
the
works
of
the
Law
.
The
principall
parts
of
this
Chap●er
are
three
:
1.
He
exhorteth
them
to
beware
of
false
Teachers
,
verse
2.
and
instructeth
them
in
that
truth
which
the
false
Apostles
gainesay
,
vers.
3.
2.
The
Apostle
proposeth
himselfe
as
an
imbracer
of
that
truth
touching
mans
righteousnesse
which
they
were
to
embrace
,
à
vers.
4.
ad
15.
Lastly
,
hee
exhorteth
them
to
embrace
and
hold
fast
the
same
truth
with
him
,
and
to
walke
as
they
haue
him
for
an
ensample
,
from
vers.
15.
to
the
end
of
the
Chapter
.
Now
before
he
come
to
the
handling
of
any
of
these
principall
parts
,
1.
He
setteth
downe
this
exhortation
,
reioyce
in
the
Lord
,
as
a
conclusion
of
that
which
went
before
,
&
as
a
ground
of
that
which
followeth
.
2.
He
excuseth
h●mselfe
for
writing
now
the
same
things
by
epistle
which
before
he
had
taught
them
by
word
of
mouth
.
That
the
exhortation
is
set
downe
partly
by
way
of
conclusion
of
that
which
he
had
spoken
before
,
may
appeare
by
the
entrance
vnto
it
,
in
that
he
saith
,
Moreouer
&c.
For
it
is
as
if
the
Apostle
had
thus
said
:
hitherto
ye
haue
been
full
of
heauines
partly
for
my
bonds
and
imprisonment
,
the
great
mysterie
of
godlinesse
,
euen
God
manifested
in
the
flesh
,
iustified
in
the
spirit
,
seene
of
Angels
,
preached
vnto
the
Gentiles
,
belieued
on
in
the
world
,
and
receiued
vp
into
glory
.
He
it
is
,
and
he
alone
it
is
that
is
made
of
God
vnto
you
wisedome
,
and
righteousnesse
,
and
sanctification
,
and
redemption
that
hee
that
reioyceth
might
reioyce
in
him
.
Reioyce
therefore
in
him
,
and
beware
of
such
as
teach
you
to
reioyce
in
any
thing
but
in
him
.
Thus
ye
see
how
this
exhortation
is
partly
a
conclusion
of
that
which
went
before
,
and
partly
a
ground
and
foundation
of
that
which
followeth
.
The
excuse
which
followeth
,
is
to
meete
with
that
conceit
which
the
Philippians
happily
might
haue
vpon
his
often
admonition
.
First
by
word
,
and
now
by
writing
,
to
beware
of
false
Apostles
.
For
thus
the
Apostle
thought
they
might
conceiue
,
and
thinke
with
themselues
;
you
haue
often
when
you
were
with
vs
admonished
vs
of
false
Apostles
and
Teachers
,
when
you
taught
vs
and
preached
vnto
vs
Christ
Iesus
you
ceased
not
to
warne
vs
to
beware
of
such
as
would
seeke
to
seduce
vs
from
that
truth
which
you
taught
vs
;
and
wee
haue
beene
diligent
so
to
doe
,
neither
haue
we
giuen
place
to
any
of
their
doctrines
:
And
therefore
you
needed
not
to
haue
troubled
your selfe
;
this
admonition
needed
not
to
vs
,
The
Apostle
therefore
to
meete
with
this
telleth
them
,
that
for
him
it
is
no
griefe
or
trouble
to
him
at
all
to
write
the
same
things
vnto
them
which
before
hee
had
taught
them
by
word
of
mouth
,
and
for
them
hee
telleth
them
that
it
is
a
sure
and
a
safe
thing
that
they
be
often
admonished
of
false
Teachers
,
that
so
they
may
be
the
more
warie
of
them
.
Thus
much
for
the
vnderstanding
of
these
words
.
Now
before
wee
proceed
any
farther
,
let
vs
see
what
obseruations
we
may
gather
hence
.
For
our
vse
and
instruction
.
The
1.
thing
which
here
I
note
is
the
maner
how
the
Apostle
doth
exhort
the
Philippians
,
which
is
in
most
milde
,
and
kinde
,
and
good
sort
,
speaking
vnto
them
as
vnto
his
brethren
,
yea
calling
them
his
brethren
:
not
that
they
were
his
brethren
naturally
according
to
the
flesh
by
carnall
generation
,
but
his
brethren
in
Christ
,
begotten
in
one
wombe
of
the
Church
the
spouse
of
Christ
,
vnto
one
God
the
father
of
our
Lord
Iesus
Christ
,
and
father
of
vs
all
,
by
one
immortall
seed
the
word
of
God
,
through
one
spirit
whereinto
we
are
all
baptized
,
borne
by
spirituall
generation
not
of
bloud
,
nor
of
the
will
of
the
flesh
,
nor
of
the
will
of
man
,
but
of
God
.
Exhorting
then
the
Philippians
whom
hee
had
begotten
in
the
faith
vnto
Christ
by
his
ministerie
,
hee
speaketh
vnto
them
as
vnto
his
brethren
in
Christ
most
mildly
,
and
kindly
,
and
louingly
.
So
we
see
he
doth
in
the
second
Chapter
and
twelfth
verse
,
where
exhorting
them
to
humilitie
and
obedience
,
and
to
finish
their
saluation
with
feare
and
trembling
,
hee
speaketh
thus
vnto
them
,
wherefore
my
beloued
,
as
ye
haue
alwaies
obeyed
&c.
So
in
the
next
Chapter
he
ioyneth
both
these
together
,
and
a
great
deale
more
,
and
saith
,
Therefore
my
brethren
,
beloued
and
longed
for
,
my
ioy
and
my
crowne
&c.
Most
milde
and
louing
exhortations
.
And
wherefore
vseth
hee
such
mildnesse
in
his
exhortations
vnto
them
?
No
doubt
the
rather
to
winne
them
to
hearken
vnto
him
and
vnto
that
whereto
hee
exhorteth
them
.
For
as
sharpe
and
bitter
words
often
stirres
vp
striefe
and
anger
,
so
a
soft
tongue
,
milde
and
louing
speeches
much
auaile
to
effect
that
which
a
man
desires
.
Here
then
is
a
lesson
for
vs
whom
God
hath
set
apart
vnto
the
holy
worke
of
his
ministerie
,
that
we
should
not
onely
be
carefull
to
instruct
●hem
that
heare
vs
in
the
wholesome
words
of
truth
,
but
that
a
meeknesse
also
of
spirit
wee
should
exhort
them
vnto
the
things
that
belong
vnto
their
peace
.
A
thing
practised
by
Christ
himselfe
,
and
practised
likewise
by
the
Apostles
of
Iesus
Christ
,
as
by
many
places
in
the
new
Testament
it
may
easily
appeare
.
Here
then
happily
you
will
say
vnto
me
,
how
is
it
then
that
many
of
you
are
so
sharpe
and
eager
in
speech
?
how
is
it
that
ye
follow
not
the
practise
of
Christ
,
and
of
his
Apostles
?
We
are
indeed
sometimes
sharpe
,
wee
come
sometimes
with
a
rodde
,
as
the
Apostle
speakes
,
yea
sometimes
we
bring
an
axe
with
vs
,
and
lay
it
to
the
roote
of
the
tree
to
cut
it
downe
,
that
it
may
be
cast
into
the
fire
,
sometimes
we
pluck
vp
,
and
roote
out
,
and
throw
downe
,
sometimes
wee
strike
,
and
wound
,
and
kill
,
and
herein
wee
follow
the
practise
of
Christ
,
and
of
his
Apostles
.
Would
it
not
seem
a
sharp
speech
vnto
you
,
if
we
should
lift
vp
our
voices
,
and
crie
,
O
generation
of
vipers
,
how
can
ye
speake
good
things
when
yee
are
euill
?
or
if
●e
should
say
,
ye
are
of
your
father
the
Deuill
,
and
the
lusts
of
your
father
ye
will
doe
:
or
if
we
should
say
,
ye
fooles
,
did
not
hee
that
made
that
which
is
without
,
make
that
which
is
within
also
?
or
if
we
should
come
with
woe
vpon
woe
vnto
such
and
such
men
.
And
yet
speaking
thus
we
should
speake
no
otherwise
then
our
Sauiour
Christ
did
.
Did
not
the
Apostle
likewise
vse
sharpe
peaches
vnto
the
Galathians
,
when
he
said
vnto
them
,
O
foolish
Galathians
,
who
hath
bewitched
you
that
yee
should
not
obey
the
truth
?
are
ye
so
foolish
that
after
ye
haue
begunne
in
the
spirit
,
yee
would
now
be
made
perfit
by
the
flesh
?
And
did
not
Iames
likewise
vse
great
sharpnes
&
boldnes
of
speach
against
richmen
,
saying
,
Go
to
now
ye
rich
men
,
weepe
and
houle
for
your
miseries
that
shall
come
vpon
you
&c.
ye
haue
liued
in
pleasure
on
the
earth
,
and
in
wantones
:
ye
haue
nourished
your
hearts
as
in
a
day
of
slaughter
:
ye
haue
condemned
&
killed
the
iust
,
and
he
hath
not
resisted
you
,
therefore
we
be
sometimes
somewhat
rough
and
sharpe
ye
see
we
do
not
therein
swarue
from
the
rule
and
practise
of
Christ
,
or
his
Apostles
.
To
all
things
(
saith
the
Preacher
)
there
is
an
appointed
time
,
and
a
time
to
euery
purpose
vnder
the
heauen
.
A
time
to
slay
,
and
a
time
to
heale
;
a
time
to
breake
downe
,
and
a
time
to
build
&c.
So
I
say
there
is
a
time
to
bee
rough
and
sharpe
,
and
there
is
a
time
to
be
milde
and
gentle
;
there
is
a
time
to
strike
and
wound
,
and
there
is
a
time
to
comfort
and
to
heale
.
The
same
God
that
came
in
a
soft
and
still
voice
vnto
Eliah
,
Korah
,
Dathan
,
and
Abiram
in
the
earthquake
,
and
vnto
Nadab
and
Abihu
in
the
fire
,
and
the
one
sort
were
deuoured
by
the
earthquake
,
and
the
other
sort
by
the
fire
.
When
men
are
hardened
in
sinne
and
will
not
be
awaked
out
of
the
dead-sleepe
whereinto
they
are
fallen
,
when
men
stop
their
eares
at
the
voice
of
the
charmer
charme
he
neuer
so
wisely
,
and
will
not
hearken
and
obey
;
when
men
come
to
that
height
of
impiety
that
either
they
say
with
the
foole
in
their
hearts
,
there
is
no
God
,
or
else
make
the
question
whether
there
be
knowledge
in
the
most
high
,
when
the
fruits
of
vngodlinesse
and
vn●●ghteousnesse
,
I
say
not
beginne
to
shoote
out
their
heads
,
and
to
shake
their
lippes
,
but
to
swarme
like
the
grashoppers
in
Egypt
,
then
I
trow
it
is
a
time
to
be
sharpe
,
to
speake
out
of
mount
Sinai
in
thunder
and
in
lightening
,
to
denounce
the
threatnings
of
the
law
,
and
the
iudgements
of
Gods
mouth
against
all
vngodlinesse
and
iniquitie
,
and
to
lay
the
axe
vnto
the
very
roote
of
the
tree
to
strike
,
and
wound
,
and
to
kill
sinne
if
it
be
possible
.
Againe
,
when
the
soule
is
afflicted
and
brought
low
through
any
plague
or
trouble
,
when
the
sorowfull
heart
shrinketh
in
the
way
and
groneth
vnder
the
burthen
of
his
sinne
,
when
men
beginne
to
loath
and
detest
those
wicked
waies
wherein
they
haue
walked
,
and
to
long
and
thirst
after
the
things
that
belong
vnto
their
peace
,
then
it
is
as
a
time
to
come
in
the
spirit
of
meeknesse
,
to
speake
comfortably
vnto
the
heart
,
to
raise
vp
them
that
are
fallen
with
all
kinde
speeches
,
and
in
all
louing
manner
to
lead
them
on
a
long
besides
the
water
of
comfort
.
As
therefore
the
times
doe
require
so
we
come
with
a
rodde
,
or
in
the
spirit
of
meeknesse
,
and
because
commonly
in
our
congregations
there
be
both
some
such
as
neede
to
be
wounded
,
and
againe
some
such
as
neede
to
be
healed
,
therefore
it
is
that
in
our
Sermons
we
doe
both
sharpely
reproue
,
and
mildly
exhort
.
The
sinner
that
goeth
on
in
the
wickednesse
of
his
way
,
and
runneth
headlong
into
many
and
noysome
lusts
,
we
sharply
reproue
,
that
we
may
reclaime
him
from
the
wickednesse
of
his
way
,
and
that
wee
may
pull
him
as
a
brand
out
of
the
fire
lest
he
should
perish
in
the
day
of
Christ
.
But
such
as
are
grieued
because
they
are
out
of
the
right
way
,
and
grope
after
it
if
happily
they
might
finde
it
,
them
we
restore
with
the
spirit
of
meeknesse
,
wee
poure
oyle
into
their
wounds
,
with
all
mildnesse
wee
exhort
them
,
and
we
minister
what
word
of
comfort
wee
can
vnto
them
.
Nay
whatsoeuer
sharpnesse
at
any
time
we
doe
vse
,
yet
still
we
exhort
you
with
all
mildnesse
,
whether
it
be
that
wee
exhort
you
to
continue
in
the
grace
wherein
ye
stand
,
and
to
hold
fast
your
hope
vnto
the
end
,
or
to
turne
from
the
wickednesse
of
your
way
,
and
to
make
streight
steppes
vnto
your
feete
,
that
that
which
is
halting
may
be
healed
.
And
if
the
heart●
of
our
people
might
be
healed
onely
by
applying
gentle
medicines
without
cutting
and
launcing
their
sores
,
onely
by
pouring
,
supplying
oyle
without
pouring
vineger
into
their
wounds
,
why
should
any
man
thinke
that
we
would
vse
sharpenesse
of
speech
?
Nay
it
would
be
our
soules
ioy
if
our
meditations
for
the
things
that
we
bring
vnto
you
might
bee
wholly
and
only
set
and
setled
on
the
sweet
comforts
of
the
Gospell
,
that
all
our
speeches
vnto
you
might
be
of
the
mercies
of
God
vnto
vs
in
Christ
Iesus
.
Our
desire
is
to
present
you
pure
and
blamelesse
,
not
hauing
spot
or
wrinckle
,
or
any
such
thing
,
in
that
day
.
Hauing
this
desire
,
if
any
of
our
sheep
wander
and
go
astray
beare
with
vs
if
with
the
good
sheep
heard
we
sometimes
vse
the
hooke
,
nay
if
sometime●
wee
set
our
dogge
after
them
,
&
pinch
them
to
bring
them
in
againe
.
But
aboue
all
things
haue
care
that
wee
may
still
speake
vnto
you
as
vnto
our
brethren
,
sonnes
of
one
father
with
vs
,
children
of
one
wombe
with
vs
,
baptized
by
one
spirit
into
one
body
with
vs
,
continuing
in
one
fellowship
of
Gods
Saints
with
vs
,
and
walking
with
vs
by
one
rule
in
the
same
way
vnto
our
Country
and
Citie
which
is
aboue
,
where
Christ
which
is
our
head
hath
taken
possession
for
vs
.
Let
vs
walke
and
talke
as
brethren
,
and
let
vs
proceed
by
one
rule
,
that
wee
may
minde
one
thing
.
And
thus
much
of
this
obseruation
.
It
followeth
.
Reioyce
in
the
Lord
]
We
haue
spoken
already
of
the
manner
of
the
Apostle
his
exhortation
:
Now
in
these
words
I
note
the
matter
of
his
exhortation
,
which
is
to
reioyce
,
but
not
so
simply
,
but
to
reioyce
in
the
Lord
.
The
like
exhortation
the
Apostle
also
maketh
in
the
next
chapter
,
where
he
saith
,
Reioyce
in
the
Lord
alway
,
againe
I
say
,
Reioyce
.
The
like
whereunto
the
Apostle
also
in
another
place
maketh
out
of
the
Prophet
,
Let
him
that
reioyceth
,
reioyce
in
the
Lord
.
In
the
Epistle
to
the
Thessalonians
he
only
saith
,
Reioyce
euermore
;
but
the
meaning
is
all
one
with
that
in
the
next
chapter
,
Reioyce
in
the
Lord
alway
.
Hence
then
we
may
obserue
what
and
wherein
the
Christian
mans
ioy
and
reioycing
ought
to
be
:
his
ioy
and
reioycing
is
and
ought
to
bee
in
the
Lord
.
To
be
glad
,
and
to
be
merry
,
and
to
reioyce
,
is
a
thing
which
the
heart
of
man
very
much
euen
naturally
desireth
,
so
that
there
needeth
no
precept
or
exhortation
at
all
that
wee
should
reioyce
:
but
what
and
wherein
our
reioycing
should
be
,
is
a
matter
very
well
worthy
our
due
and
diligent
consideration
.
Looke
abroad
into
the
world
,
and
see
;
a
man
shall
there
see
gladnesse
of
heart
and
reioycing
enough
:
but
what
,
and
wherein
?
The
rich
and
wealthy
man
hee
reioyceth
and
cheereth
his
heart
in
his
wealth
and
riches
,
in
his
lands
and
possessions
,
in
the
glory
of
his
house
,
and
in
the
store
that
hee
hath
.
The
strong
man
hee
glorieth
and
reioyceth
in
hi●
strength
,
the
wise
man
in
his
wisdome
,
the
great
and
honourable
man
in
his
greatnesse
and
in
his
honour
,
the
wanton
in
his
pleasures
,
the
riotous
person
in
his
riotousnesse
,
and
generally
the
wicked
man
in
his
wickednesse
.
Nay
is
it
not
with
vs
as
it
was
in
the
dayes
of
the
Prophet
Esay
with
Ierusalem
?
In
the
day
that
the
Lord
God
of
hosts
cals
vnto
weeping
and
mourning
,
and
to
baldnesse
,
and
girding
with
sackcloth
,
is
there
not
ioy
and
gladnesse
,
slaying
oxen
,
and
killing
sheepe
,
eating
flesh
,
and
drinking
wine
,
eating
and
drinking
,
for
to
morrow
wee
shall
die
?
Doe
wee
not
,
as
the
Prophet
Amos
speaketh
,
in
this
day
wherein
Gods
iudgements
lie
so
heauie
vpon
vs
,
and
vpon
our
whole
land
,
doe
wee
not
(
I
say
)
put
farre
from
vs
the
euill
day
,
and
approach
to
the
seat
of
iniquitie
,
lying
vpon
beds
of
Yuorie
,
and
stretching
our selues
vpon
our
beds
,
eating
the
lambes
of
the
flockes
,
and
the
calues
out
of
the
stall
,
singing
to
the
sound
of
the
viole
,
drinking
wine
in
boules
,
and
anointing
our selues
with
the
chiefe
ointments
,
but
no
man
almost
remembring
the
affliction
of
Ioseph
?
Yes
surely
euery
where
almost
wee
may
see
men
following
their
wonted
pleasures
,
and
reioycing
themselues
in
their
wonted
delights
,
as
if
the
hand
of
the
Lord
were
not
vpon
vs
.
But
such
carnall
and
worldly
reioycing
is
not
good
.
Nay
vnto
such
as
thus
reioyce
,
fixing
their
only
ioy
and
delight
on
the
things
of
this
world
,
and
on
the
vanities
of
this
life
,
our
Sauiour
Christ
pronounceth
a
woe
,
saying
,
Woe
be
to
you
that
now
laugh
,
for
yee
shall
waile
and
weepe
.
This
is
the
fearfull
iudgement
of
God
vpon
them
that
reioyce
in
the
flesh
,
and
not
in
the
spirit
.
Vnderstand
therefore
that
there
is
a
two-fold
ioy
and
reioycing
;
one
in
the
flesh
,
another
in
the
spirit
;
one
carnall
and
sensuall
,
another
spirituall
and
Christian
;
one
in
the
world
,
another
in
the
Lord
.
The
carnall
and
worldly
reioycing
is
,
when
putting
farre
from
vs
the
remembrance
of
the
euill
day
,
wee
reioyce
more
in
the
pleasures
of
sinne
and
the
transitorie
things
of
this
world
,
then
wee
doe
in
the
things
that
belong
vnto
our
peace
.
Such
was
the
reioycing
of
him
that
when
he
had
pulled
downe
his
barnes
,
and
builded
greater
,
Soule
thou
hast
much
goods
laid
vp
for
many
yeeres
,
liue
at
ease
,
eat
,
drinke
,
and
take
thy
pastime
.
And
such
is
the
reioycing
of
men
commonly
at
this
day
,
as
already
hath
beene
noted
.
And
true
it
is
which
wise
Salomon
saith
,
Foolishnesse
is
ioy
to
him
that
is
destitute
of
vnderstanding
;
that
is
,
That
the
reioycing
of
the
wicked
is
short
,
and
that
the
ioy
of
hypocrites
is
but
a
moment
.
Besides
this
carnall
and
worldly
reioycing
,
there
is
also
a
Christian
and
spirituall
reioycing
,
which
is
,
when
setting
our
hearts
on
the
Lord
as
on
our
chiefest
good
,
wee
so
reioyce
in
the
things
of
this
life
,
as
that
wee
count
them
all
losse
and
dung
in
comparison
of
that
reioycing
which
wee
haue
in
Christ
Iesus
;
when
remembring
the
mercifull
goodnesse
and
louing
kindnesse
of
our
good
God
,
nothing
can
so
much
daunt
vs
,
but
that
our
heart
daunceth
for
ioy
,
and
our
soules
are
rauished
with
reioycing
thereat
.
Wilt
thou
then
reioyce
,
or
know
how
and
wherein
to
reioyce
,
O
man
that
fearest
the
Lord
?
Reioyce
in
the
Lord
:
reioyce
in
those
spirituall
blessings
wherewithall
God
hath
blessed
thee
in
heauenly
things
in
Christ
Iesus
:
reioyce
in
thine
election
in
Christ
Iesus
vnto
eternall
life
before
the
foundation
of
the
world
:
reioyce
in
the
workmanship
of
thy
creation
after
Gods
owne
image
,
in
thy
redemption
by
the
bloud
of
Christ
Iesus
,
when
through
disobedience
thou
hadst
for
euer
cast
thy selfe
away
;
in
thine
adoption
through
Iesus
Christ
into
the
number
of
the
sonnes
of
God
;
in
thy
reconciliation
with
God
the
Father
by
the
intercession
and
mediation
of
Christ
Iesus
;
in
thy
vocation
vnto
the
knowledge
of
the
truth
by
the
Gospell
of
Christ
Iesus
;
in
thine
incorporation
into
the
mysticall
body
of
Christ
Iesus
by
the
powerfull
operation
of
the
spirit
;
in
thy
iustification
and
free
forgiuenesse
of
thy
sinnes
by
faith
in
the
bloud
of
Christ
Iesus
;
in
thy
sanctification
by
the
spirit
of
grace
vnto
some
measure
of
holinesse
and
righteousnesse
in
this
life
;
in
thy
regeneration
vnto
a
liuely
hope
in
Christ
Iesus
,
and
in
the
assured
confidence
of
thy
glorification
after
this
life
with
Iesus
,
who
shall
change
thy
vile
body
,
that
it
may
be
fashioned
like
vnto
his
glorious
body
,
&c.
Herein
is
the
Christian
mans
reioycing
,
and
here
is
matter
of
reioycing
indeed
.
All
reioycing
in
all
things
in
the
world
whatsoeuer
,
what
is
it
in
comparison
of
this
reioycing
?
Surely
as
euen
now
wee
heard
out
of
Iob
,
it
is
short
,
and
but
a
moment
.
Nay
I
say
more
,
Whatsoeuer
men
imagine
with
themselues
,
yet
indeed
there
is
no
true
ioy
,
no
sound
reioycing
,
but
this
reioycing
in
the
Lord
.
Other
ioyes
in
other
things
may
happily
for
the
time
somewhat
affect
vs
,
and
please
our
fancies
,
and
tickle
our
outward
senses
,
and
delight
our
outward
man
:
but
that
that
warmes
the
heart
,
that
that
cheeres
the
soule
,
that
that
makes
the
inner
man
to
pant
and
to
leape
for
ioy
,
that
s
the
ioy
in
the
holy
Ghost
,
and
reioycing
in
the
Lord
.
And
this
is
it
which
stickes
by
a
man
in
his
life
,
and
in
his
death
forsakes
him
not
.
Yea
,
when
in
the
throwes
and
pangs
of
death
he
shall
say
of
all
other
ioyes
whatsoeuer
,
I
haue
no
pleasure
in
them
,
then
in
this
ioy
his
soule
shall
reioyce
,
through
this
ioy
hee
shall
ioyfully
wrestle
with
death
,
and
because
of
this
ioy
hee
shall
not
feare
death
,
nor
the
graue
,
but
desire
to
bee
loosed
,
and
to
be
with
Christ
.
Let
the
carnall
,
and
worldly
,
and
sensuall
men
therefore
bragge
and
boast
as
much
as
they
will
,
that
they
leade
the
only
ioyfull
and
pleasant
liues
,
and
let
them
obiect
vnto
the
godly
Christian
as
much
as
they
will
,
a
lumpish
,
and
momish
,
and
sowre
life
,
wherein
he
hath
no
ioy
or
pleasure
at
all
,
yet
shall
the
day
come
when
they
sh●ll
change
their
mindes
,
and
sigh
for
grife
of
minde
,
Yea
but
how
shall
wee
know
this
,
that
indeed
wee
doe
reioyce
in
the
Lord
?
For
wee
are
inclined
naturally
to
flatter
our selues
,
and
wee
will
say
that
wee
reioyce
in
the
Lord
and
perhaps
thinke
so
too
,
when
indeed
wee
doe
not
.
How
then
shall
wee
know
that
wee
doe
truly
reioyce
in
the
Lord
?
The
wicked
indeed
,
whose
hearts
are
set
on
other
pleasures
,
wherein
no
true
ioyes
are
to
be
found
,
they
know
not
what
●t
meaneth
,
yea
it
seemeth
meere
madnesse
and
foolishnesse
vnto
them
.
But
for
vs
thus
wee
shall
know
that
we
reioyce
in
the
Lord
in
whom
alone
true
ioyes
are
to
be
found
.
1.
Consider
and
see
what
longing
and
thirsting
there
is
in
thee
after
the
hearing
,
and
reading
,
and
meditating
in
the
holy
word
of
life
,
what
comfort
and
peace
of
conscience
thy
soule
findeth
in
the
holy
word
of
life
,
how
thy
heart
is
enlarged
when
thou
hearest
or
readest
the
sweete
promises
of
God
in
Christ
Iesus
,
what
a
gladnesse
vnto
thy
soule
it
is
that
Christ
is
made
of
God
vnto
vs
wisedome
,
and
righteousnesse
,
and
sanctification
,
and
redemption
,
how
stedfastly
thou
cleauest
in
thy
heart
vnto
thy
God
,
and
how
soule-rauisht
thou
art
with
the
loue
of
thy
Christ
by
meditation
in
the
word
;
consider
I
say
and
see
these
things
,
and
hereby
thou
shalt
see
whether
thou
dost
truly
reioyce
in
the
Lord.
These
things
,
saith
our
Sauiour
Christ
,
I
haue
spoken
vnto
you
that
my
ioy
might
remaine
in
you
,
and
that
your
ioy
might
be
full
.
If
then
thus
we
be
affected
toward
the
word
of
Christ
that
we
long
and
thirst
thereafter
euen
as
the
chased
heart
after
the
water
brookes
,
if
wee
finde
in
it
such
peace
,
and
comfort
,
and
contentation
of
soule
,
if
through
it
we
belieue
in
Christ
though
we
see
him
not
,
and
in
his
promises
,
if
we
loue
him
,
&
reioyce
in
him
with
ioy
vnspeakable
and
glorious
,
this
is
a
certaine
effect
,
and
so
a
sure
proofe
of
our
reioycing
in
the
Lord
.
Nay
if
wee
haue
a
good
measure
of
this
reioycing
in
and
through
the
word
,
though
not
such
complement
as
we
haue
spoken
of
,
yet
euen
this
is
a
sure
argument
of
our
reioycing
in
the
Lord
;
for
then
alone
shall
this
reioycing
be
fully
perfect
when
wee
shall
see
him
face
to
face
,
and
when
wee
shall
know
euen
as
wee
are
knowne
,
not
in
part
onely
.
Another
effect
of
this
reioycing
in
the
Lord
is
,
that
it
causeth
vs
to
reioyce
in
tribulations
,
in
afflictions
,
in
tentations
,
euen
in
death
,
and
in
the
panges
and
paines
thereof
.
Consider
then
and
see
how
thou
art
affected
in
the
day
of
thy
trouble
,
what
comfort
thou
findest
in
thy
soule
when
in
the
world
thou
dost
suffer
afflictions
,
what
ioy
thou
findest
in
thine
inner
man
when
thine
outward
man
is
compassed
about
with
sorowes
;
consider
I
say
and
see
these
things
,
and
therby
thou
shalt
also
see
whether
indeed
&
truly
thou
dost
reioyce
in
the
Lord
:
for
as
the
Apostle
saith
,
by
Christ
wee
reioyce
in
tribulations
,
knowing
that
tribulation
bringeth
forth
patience
,
and
patience
experience
,
and
experience
hope
,
and
hope
maketh
not
ashamed
.
If
then
when
wee
suffer
afflictions
in
the
world
,
we
can
be
of
good
comfort
because
our
Christ
hath
ouercome
the
world
;
if
when
wee
are
reuiled
and
persecu●ed
,
and
all
manne●
of
euill
words
are
spoken
against
vs
falsly
for
Christ
his
sake
,
wee
can
reioyce
and
be
glad
for
that
reward
that
is
laid
vp
for
vs
in
heauen
;
if
in
the
sorrowes
of
death
wee
can
patiently
wait
for
the
Lord
,
and
gladly
desire
to
be
loosed
,
and
to
bee
with
Christ
,
this
is
a
certaine
effect
,
and
so
a
sure
proofe
of
our
reioycing
in
the
Lord
:
for
therefore
are
wee
not
ouer
come
of
sorrowes
in
the
middest
of
troubles
,
because
of
that
our
reioycing
in
the
Lord
which
is
within
vs
,
and
which
no
man
can
take
from
vs
.
A
third
effect
of
thi●
reioycing
in
the
Lord
is
,
that
it
causeth
vs
to
count
all
things
losse
and
dung
in
comparison
of
Christ
,
so
that
wee
seaze
him
and
possesse
him
not
of
a
part
alone
of
our
reioycing
,
but
of
our
whole
reioycing
,
which
is
the
effect
spoken
of
in
this
chapter
,
as
hereafter
wee
shall
perceiue
.
Consider
then
and
see
whether
thy
reioycing
be
entire
in
thy
Christ
,
whether
thou
canst
finde
any
sound
ioy
but
in
thy
Christ
,
whether
thou
stand
so
fast
as
that
nothing
shall
take
away
any
part
of
thy
reioycing
in
thy
Christ
,
and
giue
it
to
any
other
:
consider
,
I
say
,
and
see
these
things
,
and
thereby
also
thou
shalt
see
whether
thou
reioycest
truly
in
the
Lord
.
When
many
of
Christ
his
Disciples
went
backe
,
he
said
vnto
the
twelue
,
Will
yee
also
goe
away
?
Then
Simon
Peter
answered
him
,
Master
to
whom
shall
wee
goe
?
Thou
hast
the
words
of
eternall
life
.
If
then
we
whosoeuer
reioyce
in
other
things
,
yet
wee
reioyce
in
Christ
Iesus
,
if
wee
cleaue
stedfastly
vnto
him
,
knowing
that
there
is
no
sound
ioy
without
him
,
if
wee
make
him
both
the
deskant
and
the
dittie
of
our
song
,
and
the
whole
matter
of
our
reioycing
,
this
is
also
a
certaine
effect
and
sure
proofe
of
our
reioycing
in
the
Lord
,
for
by
our
reioycing
in
him
wee
die
vnto
all
other
ioyes
,
knowing
that
there
is
no
sound
ioy
but
in
him
.
Let
vs
remember
what
great
things
hee
hath
done
for
vs
,
and
what
cause
we
haue
to
reioyce
in
his
holy
name
.
He
that
gaue
him
to
vs
,
and
him
to
death
for
vs
,
he
hath
together
with
him
giuen
vs
all
things
also
.
Let
vs
therefore
reioyce
in
him
,
and
let
our
reioycing
in
him
shew
it selfe
by
our
reioycing
in
and
through
the
word
,
by
our
reioycing
in
all
our
tribula●ions
and
afflictions
,
and
by
dying
vnto
all
other
ioyes
which
are
without
him
.
In
him
is
sound
ioy
,
and
in
him
is
all
ioy
;
if
we
beleeue
in
him
wee
will
reioyce
in
him
,
if
we
reioyce
ioyce
in
him
wee
shall
not
feare
death
,
but
when
death
comes
we
shall
desire
to
be
loosed
,
and
to
be
with
Christ
.
LECTVRE
XLIX
.
PHILIP
.
3.
Vers.
1.2
.
It
grieueth
me
not
to
write
the
same
things
vnto
you
,
and
for
you
it
is
a
safe
thing
.
Beware
of
dogs
,
beware
&c.
IT
grieueth
me
not
&c.
]
The
Apostle
thought
that
thus
the
Philippians
might
conceiue
and
thinke
with
themselues
:
when
you
were
with
vs
and
taught
vs
,
and
preached
vnto
vs
Christ
Iesus
,
you
ceased
not
to
warne
vs
of
f●lse
teachers
,
such
as
would
seeke
to
seduce
vs
from
that
truth
which
you
taught
vs
,
and
we
haue
beene
diligent
so
to
doe
,
neither
haue
we
giuen
place
to
any
of
their
doctrinea
.
And
therefore
you
needed
not
to
haue
troubled
your selfe
,
this
admonition
needed
not
to
vs
.
In
these
words
therefore
the
Apostle
meeteth
with
this
,
and
excuseth
the
matter
,
and
telleth
them
,
that
for
him
it
was
no
griefe
or
trouble
at
all
to
him
to
write
the
same
things
vnto
them
which
before
he
had
taught
them
by
word
of
mouth
;
and
for
them
he
telleth
them
that
it
was
a
sure
and
safe
thing
for
them
to
be
often
admonished
of
false
teachers
,
th●t
so
they
might
be
the
more
warie
of
them
.
Now
before
wee
proceede
any
farther
,
let
vs
see
what
obseruations
we
may
gather
hence
for
our
vse
and
instruction
.
1.
In
that
the
Apostle
beats
so
often
vpon
that
which
he
thought
was
so
good
,
and
so
profitable
for
them
to
heare
,
vrging
and
pressing
euen
the
selfe
same
things
both
by
word
and
also
by
writing
.
Hence
we
that
are
Ministers
of
the
Gospell
may
learne
this
lesson
,
not
to
be
grieued
to
teach
them
that
heare
vs
often
the
same
things
,
but
as
we
perceiue
the
things
whereof
we
speake
to
be
good
and
profitable
to
them
that
heare
vs
,
so
to
goe
ouer
them
,
and
ouer
them
,
and
not
to
leaue
them
till
they
may
make
some
good
impression
in
them
There
must
be
precept
vpon
precept
,
as
the
Prophet
speaketh
,
precept
vpon
precept
,
line
vnto
line
,
line
vnto
line
,
there
a
litle
,
and
there
a
litle
:
we
must
tell
them
one
thing
oftentimes
,
and
beat
vpon
the
same
thing
so
long
till
at
length
they
may
catch
some
hold
of
it
.
For
that
which
we
commonly
say
,
a
good
tale
may
be
twice
or
thrice
told
,
is
most
true
in
this
worke
of
the
Minister
,
where
that
can
neuer
be
too
much
taught
,
which
can
neuer
be
too
well
learned
.
And
as
we
haue
our
Apostle
Paul
for
a
notable
example
herein
to
imitate
,
so
haue
we
Mos●s
,
and
the
Prophets
,
and
other
of
the
Apostles
likewise
.
In
Moses
,
the
Passeouer
,
the
heauenly
Manna
,
the
Rocke
in
the
wildernesse
,
the
brasen
serpent
,
those
manifold
ceremonies
,
and
sacrifices
of
the
law
;
what
were
they
else
but
so
many
repetitions
as
it
were
,
and
ingemminations
of
one
and
the
same
lesson
to
bee
learned
by
the
Iewes
touching
Christ
Iesus
that
lambe
of
God
,
whom
alone
they
did
all
prefigure
?
looke
likewise
into
all
the
Prophets
,
and
see
what
all
of
them
say
in
all
their
prophecies
,
and
what
each
of
them
say
in
their
seuerall
prophecies
.
Doe
not
all
the
Prophets
in
all
their
prophecies
beat
wonderfully
much
vpon
these
two
points
,
the
cursed
idolatrie
of
the
Iewes
,
and
their
vaine
confidence
in
man
and
in
the
arme
of
flesh
?
And
doe
not
each
of
them
in
their
seuerall
prophecies
,
Esay
in
his
prophecie
,
Ieremie
in
his
prophecie
&c.
very
often
and
much
beare
vpon
these
very
points
,
vrging
them
and
pressing
them
sometimes
by
threatnings
,
and
sometimes
by
promises
,
as
if
they
would
neuer
giue
ouer
till
they
should
beate
the
consideration
of
these
things
into
their
braines
.
I
haue
protested
(
saith
the
Lord
by
his
Prophet
)
vnto
your
fathers
when
I
brought
them
vp
out
of
the
land
of
Egipt
vnto
this
day
,
rising
earely
and
protesting
,
saying
,
obey
my
voice
:
neuerthelesse
they
would
not
obey
,
nor
incline
their
eare
&c.
I
haue
sent
vnto
you
all
my
seruants
the
Prophets
,
rising
vp
earely
and
sending
them
,
saying
,
returne
now
euery
man
from
his
euill
way
,
and
amend
your
workes
,
and
goe
not
after
other
Gods
to
serue
them
,
and
yee
shall
dwell
in
the
land
which
I
haue
giuen
vnto
you
,
and
to
your
fathers
,
but
yee
would
not
incline
your
eare
,
nor
obey
me
.
Whereby
it
doth
appeare
that
all
the
Lord
his
seruants
,
euen
all
his
Prophets
were
sent
alwaies
almost
with
one
lesson
vnto
the
rebellious
people
of
the
Iewes
.
So
likewise
the
Apostle
Peter
,
Though
(
saith
he
)
yee
haue
knowledge
,
and
be
stablished
in
the
present
truth
,
he
meaneth
the
truth
which
he
then
presently
deliuered
vnto
them
,
yet
(
saith
he
)
I
will
not
be
negligent
to
put
you
alwaies
in
remembrance
of
these
things
,
he
meaneth
the
same
things
whereof
then
he
put
them
in
minde
.
Whereby
he
signifieth
that
men
euen
well
grounded
and
well
stablished
in
the
truth
cannot
bee
too
often
told
,
and
too
much
put
in
minde
of
such
things
as
are
good
and
profitable
for
their
vse
and
instruction
.
Haue
we
such
patternes
as
Moses
,
and
the
Prophets
,
and
the
Apostles
for
imitation
in
this
point
?
Let
vs
then
,
when
we
fall
vpon
a
point
good
and
profitable
for
them
that
heare
vs
,
let
vs
I
say
,
presse
it
,
and
beate
vpon
it
,
let
vs
come
to
it
againe
and
againe
,
and
let
vs
not
giue
it
ouer
,
till
we
haue
made
(
if
it
be
possible
)
some
impression
of
it
.
Yea
but
this
will
be
too
too
tedious
and
wearisome
vnto
our
auditorie
,
so
often
to
be
plodding
vpon
one
thing
,
so
much
to
be
pressing
the
same
thing
be
it
neuer
so
good
.
They
must
be
delighted
with
variety
,
and
great
diuersitie
of
matter
,
or
else
they
will
be
quickly
weary
in
hearing
of
vs
.
Here
it
is
indeede
:
so
dainty
are
the
eares
of
our
auditorie
that
they
cannot
away
with
it
to
heare
the
same
things
so
often
.
They
must
haue
nouelties
,
they
must
haue
varietie
of
matter
though
when
they
haue
heard
they
cannot
make
any
account
of
that
they
haue
heard
.
Yea
to
such
daintinesse
is
our
auditorie
growne
,
For
you
(
saith
he
)
it
is
a
sure
thing
,
a
safe
and
good
course
for
you
,
that
yee
be
often
told
of
the
same
things
.
See
then
the
odds
betweene
your
conceit
,
and
the
Apostle
his
resolution
.
To
heare
often
of
the
same
things
is
a
tedious
thing
to
you
:
but
the
Apostle
thinketh
it
a
very
sure
and
safe
thing
for
you
.
You
must
allwaies
haue
variety
and
that
yee
thinke
best
for
you
:
but
the
Apostle
thinketh
it
good
for
you
to
be
often
put
in
minde
of
the
same
things
.
The
reasons
why
it
is
good
for
you
often
to
heare
the
same
things
are
these
.
1.
By
hearing
the
same
things
often
your
dull
and
vnexpert
vnderstandings
are
much
holpen
:
For
thus
the
things
which
happily
at
the
first
seemed
hard
to
be
vnderstood
,
and
which
you
were
not
able
to
comprehend
and
conceiue
do
afterwards
become
plaine
and
easie
vnto
you
.
And
this
is
the
reason
why
sometimes
we
do
so
long
stand
a
teaching
the
same
lesson
vnto
them
that
are
yong
cholers
in
the
doctrine
of
faith
,
and
inexpert
in
the
word
of
righteousnesse
.
2
By
hearing
the
same
things
often
you
are
stirred
vp
both
vnto
greater
carefullnesse
,
and
likewise
vnto
greater
warinesse
then
otherwise
happily
yee
would
.
For
if
the
things
be
such
as
you
should
learne
and
follow
after
,
yee
●ill
quickly
see
that
they
much
concerne
you
,
because
they
are
so
often
beaten
vpon
,
and
therefore
yee
will
be
carefull
to
lay
them
vp
in
your
hearts
,
and
to
practise
them
in
your
liues
.
And
this
was
the
reason
why
the
Apostle
Peter
was
so
diligent
to
put
them
(
vnto
whom
he
wrote
)
in
minde
of
the
●●me
thi●●s
,
euen
that
the
more
diligent
they
saw
him
to
put
them
in
minde
of
the
same
things
,
they
might
be
the
more
carefull
to
harken
to
those
things
whereof
he
so
often
put
them
in
minde
.
Againe
if
the
things
be
such
as
you
should
beware
and
auoide
,
this
often
speaking
of
them
will
make
you
the
more
warie
of
them
,
because
yee
will
easily
coniecture
that
surely
the
danger
is
great
when
the
caueats
are
so
often
and
so
carefully
giuen
.
And
this
was
the
reason
why
our
Apostle
first
when
he
was
with
them
by
word
of
mouth
,
and
now
againe
by
writing
ceased
not
to
warne
the
Philippians
of
false
teachers
,
euen
that
the
more
carefull
they
saw
the
Apostle
to
giue
them
warning
of
false
teachers
,
they
might
be
so
much
the
more
warie
of
them
.
As
then
it
ought
not
to
grieue
vs
to
speake
the
same
things
often
vnto
you
,
so
let
it
not
bee
wearisome
vnto
you
to
heare
the
same
things
often
of
vs
.
You
see
the
Apostle
saith
it
is
a
sure
thing
,
and
a
good
thing
for
you
,
and
yee
heare
the
reasons
why
it
is
good
for
you
.
Let
this
suffice
to
moderate
that
ouer
great
nicenesse
and
daintinesse
that
is
in
some
,
and
that
such
an
ouer-itching
humor
that
is
in
some
after
varietie
that
they
cannot
at
all
away
with
it
to
heare
the
same
things
often
.
When
the
things
are
of
necessarie
moment
and
behoofe
for
you
,
let
it
not
be
tedious
vnto
to
you
to
heare
of
them
againe
,
and
againe
;
and
when
things
are
so
carefully
and
so
often
suggested
vnto
you
,
aboue
all
things
take
heede
that
yee
harken
vnto
the
things
so
suggested
,
lest
that
come
vpon
you
which
is
mentioned
in
the
place
of
Esay
before
alledged
,
that
is
,
lest
when
there
hath
beene
precept
vpon
precept
,
precept
vpon
precept
,
line
vnto
line
,
line
vnto
line
,
there
a
litle
,
and
there
a
litle
,
and
yet
yee
would
not
heare
,
afterwards
it
come
to
passe
by
the
iust
iudgement
of
God
,
that
there
be
precept
vpon
precept
,
precept
vpon
precept
,
line
vnto
line
,
line
vnto
line
,
there
a
litle
,
and
there
a
litle
,
but
then
hearing
you
shall
heare
and
not
vnderstand
,
and
seeing
yee
shall
see
and
not
perceiue
.
For
it
is
a
iust
thing
with
God
,
that
if
yee
will
not
heare
when
the
booke
of
God
is
so
wide
opened
vnto
you
,
and
the
same
things
so
often
gone
ouer
and
ouer
,
afterwards
the
word
be
vnto
you
as
the
words
of
a
booke
that
is
sealed
vp
,
that
is
,
altogether
vnprofitable
,
or
else
that
it
bee
quite
taken
from
you
and
giuen
vnto
them
that
will
hearken
and
obey
.
Let
it
therefore
neither
grieue
them
that
speake
to
speake
the
same
things
often
when
they
are
good
and
profitable
,
neither
let
it
seeme
tedious
and
wearisome
vnto
you
that
heare
to
heare
the
same
things
often
when
they
are
such
;
and
aboue
all
things
hearken
vnto
such
things
so
often
suggested
,
lest
the
things
so
often
spoken
vnto
you
turne
vnto
your
farther
iudgement
.
Now
let
vs
see
what
it
was
that
the
Apostle
thought
it
not
amisse
for
himselfe
so
often
to
speake
of
,
and
a
sure
thing
for
them
so
often
to
heare
of
:
it
was
the
taking
heede
of
false
teachers
,
such
as
would
seeke
to
seduce
them
from
that
truth
of
Christ
Iesus
which
he
had
taught
them
.
And
this
is
the
exhortation
or
admonition
which
now
followeth
,
after
this
excuse
of
the
Apostle
for
himselfe
.
Beware
of
dogges
&c.
]
This
is
the
first
principall
part
which
we
obserued
in
this
chapter
,
which
in
briefe
is
an
exhortation
or
admonition
to
beware
of
false
teachers
;
and
especially
the
Apostle
giueth
his
caueat
of
those
false
Apostles
which
were
then
crept
in
amongst
them
,
as
the
article
vsed
in
the
originall
doth
shew
;
who
taught
that
not
Christ
alone
and
faith
in
his
name
,
but
circumcision
also
,
and
the
workes
of
the
law
were
necessarie
to
iustification
and
saluation
.
These
false
teachers
who
taught
this
erroneous
and
false
doctrine
,
the
Apostle
here
noteth
by
the
name
of
doggs
,
of
false
teachers
,
and
of
the
concision
.
He
calleth
them
dogs
in
respect
of
certaine
bad
qualities
wherein
they
did
resemble
dogs
.
1.
In
respect
of
their
snarling
and
barking
,
because
as
dogs
they
barked
at
him
,
and
snarled
at
his
doctrine
,
and
that
as
much
without
reason
as
the
dogge
that
barks
not
vpon
reason
,
but
vpon
custome
.
their
belly
their
God
.
And
so
we
see
the
Prophet
called
blinde
watchmen
,
and
dumbe
dogges
.
Except
yee
be
circumcised
after
the
manner
of
Moses
ye
cannot
be
saued
.
2.
Because
by
vrging
circumcision
they
did
indeed
cut
the
seamlesse
coate
of
Christ
,
and
rent
the
vnitie
of
the
Church
,
which
had
now
receiued
the
circumcision
of
Christ
through
baptisme
,
and
had
left
off
that
ceremonie
of
the
law
.
3.
Because
by
vrging
circumcision
they
shewed
themselues
to
be
onely
cut
in
the
fore-skinnes
of
their
flesh
,
but
not
to
be
circumcised
in
the
heart
,
by
putting
off
the
sinnefull
body
of
the
flesh
through
the
circumcision
of
Christ
.
Thus
the
Apostle
vpon
these
causes
and
respects
noteth
those
false
Teachers
which
were
crept
in
amongst
the
Philippians
,
and
of
these
hee
warneth
them
againe
and
againe
,
euen
three
times
,
to
beware
.
Now
touching
the
obseruations
hence
to
be
gathered
,
here
1.
I
note
that
the
Apostle
speaketh
vnto
the
Philippians
in
generall
,
that
they
should
beware
of
false
Teachers
.
Whence
I
obserue
that
not
Clergie
men
alone
,
as
they
call
them
,
but
euen
all
the
faithfull
children
of
God
may
and
ought
to
trie
and
iudge
by
the
Scriptures
whether
their
Teachers
&
Preachers
doctrine
be
true
,
and
so
to
reiect
whatsoeuer
they
finde
not
proued
by
the
Scriptures
,
or
agreeable
to
the
Scriptures
.
For
how
should
the
Philippians
beware
of
false
Teachers
?
they
should
examine
and
trie
their
doctrine
,
and
receiue
that
which
was
agreeable
to
that
which
he
had
taught
them
,
and
reiect
that
which
was
not
agreeable
thereunto
.
So
wee
read
it
registred
to
the
perpetuall
commendation
of
the
men
of
Berea
,
If
any
man
preach
vnto
you
otherwise
then
that
ye
haue
receiued
,
let
him
be
accursed
;
then
that
ye
haue
receiued
,
1.
Then
that
which
God
had
promised
before
by
his
Prophets
in
the
holy
Scriptures
,
as
the
same
Apostle
speaketh
.
And
as
the
men
of
Berea
did
,
trie
all
things
,
and
keepe
that
which
is
good
:
where
it
is
plaine
by
vers.
12.
that
he
speaketh
not
onely
to
the
Pastors
,
but
also
to
the
flocke
.
So
the
Apostle
Iohn
in
his
Epistle
vnto
the
faithfull
dispersed
Iewes
saith
,
dearely
beloued
,
belieue
not
euery
spirit
,
but
trie
the
spirits
whether
they
are
of
God
:
for
many
false
Prophets
are
gone
out
into
the
world
.
Where
the
Apostle
deliuereth
a
generall
doctrine
that
concerneth
euery
one
of
the
faithfull
as
he
will
auoide
the
seducing
and
deceits
of
false
Teachers
,
which
is
that
euery
man
should
trie
by
such
rules
as
the
Scripture
setteth
downe
who
is
a
true
or
false
Teacher
,
which
is
true
or
false
doctrine
.
And
therfore
we
see
that
the
Apostle
rebuketh
the
Galathians
very
sharpely
,
because
they
had
giuen
place
vnto
false
Apostles
which
corrupted
the
pure
doctrin
of
Christ
,
heare
not
,
saith
Ieremy
,
the
words
of
the
Prophets
that
prophecie
vnto
you
,
and
teach
you
vanitie
:
they
speake
the
vision
out
of
their
owne
heart
,
and
not
out
of
the
mouth
of
the
Lord
,
heare
them
not
.
How
then
?
To
the
law
,
and
to
the
testimonie
:
if
they
speake
not
according
to
this
word
,
it
is
because
there
is
no
light
in
them
.
This
then
is
to
be
done
,
when
the
false
Prophets
and
Teachers
speake
vnto
you
heare
them
not
,
so
as
to
rest
on
what
they
say
,
but
so
heare
them
as
that
yee
examine
them
by
the
law
and
by
the
testimonie
;
and
if
they
speake
not
according
to
this
word
surely
they
haue
no
knowledge
,
but
are
blinde
leaders
of
them
,
and
so
account
of
them
.
Thus
then
both
by
the
commendable
example
of
the
men
of
Berea
,
and
by
the
precept
of
the
Apostles
,
Iohn
,
and
our
Apostles
,
and
by
the
sharpe
reproofe
of
the
Galathians
,
and
by
the
warrant
of
the
Prophets
,
it
doth
and
may
appeare
that
euen
all
the
faithfull
children
of
God
may
and
ought
to
trie
and
iudge
by
the
Scriptures
whether
their
teachers
doctrine
be
true
,
and
so
to
reiect
whatsoeuer
they
finde
not
agreeable
to
the
Scriptures
.
Yea
but
it
will
be
said
,
that
this
were
to
make
the
sheepe
iudges
of
their
shepheards
,
and
the
people
to
controll
their
Ministers
.
No
,
not
so
:
but
the
people
must
heart
their
Ministers
,
and
obey
them
,
and
be
ordered
by
them
,
which
they
will
the
more
cheerefully
doe
,
when
by
searching
the
Scriptures
they
shall
finde
their
Minister
and
Teachers
doctrine
to
be
the
doctrine
of
the
holy
Ghost
,
and
not
the
inuention
or
tradition
of
men
.
If
the
teachers
bring
not
the
truth
thus
their
errors
will
indeed
be
descried
,
and
no
reason
that
when
they
bring
not
the
truth
their
doctrine
should
be
receiued
as
sound
and
good
.
But
if
they
bring
the
truth
,
by
this
search
of
the
scriptures
the
truth
which
they
bring
is
with
the
greater
lacritie
reuerenced
and
embraced
,
and
themselues
the
more
honoured
and
esteemed
.
Learne
ye
then
,
men
and
brethren
,
to
make
this
vse
of
this
doctrine
:
1.
To
beware
of
such
as
teach
you
otherwise
then
now
we
haue
taught
you
.
Beware
of
such
as
will
tell
you
that
yee
are
not
to
meddle
with
the
sense
of
the
Scripture
,
or
to
iudge
of
such
doctrine
as
ye
heare
whether
it
be
true
or
false
,
but
yee
are
onely
to
trie
the
spirits
by
taking
knowledge
of
them
to
whom
God
hath
giuen
the
gift
of
discerning
spirits
,
and
by
obeying
the
Church
,
to
whom
Christ
hath
giuen
the
spirit
of
truth
,
and
this
Church
,
say
they
,
is
the
Church
of
Rome
.
By
this
that
ye
haue
heard
ye
see
that
such
are
false
Teachers
deceiuing
and
being
deceiued
.
2.
Learne
hence
to
be
diligent
in
re●ding
,
and
in
hearing
the
Scriptures
,
that
so
ye
may
be
able
to
trie
the
spirits
.
In
the
Scriptures
,
as
saith
our
Sauiour
,
wee
thinke
to
haue
eternall
life
;
and
by
meditating
therein
wee
shall
easily
skill
of
those
that
would
lead
vs
out
of
the
right
way
that
guideth
to
eternall
life
.
Let
vs
therefore
exercise
our selues
in
the
doctrine
of
the
Gospell
of
Iesus
Christ
which
we
haue
receiued
,
and
let
vs
marke
them
diligently
which
cause
diuision
and
offences
contrarie
to
the
doctrine
which
we
haue
learned
,
and
let
vs
auoid
them
,
yea
if
any
come
vnto
vs
and
bring
not
this
doctrine
,
The
2.
thing
which
here
I
note
,
is
the
Apostles
often
iteration
of
this
caueat
vnto
the
Philippians
,
admonishing
them
aga●ne
and
againe
,
euen
three
times
to
beware
of
false
Teachers
.
Whence
we
may
obserue
how
needfull
a
matter
it
is
for
vs
to
take
heed
of
false
Teachers
,
which
seeke
to
seduce
vs
from
that
doctrine
which
wee
haue
learned
in
the
Gospell
of
Christ
Iesus
.
Which
thing
as
this
often
iteration
of
this
caueat
may
confirme
vnto
vs
,
so
this
circumstance
also
euen
in
this
matter
,
that
the
Apostle
hauing
often
before
by
word
of
mouth
warned
them
of
false
Teachers
,
yet
aduentured
the
reproofe
if
they
should
blame
him
for
warning
them
againe
by
writing
.
Againe
,
when
our
Apostle
tooke
his
last
farewell
of
seeing
the
Ephesians
any
more
,
how
carefully
did
he
warne
them
of
false
Teachers
?
Take
heede
,
saith
hee
,
vnto
your selues
&c.
For
I
know
this
,
that
after
my
departing
shall
grieuous
wolues
&c.
Therefore
watch
and
remember
that
by
the
space
of
three
yeares
I
ceased
not
to
warne
euery
one
both
night
and
day
with
teares
.
He
beginnes
with
,
take
heede
vnto
your selues
;
hee
ends
with
,
watch
and
remember
&c.
as
if
this
taking
heede
of
false
Teachers
were
a
thing
most
needfull
for
them
to
be
diligent
in
.
And
our
Sauiour
Christ
,
Take
heed
and
beware
of
the
leauen
of
the
Pharises
,
and
of
the
leauen
of
Herod
.
Where
willing
his
Disciples
to
beware
of
the
contagious
doctrine
of
those
that
laboured
to
subuert
his
Gospell
,
the
word
of
our
saluation
,
he
satisfieth
not
himselfe
with
saying
take
heede
,
or
,
beware
,
but
for
the
better
impression
of
his
caueat
he
ioyneth
both
together
,
and
saith
,
take
heede
and
beware
.
In
which
places
the
very
carefull
admonitions
of
our
Sauiour
Christ
,
and
of
our
Apostle
,
expressed
by
so
many
ingeminations
,
sometimes
of
beware
,
beware
,
beware
;
some
times
of
take
heed
,
watch
,
and
remember
;
sometimes
of
take
heede
and
beware
doe
most
euidently
shew
what
a
needfull
thing
it
is
for
vs
to
take
diligent
heede
of
false
Teachers
,
least
any
of
vs
bee
seduced
by
their
inticing
speeches
from
that
doctrine
which
wee
haue
learned
in
the
Gospell
of
Christ
Iesus
.
And
sure
it
is
a
thing
no
lesse
needfull
for
vs
now
then
at
any
time
heretofore
it
hath
been
to
beware
of
false
Teachers
.
For
haue
we
not
now
many
euery
where
which
creepe
into
houses
,
and
lead
captiue
simple
women
laden
with
sinnes
,
and
led
with
diuers
lusts
?
haue
we
not
now
many
euery
where
which
compasse
sea
and
land
to
make
one
of
their
profession
,
so
to
make
him
twofold
more
the
childe
of
hell
then
they
themselues
are
?
haue
we
not
now
many
euery
where
by
whom
the
way
of
truth
is
euill
spoken
of
,
and
such
as
with
fained
words
would
make
marchandize
of
your
soules
?
haue
we
not
now
men
arising
euen
of
our
owne
selues
,
and
speaking
peruerse
things
to
draw
disciples
after
them
?
yes
,
my
brethren
,
Rome
and
Rhemes
sweare
many
,
and
send
them
vnto
vs
as
to
draw
vs
from
our
allegiance
vnto
our
Soueraigne
,
so
to
corrupt
our
sincere
mindes
with
their
poysoned
doctrines
.
And
these
wander
vp
and
downe
secretly
and
in
corners
,
speaking
euill
of
the
way
of
truth
,
and
leading
back
againe
as
many
as
they
can
vnto
the
abominations
of
Egipt
.
Againe
others
there
are
arising
of
our selues
,
who
whether
seduced
by
others
,
or
through
malecontentednesse
,
or
by
the
iust
iudgement
of
God
blinded
that
they
cannot
see
the
light
,
or
howsoeuer
else
bewitched
;
but
many
others
are
euen
arising
of
our selues
who
priuily
sow
cursed
tares
in
this
field
of
the
Lord
,
who
first
closely
slaunder
the
truth
,
and
the
most
godly
and
Christian
professors
thereof
,
and
then
afterward
closing
in
farther
with
you
,
draw
you
on
by
little
and
little
till
at
length
be
drunke
with
the
cuppe
of
their
fornications
.
Many
such
,
I
say
,
there
are
amongst
vs
,
and
therefore
very
needfull
it
is
for
vs
to
take
heed
and
beware
of
them
.
Yea
,
but
how
shall
we
know
them
?
they
professe
Christ
,
and
the
same
Apostolique
Creed
with
vs
,
they
admit
the
Canonicall
Scriptures
as
we
doe
,
they
say
they
condemne
idolatrie
and
superstition
as
we
doe
,
how
then
shall
we
know
them
?
They
come
indeed
in
sheepes
clothing
,
but
inwardly
they
are
rauening
wolues
,
by
their
fruits
yee
shall
know
them
.
They
may
well
be
called
,
as
these
false
Teachers
among
the
Philippians
,
dogs
,
euill
workers
,
the
concision
.
For
my
3.
note
therefore
and
obseruation
from
these
words
,
I
will
briefly
hence
gather
certaine
notes
whereby
yee
may
know
and
discerne
false
Teachers
.
LECTVRE
L.
PHILIP
.
3.
Vers.
2.3
.
Beware
of
Dogges
,
beware
of
euill
workers
,
beware
of
the
concision
.
For
we
are
the
circumcision
,
which
worship
God
in
the
spirit
&c.
IN
this
exhortation
or
caueat
,
in
that
the
Apostle
noteth
these
false
Teachers
which
were
crept
in
amongst
the
Philippians
by
the
name
of
dogs
,
of
euill
workers
,
and
of
the
concision
.
I
obserue
certaine
notes
whereby
to
descry
and
discerne
false
Teachers
,
euen
such
as
it
is
very
needefull
for
vs
to
take
heede
of
,
and
to
beware
.
1.
Therefore
it
is
a
note
of
false
Teachers
euer
like
dogs
to
be
barking
and
snarling
against
the
truth
,
and
against
the
professors
thereof
.
For
this
they
take
of
dogs
,
euen
vpon
no
reason
to
be
barking
,
and
they
thinke
the
field
halfe
wonne
if
they
can
fasten
any
slaunder
vpon
the
truth
,
or
vpon
those
that
haue
beene
or
are
chiefe
professors
thereof
.
If
this
in
this
place
of
our
Apostle
be
not
happily
enough
to
satisfie
some
touching
this
note
of
false
Teachers
,
the
Apostle
Peter
also
giueth
the
very
same
note
of
false
Teachers
,
where
hee
saith
,
That
as
bruit
beasts
led
with
sensualitie
,
and
made
to
be
taken
and
destroyed
,
they
speake
euill
of
those
things
which
they
know
not
,
euen
of
the
way
of
truth
which
they
know
not
,
and
of
the
Prof●ssors
thereof
whom
they
cannot
brooke
.
Such
were
those
false
Teachers
that
troubled
the
Church
of
Corinth
,
both
calling
into
doubt
a
chiefe
article
of
our
faith
,
the
resurrection
of
the
dead
,
and
likewise
speaking
very
contemptibly
of
the
Apostle
Paul
himselfe
,
traducing
him
vnto
the
people
as
one
rude
in
speech
,
and
one
that
had
no
gifts
of
knowledge
or
of
wisedome
,
as
we
may
plainely
see
by
his
first
Epistle
to
the
Corinthians
.
Marke
then
I
beseech
you
who
now
at
this
day
they
are
that
speake
euill
of
the
way
of
truth
,
and
of
the
Professors
thereof
.
Who
are
they
now
that
tell
you
that
the
Scripture
conteineth
not
all
thing●
necessarie
to
be
belieued
to
saluation
?
that
tell
you
that
the
holy
Scriptures
,
though
truely
translated
into
vulgar
tongues
,
may
not
be
read
indifferently
of
all
men
,
for
feare
of
great
harme
that
may
ensue
thereupon
?
Who
are
they
now
that
tell
you
that
the
reading
of
the
Scriptures
is
the
very
b●ne
of
religion
,
and
vertue
,
and
good
life
among
vs
?
Do
not
these
speake
euill
of
the
way
of
truth
,
euen
of
the
holy
word
of
truth
?
Againe
who
are
they
now
that
fill
their
mouthes
with
as
bitter
words
and
odious
speeches
as
out
of
their
malicious
hearts
they
can
against
Luther
,
Caluin
,
Martyn
,
Beza
,
and
the
like
?
Who
are
they
now
that
speake
so
contemptibly
against
the
Ministers
of
the
Gospell
,
as
that
they
fill
your
eares
with
all
mannes
of
euill
sayings
against
them
?
Whosoeuer
euer
they
be
that
thus
speake
euill
of
the
truth
,
and
of
the
Professors
thereof
,
they
haue
a
marke
of
false
Teachers
.
Marke
them
therefore
diligently
,
and
beware
,
and
take
heede
of
them
.
A
second
note
of
false
teachers
it
is
,
like
dogges
principally
to
respect
their
bellies
,
and
more
to
serue
their
owne
bellies
then
the
Lord
Iesus
Christ
:
for
this
they
take
of
dogges
,
to
be
so
rauenous
and
greedie
for
the
bellie
,
as
that
through
couetousnesse
with
fained
words
they
make
merchandise
of
mens
soules
.
This
note
of
false
teachers
our
Apostle
also
giues
in
the
epistle
to
the
Romans
,
here
hauing
exhorted
the
Romans
to
beware
of
false
Apostles
and
Teachers
,
he
giueth
them
this
note
to
know
them
by
:
They
that
are
such
,
saith
he
,
serue
not
the
Lord
Iesus
Christ
,
but
their
owne
bellies
,
and
with
faire
speech
and
flattering
deceiue
the
hearts
of
the
simple
.
They
serue
their
owne
bellies
,
that
is
,
they
seeke
their
owne
gaine
,
and
respect
their
owne
aduantage
in
their
profession
of
religion
.
And
the
Apostle
Peter
likewise
giues
the
same
note
of
them
,
where
he
saith
that
they
haue
hearts
exercised
with
couetousnesse
,
A
third
note
therefore
of
false
teachers
it
is
,
so
to
teach
the
necessitie
of
workes
vnto
saluation
,
as
to
make
them
ioynt
workers
with
Christ
of
our
saluation
,
as
if
our
saluation
were
not
by
Christ
alone
,
but
by
the
workes
of
the
Law
also
.
True
it
is
that
we
must
walke
in
those
good
workes
which
God
hath
ordained
vs
to
walke
in
,
not
of
workes
,
lest
any
man
should
boast
himselfe
.
To
teach
therefore
that
our
workes
are
any
part
of
that
righteousnesse
whereby
we
are
iustified
or
saued
,
is
a
note
of
false
teachers
.
Which
thing
also
our
Apostle
witnesseth
in
another
place
,
make
the
grace
of
God
of
none
effect
.
Such
were
those
that
had
bewitched
the
Galatians
,
whose
doctrine
in
his
epistle
vnto
them
he
doth
at
large
confute
,
and
sheweth
that
wee
are
iustified
onely
by
grace
through
faith
in
Iesus
Christ
,
and
not
by
the
workes
of
the
Law
.
Such
also
were
those
that
were
crept
in
amongst
these
Philippians
,
whom
in
this
chapter
he
confuteth
,
shewing
that
Christ
alone
is
our
righteousnesse
,
and
that
wee
haue
no
righteousnesse
of
our
owne
at
all
by
any
workes
of
the
Law
.
Marke
then
who
now
at
this
day
they
are
that
teach
mans
righteousnesse
or
saluation
to
be
of
his
workes
.
Who
are
they
now
that
tell
you
that
we
are
made
righteous
before
God
not
by
faith
alone
in
Christ
his
bloud
,
but
by
workes
also
?
Who
are
they
now
that
tell
you
that
not
by
Christ
his
merits
alone
,
but
by
the
merit
of
our
owne
workes
also
wee
gaine
heauen
,
and
that
not
to
our selues
alone
,
but
to
others
also
?
Who
a●e
●hey
now
that
tell
you
that
together
with
Christ
good
workes
must
be
ioyned
,
as
workers
together
with
him
of
our
iust●fication
and
saluation
?
Whosoeuer
they
be
that
doe
so
,
they
haue
a
marke
of
false
teachers
.
Marke
them
therefore
,
and
take
heed
of
them
.
Beware
of
them
:
they
are
euill
workes
making
those
workes
which
as
they
are
done
according
to
the
Law
,
are
good
workes
,
by
this
peruerse
doctrine
euill
workes
.
A
fourth
note
of
false
teachers
it
is
,
like
vnto
vnfaithfull
workmen
in
the
Lord
his
vineyard
,
to
teach
for
doctrines
mens
precepts
,
and
traditions
of
men
.
For
this
false
teachers
take
of
euill
and
vnfaithfull
workers
in
the
Lord
his
vineyard
,
that
either
in
stead
of
the
word
,
or
at
least
together
with
the
pure
seede
of
the
word
,
they
sow
mens
precepts
,
and
traditions
of
men
.
Our
Sauiour
noteth
it
in
the
enuious
man
,
that
he
sowed
tares
among
the
wheat
:
Now
from
this
also
,
that
these
false
teachers
among
the
Philippians
were
called
the
concision
,
arise
two
notes
whereby
to
discerne
false
teachers
.
A
fift
note
therefore
of
false
teachers
it
is
,
like
vnto
these
of
the
concision
to
cause
diuision
and
offences
contrary
to
the
doctrine
of
the
Gospell
of
Iesus
Christ
,
and
to
cut
themselues
from
the
vnitie
of
the
Church
:
for
this
they
take
of
the
concision
,
that
as
they
cut
themselues
from
the
vnitie
of
the
Church
,
and
caused
diuision
in
the
Church
,
by
vrging
the
circumcision
of
the
flesh
,
which
the
Church
had
done
with
;
so
commonly
false
teachers
rent
the
vnitie
of
the
Church
,
and
cause
diuisions
by
teaching
other
doctrine
then
the
spirit
of
God
hath
taught
the
Church
to
receiue
.
This
note
of
false
teachers
our
Apostle
also
giues
elsewhere
,
where
hee
saith
,
Marke
them
diligently
which
cause
diuisions
and
offences
,
contrary
to
the
doctrine
which
yee
haue
learned
,
and
auoid
them
.
Such
were
those
false
Apostles
and
teachers
which
troubled
the
Church
of
Corinth
after
Paul
had
planted
it
,
who
by
their
ambition
brought
in
such
factions
,
and
schismes
,
and
dissensions
into
the
Church
,
The
last
note
which
for
this
time
I
obserue
of
false
teachers
is
,
like
vnto
these
of
the
concision
,
to
glory
and
bragge
of
false
titles
which
nothing
belong
vnto
them
.
For
this
they
take
of
these
of
the
concision
,
that
as
they
gloried
falsly
in
the
circumcision
,
as
anon
wee
shall
heare
,
so
commonly
false
teachers
glory
much
in
the
titles
,
and
in
the
things
wherein
they
haue
no
right
at
all
to
glory
.
This
note
also
of
false
teachers
the
Apostle
Peter
giues
,
where
hee
saith
of
them
that
they
speake
swelling
words
of
vanitie
.
Many
shall
come
in
my
name
,
saying
I
am
Christ
,
and
shall
deceiue
many
.
Marke
then
who
now
at
this
day
they
are
that
deceiue
the
world
with
vaine
titles
,
and
shewes
of
names
whereunto
they
can
lay
no
iust
claime
.
Who
are
they
now
that
come
in
the
name
and
title
of
the
Societie
of
Iesus
,
and
deceiue
many
?
Who
are
they
now
that
colour
all
their
superstitious
errors
with
the
goodly
title
of
the
doctrine
of
the
Church
?
Who
are
they
now
that
maske
themselues
vnder
that
gay
title
of
holy
Catholikes
?
Who
are
they
now
that
haue
still
in
their
mouthes
the
Church
,
the
Church
,
as
if
they
and
none
but
they
were
the
Church
of
Christ
?
Doe
not
these
whosoeuer
they
be
,
bragge
of
great
titles
which
nothing
belong
vnto
them
?
Whosoeuer
they
bee
that
doe
so
,
they
haue
a
marke
of
false
teachers
.
Marke
them
therefore
,
and
take
heed
of
them
.
Beware
of
them
:
they
resemble
these
of
the
concision
.
Many
other
notes
there
are
whereby
false
teachers
may
easily
be
descried
and
discerned
,
and
which
happily
might
be
further
gathered
euen
from
this
caueat
of
our
Apostle
in
this
place
.
But
these
are
such
as
seemed
vnto
mee
most
naturally
to
offer
themselues
to
be
obserued
from
these
names
wherewithall
our
Apostle
brandeth
these
false
teachers
.
If
any
desire
to
haue
them
manifested
by
further
notes
,
let
him
reade
2
Pet.
2.
where
they
are
at
large
notified
.
By
these
yee
may
in
pa●t
descrie
them
;
and
those
that
are
branded
with
any
of
these
markes
,
take
heed
of
them
:
for
howsoeuer
happily
some
may
be
branded
with
some
one
of
these
markes
,
who
yet
will
winde
himselfe
out
of
the
number
of
false
teachers
,
yet
will
hee
not
shift
it
,
but
that
hee
hath
some
one
marke
of
a
false
teacher
.
But
aboue
all
things
take
heed
and
beware
of
them
vpon
whom
the
most
of
these
,
or
all
these
no●es
doe
fall
most
iustly
.
They
will
,
I
know
,
tell
you
that
they
loue
the
truth
,
that
they
abhorre
idolatrie
,
that
they
embrace
the
Apostolike
faith
,
that
with
all
reuerence
they
receiue
the
Scriptures
,
that
they
honour
religion
,
and
that
they
detest
superstition
.
They
will
tell
you
of
their
deuotion
in
praier
,
of
their
contempt
of
riches
,
of
their
continencie
in
life
,
of
their
abstinencie
in
meats
and
drinkes
,
of
their
workes
of
charitie
,
&c.
But
whatsoeuer
they
tell
you
,
by
these
notes
that
I
haue
told
you
,
ye
shall
know
what
they
are
.
And
when
yee
know
them
,
take
heed
and
beware
of
them
.
For
though
they
come
vnto
you
in
sheepes
clothing
,
yet
inwardly
they
are
rauening
wolues
.
Beware
of
barking
dogges
which
barke
against
the
truth
,
and
the
professors
thereof
:
and
beware
of
greedie
dogges
,
which
through
couetousnesse
make
marchandise
of
your
soules
.
Beware
of
such
workers
as
make
their
workes
ioynt-workers
with
Christ
of
out
saluation
:
and
beware
of
such
workers
as
worke
vnfaithfully
in
the
Lord
his
vineyard
,
mingling
with
the
pure
seede
of
Gods
word
the
chaffe
of
mans
braine
.
Beware
of
such
as
resemble
the
concision
in
renting
the
vnitie
of
the
Church
,
and
in
causing
diuision
and
offences
contrary
to
the
doctrine
which
yee
haue
learned
in
the
Gospell
of
Iesus
Christ
:
and
beware
of
such
as
resemble
the
concision
in
bragging
of
false
titles
which
nothing
belong
vnto
them
.
And
let
these
things
suffice
to
bee
noted
from
this
exhortation
or
caueat
.
Now
followeth
a
particular
instruction
of
the
Philippians
touching
circumcision
truly
so
called
,
in
these
words
,
For
wee
are
,
&c.
For
wee
are
the
circumcision
,
&c.
]
We
haue
heard
how
the
Apostle
in
his
caueat
noted
the
false
teachers
which
vrged
circumcision
as
necessary
to
saluation
,
by
the
title
of
the
concision
,
saying
,
Beware
of
the
concision
.
Now
in
these
words
the
Apostle
giueth
the
reason
why
he
called
them
the
concision
,
For
wee
,
saith
he
,
are
the
circumcision
.
As
if
hee
should
haue
said
,
They
are
not
the
circumcision
,
though
they
glory
therein
:
but
rather
they
are
the
concision
,
and
wee
are
the
circumcision
,
the
true
circumcision
.
Now
this
hee
proueth
thus
:
Wee
worship
God
in
the
spirit
,
therefore
wee
are
the
circumcision
.
And
againe
,
that
they
worship
God
in
the
spirit
hee
proueth
thus
:
Wee
reioyce
in
Christ
Iesus
,
and
haue
no
confidence
in
the
flesh
;
therefore
wee
worship
God
in
the
spirit
.
So
that
the
connexion
of
the
points
is
this
:
They
are
the
concision
,
not
the
circumcision
:
the
proofe
is
this
,
Wee
are
the
circumcision
,
therefore
they
are
not
the
circumsion
.
Againe
,
Wee
are
the
circumcision
:
the
proofe
is
this
,
we
worship
God
in
the
spirit
;
therefore
wee
are
the
circumcision
.
Againe
,
we
worship
God
in
the
spirit
:
the
proofe
is
this
,
wee
reioyce
in
Christ
Iesus
,
and
haue
no
confidence
in
the
flesh
;
therefore
wee
worship
God
in
the
spirit
.
To
gather
the
whole
reason
into
one
summe
,
the
Apostle
here
proueth
that
the
false
Apostles
which
were
among
the
Philippians
,
and
which
gloried
in
their
circumcision
,
were
the
concision
,
and
not
the
circumcision
,
by
an
argument
drawne
from
the
nature
of
true
circumcision
,
thus
:
They
which
worship
God
in
the
spirit
,
and
reioyce
in
Christ
Iesus
,
and
haue
no
confidence
in
the
flesh
,
they
are
the
circumcision
,
they
are
truly
circumcised
.
But
we
worship
God
in
the
spirit
,
&c.
Therefore
,
&c.
This
is
the
forme
of
the
Apostle
his
proceeding
and
discourse
in
this
place
.
Now
touching
the
words
,
and
the
meaning
of
them
.
1.
It
is
said
,
we
are
the
circumcision
,
where
the
meaning
of
the
Apostle
is
this
,
we
are
circumcised
with
the
true
circumcision
.
The
Lord
thy
God
will
circumcise
thine
heart
,
and
the
heart
of
thy
seede
,
that
thou
mayest
loue
the
Lord
thy
God
with
all
thy
heart
,
and
with
all
thy
soule
,
that
thou
mayest
liue
.
That
carnall
circumcision
was
that
wherein
the
false
Apostles
gloried
,
and
of
which
they
told
the
Philippians
,
that
except
they
were
so
circumcised
they
could
not
be
saued
.
But
that
being
a
ceremonie
,
which
when
Christ
came
was
abolished
,
the
Apostle
saith
plainely
,
that
that
is
no
circumcision
which
is
outward
in
the
flesh
:
if
they
be
circumcised
Christ
shall
profit
them
nothing
.
And
therefore
the
Apostle
calleth
them
the
concision
,
because
they
cut
and
rent
the
peace
of
the
Church
by
vrging
that
as
necessarie
to
saluation
,
which
was
abolished
,
and
was
now
not
onely
vnprofitable
but
hurtfull
.
The
other
circumcision
which
is
of
the
heart
,
in
the
spirit
,
made
without
hands
,
by
putting
of
the
sinfull
bodie
of
the
flesh
through
the
circumcision
of
Christ
,
that
is
he
circumcision
wherein
the
Apostle
glorieth
,
and
saith
,
we
are
the
circumcision
,
.i.
we
are
circumcised
with
the
true
circumcision
,
that
which
is
outward
in
the
flesh
being
no
circumcision
.
Againe
,
where
it
is
added
,
which
worship
God
in
the
spirit
;
by
worshipping
God
in
the
spirit
,
he
meaneth
the
spirituall
worshipping
of
God
:
as
if
he
should
haue
said
,
we
are
the
circumcision
which
worship
God
spiritually
,
not
after
the
outward
ceremonies
of
the
law
,
but
in
the
spirit
of
our
minde
lifting
vp
our
soules
vnto
him
,
and
reioycing
in
his
holy
name
.
Againe
,
where
hee
saith
,
that
they
reioyce
in
Iesus
Christ
,
and
haue
no
confidence
in
the
flesh
,
he
opposeth
the
one
against
the
other
,
and
both
signifieth
that
the
confidence
of
their
saluation
is
onely
in
Christ
Iesus
,
not
in
any
outward
thing
,
either
circumcision
of
the
flesh
,
or
what
outward
thing
else
soeuer
,
and
withall
implieth
t●at
they
that
haue
confidence
in
the
circumcision
of
the
flesh
,
or
in
any
outward
thing
whatsoeuer
,
and
not
onely
in
Christ
Iesus
,
they
indeede
reioyce
not
in
Christ
Iesus
as
in
the
borne
of
their
saluation
.
It
is
then
in
briefe
as
if
the
Apostle
should
thus
haue
said
:
I
haue
warned
you
to
beware
of
the
concision
,
and
doe
yee
beware
of
the
concision
.
The
reason
is
:
for
they
who
glory
that
they
are
the
circumcision
are
not
the
circumcision
,
but
the
concision
,
and
we
are
the
circumcision
,
we
are
circumcised
with
the
true
circumcision
,
we
I
say
which
worship
God
not
after
the
outward
ceremonies
of
the
law
,
but
in
the
spirit
,
and
in
truth
,
and
which
renouncing
all
confidence
of
our
saluation
in
the
flesh
,
or
in
any
outword
thing
,
doe
onely
reioyce
in
Christ
Iesus
as
in
the
horne
of
our
saluation
.
Thus
yee
see
the
purpose
of
the
Apostle
in
this
place
,
what
he
proueth
,
how
he
proueth
it
,
and
the
meaning
of
the
words
.
Now
let
vs
see
what
we
may
obserue
hence
for
our
vse
and
instruction
.
1.
Here
I
note
the
Apostle
his
elegant
allusion
betweene
concision
and
circumcision
,
where
he
calleth
himselfe
and
the
Philippians
the
circumcision
,
and
the
false
teachers
the
concision
,
by
way
of
allusion
vnto
circumcision
whe●eof
they
boasted
in
vaine
.
The
like
allusions
we
haue
diuers
times
in
holy
scriptures
,
Esay
;
The
Lord
(
saith
the
Prophet
)
looked
for
iudgement
,
but
behold
oppression
;
the
allusion
is
plaine
in
the
Hebrue
betweene
mishpat
&
m●shpach
:
and
againe
,
for
righteousnesse
,
but
behold
a
crying
,
where
the
allusion
is
as
plaine
betweene
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Also
in
the
new
Testament
,
as
in
the
Epistle
to
the
Romanes
,
I
say
vnto
you
that
no
man
vnderstand
aboue
that
which
is
meete
to
vnderstand
,
but
that
euery
man
vnderstand
according
to
sobriety
,
where
in
the
originall
the
allusion
is
notable
betweene
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Diuers
the
like
might
be
produced
both
out
of
the
old
Testament
and
likewise
the
new
:
but
let
these
for
this
time
suffice
.
Hence
I
make
this
obseruation
,
that
it
is
not
vnlawfull
for
the
Ministers
and
teachers
of
the
word
sometimes
to
vse
allusions
,
and
elegancies
of
speech
:
for
we
see
that
the
Holy
Ghost
by
vsing
them
sometimes
hath
sanctified
the
vse
of
them
.
But
yet
great
moderation
and
discretion
is
to
be
vsed
therein
,
lest
if
we
grow
to
take
too
great
a
felicitie
and
pleasure
therein
,
we
fall
into
such
a
ryming
vaine
and
curious
affectation
as
is
vnbeseeming
the
maiestie
of
the
word
,
and
the
grauitie
of
the
Minister
of
the
word
.
That
rule
of
the
Apostle
is
by
vs
diligently
to
be
kept
,
that
no
iesting
,
or
vaine
,
or
light
,
or
foolish
speech
proceede
cut
of
our
mouthes
,
but
only
that
which
is
good
to
the
vse
of
edifying
,
that
it
may
minister
grace
vnto
the
hearers
.
From
this
obseruation
yee
for
your
vse
may
learne
,
not
hastily
to
iudge
,
or
presently
to
condemne
such
Ministers
and
Preachers
of
the
word
as
sometimes
vse
allusions
,
and
other
elegancies
of
speech
:
for
yee
see
the
Holy
Ghost
doth
not
altogether
auoide
them
.
And
albeit
ordinarily
the
most
plaine
and
the
most
familiar
forme
of
words
be
farre
the
best
for
you
,
and
the
most
to
be
accepted
by
you
,
yet
sometimes
such
an
allusion
,
or
such
an
elegancie
of
speech
so
graceth
the
speech
,
as
that
both
it
best
liketh
you
,
and
likewise
maketh
the
best
impression
in
you
.
In
a
word
,
both
in
the
speaker
moderation
is
required
that
such
allusions
or
elegancies
be
not
too
often
vsed
,
and
in
the
hearer
likewise
iudgement
is
required
,
that
such
allusions
or
elegancies
be
not
too
rashly
condemned
.
2.
It
is
to
be
noted
that
the
Apostle
saith
,
for
we
are
the
circumcision
.
For
thereby
both
the
Apostle
denieth
that
circumcision
which
is
made
with
hands
,
and
which
is
outward
in
the
flesh
to
be
truely
circumcision
:
and
likewise
affirmeth
that
spirituall
circumcision
:
which
is
made
without
hands
by
the
spirit
in
the
heart
by
purging
thence
all
euill
affections
to
be
truely
circumcision
;
so
that
not
they
which
are
circumcised
with
carnall
circumcision
are
the
circumcision
,
but
they
onely
which
are
circumcised
with
spirituall
circumcision
are
the
circumcision
.
Whence
first
I
obserue
,
that
as
all
other
ceremonies
and
sacrifices
of
the
law
,
so
likewise
the
circumcision
of
the
flesh
had
then
an
end
when
Christ
came
in
the
flesh
,
so
that
the
vse
of
them
afterwards
was
not
onely
vnprofitable
,
but
hurtfull
.
For
albeit
it
be
said
both
of
circumcision
and
of
other
ceremonies
,
if
they
be
circumcised
Christ
shall
profit
them
nothing
:
whosoeuer
are
iustified
by
the
law
they
are
fallen
from
grace
.
In
both
which
places
the
Apostle
shewes
that
to
ioyne
with
Christ
circumcision
,
or
the
law
,
as
things
necessarie
to
saluation
is
not
onely
vnprofitable
,
but
also
hurtfull
.
Yea
now
that
Christ
Iesus
is
come
in
the
flesh
,
in
him
neither
circumcision
auaileth
any
thing
,
nor
vncircumcision
,
but
onely
a
new
creature
,
regenerated
by
faith
which
worketh
by
loue
.
Yea
but
here
the
question
happily
will
be
asked
touching
circumcision
,
why
it
was
abolished
,
seeing
it
was
a
seale
of
the
righteousnesse
of
faith
,
euery
man
that
is
circumcised
,
is
bound
(
as
saith
the
Apostle
)
to
keepe
the
whole
law
.
Wherevpon
else
where
the
Apostle
calls
circumcision
a
bondage
,
when
the
fulnes
of
time
was
come
,
God
sent
forth
his
Sonne
made
of
a
woman
,
&
made
vnder
the
law
,
that
he
might
redeeme
all
which
were
vnder
the
law
:
and
he
tooke
all
the
ceremonies
and
rites
that
were
against
vs
out
of
the
way
,
and
fastned
them
on
his
crosse
.
Thus
then
yee
see
the
abolishing
as
of
all
the
ceremonies
,
&
rites
,
&
sacrifices
of
the
law
,
so
of
carnall
circumcision
after
that
faith
came
,
that
is
,
after
that
we
began
to
beleeue
in
Christ
Iesus
manifested
in
the
flesh
.
I
know
not
whether
I
speake
so
plainely
of
these
things
as
that
ye
do
conceiue
me
,
neither
know
I
how
to
speake
more
plainely
.
Consider
how
they
arise
from
the
place
we
now
handle
,
and
they
will
be
so
much
the
more
easie
to
be
vnderstood
.
If
now
yee
aske
me
whether
circumcision
be
quite
and
vtterly
now
abolished
,
so
that
nothing
thereof
remaineth
?
I
answer
that
the
ceremonie
of
the
circumcision
of
the
flesh
is
vtterly
abolished
,
so
that
nothing
of
the
ceremonie
now
remaineth
:
But
that
which
was
morally
signified
thereby
,
to
●it
,
regeneration
,
and
the
circumcision
of
the
heart
from
all
euill
and
wicked
affections
,
that
is
that
which
when
the
ceremonie
was
in
vse
was
most
accepted
,
and
that
still
remaineth
:
and
this
is
that
which
I
should
now
secondly
haue
obserued
from
these
words
,
if
the
time
had
giuen
leaue
.
LECTVRE
LI.
PHILIP
.
3.
Vers.
3.
For
we
are
the
circumcision
,
which
worship
God
in
the
spirit
,
and
reioyce
in
Christ
Iesus
,
and
haue
no
confidence
in
the
flesh
.
IF
now
againe
yee
aske
mee
whether
Circumcision
be
quite
and
vtterly
so
abolished
as
that
nothing
thereof
remaineth
?
I
answer
that
the
circumcision
of
the
flesh
is
quite
and
vtterly
abolished
,
so
that
since
faith
came
,
that
is
,
since
we
began
to
beleeue
in
Christ
manifested
in
the
flesh
,
iustified
in
the
spirit
,
and
receiued
vp
into
glory
,
nothing
at
all
of
that
ceremonie
remaineth
.
But
euen
then
when
the
ceremonie
was
in
vse
,
both
this
and
likewise
all
other
ceremonies
of
the
law
had
besides
the
ceremonie
a
morall
vse
and
signification
vnto
that
people
of
the
Iewes
,
which
was
farre
and
incomparably
more
accepted
with
God
then
was
the
ceremonie
it selfe
whatsoeuer
it
was
.
This
we
may
plainely
see
and
perceiue
by
those
manifold
increpations
so
often
vsed
in
the
writings
of
the
Prophets
,
when
obseruing
the
ceremonie
commanded
,
the
Iewes
neglected
that
morall
vse
thereof
which
they
should
especially
haue
regarded
.
I
am
full
(
saith
the
Lord
)
of
the
burnt
offering
of
rammes
,
and
of
the
fat
of
fed
beasts
;
and
I
desire
not
the
bloud
of
bullockes
,
nor
of
lambes
,
nor
of
goates
.
Bring
no
mo
oblations
in
vaine
,
incense
is
an
abomination
to
me
&c.
Againe
,
I
hate
and
abhorre
your
feast
daies
,
and
I
will
not
smell
in
your
solemne
assemblies
:
though
yee
offer
me
burnt
offerings
,
and
meat
offerings
I
will
not
accept
them
,
neither
will
I
regard
the
peace
offerings
of
your
fat
beasts
.
to
obey
is
better
then
sacrifice
,
and
to
hearken
is
better
then
the
fat
of
Rams
.
And
againe
the
Lord
saith
by
his
Prophet
,
I
desired
mercy
and
not
sacrifice
,
and
the
knowledge
of
God
more
then
burnt
offerings
.
Thus
then
it
is
plaine
,
both
that
the
outward
ceremonies
had
a
morall
and
more
spirituall
vse
,
and
likewise
that
this
was
more
accepted
with
God
,
euen
then
when
the
ceremonie
was
in
vse
,
then
was
the
ceremonie
though
commanded
.
Now
as
it
was
in
other
ceremonies
of
the
law
,
so
was
it
in
this
circumcision
of
the
flesh
,
that
it
had
a
morall
vse
and
signification
,
the
regard
whereof
was
farre
more
accepted
with
God
then
was
the
obseruation
of
the
ceremonie
it selfe
.
The
morall
vse
and
signification
thereof
was
,
to
put
them
in
minde
of
the
circumcision
of
the
heart
,
that
thence
they
might
purge
all
wicked
and
carnall
affections
,
such
as
any
way
were
like
to
crosse
and
hinder
their
spirituall
seruice
and
worship
of
God
.
And
as
in
other
ceremonies
,
when
the
ceremonie
was
abolished
yet
the
morall
vse
thereof
still
remained
,
so
likewise
in
this
,
when
the
outward
circumcision
of
the
flesh
was
abolished
,
yet
the
inward
circumcision
of
the
heart
which
was
morally
signified
by
the
outward
ceremonie
still
remained
;
so
that
as
they
then
were
,
so
still
wee
are
to
circumcise
the
fore-skinnes
of
our
hearts
,
by
cutting
away
from
thence
all
carnall
affections
,
and
vngodly
lusts
which
fight
against
the
soule
.
And
this
was
that
circumcision
wherein
our
Apostle
gloried
,
when
he
said
,
we
are
the
circumcision
.
Hence
then
3.
I
obserue
what
that
circumcision
is
which
yet
remaineth
,
and
wherein
we
may
and
ought
to
glorie
and
reioice
.
The
circumcision
which
yet
remaineth
,
if
yee
will
haue
it
in
one
word
,
is
our
regeneration
,
the
washing
of
the
new
birth
,
a
cutting
away
from
the
heart
of
all
carnall
affections
,
whereby
wee
might
be
hindred
in
the
spirituall
seruice
of
God
,
and
in
our
reioycing
in
Christ
Iesus
,
so
that
being
thus
circumcised
wee
worship
God
in
the
spirit
,
and
reioice
in
Christ
Iesus
,
and
haue
no
confidence
in
the
flesh
,
or
in
any
outward
thing
whatsoeuer
.
This
is
most
commonly
called
the
circumcision
of
the
heart
;
both
by
Moses
where
he
saith
,
Circumcise
the
fore
skinne
of
your
heart
,
and
harden
your
neckes
no
more
.
And
by
the
Prophet
Ieremie
,
where
he
saith
vnto
the
men
of
Iudah
,
and
Inhabitants
of
Ierusalem
,
Be
circumcised
to
the
Lord
,
and
take
away
the
foreskinnes
of
your
hearts
:
And
by
our
Apostle
Paul
where
he
saith
,
that
the
circumcision
is
of
the
heart
,
in
the
spirit
,
not
in
the
letter
.
Neither
is
it
called
circumcision
of
the
heart
by
way
of
exclusion
of
circumcision
from
other
parts
of
man
.
For
there
is
also
mention
of
the
circumcision
of
the
eares
,
Yee
stifnecked
and
of
vncircumcised
hearts
,
and
eares
,
i.
which
will
not
heare
when
God
speakes
vnto
you
:
and
also
of
the
circumcision
of
the
lippes
,
as
where
Moses
said
vnto
the
Lord
,
Behold
I
am
of
vncircumcised
lippes
;
the
Lord
thy
God
will
circumcise
thine
heart
,
and
the
heart
of
thy
seede
,
that
thou
maiest
loue
the
Lord
thy
God
with
all
thine
heart
,
and
with
all
thy
soule
,
that
thou
maist
liue
.
Whereupon
the
Apostle
saith
,
that
the
praise
of
it
is
not
of
men
,
but
of
God
.
It
is
called
also
by
the
Apostle
,
the
circumcision
of
Christ
,
because
made
by
the
spirit
of
Christ
,
which
doth
illuminate
our
vuderstanding
,
renue
our
will
,
If
ye
be
circumcised
Christ
shall
profit
you
nothing
,
is
quite
otherwise
in
this
spirituall
circumcision
.
For
vnlesse
wee
be
thus
circumcised
Christ
shall
profit
vs
nothing
;
according
to
that
of
our
Sauiour
,
Except
a
man
be
borne
of
water
and
of
the
spirit
,
hee
cannot
enter
into
the
kingdome
of
God
:
Except
a
man
be
borne
of
water
and
of
the
spirit
,
i.
vnlesse
he
be
borne
againe
by
the
spirit
,
vnlesse
he
be
circumcised
with
the
circumcision
of
Christ
by
putting
off
the
sinfull
body
of
the
flesh
,
and
becomming
a
new
creature
,
he
cannot
enter
into
the
kingdome
of
God
,
he
hath
no
portion
among
the
sonnes
of
God
.
So
that
that
holdeth
still
,
if
we
be
not
circumcised
we
belong
not
to
the
couenant
.
But
if
we
be
circumcised
with
this
circumcision
of
Christ
,
then
may
we
reioice
,
knowing
that
we
are
the
sonnes
of
God
,
and
partakers
of
the
couenant
of
promise
.
Then
looke
what
was
the
preferment
of
the
Iew
aboue
all
other
people
,
that
is
our
preferment
aboue
the
sonnes
of
men
,
and
looke
what
was
the
profit
of
circumcision
vnto
the
Iewe
,
that
and
more
is
the
profit
of
circumcision
vnto
vs
.
For
thus
we
are
the
circumcision
,
and
not
they
,
we
are
that
peculiar
people
of
the
Iewes
,
and
not
they
,
he
is
not
a
Iew
which
is
one
outward
,
neither
now
is
that
circumcision
which
is
outward
in
the
flesh
,
but
he
is
a
Iew
which
is
one
within
,
and
the
circumcision
is
of
the
heart
in
the
spirit
,
not
in
the
letter
,
whose
praise
is
not
of
men
,
but
of
God
.
Let
this
,
men
and
brethren
,
teach
vs
to
descend
into
our selues
and
see
whether
we
bee
circumcised
or
vncircumcised
,
whether
we
can
with
the
Apostle
truely
say
,
that
wee
are
the
circumcision
,
that
we
are
circumcised
with
the
true
circumcision
.
Do
we
worship
the
Lord
in
the
spirit
with
holy
worshippe
not
after
the
foolish
fancies
of
mans
braine
?
Do
we
reioyce
in
Christ
Iesus
as
in
the
horne
of
our
saluation
,
and
renounce
all
confidence
in
all
outward
things
whatsoeuer
?
Are
our
vnderstandings
instructed
in
the
things
which
are
spiritually
discerned
?
Are
our
affections
enclined
to
the
rule
of
Gods
spirit
?
Are
our
desires
bent
to
the
things
that
belong
vnto
our
peace
?
Are
we
purged
from
all
carnall
affections
,
and
vngodly
desires
?
Are
our
lippes
faine
when
we
sing
vnto
our
God
?
and
are
our
tongues
glad
when
we
talke
of
his
righteousnesse
and
saluation
?
Doe
we
refraine
our
feete
from
euery
euill
path
?
and
doe
we
giue
our
members
as
weapons
of
righteousnesse
vnto
God
to
serue
him
in
righteousnesse
and
in
holinesse
?
If
the
spirit
do
witnesse
those
things
vnto
our
spirits
,
then
let
vs
know
that
we
are
circumcised
with
the
true
circumcision
,
so
that
wee
may
say
with
the
Apostle
,
We
are
the
circumcision
.
For
this
is
the
worke
of
the
spirit
thus
to
consecrate
vs
to
his
holy
worship
,
thus
to
settle
our
reioycing
on
Christ
Iesus
,
and
on
him
alone
,
thus
to
teach
vs
his
will
,
thus
to
sanctifie
our
desires
,
thus
to
purge
and
cleanse
vs
from
inordinate
affections
,
thus
to
make
vs
vessells
holy
vnto
the
Lord
,
and
thus
to
guide
our
feete
in
to
the
way
of
peace
.
And
working
thus
in
vs
he
doth
circumcise
vs
with
circumcision
made
without
hands
making
vs
ne
creatures
.
But
if
we
worshippe
the
Lord
,
so
that
we
bowe
both
to
him
and
Baal
,
if
we
trust
to
be
saued
by
our
workes
,
or
by
any
thing
but
onely
by
Christ
Iesus
,
and
faith
in
his
bloud
,
if
the
Gospell
be
yet
hid
vnto
vs
so
that
we
cannot
sauour
or
perceiue
the
things
of
the
spirit
of
God
,
if
our
affections
be
so
inordinate
as
that
we
be
full
of
striefe
,
enuie
,
hatred
,
malice
,
wrath
,
contentions
,
backbitings
,
whispering
,
swelling
,
and
discorde
,
if
our
desires
be
so
vnbridled
as
that
we
runne
wholly
after
the
pleasures
of
the
flesh
,
and
neuer
minde
the
things
of
the
spirit
;
if
as
yet
we
will
bee
euery
one
more
loth
then
other
to
talke
of
matters
of
religion
,
of
things
belonging
to
our
saluation
,
of
the
mercies
of
God
in
Christ
Iesus
,
and
the
like
;
but
will
straine
no
curtesie
at
all
to
talke
filthily
,
and
vncleanly
,
and
vnseemly
,
and
scoffingly
,
and
irreligiously
,
if
as
yet
either
we
will
not
open
our
eares
to
heare
the
voice
of
the
charmer
charme
hee
neuer
so
wisely
,
or
else
will
grinne
and
gnash
our
teeth
at
him
that
shall
roundly
knocke
at
the
doore
of
our
hearts
to
rowse
vs
out
of
the
dead
sleepe
of
sinne
whereinto
we
are
fallen
;
if
I
say
things
stand
thus
with
vs
,
are
we
not
of
vncircumcised
hearts
,
and
lippes
,
and
eares
?
yes
my
brethren
if
it
be
thus
whatsoeuer
we
say
,
or
what
shew
soeuer
we
make
,
yet
are
we
of
vncircumcised
hearts
,
lips
,
and
eares
.
For
therefore
is
our
vnderstanding
full
of
darknesse
,
our
will
and
desires
peruerse
and
crooked
,
and
our
affections
inordinate
,
because
the
Lord
by
his
spirit
hath
not
circumcised
our
hearts
;
therefore
are
our
mouthes
filled
not
with
talke
of
such
things
as
belong
vnto
our
peace
,
but
with
corrupt
communication
,
and
iesting
,
and
taunting
,
and
profane
talking
,
because
the
Lord
by
his
spirit
hath
not
circumcised
our
lippes
;
and
therefore
are
our
eares
open
vnto
euery
wicked
profanation
of
Gods
name
,
and
euery
bad
suggestion
of
our
neighbours
,
rather
then
vnto
the
word
of
our
saluation
,
because
the
Lord
by
his
spirit
hath
not
circumcised
our
eares
.
In
one
word
,
are
we
and
walke
we
as
children
of
disobedience
?
it
is
because
the
Lord
hath
not
yet
regenerated
vs
by
his
holy
spirit
,
because
we
yet
are
not
circumcised
with
the
circumcision
of
Christ
.
Let
euery
man
therefore
descend
into
his
owne
heart
,
and
as
he
doth
finde
himselfe
,
by
thus
searching
his
heart
,
and
his
reynes
to
be
circumcised
,
or
vncircumcised
,
so
let
him
thinke
himselfe
to
be
receiued
into
the
couenant
,
or
yet
to
be
a
stranger
from
the
couenant
of
promise
.
And
hee
that
is
circumcised
,
let
him
not
gather
his
vncircumcision
:
i.
as
now
I
expound
it
,
let
him
not
defile
himselfe
with
the
corruptions
which
are
in
the
world
through
lust
,
but
hauing
escaped
from
the
filthinesse
of
the
world
,
let
him
giue
his
members
seruants
vnto
righteousnesse
in
holinesse
,
and
worship
the
Lord
with
holy
worship
.
But
he
that
hath
walked
either
40
or
4.
yeeres
in
the
wildernesse
of
this
life
,
and
is
not
yet
circumcised
,
let
him
know
that
euen
that
person
that
is
not
circumcised
,
that
man
that
is
not
regenerated
by
the
Lord
his
spirit
,
euen
hee
shall
be
cut
off
from
the
Lord
his
people
,
and
shall
haue
none
inheritance
among
the
Saints
of
God
.
Vnto
such
therefore
I
say
as
the
Lord
by
his
Prophet
saith
to
the
men
of
Iudah
,
and
to
Ierusalem
,
breake
vp
the
fallow
ground
of
your
hearts
,
and
some
not
among
the
thornes
:
be
circumcised
to
the
Lord
,
and
take
away
the
fore-skins
of
your
hearts
,
least
the
Lord
his
wrath
come
foorth
like
fire
,
and
burne
that
none
can
quench
it
,
because
of
the
wickednesse
of
your
inuentions
:
And
with
the
Prophet
Hosea
,
I
say
farther
,
sow
to
your selues
in
righteousnesse
,
reape
after
the
measure
of
mercie
,
breake
vp
your
fallow
ground
:
for
it
is
time
to
seeke
the
Lord
till
he
come
and
raine
righteousnesse
vpon
you
.
Weede
out
al
impiety
and
wicked
affections
from
your
hearts
,
put
off
the
sinnefull
body
of
the
flesh
,
and
be
renued
in
the
spirit
of
your
mindes
.
For
this
I
say
vnto
you
that
flesh
and
bloud
cannot
inherit
the
kingdome
of
God
.
Blessed
and
holy
is
he
that
hath
his
part
in
the
first
resurrection
,
i.
by
the
power
of
God
his
spirit
regenerating
him
,
riseth
from
sinne
wherein
he
was
dead
vnto
newnesse
and
holinesse
of
life
:
for
on
such
the
second
death
hath
no
power
.
And
let
this
suffice
to
be
spoken
touching
both
the
carnall
,
and
likewise
the
spirituall
circumcision
by
occasion
of
these
words
,
we
are
the
circumcision
.
It
followeth
.
Which
worshippe
God
in
the
spirit
]
By
this
and
the
rest
that
followes
is
described
,
as
I
told
you
who
are
circumcised
with
spirituall
circumcision
,
euen
they
which
worship
God
spiritually
&c.
so
that
hauing
spoken
of
spirituall
circumcision
we
haue
spoken
in
a
generality
both
of
this
,
and
the
rest
that
followes
.
Yet
it
will
not
be
amisse
somewhat
more
particularly
,
yet
as
briefly
as
we
can
,
to
speake
by
occasion
of
these
words
of
the
spirituall
worship
of
God
.
There
is
no
people
so
farre
without
God
in
this
world
,
Iewe
,
or
Gentile
,
Turke
,
or
other
,
but
that
both
they
know
there
is
a
God
,
and
likewise
thinke
they
worship
him
with
true
worshippe
.
But
how
a
great
many
nations
and
languages
should
either
know
the
true
God
,
or
truely
worshippe
him
,
it
can
scarce
be
imagined
,
seeing
they
want
the
holy
word
of
life
,
where
alone
we
both
clearly
know
him
,
and
likewise
how
to
worship
him
.
Nay
how
should
not
they
most
grossely
erre
touching
the
true
worship
of
God
,
seeing
where
the
word
is
there
are
so
many
errors
touching
the
true
and
spirituall
worship
of
God
.
Witnesse
those
manifold
will-worshippes
of
God
which
men
haue
deuised
vnto
themselues
,
and
for
which
they
haue
no
warrant
at
all
in
the
word
:
such
as
are
forbidding
of
marriage
,
and
forbidding
of
meates
to
some
men
at
all
times
,
and
to
all
men
at
sometimes
vnder
pretence
of
holy
religion
,
and
deuout
seruice
of
God
.
But
for
our
instruction
in
this
point
,
let
vs
hence
obserue
that
not
only
in
the
spirit
of
our
minde
purified
by
the
spirit
to
serue
him
in
holinesse
and
in
righteousnesse
,
but
that
if
we
will
not
erre
in
the
performance
of
true
and
spirituall
worshippe
vnto
our
God
,
we
must
proceede
by
this
rule
of
reioicing
in
Christ
Iesus
,
inasmuch
as
by
reioycing
in
Christ
Iesus
wee
worshippe
God
spiritually
.
For
what
is
there
required
in
our
spirituall
worship
of
God
which
by
our
reioycing
in
Christ
Iesus
is
not
performed
vnto
him
?
Is
it
not
our
spirituall
worship
of
God
to
loue
him
,
to
put
our
trust
in
him
,
to
feare
him
,
to
pray
vnto
him
,
to
obey
him
,
and
to
glorifie
him
both
in
our
bodies
,
and
in
our
spirits
?
And
are
not
all
these
things
performed
vnto
him
by
our
reioycing
in
Christ
Iesus
?
We
reioice
in
Christ
Iesus
,
knowing
that
in
him
we
are
beloued
:
and
therefore
we
loue
God
who
we
know
doth
loue
vs
in
Christ
Iesus
.
Againe
,
we
reioice
in
Christ
Iesus
,
knowing
that
in
him
all
the
promises
of
God
are
yea
,
and
Amen
;
and
therefore
we
belieue
in
God
&
put
our
trust
in
his
name
who
we
know
for
his
sake
maketh
good
all
his
promises
vnto
vs
.
Againe
we
reioice
in
Christ
Iesus
,
knowing
that
by
him
an
atonement
and
reconciliation
is
made
betweene
God
and
vs
:
and
therfore
we
feare
God
whose
wrath
we
know
is
now
appeased
towards
vs
by
the
mediation
of
Christ
Iesus
.
Againe
,
wee
reioice
in
Christ
Iesus
knowing
that
by
him
we
may
go
boldly
vnto
the
throne
of
grace
:
and
therefore
wee
poure
out
our
praiers
vnto
God
who
wee
know
giueth
vs
whatsoeuer
wee
aske
by
faith
in
his
name
.
Againe
,
wee
reioyce
in
Christ
Iesus
knowing
that
through
Christ
wee
are
able
to
doe
all
things
:
and
therefore
wee
obey
God
who
wee
know
strengtheneth
vs
in
Christ
to
doe
all
things
that
hee
requireth
of
vs
.
Againe
,
wee
reioyce
in
Christ
Iesus
knowing
that
hee
is
made
of
God
vnto
vs
wisedome
,
and
righteousnesse
,
and
sanctification
,
and
redemption
:
and
therefore
we
glorifie
GOD
both
in
our
bodies
and
in
our
spirits
,
who
we
know
hath
giuen
vs
his
sonne
,
and
together
with
him
hath
giuen
vs
all
things
also
.
So
that
through
the
reioycing
which
we
haue
in
Christ
Iesus
we
worship
God
spiritually
with
all
holy
worship
of
loue
,
of
faith
,
of
feare
,
of
praier
,
of
obedience
,
and
of
glorifying
his
name
both
in
our
bodies
and
in
our
spirits
.
Yea
and
whosoeuer
hath
not
this
reioycing
in
Christ
Iesus
it
is
impossible
that
he
should
worship
God
with
this
spirituall
and
holy
worshippe
.
For
how
shall
hee
loue
GOD
that
is
not
perswaded
of
the
loue
of
God
towards
him
in
Christ
Iesus
?
how
shall
hee
belieue
in
God
and
put
his
trust
in
his
name
,
that
knoweth
not
that
all
his
promises
are
yea
and
Amen
,
most
certaine
and
sure
in
Christ
Iesus
?
How
shall
hee
feare
God
as
a
dutifull
childe
that
assures
not
himselfe
of
his
reconciliation
with
God
by
the
death
and
intercession
of
Christ
Iesus
?
How
shall
hee
pray
vnto
.
God
in
faith
that
knows
not
that
his
praiers
shall
bee
accepted
and
heard
in
Christ
Iesus
,
that
offereth
our
praiers
vnto
God
,
and
makes
continuall
intercession
for
vs
?
How
shall
hee
obey
God
in
that
which
he
commands
that
knowes
nor
that
God
in
Christ
Iesus
doth
enable
him
to
doe
that
which
hee
commandeth
?
How
shall
hee
glorifie
God
in
his
body
,
or
in
his
spirit
,
that
knowes
not
what
great
mercies
God
hath
vouchsafed
vnto
vs
through
Christ
Iesus
?
So
that
vnlesse
wee
can
reioyce
in
Christ
Iesus
euen
because
wee
know
all
these
thinges
wee
cannot
possiblie
worshippe
God
with
spirituall
worshippe
.
Will
you
then
,
men
and
brethren
,
haue
a
direction
for
your
spirituall
worshipping
of
God
?
Surely
it
is
needfull
,
For
our
better
instruction
in
which
point
of
our
reioycing
in
Christ
Iesus
,
let
vs
in
the
next
place
hence
obserue
,
that
to
reioice
in
Christ
Iesus
,
is
not
onely
to
repose
our
whole
trust
and
confidence
in
him
,
as
in
the
horne
of
our
saluation
,
to
make
our
boast
of
him
,
and
to
tell
of
all
the
wondrous
workes
that
hee
hath
done
for
vs
with
gladnesse
,
but
withall
to
renounce
all
confidence
in
the
flesh
,
and
in
any
outward
thing
whatsoeuer
.
For
these
are
things
which
cannot
stand
together
,
reioicing
in
Christ
Iesus
,
and
reposing
our
confidence
in
any
outward
thing
whatsoeuer
:
for
if
we
reioice
in
Christ
Iesus
,
then
wee
repose
the
whole
confidence
of
our
saluation
,
and
euery
part
thereof
vpon
him
,
and
him
alone
;
and
if
wee
repose
our
whole
,
or
any
part
of
the
confidence
of
our
saluation
on
any
outward
thing
,
and
not
on
Christ
Iesus
alone
,
then
we
doe
not
indeed
reioice
in
Christ
Iesus
.
This
the
Apostle
plainly
sheweth
,
Wee
reioyce
in
Christ
Iesus
,
and
haue
no
confidence
in
the
flesh
,
in
that
he
denieth
that
they
haue
any
confidence
in
the
flesh
,
what
else
is
his
meaning
,
but
that
they
haue
no
confidence
in
any
thing
but
only
in
Christ
Iesus
,
so
reioicing
in
him
,
as
that
they
put
their
whole
confidence
in
him
.
Againe
,
when
he
shewes
afterwards
what
he
meanes
by
the
flesh
,
hee
speaketh
not
only
of
the
circumcision
of
the
flesh
,
but
of
his
tribe
,
of
his
stocke
,
of
his
religion
,
of
his
zeale
;
yea
and
lest
hee
should
seeme
to
leaue
out
any
thing
without
Christ
wherein
he
had
any
confidence
,
hee
speaketh
expressely
of
all
things
without
Christ
,
that
for
Christ
he
counteth
all
things
losse
.
So
that
the
conclusion
(
though
most
hard
)
will
not
be
auoided
,
but
that
they
that
trust
to
be
saued
by
their
merits
are
not
circumcised
with
the
true
and
spirituall
circumcision
,
but
are
as
yet
strangers
from
the
couenant
of
promise
,
and
haue
no
inheritance
among
the
sonnes
of
God
.
Let
vs
therefore
,
men
and
brethren
,
renounce
all
confidence
in
any
thing
without
Christ
whatsoeuer
,
and
let
vs
trust
only
in
the
merits
of
Christ
Iesus
.
He
alone
is
made
of
God
vnto
vs
wisdome
,
and
righteousnesse
,
and
sanctification
,
and
redemption
:
he
hath
purchased
vs
with
his
owne
bloud
:
he
is
set
for
euer
at
the
right
hand
of
the
throne
of
God
to
make
intercession
for
vs
;
and
through
him
alone
we
receiue
all
the
blessing
,
that
wee
haue
either
for
this
life
,
or
that
that
is
to
come
.
Let
vs
therefore
reioice
in
him
,
and
not
in
any
thing
without
him
.
Hee
that
beleeueth
in
him
,
beleeueth
in
him
that
sent
him
;
and
hee
that
loueth
him
,
loueth
him
that
sent
him
;
and
hee
that
obeyeth
him
,
obeyeth
him
that
sent
him
;
and
he
that
glorifieth
him
,
glorifieth
him
that
sent
him
.
Let
vs
therefore
worship
him
with
all
holy
worship
,
and
so
shall
wee
worship
God
in
the
spirit
,
and
so
shall
we
be
able
truly
to
say
with
the
Apostle
,
We
are
the
circumcision
,
which
worship
God
in
the
spirit
,
and
reioice
in
Christ
Iesus
,
and
haue
no
confidence
in
the
flesh
.
Circumcise
(
O
Lord
)
wee
beseech
thee
the
foreskinnes
of
our
hearts
with
the
finger
of
thy
holy
spirit
,
that
we
may
worship
thee
in
spirit
and
in
truth
,
&
that
we
may
reioyce
in
thy
Sonne
Christ
Iesus
as
in
the
horne
of
our
saluation
,
renouncing
all
confidence
in
any
thing
without
him
whatsoeuer
.
O
Lord
purge
vs
daily
more
and
more
from
all
inordinate
affections
,
and
vnbridled
desires
,
which
any
way
may
draw
vs
from
thee
,
or
hinder
vs
in
thy
seruice
:
renew
in
vs
right
spirits
,
that
wee
may
worship
thee
,
not
after
the
fond
deuices
of
our
owne
braine
,
but
in
spirit
and
in
truth
,
after
the
rule
of
thy
holy
word
;
and
so
sanctifie
vs
with
thy
holy
spirit
,
that
abandoning
all
worldly
confidence
whatsoeuer
,
wee
may
wholly
and
only
reioyce
in
thy
Sonne
Christ
Iesus
for
euer
.
LECTVRE
LII
.
PHILIP
.
3.
Vers.
4.5.6
.
Though
I
might
also
haue
confidence
in
the
flesh
.
If
any
other
men
thinketh
that
he
hath
whereof
he
might
trust
.
NOw
the
Apostle
in
these
words
proposeth
vnto
them
his
owne
example
,
as
an
embrace
of
that
truth
touching
mans
righteousnesse
and
saluation
which
they
were
to
embrace
and
follow
,
from
this
verse
to
the
fifteenth
.
And
first
he
shewes
that
he
for
his
part
reposeth
no
trust
or
confidence
of
his
righteousnesse
or
saluation
in
the
circumcision
of
the
flesh
,
or
in
the
workes
of
the
Law
,
or
in
any
thing
without
Christ
whatsoeuer
;
and
then
that
Christ
alone
is
all
his
righteousnesse
,
and
the
horne
of
his
saluation
.
In
these
verses
that
I
haue
read
vnto
you
the
Apostle
first
shewes
that
if
he
would
or
thought
it
meet
to
reioyce
in
the
flesh
,
he
had
as
good
cause
so
to
doe
,
nay
better
cause
so
to
doe
then
any
of
them
that
reioiced
in
the
flesh
had
.
2.
He
shewes
that
albeit
hee
might
haue
as
good
confidence
in
the
flesh
as
the
best
,
yet
hee
now
counted
of
all
those
things
not
only
as
vnprofitable
,
but
as
hurtfull
,
vers
7.8
.
Whereby
the
Apostle
both
represseth
the
insolencie
of
those
false
teachers
that
boasted
so
much
,
and
yet
had
not
so
much
cause
as
hee
had
of
boasting
touching
the
flesh
;
and
likewise
lets
the
Philippians
see
that
seeing
hee
hauing
such
prerogatiues
aboue
others
touching
the
flesh
,
yet
counted
all
things
without
Christ
euen
but
dung
and
losse
,
they
also
should
doe
so
,
and
therefore
should
not
regard
whatsoeuer
those
false
teachers
told
them
of
circumcision
,
or
of
the
workes
of
the
Law
.
In
generall
therefore
first
the
Apostle
shewes
,
that
if
hee
would
haue
confidence
in
the
flesh
,
he
hath
cause
enough
,
so
that
he
might
if
hee
would
haue
confidence
in
the
flesh
,
in
these
words
,
Though
I
might
,
&c.
Secondly
he
shewes
that
he
hath
more
cause
to
trust
in
the
flesh
then
any
of
those
false
teachers
haue
,
in
these
words
,
If
any
other
,
&c.
Thirdly
,
hee
proues
his
two
former
assertions
by
a
particular
recitall
of
certaine
●hings
wherein
he
might
reioice
,
in
some
of
which
he
was
not
●nferiour
to
the
best
,
as
in
circumcision
,
being
circumcised
●he
eighth
day
;
in
kindred
,
being
of
the
kindred
of
Israel
;
in
●ribe
,
being
of
the
tribe
of
Beniamin
;
in
ancientnesse
of
stocke
●nd
linage
,
being
an
Hebrew
of
the
Hebrewes
;
and
in
profession
,
being
a
Pharisie
:
and
in
others
he
was
before
the
best
,
as
●n
zeale
,
hauing
persecuted
the
Church
,
and
in
righteousnesse
,
●hich
is
in
the
Law
,
being
vnrebukeable
.
Thus
yee
see
the
●orme
of
the
Apostle
his
proceeding
,
and
the
diuision
of
these
word
,
into
their
branches
.
Now
touching
the
meaning
of
●hem
in
more
particular
sort
.
First
,
in
the
first
generall
proposition
,
where
hee
saith
,
●hough
I
might
,
&c.
the
Apostle
meeteth
with
an
obiection
which
happily
the
false
teachers
might
haue
made
against
●●m
;
and
it
is
as
if
he
should
thus
haue
said
:
Though
I
say
that
〈◊〉
reioice
in
Christ
Iesus
,
and
haue
no
confidence
in
the
flesh
,
●et
let
no
man
say
that
it
is
because
I
haue
no
cause
of
confi●ence
in
the
flesh
;
for
I
haue
cause
enough
:
so
that
if
I
would
I
might
not
only
as
a
Christian
haue
my
whole
confidence
Christ
,
but
also
as
a
Iew
,
haue
confidence
in
the
flesh
.
Secondly
,
where
he
saith
in
the
next
generall
proposition
,
If
any
other
man
,
&c.
the
Apostle
not
ambitiously
,
but
being
forced
thereunto
by
the
ambition
of
others
,
compareth
himselfe
not
only
with
those
false
teachers
,
but
euen
with
the
best
of
the
Iewes
;
and
for
cause
of
hauing
confidence
in
the
flesh
if
hee
would
,
he
preferreth
himselfe
before
the
best
of
them
.
For
it
is
as
if
he
should
thus
haue
said
:
If
any
,
I
say
not
only
of
those
dogges
and
euill
workers
,
but
if
any
other
euen
of
the
best
of
the
Iewes
,
thinke
that
he
haue
cause
of
confidence
in
the
flesh
,
that
is
,
in
any
outward
thing
without
Christ
,
I
might
haue
more
cause
of
confidence
in
outward
things
if
I
would
,
then
he
whatsoeuer
he
be
.
Thirdly
,
where
he
saith
in
the
particular
recitall
of
those
things
wherein
he
might
if
hee
would
reioice
,
that
he
was
circumcised
the
eighth
day
,
the
Apostle
sets
downe
his
first
prerogatiue
common
to
him
with
other
of
the
Iewes
.
He
was
circumcised
,
he
meanes
in
the
foreskinne
of
his
flesh
,
therefore
no
Gentile
;
the
eighth
day
,
therefore
hee
was
no
proselyte
,
but
a
naturall
Iew
:
for
the
proselytes
,
which
were
those
that
being
Gentiles
embraced
the
Iewish
religion
,
they
were
circumcised
after
their
conuersion
vnto
Iudaisme
;
but
all
the
Iewes
were
by
the
Law
circumcised
the
eighth
day
.
So
then
he
was
no
Gentile
or
proselyte
,
but
a
naturall
Iew
,
being
circumcised
the
eighth
day
.
His
second
prerogatiue
common
to
him
with
other
of
the
Iewes
likewise
,
was
that
he
was
of
the
kindred
of
Israel
,
that
is
,
not
borne
of
parents
that
were
proselytes
,
and
only
conuerted
vnto
Iewes
,
but
of
parents
which
were
naturall
Iewes
,
euen
of
the
seede
of
Iacob
.
A
prerogatiue
which
the
Iewes
stood
much
vpon
that
they
were
descended
of
Iacob
who
was
called
Israel
,
because
he
preuailed
with
God
.
His
third
prerogatiue
wherein
hee
was
aboue
many
of
the
Iewes
,
was
that
he
was
of
the
tribe
of
Beniamin
:
which
his
tribe
he
mentioneth
,
both
for
the
dignitie
of
his
tribe
,
as
being
the
tribe
whence
Saul
the
first
King
of
Israel
was
;
as
also
farther
to
shew
himselfe
an
Israelite
,
whose
custome
it
was
to
reckon
their
tribe
.
His
fourth
prerogatiue
wherein
hee
yet
more
excelled
many
of
the
Iewes
,
was
that
he
was
an
Ebrew
of
the
Ebrewes
:
whereby
hee
argues
the
ancientnes
of
his
stocke
and
linage
,
Acts
,
vnto
death
,
binding
and
deliuering
into
prison
both
men
and
women
;
punishing
them
throughout
all
the
synagogues
,
compelling
them
to
blaspheme
,
and
giuing
his
sentence
when
they
were
put
to
death
.
The
last
prerogatiue
here
mentioned
,
wherein
also
he
passed
all
the
rest
of
the
Iewes
,
was
that
touching
the
righteousnesse
which
is
in
the
law
,
that
is
,
which
consisteth
in
the
outward
obseruation
of
those
things
which
the
law
commanded
,
he
was
vnrebukeable
,
to
wit
before
men
;
so
precisely
walking
in
all
the
commandments
and
ordinances
of
the
law
as
that
no
man
could
reproue
him
,
as
it
is
also
said
of
Zacharias
and
Elizabeth
.
1.
Here
I
note
the
manifold
and
great
arguments
which
the
Apostle
had
of
confidence
and
reioycing
in
the
flesh
,
euen
so
many
and
so
great
,
that
he
might
not
onely
compare
with
the
best
of
the
Iewes
,
but
all
his
prerogatiues
considered
,
he
might
more
reioyce
in
such
outward
things
then
might
any
of
the
best
of
them
.
For
looke
wherein
any
of
the
best
of
them
might
reioyce
,
whether
it
were
in
circumcision
,
or
in
noblenesse
of
race
,
or
in
ancient
discent
,
or
in
dignitie
of
tribe
,
or
in
profiting
in
the
Iewish
religion
,
therein
might
he
also
reioyce
;
and
then
for
zeale
,
he
was
much
more
zealous
of
the
traditions
of
his
fathers
then
were
any
of
the
rest
,
being
euen
madde
in
zeale
against
the
Christians
;
and
likewise
for
holinesse
of
life
,
and
religious
obseruation
of
the
law
,
he
walked
so
well
and
so
precisely
,
as
that
no
man
could
except
against
him
,
or
reproue
him
for
any
thing
that
way
.
Hence
then
I
obserue
the
wonderfull
wisdome
of
our
good
God
,
in
his
most
wise
disposing
and
ordering
of
all
thing
,
for
the
behoofe
and
benefit
of
his
Church
.
For
to
the
end
that
he
might
bring
the
Iewes
from
that
vaine
confidence
which
they
had
in
the
flesh
,
and
from
that
ouer-weening
conceit
which
they
had
of
their
owne
righteousnes
by
the
workes
of
the
law
,
vnto
confidence
in
Christ
Iesus
,
and
vnto
that
righteousnesse
which
is
of
God
through
faith
,
to
the
end
(
I
say
)
that
he
might
bring
the
Iewes
from
those
outward
things
of
the
flesh
vnto
the
inward
knowledge
of
Christ
Iesus
,
he
raised
vp
to
this
purpose
this
holy
Apostle
,
that
he
being
a
manfully
furnished
with
all
prerogatiues
in
all
such
outward
thing●
as
they
reioyced
in
,
might
both
be
of
greater
authoritie
with
them
,
and
likewise
haue
the
greater
possibilitie
to
draw
them
from
workes
vnto
grace
,
from
the
law
vnto
Christ
.
For
if
it
had
beene
so
,
that
he
had
perswaded
them
to
renounce
all
confidence
in
the
flesh
,
and
to
reioyce
onely
in
Christ
Iesus
,
hauing
himselfe
no
cause
of
confidence
in
the
flesh
,
they
might
happily
lightly
haue
esteemed
him
,
and
thought
that
because
himselfe
had
nothing
touching
the
flesh
whereof
to
reioyce
,
therefore
he
enuied
them
,
and
perswaded
them
to
renounce
all
confidence
in
the
flesh
.
But
when
now
they
should
see
that
he
that
thus
perswaded
them
was
one
that
had
greater
cause
of
confidence
in
the
flesh
then
had
the
best
of
them
,
they
must
needs
likewise
see
that
surely
his
perswasions
proceeded
from
a
certaine
and
sound
iudgment
,
and
not
from
any
conceited
opinion
,
or
hatefull
enuy
.
So
we
see
that
to
teach
men
that
pleasures
,
and
sumptuous
buildings
,
and
riches
,
and
possessions
,
and
the
like
were
all
but
vanitie
and
vexation
of
the
spirit
,
he
stirred
vp
Salomon
,
who
hauing
had
his
fill
of
all
kinde
of
pleasures
which
either
his
eye
,
1.
This
may
teach
them
whom
it
hath
pleased
the
Lord
to
reclaime
from
error
in
opinion
,
or
folly
in
life
,
to
consider
why
the
Lord
hath
thus
in
mercy
dealt
with
them
,
and
accordingly
to
performe
such
duties
vnto
the
Lord
as
are
required
of
them
.
Art
thou
then
called
out
of
the
darknesse
of
Romish
Egypt
vnto
the
glorious
light
of
the
Gospell
of
Iesus
Christ
?
Art
thou
freed
from
the
bondage
of
that
Romish
Pharaoh
into
the
glorious
libertie
of
the
sonnes
of
God
by
the
day-starre
arising
in
thine
heart
?
It
is
a
great
mercy
of
the
Lord
vnto
thee
thus
to
deliuer
thy
soule
from
death
,
and
thy
feete
from
sliding
.
But
consider
thou
whether
the
Lord
hath
not
also
in
wisdome
done
this
,
that
thou
hauing
beene
nusled
vp
in
their
superstitious
errors
,
and
as
egerly
maintained
them
as
they
,
shouldst
now
labour
to
draw
them
out
of
darknesse
into
light
,
and
from
vaine
confidence
in
the
flesh
to
reioyce
in
Christ
Iesus
.
What
doest
thou
know
but
that
the
Lord
therefore
suffered
thee
for
a
while
to
sit
in
darknes
and
in
the
shadow
of
death
,
that
when
afterward
the
day-starre
should
●rise
in
thine
heart
,
thou
mightest
both
labour
the
more
with
them
,
and
likewise
be
in
the
better
possibilitie
to
preuaile
with
hem
.
Follow
thou
therefore
the
example
of
this
holy
Apostle
,
and
labour
to
weyne
them
as
from
other
their
errors
,
so
from
confidence
in
their
workes
,
and
in
merits
of
their
owne
making
,
that
they
may
reioyce
wholly
in
Christ
Iesus
,
and
onely
put
their
trust
in
his
name
.
Againe
,
hast
thou
haunted
with
vaine
persons
,
and
beene
delighted
in
the
companie
of
the
wicked
;
hast
thou
runne
with
a
theefe
when
thou
sawest
him
,
and
beene
partaker
with
the
adulterers
;
hast
thou
giuen
thy
money
vnto
vsury
,
or
taken
reward
against
the
innocent
;
haue
thine
hands
wrought
,
or
thy
feete
runne
vnto
,
or
thy
thought
deuised
,
or
thy
heart
consented
vnto
this
or
that
sinne
or
iniquitie
;
and
hath
the
Lord
now
reclaimed
thee
?
It
is
a
great
mercy
of
the
Lord
no
doubt
vnto
thee
.
But
consider
thou
whether
the
Lord
hath
not
also
in
wisdome
done
this
,
that
thou
mightest
draw
them
with
whom
sometimes
thou
sortedst
thy selfe
vnto
a
reformation
of
their
waies
.
What
knowest
thou
but
that
he
hath
reclaimed
thee
from
such
and
such
inordinate
waies
,
that
hauing
walked
with
them
thou
mightest
be
the
meanes
of
reforming
them
.
As
it
hath
pleased
the
Lord
therefore
to
reclaime
euery
man
from
any
error
in
opinion
,
or
folly
in
life
,
so
let
him
labour
to
reforme
such
errors
,
or
follies
in
them
whom
hee
knowes
to
be
intangled
with
them
:
euer
remembring
that
of
our
Sauiour
vnto
Peter
,
when
thou
art
conuerted
strengthen
thy
brethren
:
that
he
which
converteth
a
sinner
from
going
astray
out
of
his
way
,
saueth
a
soule
from
death
,
and
hideth
a
multitude
of
sinnes
.
2.
This
may
teach
them
that
are
as
yet
holden
with
any
error
in
opinion
,
or
folly
in
life
,
to
hearken
vnto
those
whom
the
Lord
hath
raised
euen
of
themselues
to
admonish
them
of
their
errors
,
or
of
their
follies
.
For
thus
they
should
consider
with
themselues
:
He
was
so
affected
as
now
I
am
,
and
had
as
great
skill
,
and
will
to
maintaine
those
things
which
now
he
doth
oppugne
,
as
I
haue
,
and
if
the
Lord
haue
now
reuealed
vnto
him
that
which
as
yet
he
hath
kept
hid
from
mine
eyes
,
who
am
I
that
I
should
not
hearken
vnto
him
?
Againe
,
he
was
so
delighted
as
now
I
am
,
and
did
runne
after
such
sinnes
and
iniquities
as
he
now
speaketh
against
,
as
now
I
doe
,
and
if
the
Lord
haue
now
so
lightned
his
eyes
that
he
both
seeth
the
folly
of
his
owne
waies
,
and
calleth
me
from
the
like
,
why
should
I
not
receiue
instruction
from
him
?
Thus
(
I
say
)
they
should
consider
,
and
cause
their
eares
to
hearken
vnto
wisdome
,
and
incline
their
heart
vnto
vnderstanding
.
2.
Here
I
note
that
the
Apostle
to
represse
the
insolencie
of
those
that
boasted
in
outward
things
without
Christ
,
spareth
not
to
speake
of
such
prerogatiues
as
he
had
touching
the
flesh
,
and
in
such
to
preferre
himselfe
before
the
best
of
them
.
Whence
I
obserue
that
in
some
cases
the
children
of
God
may
stand
vpon
their
owne
commendation
,
and
are
not
to
spare
to
speake
of
such
blessings
outward
or
inward
as
the
Lord
hath
bestowed
vpon
them
aboue
their
brethren
.
Our
holy
Apostle
we
see
did
it
very
often
.
In
the
lattet
to
the
Corinthians
chap.
11.
I
was
a
foole
to
haue
boasted
my selfe
;
but
yee
haue
compelled
me
:
for
I
ought
to
haue
beene
commended
of
you
.
Because
therefore
the
Corinthians
gaue
him
not
that
testimonie
which
was
due
vnto
him
,
therefore
hee
was
compelled
to
boast
himselfe
.
4.
When
they
see
that
their
boasting
may
make
for
the
edification
of
the
Church
of
Christ
Iesus
,
then
may
they
boast
themselues
.
So
our
Apostle
here
boasteth
himselfe
,
as
to
represse
thereby
the
insolencie
of
the
false
teachers
,
so
partly
to
teach
the
Philippians
,
that
seeing
he
,
hauing
such
prerogatiues
aboue
others
touching
the
flesh
,
yet
counted
all
those
things
but
euen
dung
and
losse
,
they
also
by
his
example
should
doe
so
.
In
all
these
cases
the
children
of
God
may
and
ought
to
speake
and
euen
to
glory
and
boast
of
such
blessings
as
God
hath
bestowed
vpon
them
aboue
their
brethren
.
Touching
this
whole
point
I
giue
these
two
caueats
:
first
,
that
they
doe
not
hunt
after
occasions
and
opportunities
to
praise
themselues
,
but
that
then
only
they
doe
so
when
they
are
euen
driuen
and
compelled
so
to
doe
by
such
occasions
as
now
we
haue
spoken
of
,
or
the
like
:
secondly
,
that
when
they
praise
themselues
being
compelled
thereunto
,
they
doe
it
not
in
affectation
of
their
owne
praise
,
but
for
the
praise
and
glory
of
almightie
GOD.
Here
then
let
not
any
proud
Pharisie
,
or
any
ambitious
Di●trephes
shrowde
himselfe
vnder
the
couert
of
the
Apostle
,
as
if
his
example
might
serue
to
him
for
any
defence
of
his
ambition
,
or
pharisaicall
contempt
of
others
.
Let
not
that
man
of
sinne
herevpon
exalt
himselfe
aboue
all
that
is
called
God
,
or
that
is
worshipped
.
All
such
proud
,
and
vaine
,
and
ambitious
spirits
as
vainely
glory
in
their
pedigree
,
in
their
honor
,
in
their
riches
,
in
their
wisdome
,
in
their
holinesse
,
in
their
zeale
,
or
the
like
,
they
sauour
not
of
Pauls
spirit
,
but
rather
of
Lucifers
spirit
.
Whosoeuer
otherwise
boast
themselues
then
being
compelled
therevnto
,
whosoeuer
otherwise
breake
out
into
their
owne
praises
then
onely
vnto
the
praise
and
glory
of
God
,
they
may
well
talke
of
Pauls
boasting
,
but
they
know
not
what
it
meaneth
;
and
as
much
may
be
said
for
the
proud
contemning
Pharisie
as
can
be
said
for
such
men
.
how
can
yee
beleeue
which
receiue
honour
one
of
another
,
and
seeke
not
the
honour
that
commeth
of
God
alone
?
Let
vs
therefore
speake
with
gladnes
of
the
blessings
which
the
Lord
hath
vouchsafed
vnto
vs
,
and
if
neede
be
,
let
vs
glory
and
boast
of
them
;
but
euer
remembring
that
which
is
written
,
he
that
reioyceth
,
let
him
reioyce
in
the
Lord
.
To
glory
in
the
mercies
of
the
Lord
towards
vs
,
affecting
our
owne
praise
and
glory
is
pharisaicall
,
hypocriticall
and
wicked
;
but
in
some
cases
so
to
doe
to
the
praise
and
glory
of
God
is
both
lawfull
and
very
requisite
.
I
will
end
this
point
if
in
one
word
I
shal●
answer
one
doubt
,
which
is
,
how
the
Apostle
should
reckon
it
amongst
his
externall
praises
and
arguments
of
confidence
in
the
flesh
,
that
he
persecuted
the
Church
of
God
.
This
no
doubt
was
a
great
and
grieuous
sinne
to
persecute
the
Church
of
God
:
as
our
Apostle
acknowledgeth
,
where
he
saith
,
I
was
a
blasphemer
,
and
a
persecutor
,
and
an
oppressor
,
but
I
was
receiued
to
mercy
.
But
we
must
remember
that
the
Apostle
had
to
doe
with
those
that
would
seeme
to
be
very
zealous
of
the
law
.
He
mentioneth
therefore
his
persecution
of
the
Church
onely
to
proue
that
he
was
as
zealous
of
the
law
as
the
best
of
them
.
Which
zeale
they
highly
accounted
of
,
as
also
hee
did
before
his
conversion
,
though
now
he
condemned
it
.
In
respect
therefore
of
them
,
and
likewise
in
respect
of
his
owne
opinion
before
his
conuersion
,
his
so
feruent
zeale
that
he
persecuted
the
Church
of
God
is
reckoned
amongst
his
praises
.
And
the
same
is
likewise
to
be
said
of
all
the
rest
,
as
hereafter
we
shall
shew
.
3.
Here
I
note
that
the
Apostle
to
proue
that
he
might
haue
confidence
in
the
flesh
if
he
would
as
well
as
the
best
,
reckoneth
whatsoeuer
outward
things
the
Iewes
most
stood
vpon
,
or
could
indeede
bee
stood
vpon
,
as
circumcision
,
great
kinred
,
ancient
continuance
therein
,
euen
from
Abra●am
the
Ebrew
,
noblenesse
of
Tribe
,
religiousnesse
of
profession
,
feruencie
of
zeale
,
and
most
precise
obseruation
of
the
commandements
and
ordinances
of
the
law
.
Whence
I
obserue
that
to
haue
confidence
in
any
outward
thing
without
Christ
whatsoeuer
is
to
haue
confidence
in
the
flesh
.
This
is
proued
,
because
whatsoeuer
outward
thing
without
Christ
is
termed
flesh
both
here
,
as
this
discourse
proueth
,
and
else
where
in
the
very
like
forme
of
speech
,
as
where
the
Apostle
saith
,
seeing
that
many
reioyce
after
the
flesh
,
I
will
reioyce
also
.
Now
what
are
the
things
that
here
he
reioyceth
in
?
Surely
many
of
them
the
selfe-same
things
that
here
the
Apostle
speaketh
of
,
and
besides
other
things
also
,
as
hunger
,
thirst
,
cold
,
nakednesse
,
stripes
,
imprisonment
,
stoning
,
persecution
,
and
the
like
,
all
which
he
comprehendeth
in
the
name
of
flesh
,
affirming
that
hee
reioyceth
in
the
flesh
when
hee
reioyceth
in
these
things
.
As
then
to
reioyce
in
any
outward
thing
without
CHRIST
is
to
reioyce
in
the
flesh
,
so
likewise
to
haue
confidence
in
any
outward
thing
without
Christ
is
to
haue
confidence
in
the
flesh
.
Let
this
then
teach
vs
not
to
haue
confidence
in
any
outward
thing
whatsoeuer
without
Christ
.
Thou
art
bapt●zed
:
it
is
well
:
so
was
Simon
Magus
.
not
the
putting
away
of
the
filth
of
the
bodie
that
saueth
vs
,
but
in
that
a
good
conscience
maketh
request
to
God
.
Thou
hast
eaten
at
the
Lord
his
table
:
it
is
well
:
so
no
doubt
did
Iudas
.
Hee
that
eateth
and
drinketh
worthily
is
made
one
with
CHRIST
and
CHRIST
with
him
;
but
hee
that
eateth
and
drinketh
vnworthily
eateth
and
drinketh
his
owne
damnation
.
They
which
are
the
children
of
the
flesh
,
are
not
the
children
o●
God
,
but
the
children
of
the
promise
are
counted
for
the
seede
.
Thou
art
of
an
holy
profession
:
It
is
well
:
so
was
Dema●
,
Holinesse
of
profession
commendeth
not
vnto
God
,
but
an
heart
purified
by
faith
which
worketh
through
loue
.
Thou
distributest
to
the
poore
,
and
doest
many
good
things
:
it
is
well
:
Though
I
feede
the
poore
with
all
my
goods
,
and
though
I
giue
my
bodie
to
be
burned
,
and
haue
not
loue
,
it
profiteth
me
nothing
.
In
a
word
,
there
is
nothing
vnder
heauen
without
Christ
that
doth
profit
vs
,
so
that
we
should
reioyce
,
or
haue
confidence
in
it
:
among
men
there
is
giuen
none
other
name
vnder
heauen
whereby
we
must
be
saued
,
but
onely
by
the
name
of
Christ
Iesus
.
Let
vs
therefore
trust
perfectly
on
the
grace
that
is
brought
vnto
vs
by
the
reuelation
of
Christ
Iesus
,
and
let
vs
haue
no
confidence
in
any
outward
thing
without
Christ
whatsoeuer
,
no
not
in
the
outward
action
of
receiuing
the
sacrament
of
baptisme
or
of
the
Lord
his
supper
.
For
if
we
haue
,
then
haue
we
confidence
in
the
flesh
,
and
if
we
haue
confidence
in
the
flesh
,
we
reioyce
not
in
Christ
Iesus
;
and
if
we
reioyce
not
in
Christ
Iesus
,
we
worship
not
God
in
the
spirit
;
and
if
we
worship
not
God
in
the
spirit
,
we
are
not
circumcised
with
the
true
circumcision
,
and
if
we
be
not
circumcised
with
the
true
circumcision
,
we
belong
not
to
the
couenant
of
grace
.
O
Lord
blesse
thy
word
vnto
vs
which
now
we
haue
heard
with
our
outward
eares
.
Such
of
vs
as
it
hath
pleased
thee
to
reclaime
from
any
error
in
opinion
,
or
folly
in
life
,
make
vs
carefull
of
reforming
such
errors
and
follies
in
others
:
and
such
of
vs
as
are
yet
holden
with
any
error
or
folly
we
beseech
thee
so
to
frame
vs
after
thy
will
that
we
may
hearken
vnto
wisdome
,
and
incline
our
hearts
to
vnderstanding
.
Remoue
farre
from
vs
all
vaine
affectation
of
our
owne
praises
,
and
open
our
mouthes
to
set
forth
thy
praises
so
oft
as
shall
bee
meete
for
thy
glory
.
Weyne
vs
O
Lord
from
all
confidence
in
any
outward
thing
whatsoeuer
,
and
settle
all
our
confidence
in
thy selfe
,
and
on
thy
sonne
Christ
Iesus
,
to
whom
&c.
LECTVRE
LIII
.
PHILIP
.
3.
Vers.
7.8
.
But
the
things
that
were
vantage
vnto
mee
,
the
same
I
counted
losse
for
Christ
his
sake
.
Yea
doubtlesse
I
thinke
all
things
losse
&c.
BVt
the
things
&c.
]
In
these
words
the
Apostle
goeth
forward
,
and
shewes
,
that
albeit
hee
had
as
good
cause
,
and
greater
of
confidence
and
reioycing
in
the
flesh
,
and
in
things
without
Christ
then
had
either
those
false
Teachers
,
or
the
best
of
the
Iewes
whatsoeuer
,
yet
now
since
the
knowledge
of
Christ
Iesus
,
and
his
righteousnesse
was
reuealed
vnto
him
,
hee
counted
of
all
those
outward
things
in
respect
of
any
confidence
or
reioycing
in
them
,
not
onely
as
vnprofitable
,
but
as
hurtfull
.
In
these
two
verses
therefore
1.
the
Apostle
in
generall
shewes
that
howsoeuer
sometimes
hee
had
made
great
reckoning
of
his
vnrebukable
walking
in
the
Law
of
God
,
and
of
those
outward
things
wherein
the
Iewes
gloried
,
yet
after
that
hee
came
to
the
knowledge
of
Christ
Iesus
,
hee
changed
his
minde
so
farre
,
that
he
counted
them
then
not
onely
vnprofitable
,
but
also
hurtfull
for
Christ
his
sake
;
and
this
hee
doth
vers.
7.2
shewing
his
resolute
continuance
in
the
same
minde
which
first
he
had
when
he
came
to
the
knowledge
of
Christ
Iesus
,
he
doth
principally
amplifie
,
and
more
specially
explicate
that
which
he
had
said
before
in
the
latter
part
of
the
7.
verse
;
and
this
he
doth
verse
8.
The
first
ye
see
is
a
comparison
betweene
the
Apostle
his
iudgement
before
his
knowledge
of
Christ
,
and
after
his
knowledge
of
Christ
,
for
the
same
thing●
which
seemed
a
vantage
vnto
him
before
he
knew
Christ
,
afterwards
hee
counted
losse
for
Christ
his
sake
.
The
second
is
principally
an
amplification
,
or
more
speciall
explication
of
the
latter
part
of
the
comparison
,
where
in
he
goeth
ouer
and
ouer
the
same
termes
there
vsed
,
but
sometimes
with
some
diuersitie
for
the
farther
and
better
openig
of
them
.
For
where
as
verse
7.
hee
had
said
,
the
same
I
counted
losse
for
Christ
his
sake
,
verse
8.
hee
repeateth
the
same
to
the
same
purpose
thrise
,
but
with
some
amplification
,
and
likewise
with
some
alteration
in
the
forme
and
phrase
of
speach
;
as
1.
thus
I
thinke
all
things
losse
for
the
excellent
knowledge
sake
of
Christ
Iesus
my
Lord
:
againe
thus
,
for
Christ
I
haue
counted
all
things
losse
;
lastly
thus
,
I
doe
iudge
all
things
to
be
dung
,
that
I
may
winne
Christ
.
So
that
ye
see
the
eight
verse
is
especially
an
amplification
,
or
more
speciall
explication
of
the
later
part
of
the
comparison
in
verse
seauen
.
Now
from
this
generall
diuision
,
and
explication
of
these
words
,
let
vs
descend
vnto
a
more
particular
examination
of
the
meaning
of
them
.
1.
Therefore
where
the
Apostle
saith
in
the
comparison
,
but
the
things
&c.
]
by
the
things
which
seemed
vantage
vnto
him
he
meaneth
all
the
things
before
reckoned
,
but
especially
his
righteousnesse
by
the
law
:
these
as
hee
saith
seemed
vnto
him
;
when
?
to
wit
,
before
he
knew
Christ
;
what
seemed
they
vnto
him
?
vantage
;
i.
againe
so
meritoriously
profitable
,
as
wherein
he
might
repose
the
confidence
of
his
saluation
.
Againe
when
he
saith
,
the
same
I
counted
losse
]
hee
meaneth
that
after
he
began
to
know
Christ
hee
counted
those
same
things
not
onely
vnprofitable
,
but
also
hurtfull
,
for
Christ
his
sake
]
i.
as
the
Apostle
in
the
next
verse
expounds
it
,
for
the
excellent
knowledge
sake
of
Christ
Iesus
,
or
for
the
winning
of
Christ
,
because
confidence
in
those
things
were
hinderances
hereof
.
So
that
it
is
as
if
the
Apostle
had
thus
said
:
My
circumcision
,
my
kinred
,
my
tribe
,
my
ancient
descent
from
Abraham
the
Hebrue
,
my
profession
,
my
zeale
,
my
righteousnesse
in
the
law
were
great
things
,
and
things
which
were
in
my
iudgement
before
I
knew
Christ
so
meritoriously
profitable
,
as
that
I
thought
I
might
repose
the
confidence
of
my
saluation
in
them
.
But
the
things
,
euen
these
great
things
that
were
in
my
iudgement
to
me
before
I
knew
Christ
adua●●age
,
i.
so
meritoriously
profitable
as
that
I
thought
I
might
repose
the
confidence
of
my
saluation
in
them
;
the
same
things
I
counted
after
that
once
I
began
to
know
Christ
,
losse
:
i.
not
only
no
aduantage
,
but
disaduantage
,
and
hurtfull
for
Christ
his
sake
,
i.
for
the
attaining
vnto
the
perfit
knowledge
of
Christ
Iesus
,
because
confidence
in
those
things
is
an
hinderance
vnto
the
knowledge
and
winning
of
Christ
Iesus
.
And
did
I
when
first
I
began
to
know
Christ
count
those
things
not
only
vnprofitable
,
but
hurtfull
,
which
before
my
conuersion
seemed
vnto
me
so
profitable
as
that
I
might
repose
the
confidence
of
my
saluation
in
them
?
And
doe
not
I
so
still
?
yes
doubtlesse
:
I
am
not
at
all
altered
in
my
iudgement
,
but
the
more
that
I
grow
in
the
knowledge
of
Christ
Iesus
my
Lord
,
the
more
that
I
know
not
his
person
alone
,
but
the
infinite
treasures
of
wisedome
,
righteousnesse
,
and
saluation
that
are
hid
in
him
,
the
more
doe
I
thinke
,
not
onely
all
those
things
wherein
I
had
confidence
before
I
belieued
,
but
absolutely
all
things
,
euen
all
my
workes
since
I
belieued
,
to
be
but
losse
and
hinderances
to
the
attaining
of
the
perfit
knowledge
of
Christ
Iesus
;
for
whom
,
i.
for
knowing
of
whom
to
my
comfort
,
and
to
repose
my
whole
confidence
in
him
,
I
haue
counted
all
things
losse
,
as
being
drawne
by
confidence
in
them
from
confidence
in
Christ
Iesus
:
yea
and
more
then
so
I
doe
iudge
not
onely
all
things
,
wherein
I
reioyced
before
I
belieued
,
but
euen
all
my
workes
whatsoeuer
,
and
whensoeuer
done
to
bee
dung
,
euen
starke
naught
,
and
worse
then
naught
,
to
this
end
that
I
may
winne
Christ
,
i.
that
I
may
be
more
&
more
neere
ioyned
vnto
him
,
the
cloake
of
whose
righteousnesse
I
know
to
be
the
more
neare
at
hand
to
couer
me
,
the
more
naked
that
I
am
in
my selfe
in
my
owne
iudgement
.
Not
to
trouble
you
longer
with
the
opening
of
these
words
,
in
briefe
the
Apostle
here
teacheth
the
Philippians
by
his
owne
example
not
to
repose
any
confidence
of
their
saluation
in
any
their
works
done
either
before
,
or
after
their
iustification
,
but
onely
in
Christ
Iesus
.
The
reason
is
,
because
all
workes
done
either
before
,
or
after
iustification
are
in
comparison
of
Christ
,
and
of
any
confidence
to
be
reposed
in
them
,
but
losse
and
dung
.
And
let
thi●
suffice
to
bee
spoken
touching
the
meaning
of
these
words
.
Now
let
vs
see
what
obseruations
we
may
gather
hence
for
our
farther
vse
and
instruction
.
1.
In
that
the
Apostle
saith
,
the
things
that
were
vantage
vnto
me
&c.
I
note
the
great
diuersitie
of
Pauls
iudgement
before
his
conuersion
,
and
after
his
conuersion
vnto
Christ
for
the
things
that
seemed
vantage
vnto
him
before
his
conuersion
vnto
Christ
,
the
same
things
after
his
conuersion
hee
counted
losse
vnto
him
for
Christ
his
sake
.
Whence
I
obserue
the
great
alteration
and
change
which
the
spirit
of
God
worketh
in
the
heart
and
vnderstanding
of
him
whom
he
vouchsa●eth
to
bring
to
the
knowledge
of
God
in
Christ
Iesus
.
For
vntill
such
time
as
the
day-spring
from
on
high
doe
visit
vs
,
and
the
day-starre
of
the
sunne
of
righteousnesse
arise
in
our
hearts
,
such
blindnesse
,
darknesse
,
and
ignorance
possesse
our
vnderstandings
,
as
that
we
neither
doe
nor
can
perceiue
the
things
of
the
spirit
of
God
,
but
both
wee
thinke
and
speake
good
of
euill
,
and
euill
of
Good
,
and
iudge
that
to
be
vantage
which
is
losse
,
and
that
to
be
losse
which
is
vantage
.
This
is
plaine
by
that
of
the
Apostle
where
he
saith
,
that
the
naturall
man
perceiueth
not
the
things
of
the
spirit
of
God
;
for
they
are
foolishnesse
vnto
him
;
neither
can
he
know
them
,
because
they
are
spiritually
discerned
.
Where
by
the
naturall
man
hee
meaneth
the
man
whose
heart
and
vnderstanding
the
Lord
hath
not
yet
lightened
by
his
holy
spirit
,
who
as
yet
is
not
brought
vnto
the
true
knowledge
of
Christ
;
and
of
him
he
saith
,
that
he
neither
doth
,
nor
can
perceiue
the
things
of
the
spirit
of
God
;
nay
more
then
that
,
that
the
things
of
Gods
spirit
are
meere
foolishnesse
vnto
him
.
Yea
so
it
fareth
ordinarily
with
the
naturall
man
that
he
putteth
darknesse
for
light
,
and
light
for
darkenesse
,
bitter
for
sweete
,
and
sweete
for
sowre
.
And
if
any
be
more
carefull
of
his
waies
then
the
rest
,
so
that
he
can
say
with
the
Pharisie
I
am
not
as
other
men
,
extortioners
,
vniust
,
adulterers
;
I
fast
twi●●
in
the
weeke
,
I
giue
tythes
of
all
that
euer
I
possesse
;
if
he
be
ciuilly
honest
,
mercifull
,
and
liberall
;
if
hee
be
iust
towards
others
,
sober
in
himselfe
,
and
so
precisely
carefull
of
his
waies
as
that
he
be
vnrebukable
before
men
,
hereon
hee
sets
his
rest
,
and
stands
vpon
it
that
these
things
are
such
an
aduantage
vnto
him
,
as
that
God
should
doe
him
great
wrong
●f
hee
should
not
saue
him
for
these
things
.
But
tell
him
that
all
these
,
and
all
the
like
things
are
but
as
a
staffe
of
reede
,
on
which
if
hee
leane
it
will
breake
into
shiuers
,
and
hurt
him
;
tell
him
that
Christ
Iesus
is
the
onely
rocke
of
saluation
vnto
all
them
that
put
their
trust
in
him
,
that
there
is
no
other
name
giuen
vnder
heauen
whereby
we
can
be
saued
but
onely
by
the
name
of
Christ
Iesus
,
and
that
if
he
wil
be
saued
he
must
repose
all
confidence
in
him
,
and
renounce
all
confidence
in
his
workes
,
or
in
any
thing
without
Christ
whatsoeuer
,
hereat
he
will
stand
amased
,
and
with
Festus
he
will
say
to
him
that
shall
tell
him
thus
,
thou
art
besides
thy selfe
,
much
learning
doth
make
thee
madde
.
Thus
it
fareth
with
vs
all
before
such
time
as
we
be
renued
in
the
spirit
of
our
mindes
,
either
wee
take
pleasure
in
vnrighteousnesse
,
or
else
we
repose
too
much
confidence
in
our
supposed
righteousnesse
,
and
for
the
wisedome
of
God
we
all
count
it
meere
foolishnesse
and
madnesse
.
But
so
soone
as
the
Lord
vouchsafeth
by
his
spirit
to
circumcise
vs
with
the
true
circumcision
of
Christ
,
so
soone
as
the
Lord
giues
vs
a
new
heart
,
and
puts
a
new
spirit
within
vs
,
then
we
beginne
to
abandon
the
delights
in
the
flesh
,
and
to
sauour
the
things
of
the
spirit
,
then
the
case
beginnes
to
be
altered
,
and
wee
to
bee
quite
of
another
iudgement
.
For
then
our
eyes
which
were
before
dimme
and
shut
vp
,
being
opened
and
cleared
,
and
the
foggie
mists
of
blindnesse
,
darknesse
,
and
ignorance
which
couered
our
vnderstandings
,
being
expelled
,
then
wee
begin
to
condemne
our
former
waies
,
then
wee
beginne
to
count
the
things
losse
which
before
seemed
a
vantage
vnto
vs
,
and
then
we
beginne
to
hearken
vnto
the
things
that
belong
vnto
our
peace
.
So
that
whereas
before
we
had
confidence
in
the
flesh
,
now
we
renounce
all
confidence
in
the
flesh
,
and
reioice
only
in
Christ
Iesus
,
whereas
before
wee
pleased
our selues
much
in
things
which
we
willed
and
did
;
now
we
see
that
in
vs
,
i.
in
our
flesh
dwelleth
no
good
thing
,
but
that
God
onely
worketh
in
vs
both
the
will
and
the
deed
euen
of
his
good
pleasure
,
whereas
before
wee
counted
the
wisedome
of
God
foolishnesse
,
now
we
see
that
our
owne
wisedome
is
foolishnesse
,
and
that
onely
the
wisedome
of
God
is
true
wisedome
For
when
the
Lord
hath
put
his
spirit
within
vs
,
then
we
walk
in
his
statutes
,
and
keepe
his
iudgements
,
and
doe
them
:
Let
this
then
teach
vs
to
bend
the
knees
of
our
soules
vnto
the
Lord
our
God
for
the
grace
of
his
holy
spirit
,
that
the
bright
beames
of
his
spirit
shining
into
our
hearts
,
all
mists
of
blindnesse
,
darknesse
,
and
ignorance
,
may
be
expelled
thence
,
and
wee
brought
both
vnto
the
perfect
knowledge
and
obedience
of
Christ
Iesus
.
For
if
he
guide
vs
,
wee
wander
not
;
if
he
instruct
vs
,
wee
erre
not
;
if
he
command
the
light
of
the
glorious
Gospell
to
shine
vnto
vs
,
then
is
our
darknesse
turned
into
light
.
But
otherwise
our
foolish
hearts
are
full
of
darknesse
,
otherwise
wee
erre
and
wander
out
of
the
right
way
wherein
wee
should
walke
,
and
lay
hold
on
errour
in
stead
of
truth
,
and
embrace
follie
in
stead
of
wisdome
:
for
it
is
the
spirit
alone
that
leadeth
vs
into
all
truth
,
but
by
the
spirit
no
man
can
say
that
Iesus
is
the
Lord
.
Let
vs
therefore
alwayes
pray
for
the
light
of
Gods
spirit
,
that
it
shining
in
our
hearts
,
our
darknesse
may
be
turned
into
light
,
our
feet
may
be
guided
into
the
way
of
peace
,
and
our
eies
may
be
opened
to
see
the
mysteries
of
Gods
will
,
and
the
wondrous
things
of
his
Law
.
Secondly
,
in
that
the
Apostle
after
that
he
began
to
know
Christ
,
counted
those
things
no
vantage
,
but
losse
,
which
before
he
knew
Christ
seemed
vantage
vnto
him
;
I
obserue
,
that
such
workes
as
wee
doe
before
wee
be
iustified
by
faith
in
Christ
Iesus
,
seeme
they
neuer
so
good
,
yet
they
are
no
vantage
vnto
vs
,
either
vnto
iustification
,
or
vnto
saluation
.
For
what
were
the
things
that
seemed
vantage
vnto
the
Apostle
before
he
knew
Christ
?
Was
not
one
of
them
,
and
whereof
he
made
speciall
account
,
his
vnrebukeable
walking
in
all
the
commandements
and
ordinances
of
the
Law
,
his
workes
done
according
to
the
Law
?
The
verse
immediately
before
sheweth
that
hee
counted
that
one
of
his
chiefe
prerogatiues
.
And
yet
he
counted
these
workes
done
according
to
the
Law
before
he
beleeued
,
no
vantage
at
all
vnto
him
for
his
iustification
or
saluation
by
Christ
Iesus
.
Now
if
the
Apostle
so
iudged
of
his
workes
done
according
to
the
Law
before
hee
beleeued
,
this
may
be
a
sure
proofe
vnto
vs
,
that
such
workes
as
are
done
before
grace
and
faith
in
Christ
Iesus
,
seeme
they
neuer
so
good
,
yet
they
are
no
vantage
vnto
vs
either
vnto
our
iustification
,
or
vnto
our
saluation
.
Well
they
may
haue
a
shew
and
semblance
of
vantage
vnto
vs
,
but
indeed
they
are
no
vantage
vnto
vs
,
either
to
prepare
vs
to
the
grace
of
iustification
,
or
to
moue
the
Lord
to
shew
mercy
on
vs
,
and
saue
vs
:
for
without
faith
it
is
impossible
to
please
God
;
for
this
is
eternall
life
,
to
know
God
,
and
him
whom
he
hath
sent
,
Iesus
Christ
.
So
that
our
works
done
before
we
beleeue
,
and
before
we
be
brought
to
the
knowledge
of
Christ
Iesus
,
cannot
be
any
way
any
merit
why
we
should
be
iustified
,
or
why
we
should
be
saued
.
Let
this
then
teach
vs
to
beware
of
such
deceiuers
as
tell
vs
that
such
workes
,
though
they
suffice
not
to
saluation
,
yet
are
acceptable
preparatiues
to
the
grace
of
iustification
,
and
such
as
moue
God
to
mercy
.
For
if
they
were
such
preparatiues
,
or
if
they
did
moue
God
to
mercy
,
how
should
they
not
be
some
aduantage
vnto
vs
?
which
the
Apostle
here
plainly
denieth
.
They
talke
I
know
of
Cornelius
his
praiers
and
almesdeeds
,
It
followeth
that
hence
also
I
should
obserue
,
that
such
workes
are
not
only
no
vantage
,
but
losse
for
Christ
his
sake
.
But
the
generall
in
the
verse
following
comprehending
this
particular
,
I
haue
thought
good
only
to
speake
of
it
in
the
generall
,
and
so
to
conclude
the
point
touching
workes
.
Thirdly
therefore
,
in
that
the
Apostle
saith
in
the
next
verse
,
Yea
doubtlesse
I
thinke
all
things
but
losse
,
&c.
and
doe
iudge
them
to
be
dung
,
&c.
I
obserue
that
generally
all
our
workes
done
according
to
the
Law
,
whether
before
or
after
faith
and
iustification
,
seeme
they
neuer
so
good
,
by
reposing
any
confidence
of
saluation
in
them
,
are
not
only
no
vantage
,
but
losse
,
yea
but
dung
,
such
as
were
farre
more
meet
that
we
should
be
purged
of
them
,
then
that
wee
should
repose
any
confidence
in
them
.
For
that
generally
all
workes
are
here
to
be
vnderstood
,
it
is
plaine
by
the
Apostle
in
this
place
:
first
,
because
hauing
spoken
in
the
former
verse
of
workes
done
before
faith
and
iustification
,
here
he
vseth
a
more
generall
word
,
comprising
both
those
and
what
workes
else
soeuer
;
as
if
he
had
said
,
yea
doubtlesse
,
now
that
I
am
growne
vp
in
further
knowledge
of
Christ
Iesus
,
I
now
thinke
not
onely
things
which
either
I
had
or
did
before
I
knew
Christ
,
but
euen
all
things
generally
,
euen
all
my
workes
whatsoeuer
,
and
whensoeuer
done
,
to
be
but
losse
for
the
excellent
knowledge
&c.
to
be
but
dung
,
that
I
might
winne
Christ
.
Secondly
,
because
the
Apostle
saith
,
that
hee
doth
iudge
all
things
to
bee
dung
,
that
he
might
now
winne
Christ
.
He
had
already
won
Christ
;
but
his
meaning
is
,
that
to
the
end
hee
might
more
and
more
winne
him
,
to
the
end
that
hee
might
more
and
more
neerely
be
ioyned
vnto
him
,
hee
counted
all
his
owne
righteousnesse
euen
which
now
he
had
by
any
present
workes
of
his
,
to
be
but
losse
,
to
be
but
dung
.
So
that
all
workes
done
either
before
or
after
that
wee
be
iustified
by
faith
,
are
here
meant
.
What
then
?
are
all
our
workes
whatsoeuer
,
and
whensoeuer
done
,
simply
to
be
iudged
losse
and
dung
?
No
surely
,
not
in
respect
of
the
substance
of
the
workes
that
are
done
:
for
fasting
,
praiers
,
almesdeeds
,
righteousnesse
,
iudgement
,
mercy
,
and
the
like
fruits
of
faith
,
are
good
workes
,
and
pleasing
vnto
God
,
both
commanded
and
rewarded
by
him
.
But
both
these
and
whatsoeuer
our
best
workes
are
to
bee
iudged
losse
,
and
euen
dung
,
that
is
,
in
comparison
of
the
excellent
knowledge
of
Christ
Iesus
,
and
of
that
righteousnesse
which
wee
haue
by
faith
in
him
:
for
what
are
all
things
in
the
world
in
comparison
of
the
excellent
knowledge
of
Christ
Iesus
?
or
what
is
mans
righteousnesse
,
that
it
should
be
compared
vnto
the
righteousnesse
of
Christ
Iesus
?
Christ
is
our
life
,
they
being
ignorant
of
the
righteousnesse
of
God
,
and
going
about
to
stablish
their
owne
righteousnesse
,
submitted
not
themselues
vnto
the
righteousnesse
of
God
.
Whence
it
is
plaine
,
that
to
sooth
vp
our selues
in
a
conceit
of
our
owne
righteousnesse
,
is
the
very
way
to
stay
vs
from
seeking
the
righteousnesse
of
God
in
Christ
Iesus
.
And
what
else
meaneth
that
of
our
Sauiour
vnto
the
Pharisies
,
where
he
telleth
them
that
the
Publicans
and
harlots
shall
goe
before
them
into
the
kingdome
of
God
?
Wee
reioyce
in
Christ
Iesus
,
a●●
haue
no
confidence
in
the
flesh
:
as
if
he
should
haue
said
,
If
we●
should
haue
confidence
in
the
flesh
,
then
should
wee
not
reioice
in
Christ
Iesus
.
The
conclusion
then
must
needs
bee
,
that
all
our
workes
by
reposing
confidence
in
them
,
how
good
soeuer
they
seeme
to
be
,
are
indeed
losse
and
hurtfull
vnto
vs
.
For
what
more
hurtfull
then
to
withhold
vs
from
comming
vnto
Christ
?
vnto
these
of
the
Apostle
let
mee
adde
a
3.
respect
,
wherein
also
euen
all
our
workes
generally
are
but
losse
and
dung
,
which
is
in
respect
of
the
quality
of
our
works
in
themselues
.
For
if
our
best
workes
should
be
weighed
in
the
ballance
of
the
sanctuarie
,
they
would
be
found
too
light
:
if
they
should
be
examined
after
the
strict
rule
of
Gods
iustice
they
would
make
vs
lift
vp
our
voices
with
Dauid
,
and
say
,
enter
not
into
iudgement
with
thy
seruant
ô
Lord
,
for
in
thy
sight
shall
no
man
liuing
be
iustified
.
For
who
can
bring
a
cleane
thing
out
of
filthinesse
?
there
is
not
one
that
can
do
it
.
How
good
therefore
,
how
righteous
,
and
holy
soeuer
we
be
,
yet
must
we
know
that
all
our
righteousnesse
is
but
as
filthy
clouts
out
of
the
Prophet
.
What
then
?
doe
we
condemne
good
workes
?
doe
we
make
this
account
of
them
that
so
we
may
banish
them
out
of
the
country
?
So
some
tell
you
:
but
most
vntruely
.
For
in
all
places
wee
exhort
all
men
that
they
abound
in
euery
good
worke
,
and
we
giue
all
encouragement
thereunto
.
Wee
tell
you
that
good
workes
are
the
way
which
God
hath
ordained
that
we
should
walke
in
vnto
heauen
,
and
that
without
holinesse
of
life
no
man
shall
see
the
Lord
;
wee
tell
you
that
God
commandeth
them
,
that
God
rewardeth
them
,
that
God
is
well
pleased
with
them
,
and
that
they
are
truely
good
workes
,
though
they
be
not
perfectly
good
workes
:
yea
wee
tell
you
that
they
are
accounted
vnto
vs
as
perfectly
good
,
because
whatsoeuer
imperfection
is
in
them
is
for
Christ
his
sake
couered
,
and
not
imputed
vnto
vs
.
Thus
wee
haue
learned
,
and
therefore
thus
we
tell
you
.
Also
we
tell
you
that
yee
are
not
to
repose
any
confidence
of
your
saluation
in
them
,
but
all
in
Christ
Iesus
,
that
they
are
to
bee
counted
but
losse
and
dung
in
comparison
of
the
excellent
knowledge
of
Christ
Iesus
,
and
of
his
righteousnesse
,
that
our
workes
be
they
neuer
so
good
doe
not
make
vs
righteous
before
God
,
that
wee
are
saued
not
of
workes
,
but
by
grace
through
faith
in
Christ
Iesus
,
and
that
none
of
all
our
workes
can
abide
the
seueritie
of
Gods
iudgement
,
much
lesse
merit
any
grace
at
Gods
hands
.
Thus
also
we
haue
learned
,
and
therfore
thus
also
we
tell
you
.
And
doe
we
condemne
good
workes
,
because
wee
teach
you
the
truth
touching
good
workes
?
We
desire
and
we
pray
that
ye
may
abound
in
all
knowledge
,
and
in
euery
good
worke
;
but
we
are
iealous
that
ye
should
not
grow
to
an
ouerwening
conceit
of
them
.
Good
workes
must
be
done
,
but
we
must
not
trust
to
be
iustified
or
saued
by
them
,
because
that
honour
onely
belongeth
vnto
God
.
Let
this
teach
vs
to
renounce
all
confidence
in
our
owne
workes
,
and
in
our
owne
righteousnesse
whatsoeuer
,
and
to
beware
of
them
that
tell
vs
that
our
workes
are
meritorious
and
worthy
of
heauen
.
For
if
wee
flatter
our selues
with
a
proud
and
pharisaicall
conceit
of
our
owne
righteousnesse
by
our
workes
,
we
are
vnprofitable
seruants
,
we
haue
done
that
which
was
our
dutie
to
doe
.
Now
vnprofitable
seruants
what
merit
they
?
Or
,
they
which
onely
doe
their
duty
,
what
merit
they
?
Surely
other
merit
of
any
works
we
know
none
,
but
of
death
.
If
therefore
we
will
bee
made
righteous
before
God
,
let
vs
renounce
all
merit
of
grace
by
our
owne
workes
,
all
confidence
in
our
owne
righceousnes
.
Let
vs
abound
in
euery
good
worke
:
but
for
righteousnesse
,
and
saluation
let
vs
runne
vnto
our
Christ
,
for
he
is
made
of
God
vnto
vs
wisedome
,
and
righteousnesse
,
sanctification
,
and
redemption
.
Let
vs
be
ready
to
doe
good
,
and
to
distribute
,
and
to
procure
things
honest
both
before
God
and
men
,
and
let
vs
assure
our selues
that
a
cuppe
of
cold
water
giuen
in
Christ
his
name
shall
not
lose
his
reward
.
But
let
no
man
say
in
his
heart
,
or
thinke
with
himselfe
that
it
is
for
his
righteousnesse
and
the
merit
of
his
workes
.
For
if
he
so
iustifie
himselfe
,
the
Lord
shall
condemne
him
,
and
iudge
him
wicked
.
To
cease
to
doe
euill
,
to
learne
to
doe
well
,
to
seeke
iudgement
,
to
relieue
the
oppressed
,
to
iudge
the
fatherlesse
,
to
defend
the
widow
,
to
fast
,
to
watch
,
to
pray
,
to
be
iust
,
mercifull
,
and
liberall
,
to
feed
the
hungrie
with
our
morsells
,
to
cloth
the
naked
with
our
fleece
,
to
comfort
the
sicke
,
and
to
helpe
the
troubled
in
their
distresse
,
are
all
good
workes
,
odours
that
smell
sweete
,
sacrifices
acceptable
and
pleasant
vnto
God
.
Let
our
faith
worke
by
such
loue
,
and
let
our
knowledge
bee
filled
with
such
fruits
of
righteousnesse
.
Such
workes
God
accepteth
well
at
our
hands
,
though
he
doe
not
accept
vs
for
our
workes
,
but
onely
in
his
well-beloued
sonne
Christ
Iesus
.
In
a
word
,
let
vs
alwaies
bee
occupied
in
doing
that
which
is
good
,
but
let
vs
not
repose
any
confidence
of
our
saluation
at
all
in
any
good
that
we
doe
.
The
last
thing
which
I
obserue
is
the
reason
why
the
Apostle
counted
all
outward
things
whatsoeuer
but
losse
and
dung
,
which
was
for
Christ
his
sake
,
for
the
excellent
knowledge
of
Christ
Iesus
,
that
he
might
winne
Christ
,
and
that
he
might
be
found
in
him
&c.
Here
was
his
vantage
,
here
was
his
gaine
,
here
was
his
merit
,
and
for
the
gaining
of
this
pearle
he
would
willingly
sell
or
loose
all
that
euer
he
had
.
But
I
must
deferre
to
speake
of
this
point
at
this
time
.
O
Lord
our
God
graunt
vnto
vs
we
humbly
beseech
thee
,
the
grace
of
thy
holy
spirit
,
that
the
bright
beames
thereof
shining
into
our
hearts
all
mysts
of
blindnesse
,
darknesse
,
and
ignorance
may
be
expelled
thence
,
and
we
enabled
to
see
the
mysteries
of
thy
will
,
and
the
wondrous
things
of
thy
law
.
Humble
vs
ô
Lord
in
our selues
,
we
humbly
beseech
thee
,
that
we
seeing
and
knowing
our
owne
vnworthinesse
and
vnrighteousnesse
,
may
sue
from
our selues
,
vnto
thee
,
and
in
thee
may
finde
rest
vnto
our
soules
.
Encrease
ô
Lord
our
knowledge
in
thee
,
and
our
obedience
vnto
thee
,
that
our
knowledge
being
filled
with
the
fruits
of
righteousnesse
,
and
our
faith
working
by
loue
wee
may
be
knowne
truely
to
belong
vnto
thee
.
LECTVRE
LIV.
PHILIP
.
3.
Vers.
9.
And
that
I
may
be
found
in
him
,
that
is
,
not
hauing
mine
owne
righteousnesse
which
is
of
the
Law
,
but
that
which
is
through
&c.
IT
remaineth
now
that
wee
see
what
it
was
that
the
Apostle
counted
vantage
vnto
him
,
for
which
hee
counted
all
things
else
in
the
world
but
losse
and
dung
.
It
was
the
excellent
knowledge
of
Christ
Iesus
his
Lord
that
he
counted
vantage
vnto
him
,
for
which
hee
counted
all
things
else
but
losse
and
dung
.
For
the
excellent
knowledge
of
Christ
Iesus
,
that
hee
might
winne
him
,
and
that
he
might
be
found
in
him
,
hee
thought
all
things
losse
,
and
iudged
all
things
to
bee
dung
.
Where
1.
let
vs
see
what
is
meant
by
the
excellent
knowledge
of
Christ
Iesus
.
2.
How
all
things
else
are
to
be
iudged
losse
for
the
excellent
knowledge
sake
of
Christ
Iesus
.
3.
What
the
excellencie
and
vantage
is
of
the
excellent
knowledge
of
Christ
Iesus
.
Touching
the
1.
we
must
vnderstand
that
there
is
a
threefold
knowledge
of
Christ
:
One
by
the
law
in
the
old
Testament
;
another
by
the
Gospell
in
the
new
Testament
,
and
a
third
in
heauen
,
when
we
shall
see
him
face
to
face
.
In
the
law
Christ
was
figured
by
the
heauenly
Manna
,
by
the
Rocke
in
the
wildernesse
,
by
the
brasen
Serpent
,
by
the
paschall
lambe
,
by
the
rites
,
and
ceremonies
,
and
sacrifices
of
the
law
.
Of
his
comming
Iacob
spake
in
the
blessing
of
Iudah
,
Gen.
49.10
.
and
Balaam
likewise
in
his
prophecie
of
the
great
prosperitie
that
should
come
vnto
Israel
,
Num.
24.17
.
Of
his
incarnation
,
and
birth
of
a
virgin
Esay
prophecied
,
Esay
7.14
.
Of
his
conception
by
the
holy
Ghost
Daniel
is
thought
to
haue
prophecied
,
Dan.
9.24
.
Of
the
place
of
his
birth
Micah
prophecied
,
Micah
5.2
.
Of
his
kingdome
and
gouernment
Esay
prophecied
,
Esay
9.6.7
.
Of
his
preaching
and
office
as
he
was
a
Prophet
Esay
also
prophecied
,
Esay
61.1.2.3
.
Of
his
infirmities
and
sorowes
,
and
of
his
oblation
and
sacrifice
of
himselfe
as
hee
was
our
Priest
Esay
likewise
prophecied
,
Es.
53.
Yea
so
full
fraught
with
arguments
touching
Christ
were
both
the
books
of
Moses
,
and
the
writings
of
the
Prophets
,
especially
of
Esay
,
that
in
this
respect
it
may
be
well
said
,
as
I
thinke
,
the
Law
was
a
schoole-master
to
bring
vs
vnto
Christ
.
So
that
ye
see
Christ
might
be
knowne
by
the
Law
in
the
old
Testament
.
But
this
knowledge
of
Christ
is
compared
by
the
Apostle
Peter
,
vnto
a
light
,
or
candle
that
shineth
in
a
darke
place
.
the
day
starre
.
An
excellent
knowledge
,
and
such
as
is
so
much
more
glorious
then
the
knowledge
of
Christ
by
the
law
,
as
is
the
light
and
brightnesse
of
the
day-starre
more
glorious
then
the
light
and
brightnesse
of
a
candle
.
The
third
knowledge
of
Christ
is
in
heauen
,
when
wee
shall
see
him
face
to
face
,
which
is
the
most
excellent
knowledge
of
Christ
of
all
the
rest
.
For
then
shall
we
see
him
as
he
is
,
then
shall
we
enioy
the
continuall
fruition
of
his
presence
,
then
shall
we
see
the
name
written
vpon
his
thigh
,
The
King
of
Kings
,
and
Lord
of
Lords
;
then
shall
that
knowledge
which
is
now
onely
in
part
be
fully
perfited
.
And
this
knowledge
of
Christ
is
compared
vnto
the
Sunne
in
her
brightnes
,
and
is
as
much
more
excellent
then
the
second
,
as
the
second
is
then
the
first
.
Now
the
knowledge
of
Christ
Iesus
of
which
the
Apostle
here
speaketh
,
is
not
this
last
,
nor
the
first
knowledge
of
Christ
,
but
the
second
,
which
he
calleth
excellent
,
both
in
it selfe
,
and
in
respect
of
his
first
knowledge
of
Christ
.
For
he
had
before
a
generall
and
obscure
darke
knowledge
of
Christ
by
the
bookes
of
Moses
,
and
the
writings
of
the
Apostles
,
being
brought
vp
at
the
feete
of
Gamaliel
:
but
that
was
nothing
in
respect
of
this
:
this
was
the
excellent
knowledge
,
and
for
this
excellent
knowledge
sake
he
counted
both
his
former
knowledge
,
and
all
things
else
to
be
but
losse
and
dunge
.
Now
how
all
things
are
to
be
iudged
losse
and
dunge
for
the
excellent
knowledge
sake
of
Christ
Iesus
,
that
is
in
the
next
place
to
be
considered
.
Birth
,
kinred
,
nobilitie
,
wealth
,
learning
,
knowledge
,
holinesse
of
life
,
righteousnes
,
temperance
,
sobriety
,
and
the
like
;
euen
all
outward
things
,
and
all
our
workes
whatsoeuer
,
are
all
to
be
iudged
losse
and
dunge
for
the
excellent
knowledge
sake
of
Christ
Iesus
.
What
then
?
Must
we
renounce
birth
,
kinred
,
nobilitie
,
and
the
like
?
Must
we
make
away
our
wealth
and
riches
,
and
vow
a
voluntarie
pouertie
?
Must
we
remit
all
care
of
learning
and
knowledge
,
and
in
stead
thereof
imbrace
ignorance
?
Must
we
leaue
of
to
follow
after
holinesse
of
life
,
righteousnesse
,
temperance
,
sobriety
,
and
the
like
?
Must
we
cease
from
good
workes
,
if
we
will
be
partakers
of
the
excellent
knowledge
of
Christ
Iesus
?
No
such
matter
.
Paul
needed
not
to
renounce
his
tribe
,
his
kinred
,
his
noble
parentage
,
neither
was
he
to
grow
dissolute
,
or
negligent
in
the
obseruation
of
the
commandements
and
ordinances
of
the
law
,
that
he
might
come
to
the
knowledge
of
Christ
.
His
circumcision
was
commanded
,
his
tribe
and
kinred
were
worthy
prerogatiues
,
and
his
workes
done
according
to
the
law
were
very
commendable
.
He
was
not
therefore
simply
to
renounce
,
or
clearely
to
abiure
all
those
things
,
but
onely
to
renounce
all
confidence
in
these
things
,
if
he
would
be
a
Christian
.
Right
so
it
is
to
be
said
generally
.
Is
any
man
noble
and
great
by
birth
and
parentage
?
So
were
many
godly
kinges
of
Israel
and
Iudah
.
But
therein
we
may
not
secure
our selues
,
as
if
therefore
we
needed
to
feare
no
euill
.
Is
any
man
rich
and
wealthy
?
So
was
Abraham
,
and
Lot
:
but
if
riches
increase
,
let
no
man
set
his
heart
vpon
them
,
let
no
man
trust
in
vncertaine
riches
.
Is
any
man
holy
,
righteous
,
which
feareth
God
,
and
aboundeth
in
euery
good
worke
?
So
were
the
Saints
of
God
,
therefore
renowned
in
the
holy
scriptures
:
and
let
him
that
is
such
be
such
still
.
He
that
is
holy
let
him
be
holy
still
,
and
he
that
is
righteous
let
him
be
righteous
still
.
Yea
let
euery
man
labour
and
striue
still
more
and
more
to
increase
in
all
knowledge
and
vnderstanding
in
euery
good
thing
,
and
in
euery
good
worke
.
But
let
no
man
reioyce
,
or
put
any
confidence
of
his
saluation
in
these
things
,
but
as
it
is
written
,
He
that
reioyceth
let
him
reioyce
in
the
Lord
.
How
then
are
all
these
outward
things
to
be
iudged
losse
and
dunge
?
Certainely
not
in
respect
of
the
substance
of
the
things
,
or
of
the
good
workes
which
are
done
:
For
the
things
such
as
we
haue
spoken
of
,
as
honour
,
riches
,
wisdome
,
learning
,
knowledge
,
and
the
like
are
the
good
gifts
and
blessings
of
the
Lord
thankfully
to
be
enioyed
and
vsed
to
his
glory
:
and
likewise
good
works
are
commanded
,
and
rewarded
by
God
,
and
are
well-pleasing
in
his
sight
,
as
the
Apostle
witnesseth
where
he
saith
,
To
doe
good
and
to
distribute
forget
not
;
for
with
such
sacrifice
God
is
pleased
.
It
is
not
then
in
respect
of
the
substance
of
these
outward
things
,
that
they
are
to
be
iudged
to
be
losse
&
dunge
:
but
they
are
to
be
iudged
losse
and
dung
in
respect
of
any
confidence
to
be
reposed
in
them
:
for
better
it
is
that
we
wanted
them
,
then
that
we
should
repose
any
trust
or
confidence
in
them
.
For
besides
that
they
are
as
a
staffe
of
reede
,
on
which
if
a
man
leane
it
will
breake
into
shiuers
,
and
hurt
him
,
confidence
in
them
doth
stay
vs
and
hinder
vs
from
comming
vnto
Christ
,
and
reposing
that
confidence
in
him
which
we
ought
to
haue
in
him
.
Which
is
plainely
proued
by
that
of
the
Apostle
,
and
that
of
our
Sauiour
which
I
mentioned
the
last
day
.
For
the
Apostle
maketh
this
the
reason
why
the
Iewes
submitted
not
themselues
vnto
the
righteousnesse
of
God
,
because
they
went
about
to
stablish
their
owne
righteousnesse
.
being
ignorant
of
the
righteousnes
of
God
,
and
going
about
to
stablish
their
owne
righteousnesse
,
submitted
not
themselues
to
the
righteousnesse
of
God
.
What
was
the
cause
of
their
blindnesse
and
ignorance
of
the
righteousnesse
of
God
?
What
was
the
cause
why
they
submitted
not
themselues
vnto
the
righteousnesse
of
God
?
Here
it
was
,
they
went
about
to
stablish
their
owne
righteousnesse
:
they
had
a
great
conceit
of
their
owne
workes
done
according
to
the
Law
;
they
thought
themselues
righteous
by
them
,
and
therefore
they
cared
not
for
comming
vnto
Christ
,
nor
sought
not
after
the
righteousnesse
of
God
in
him
.
And
this
was
the
very
cause
why
our
Sauiour
told
the
Pharisies
,
that
the
Publicans
,
and
the
harlots
should
goe
before
them
into
the
kingdome
of
God
.
The
Pharisies
had
a
proud
conceit
,
2.
They
are
to
be
iudged
losse
and
dunge
in
comparison
of
the
excellent
knowledge
of
Christ
Iesus
.
For
such
is
the
excellent
knowledge
of
Christ
Iesus
,
that
to
gaine
that
we
should
sell
all
that
euer
we
haue
,
nay
if
we
loose
all
that
euer
we
haue
we
should
not
care
if
we
gaine
that
.
The
man
yee
know
that
is
tossed
and
turmoyled
with
the
troublesome
stormes
of
the
seas
,
when
it
comes
to
that
that
either
he
must
wracke
and
neuer
come
vnto
the
hauen
,
or
else
he
must
disburden
his
ship
of
hir
lading
,
he
quickly
makes
his
choice
,
and
casts
all
into
the
sea
,
and
counts
all
but
losse
in
comparison
of
his
life
.
So
we
see
in
Pauls
dangerous
voyage
towards
Rome
,
when
he
and
they
that
were
with
him
were
tossed
with
an
exceeding
tempest
,
Which
account
that
we
may
the
rather
make
,
let
vs
in
the
●hird
place
see
what
the
excellencie
,
and
the
vantage
is
of
the
●nowledge
of
Christ
Iesus
.
Many
daughters
haue
done
vertu●●y
,
saith
Salomon
describing
the
conditions
of
a
vertuous
●nd
godly
woman
,
but
thou
surmountest
them
all
.
So
I
say
of
●nowledge
,
many
knowledges
of
many
things
are
most
ex●ellent
,
and
of
rare
commendation
,
and
to
be
sought
after
more
than
the
most
precious
things
else
whatsoeuer
:
but
the
knowledge
of
Christ
Iesus
farre
excelleth
,
and
farre
surmoun●eth
them
all
.
This
our
Sauiour
Christ
plainely
witnesseth
,
where
he
saith
vnto
his
Disciples
,
Verily
I
say
vnto
you
,
that
ma●y
Prophets
and
righteous
men
haue
desired
to
see
those
things
which
yee
see
,
and
haue
not
seene
them
,
and
to
heare
those
things
which
yee
heare
and
haue
not
heard
them
.
The
Prophets
and
other
holy
men
of
God
had
seene
long
before
in
the
spirit
,
and
by
faith
those
things
which
the
Disciples
then
saw
:
for
it
is
said
that
Abraham
saw
Christ
his
day
and
reioyced
;
Iohn
Baptist
,
where
he
maketh
him
the
greatest
of
them
that
went
before
him
,
Iohn
Baptist
was
much
better
and
clearer
tha●
the
preaching
of
the
Prophets
,
because
he
pointed
at
th●
lambe
of
God
now
ready
to
be
offered
vp
as
a
sacrifice
forth●
sins
of
the
whole
world
:
and
yet
the
preaching
&
message
o●
euery
Minister
in
the
new
Testament
is
better
and
clearer
the●
the
preaching
and
message
of
Iohn
Baptist
,
because
that
by
their
message
and
ministerie
the
knowledge
of
Iesus
Christ
〈◊〉
better
and
more
clearely
opened
.
Yea
,
and
that
which
ye●
more
commendeth
the
excellencie
of
the
knowledge
o●
Christ
Iesus
,
is
that
the
Angels
themselues
desire
to
behold
this
mysterie
of
mans
redemption
and
saluation
by
Christ
Iesus
,
which
yet
they
see
not
but
we
see
into
by
the
knowledge
of
Christ
Iesus
reuealed
in
his
glorious
Gospell
.
What
shall
I
speake
of
those
manifold
titles
giuen
herevnto
in
the
new
Testament
,
as
that
it
is
called
the
mysterie
of
God
,
the
mysterie
of
the
kingdome
of
God
,
the
mysterie
of
Christ
,
the
mysterie
of
God
the
Father
&
of
Christ
,
the
mysterie
kept
secret
from
the
beginning
of
the
world
&c.
All
which
doe
wonderfully
commend
the
excellencie
of
this
knowledg
,
being
made
knowne
vnto
none
,
but
vnto
whom
the
Father
doth
reueale
it
by
his
spirit
:
For
no
man
knoweth
the
Sonne
but
the
Father
,
and
he
to
whom
the
Father
doth
reueale
him
by
his
spirit
.
strangers
from
the
life
of
God
.
What
is
then
the
vantage
of
the
knowledge
of
Christ
Iesus
vnto
vs
?
Surely
euen
as
much
as
our
life
and
saluation
is
worth
.
For
this
is
eternall
life
,
saith
our
Sauiour
in
his
prayer
vnto
his
Father
,
to
know
thee
to
be
the
onely
very
God
,
and
whom
thou
hast
sent
Iesus
Christ
.
Where
the
meaning
is
,
that
the
knowledge
of
Christ
Iesus
entreth
vs
into
the
possession
of
eternall
life
.
For
this
we
must
know
that
howsoeuer
we
haue
a
name
that
we
liue
,
yet
indeed
in
respect
of
the
life
of
God
we
are
dead
,
vntill
such
time
as
God
that
commanded
the
light
to
shine
out
of
darknes
shine
in
our
hearts
,
and
bring
vs
by
the
light
of
the
glorious
Gospell
vnto
the
knowledge
of
Christ
Iesus
:
and
then
when
we
come
vnto
the
knowledge
of
Christ
Iesus
by
the
illumination
of
Gods
spirit
,
then
we
take
entrance
of
the
possession
of
eternall
life
.
Which
I
take
it
our
Sauiour
Christ
also
signifieth
where
he
saith
,
Verily
,
verily
I
say
vnto
you
,
the
houre
shall
come
,
and
now
is
,
when
the
dead
shall
heare
the
voice
of
the
sonne
of
God
,
and
they
that
heare
it
shall
liue
.
For
when
he
saith
,
the
dead
shall
heare
the
voice
of
the
sonne
of
God
,
he
meaneth
that
before
such
time
as
we
heare
the
voice
of
the
sonne
of
God
,
whereby
we
come
vnto
the
true
knowledge
of
him
,
we
are
dead
spiritually
,
we
liue
not
the
life
of
God
.
And
againe
when
he
saith
,
that
they
that
heare
it
shall
liue
,
his
meaning
is
that
then
onely
we
begin
to
liue
the
life
of
God
,
and
to
take
possession
of
eternall
life
when
we
heare
his
voice
,
and
thereby
come
to
the
true
knowledge
of
him
.
A
notable
vantage
that
this
knowledge
of
Christ
Iesus
brings
vnto
vs
.
But
what
knowledge
of
Christ
Iesus
is
it
that
is
this
aduantage
vnto
vs
?
Not
the
knowledge
of
his
person
onely
,
but
what
he
is
made
of
God
vnto
vs
,
which
I
called
before
the
second
knowledge
of
Christ
.
To
know
that
he
was
borne
,
liued
and
died
for
vs
,
to
know
that
he
is
our
wisdome
,
and
righteousnesse
,
our
sanctification
and
redemption
,
to
kno●
the
virtue
of
his
death
and
resurrection
,
to
know
that
he
is
the
reconciliation
for
our
sinnes
,
that
he
is
the
saluation
of
our
soules
,
that
by
him
,
and
for
him
we
haue
and
receiue
all
the
good
blessings
of
God
,
whether
belonging
to
this
life
,
on
that
that
is
to
come
,
to
know
that
in
him
are
hid
all
the
treasures
of
wisedome
,
and
knowledge
,
and
saluation
,
so
that
hauing
him
we
haue
all
riches
,
and
wanting
him
,
whatsoeuer
riches
we
seeme
to
haue
,
we
haue
nothing
,
thus
to
know
him
is
a
vantage
vnto
vs
:
for
if
we
thus
know
him
,
we
beleeue
in
him
,
we
loue
,
and
we
keepe
his
commandements
;
and
herein
is
life
,
and
without
this
is
nothing
else
but
death
.
Is
this
then
the
excellencie
,
and
is
this
the
vantage
of
the
knowledge
of
Christ
Iesus
?
what
diligence
should
this
stirre
vs
vp
vnto
after
the
meanes
whereby
we
may
come
vnto
this
knowledge
of
Iesus
Christ
?
what
reuerence
and
attention
should
it
worke
in
vs
when
the
mysterie
of
this
knowledge
is
opened
vnto
vs
by
the
ministerie
of
his
seruants
?
And
yet
behold
how
where
the
light
of
this
knowledge
shineth
most
clearely
,
men
do
yet
loue
darkenesse
better
than
light
?
It
may
be
spoken
to
the
shame
of
this
whole
Towne
,
it
may
be
spoken
to
the
shame
of
a
great
many
of
this
congregation
,
that
they
loue
darknesse
better
than
light
,
that
they
had
rather
lie
drowned
in
the
ignorance
of
Christ
Iesus
,
than
be
taught
in
the
knowledge
of
Christ
Iesus
;
for
what
frequenting
is
there
by
them
of
those
places
where
they
should
be
taught
in
this
knowledge
?
Three
or
foure
Sermons
may
commonly
be
heard
weekely
.
Of
so
many
thousands
as
are
in
this
Towne
,
how
many
hundreths
,
nay
how
many
scores
come
to
heare
them
weekely
,
nay
come
to
heare
any
of
them
weekely
?
If
it
should
be
said
as
it
was
to
Abraham
at
the
destruction
of
Sodom
,
if
there
be
fiftie
religious
men
within
the
Citie
that
hearken
vnto
my
voice
,
and
thirst
after
the
word
of
their
Saluation
as
the
Hart
thirsteth
after
the
Brooks
,
if
45
,
if
30
,
if
20
,
if
10
,
I
will
spare
it
and
remoue
from
it
my
sore
plagues
of
famine
,
and
sicknesse
,
would
we
not
thinke
it
a
hard
matter
if
so
many
should
not
be
found
in
this
Citie
,
which
might
well
be
as
Goshen
,
where
there
should
be
light
though
darkenesse
were
round
about
it
?
I
say
not
that
so
many
cannot
be
found
:
for
I
do
not
know
so
much
.
But
this
I
say
,
that
too
few
such
there
are
to
be
found
amongst
vs
.
In
this
congregation
what
slacknesse
,
and
negligence
is
therein
a
great
many
either
of
frequenting
other
places
,
or
this
?
Beloued
the
holy
Patriarches
,
and
the
Prophets
desired
that
knowledge
of
Iesus
Christ
,
which
now
ye
may
haue
:
and
care
yee
not
for
it
?
yea
the
Angels
doe
euen
yet
desire
to
looke
into
it
,
and
will
ye
not
?
what
is
the
matter
?
doth
this
word
of
your
saluation
distaste
in
your
mouthes
?
doe
ye
not
rellish
it
?
It
is
a
token
that
ye
are
sick
;
and
ye
had
neede
to
looke
vnto
it
:
for
the
sicknesse
is
vnto
death
,
euen
vnto
the
second
death
:
Haue
ye
surfeited
of
it
,
and
had
too
much
of
it
?
quaisie
stomackes
,
and
quickly
surcharged
.
Soone
we
haue
too
much
of
that
whereof
we
can
neuer
haue
enough
.
When
our
Sauiour
had
told
the
woman
of
Samaria
,
that
whosoeuer
should
drinke
of
the
water
that
he
gaue
him
,
should
neuer
be
more
a
thirst
;
sir
(
saith
she
)
giue
me
of
the
water
that
I
may
not
thirst
nor
come
hither
to
draw
.
Of
Christ
Iesus
my
Lord
.
]
What
doth
the
Apostle
meane
to
call
Iesus
Christ
his
Lord
?
Was
he
his
Lord
alone
?
Was
he
not
their
Lord
also
to
whom
he
wrote
?
Why
doth
he
not
say
of
Iesus
Christ
our
Lord
?
If
hee
had
liued
now
,
and
spoken
thus
,
hee
should
haue
had
many
such
questions
as
these
,
and
he
should
haue
beene
sure
of
many
sharpe
censures
for
thus
appropriating
this
title
of
Iesus
Christ
the
Lord
vnto
himselfe
.
But
thus
he
spake
in
the
vehemencie
of
his
affection
.
And
if
hee
had
now
liued
,
would
hee
haue
spoken
otherwise
?
No
,
though
he
had
beene
called
Puritan
for
his
paines
.
I
obserue
it
the
rather
,
to
note
what
a
strange
humour
wee
are
now
growne
vnto
:
for
if
any
man
shall
now
say
;
Forsake
mee
not
O
Lord
my
God
,
Be
mercifull
vnto
mee
O
Lord
my
God
,
I
thanke
my
God
for
his
mercies
,
I
thinke
all
things
losse
for
the
excellent
knowledge
of
Christ
Iesus
my
Lord
,
is
hee
not
nicked
in
the
head
by
and
by
,
and
noted
for
such
a
man
?
Yea
now
it
is
almost
come
to
passe
that
let
a
man
be
religious
,
deuout
in
praier
,
reuerent
in
hearing
the
word
,
carefull
to
meditate
thereon
afterwards
,
one
that
feareth
an
oath
,
one
that
cannot
patiently
heare
corrupt
communication
,
one
that
will
not
runne
into
the
same
excesse
with
others
,
a
Puritan
I
warrant
him
.
A
pitifull
case
,
that
a
man
speaking
as
the
holy
Ghost
speaketh
,
and
doing
as
all
men
are
commanded
to
doe
,
should
be
branded
with
an
odde
and
odious
name
.
I
wish
that
we
would
all
of
vs
both
frame
our
speeches
as
the
Holy
Ghost
hath
taught
vs
,
and
our
actions
as
the
Holy
Ghost
hath
commanded
vs
more
than
we
doe
.
If
any
shall
seeme
vnto
himselfe
pure
and
holy
,
the
Lord
shall
iudge
him
wicked
and
impure
.
But
let
euery
one
of
vs
study
to
be
pure
&
holy
in
all
our
words
,
and
in
all
our
workes
:
and
let
euery
one
of
vs
labour
by
all
meanes
to
haue
this
testimonie
sealed
vnto
our
soules
that
Iesus
Christ
is
our
Lord
.
O
Lord
our
God
we
humbly
thanke
thee
for
that
knowledge
of
thy
Son
which
thou
hast
already
vouchsafed
vnto
vs
.
Vouchsafe
we
beseech
thee
to
encrease
in
vs
this
knowledge
daily
more
and
more
.
Open
our
dime
eies
we
beseech
thee
,
that
we
may
daily
more
and
more
see
the
excellencie
,
and
the
vantage
of
this
knowledge
,
that
so
we
may
daily
more
and
more
grow
vp
in
all
loue
thereof
:
Purge
vs
we
beseech
thee
of
all
such
affections
as
may
be
any
hinderances
hereunto
,
that
so
growing
vp
daily
more
and
more
in
thee
,
at
length
we
may
reigne
with
thee
in
the
kingdome
of
thy
sonne
Christ
Iesus
for
euer
.
LECTVRE
LV.
PHILIP
.
3.
Verse
9.
And
that
I
may
be
found
in
him
,
i.
not
hauing
mine
owne
righteousnesse
which
is
of
the
Law
,
but
that
which
is
through
the
faith
of
Christ
,
&c.
NOw
the
Apostle
goeth
on
,
beating
still
vpon
the
same
reason
why
he
counteth
all
his
workes
whatsoeuer
and
whensoeuer
done
,
and
all
outward
things
whatsoeuer
to
be
but
losse
and
dung
.
I
doe
iudge
them
,
saith
he
,
to
be
dung
,
euen
contemptible
and
loathsome
,
being
so
farre
from
being
loth
to
lose
them
,
as
that
I
despise
and
loath
them
:
why
?
that
I
may
winne
Christ
,
that
is
,
that
I
may
haue
the
fruition
and
the
possession
of
Christ
in
this
life
by
faith
,
and
that
I
may
be
found
in
him
in
that
last
and
great
day
:
how
found
in
him
?
to
wit
,
not
hauing
mine
owne
righteousnesse
,
not
clothed
with
mine
owne
righteousnesse
,
which
is
of
the
Law
,
that
is
,
by
the
obseruation
and
workes
of
the
Law
,
but
being
clothed
with
that
righteousnesse
which
is
not
through
workes
,
but
through
the
faith
of
Christ
,
euen
the
righteousnesse
which
is
of
God
through
faith
,
that
is
,
which
God
doth
impute
▪
vnto
mee
through
faith
in
Christ
Iesus
.
So
that
yee
see
the
Apostle
still
runs
vpon
Christ
,
Christ
,
Christ
;
for
Christ
,
for
the
excellent
knowledge
sake
of
Christ
,
that
he
may
winne
Christ
,
that
he
may
be
found
in
Christ
:
he
thinkes
all
his
workes
,
all
things
absolutely
to
be
losse
,
and
iudgeth
them
to
be
dung
.
I
iudge
them
to
be
dung
.
Here
he
plainly
renounceth
all
confidence
in
all
things
without
Christ
whatsoeuer
,
and
plainly
disclaimeth
all
vantage
,
all
merit
,
all
righteousnesse
by
his
workes
.
That
I
may
winne
Christ
:
Here
is
the
cause
why
he
disclaimes
all
righteousnesse
by
his
workes
,
because
otherwise
he
could
not
winne
Christ
;
for
he
doth
it
that
he
may
winne
Christ
,
and
may
be
found
in
him
.
This
also
is
a
part
of
the
cause
why
hee
disclaimes
all
righteousnesse
by
his
workes
,
because
otherwise
he
could
not
be
found
in
Christ
in
that
day
.
Why
not
?
What
is
it
to
be
found
in
Christ
?
The
Apostle
shewes
that
to
be
found
in
Christ
,
is
to
bee
found
not
clothed
with
his
owne
righteousnesse
which
is
by
the
workes
of
the
Law
,
but
clothed
with
that
righteousnesse
which
is
Christs
,
and
only
ours
through
faith
in
Christ
,
euen
that
righteousnesse
which
God
doth
impute
vnto
vs
through
faith
in
his
name
.
So
that
he
that
will
be
found
in
Christ
in
that
day
,
must
disclaime
his
owne
righteousnesse
,
and
renounce
it
as
dung
and
rottennesse
,
and
must
cleaue
onely
vnto
the
righteousnesse
of
Christ
Iesus
,
which
God
doth
impute
vnto
him
through
faith
in
him
.
The
summe
then
of
that
which
the
Apostle
tels
the
Philippians
in
these
words
,
is
,
that
hee
now
at
this
present
in
the
state
wherein
hee
now
stands
,
doth
iudge
all
things
,
euen
his
very
best
present
workes
,
to
be
so
farre
from
any
part
of
his
righteousnesse
,
as
that
he
iudgeth
them
to
bee
dung
,
euen
vile
and
contemptible
,
so
that
hee
doth
disclaime
all
righteousnesse
by
them
,
that
he
may
winne
Christ
,
that
is
,
that
he
may
be
more
and
more
neerely
incorporated
into
him
,
and
possessed
of
his
righteousnesse
by
faith
,
and
that
hee
may
be
found
in
that
last
and
great
day
not
in
Moses
,
but
in
Christ
,
that
is
,
not
hauing
his
owne
righteousnesse
which
is
of
the
Law
,
as
his
garment
to
stand
before
the
Lord
withall
,
but
hauing
that
righteousnesse
to
be
clothed
with
which
is
indeed
Christs
,
and
his
through
the
faith
of
Christ
,
euen
that
righteousnesse
which
God
doth
impute
vnto
him
through
faith
in
Christ
his
name
.
This
,
I
say
,
I
take
to
be
the
summe
of
that
which
the
Apostle
tels
the
Philippians
in
these
words
.
So
that
yee
see
here
is
first
a
disclaiming
of
his
owne
righteousnesse
by
workes
,
in
that
he
iudgeth
them
to
be
dung
:
2.
A
reason
why
hee
so
iudgeth
them
,
and
so
disclaimes
them
,
that
he
may
winne
Christ
,
and
may
be
found
in
him
:
thirdly
,
an
explication
what
it
is
to
be
found
in
Christ
,
by
a
distinction
of
righteousnesse
,
into
his
owne
,
and
Christs
,
where
hee
saith
,
not
hauing
mine
owne
,
&c.
Now
let
vs
see
what
obseruations
may
hence
be
gathered
.
First
,
it
is
not
vnworthy
our
noting
,
that
the
Apostle
goeth
ouer
and
ouer
these
points
so
often
,
as
if
he
could
neuer
satisfie
himselfe
with
disclaiming
all
righteousnesse
by
any
works
,
and
proclaiming
Christ
alone
to
be
all
his
righteousnesse
.
In
the
former
verse
hee
disclaimeth
all
his
workes
done
before
his
conuersion
,
as
no
vantage
,
but
losse
vnto
him
,
and
maketh
Christ
all
his
vantage
either
for
righteousnesse
or
saluation
.
In
this
verse
three
seuerall
times
he
disclaimeth
all
his
workes
generally
,
whether
done
before
or
after
his
conuersion
,
as
touching
any
righteousnesse
by
them
;
and
againe
so
many
times
auoucheth
in
effect
Christ
Iesus
alone
to
bee
all
his
righteousnesse
.
Whence
I
obserue
both
the
difficultie
,
and
the
necessitie
of
enforcing
these
points
.
A
difficult
and
hard
matter
it
is
when
we
haue
done
any
thing
well
,
when
we
haue
walked
faithfully
in
our
calling
,
when
we
haue
releiued
the
oppressed
,
iudged
the
father-lesse
,
defended
the
widow
,
when
wee
haue
humbled
our selues
in
praier
,
chastened
our selues
with
fasting
,
absteined
from
the
delights
of
the
world
,
or
pleasures
of
the
flesh
&c.
a
difficult
and
hard
matter
,
I
say
,
it
is
herein
not
to
please
our selues
,
not
somewhat
to
be
puffed
vp
with
these
things
,
not
to
haue
some
conceit
of
merit
and
righteousnesse
by
these
things
.
A
difficult
matter
to
perswade
vs
that
these
things
are
no
vantage
vnto
vs
vnto
iustification
or
saluation
.
A
difficult
matter
to
perswade
vs
that
these
things
are
but
losse
and
dung
,
things
vile
and
contemptible
.
And
yet
necessarie
it
is
that
we
be
thus
perswaded
of
these
and
the
like
things
as
touching
any
confidence
of
our
righteousnesse
or
saluation
by
them
,
and
that
we
count
Christ
alone
all
our
righteousnesse
,
and
the
horne
of
our
saluation
.
And
therefore
the
Apostle
knowing
both
the
difficultie
,
and
yet
the
necessitie
of
perswading
this
,
beateth
vpon
it
twise
,
thrise
,
often
,
that
he
did
thus
and
thus
,
and
therefore
the
Philippians
should
doe
so
.
This
should
teach
vs
with
great
diligence
to
obserue
and
marke
the
things
that
are
so
much
and
so
often
beaten
vpon
,
as
things
which
either
we
are
dull
to
comprehend
,
or
vnwilling
to
yeeld
vnto
,
and
yet
things
which
are
as
most
certaine
for
their
truth
,
so
most
necessarie
for
their
vse
:
for
albeit
all
the
things
in
the
whole
booke
of
God
be
of
such
importance
as
that
they
are
most
worthie
of
our
due
meditation
and
diligent
obseruation
,
as
able
to
make
vs
wise
vnto
saluation
,
yet
when
things
are
so
much
vrged
,
and
so
often
beaten
vpon
,
we
are
to
thinke
that
it
is
not
without
great
cause
that
they
are
so
pressed
,
and
therefore
that
they
are
with
greater
attention
and
heedfulnesse
to
be
marked
by
vs
.
As
therefore
we
are
with
all
diligence
to
obserue
whatsoeuer
is
written
,
because
all
things
are
written
for
our
learning
,
so
let
vs
with
all
diligence
obserue
the
things
so
often
vrged
.
It
may
be
that
they
are
so
often
vrged
because
of
our
dulnesse
to
comprehend
them
,
it
may
be
because
of
our
vnwillingnesse
to
yeeld
vnto
them
,
it
may
be
because
of
the
vnfeined
assent
that
we
should
yeeld
vnto
the
truth
of
them
,
it
may
be
because
of
the
necessarie
vse
that
there
is
of
them
.
Surely
they
are
not
so
much
vrged
without
great
and
vrgent
cause
.
And
so
for
these
points
heere
beaten
vpon
,
let
vs
assure
our selues
both
that
it
is
most
true
that
our
works
are
no
part
of
our
righteousnesse
,
but
Christ
our
whole
righteousnesse
,
and
that
it
necessarily
behooueth
vs
to
be
throughly
perswaded
thereof
.
How
good
soeuer
therefore
our
workes
seeme
vnto
vs
,
and
how
difficult
soeuer
it
be
to
perswade
vs
that
our
very
best
workes
are
to
be
iudged
but
losse
and
dung
,
yet
seeing
the
Apostle
so
often
tels
vs
that
he
iudged
so
of
his
best
workes
,
let
there
be
the
same
minde
in
vs
that
was
in
him
,
and
let
vs
iudge
so
to
.
2.
In
that
the
Apostle
saith
,
and
doe
iudge
them
to
be
dunge
,
I
note
the
Apostles
present
iudgement
of
his
present
workes
.
He
now
at
this
present
in
the
state
wherein
he
now
stands
doth
iudge
all
things
euen
his
very
best
present
workes
to
bee
so
farre
from
being
any
part
of
his
righteousnesse
,
as
that
hee
iudgeth
them
to
be
dung
,
euen
vile
and
contemptible
,
so
full
of
pollution
and
vncleanesse
as
that
there
is
no
reckoning
to
be
made
of
them
in
respect
of
any
righteousnesse
by
them
,
but
rather
they
are
to
be
contemned
as
vncleanesse
.
Whence
I
obserue
that
our
very
best
workes
,
such
as
are
wrought
after
our
knowledge
of
Christ
Iesus
,
and
faith
in
his
name
,
are
no
part
of
that
righteousnesse
whereby
we
are
accounted
righteous
before
God
.
Great
difference
I
know
there
is
betweene
the
workes
which
go
before
,
and
the
workes
which
follow
after
faith
.
For
those
are
euill
,
these
are
good
workes
,
those
proceede
from
an
impure
heart
,
these
from
an
heart
purified
by
faith
,
those
cannot
please
God
,
these
are
pleasing
and
acceptable
vnto
God
,
those
are
in
iustice
rewarded
with
death
,
these
are
in
mercy
rewarded
with
life
,
those
,
euen
the
very
best
of
them
haue
the
nature
of
sinne
,
and
are
wholly
vnholy
,
these
are
in
part
holy
,
and
may
truely
be
called
our
inherent
righteousnesse
.
But
for
any
part
in
that
righteousnes
whereby
we
are
made
righteous
before
God
euen
these
workes
which
are
the
fruits
of
faith
,
they
haue
no
part
at
all
in
it
.
They
cannot
hide
or
put
away
our
sinnes
,
they
cannot
endure
the
seueritie
of
Gods
iudgement
:
here
they
must
giue
place
,
here
they
are
to
be
iudged
losse
and
dung
.
The
reason
then
why
our
very
best
workes
are
no
part
of
our
righteousnesse
before
God
is
,
because
that
in
euery
such
view
and
examination
of
them
they
are
to
be
iudged
losse
,
and
euen
dung
.
So
the
Apostle
counted
such
workes
as
he
did
euen
then
when
he
wrote
these
things
:
and
therefore
much
more
are
we
to
make
the
same
account
of
whatsoeuer
good
workes
we
doe
after
that
our
hearts
be
purified
by
faith
in
Christ
Iesus
.
The
exception
which
is
taken
against
this
doctrine
from
this
place
by
some
is
this
,
they
say
the
Apostle
doth
not
here
speake
of
such
workes
as
he
did
after
he
belieued
,
but
onely
of
such
workes
as
he
did
before
he
belieued
,
before
his
conuersion
vnto
Christ
;
and
therefore
that
hence
nothing
can
be
gathered
against
iustification
by
workes
done
after
faith
in
Christ
Iesus
.
But
how
peruersly
they
falsifie
the
meaning
of
the
Apostle
your selues
may
easily
iudge
by
that
which
already
hath
beene
spoken
.
For
the
Apostle
hauing
spoken
in
the
former
verse
of
such
workes
as
he
did
before
he
belieued
,
affirming
of
them
that
howsoeuer
they
seemed
vantage
vnto
him
before
his
conuersion
vnto
Christ
,
yet
afterwards
hee
counted
them
no
vantage
,
but
losse
for
Christ
his
sake
;
doth
in
this
verse
speake
not
onely
of
them
,
but
of
all
his
workes
generally
whatsoeuer
and
whensoeuer
done
,
saying
,
yea
doubtlesse
I
thinke
all
things
but
losse
&c.
It
cannot
be
denied
,
but
that
he
spake
in
the
former
verse
of
such
works
as
he
did
before
he
belieued
.
And
when
he
addeth
vnto
that
this
generall
terme
,
yea
doubtlesse
I
thinke
all
things
but
losse
,
doth
he
speak
only
of
such
workes
as
he
did
before
?
Nay
hauing
spoken
before
of
workes
onely
done
before
faith
,
in
this
generall
tearm●
he
includeth
all
workes
both
done
before
and
after
faith
,
and
iudgeth
them
all
to
be
but
losse
and
dung
.
Againe
,
as
he
said
before
that
when
once
he
came
to
the
knowledge
of
Christ
Iesus
he
counted
those
things
losse
which
before
seemed
vantage
vnto
him
;
so
now
he
saith
in
the
present
that
hee
doth
thinke
all
things
but
losse
,
that
he
doth
iudge
all
things
to
bee
dung
.
Which
cannot
otherwise
be
meant
then
of
his
present
opinion
and
iudgement
touching
such
workes
as
now
presently
he
did
.
Neither
can
it
be
said
that
is
his
present
iudgement
indeed
,
but
of
such
workes
only
as
he
did
before
he
belieued
.
For
it
is
,
as
himselfe
saith
,
his
present
iudgement
as
of
such
workes
,
so
of
all
workes
generally
,
the
generall
tearme
being
therefore
added
to
comprise
not
onely
those
which
hee
had
spoken
of
before
,
but
all
others
also
.
For
reply
vnto
which
answere
they
crie
out
vpon
vs
for
blasphemie
,
and
a●ke
question
vpon
question
to
make
some
shew
that
they
iustly
charge
vs
with
blasphemie
.
For
whereas
we
say
that
good
workes
done
after
faith
are
here
meant
by
the
Apostle
,
and
are
iudged
by
him
to
be
but
losse
and
dung
,
they
aske
whether
we
call
the
fruits
of
the
spirit
dung
?
whether
Paul
gloried
of
dung
when
he
said
,
I
haue
fought
a
good
fight
,
I
haue
finished
my
course
,
I
haue
kept
the
faith
;
from
henceforth
there
is
laid
vp
for
me
a
crowne
of
righteousnesse
which
the
iust
iudge
shall
giue
me
in
that
day
?
What
crown
of
righteousnesse
is
due
vnto
dung
?
what
iust
iudge
will
vouchsafe
to
giue
a
crowne
vnto
dung
?
what
thankes
wee
owe
vnto
God
for
creating
vs
in
Christ
Iesus
vnto
good
works
if
they
be
nothing
else
but
dung
?
And
for
conclusion
they
say
that
if
the
good
workes
of
the
faithfull
be
but
losse
and
dung
,
then
are
not
good
workes
to
be
done
or
liked
,
but
to
be
disliked
and
neglected
.
Thus
they
triumph
in
their
iuglings
,
and
make
a
shew
as
if
all
they
spake
were
Gospell
,
&
whosoeuer
said
otherwise
did
nothing
else
but
blaspheme
.
But
will
ye
see
how
they
deceiue
the
world
with
a
vaine
shew
of
words
wherein
there
is
no
substance
.
All
this
faire
flourish
which
they
make
is
quickly
beaten
downe
by
that
one
distinction
whereof
I
haue
often
told
you
,
and
whereof
they
are
not
ignorant
.
In
good
workes
therefore
we
must
vnderstand
that
there
are
2.
things
to
be
respected
;
the
one
their
substance
,
the
other
their
qualitie
.
The
substance
of
the
work
I
call
the
action
it selfe
,
is
iudging
the
fatherlesse
,
relieuing
the
oppressed
,
defending
the
widow
,
feeding
the
hungrie
,
and
the
like
.
The
qualitie
of
the
worke
I
call
the
confidence
which
men
haue
to
be
made
righteous
before
God
,
and
to
be
saued
by
such
workes
.
Now
these
workes
I
say
according
to
their
substance
are
good
,
as
to
iudge
the
fatherlesse
,
to
relieue
the
oppressed
,
to
defend
the
widow
,
to
feed
the
hungrie
and
the
like
,
are
good
workes
,
holy
workes
,
workes
commanded
by
God
,
and
workes
rewarded
by
him
.
But
in
respect
of
any
confidence
to
be
iustified
before
God
by
them
or
the
like
,
or
to
be
saued
by
them
,
they
are
to
be
iudged
but
losse
and
dung
,
because
,
as
it
is
written
,
he
that
reioyceth
must
reioice
in
the
Lord
,
which
being
so
,
the
answere
to
their
demands
is
as
possible
,
as
they
thinke
it
impossible
,
i.
most
easie
.
1.
Therefore
where
they
aske
,
whether
we
call
the
fruits
of
the
spirit
dung
?
we
answere
,
no.
But
we
say
that
those
good
workes
which
according
to
the
substance
of
the
action
are
the
fruits
of
the
spirit
are
in
respect
of
any
merit
,
or
confidence
to
be
reposed
in
them
of
righteousnesse
or
saluation
by
them
to
be
iudged
losse
and
dung
.
Secondly
,
where
they
aske
whether
Paul
gloried
of
dung
,
when
he
said
,
I
haue
fought
a
good
fight
&c.
we
answere
no.
He
glorieth
in
his
faithfulnesse
and
constancie
in
the
worke
of
his
ministerie
,
not
as
putting
any
confidence
of
his
righteousnesse
or
saluation
in
them
:
(
for
so
they
should
be
but
dung
)
but
because
he
knew
that
his
labour
should
not
be
in
vaine
in
the
Lord
.
Thirdly
,
where
they
aske
,
what
crowne
of
righteousnesse
is
due
vnto
dung
?
we
answere
,
none
:
for
the
crowne
of
righteousnesse
is
due
vnto
our
good
workes
,
not
as
they
are
from
vs
,
but
as
they
are
the
worke
of
Gods
spirit
in
vs
,
neither
so
for
any
merit
in
them
,
but
only
for
his
promise
sake
,
who
both
worketh
in
vs
,
and
crowneth
his
one
workes
in
vs
.
Fourthly
,
where
they
aske
,
what
iust
iudge
will
vouchsafe
to
giue
a
crowne
vnto
dung
?
we
answere
,
none
will
doe
it
:
But
the
most
righteous
iudge
,
the
Lord
of
heauen
and
earth
,
because
he
is
righteous
and
keepeth
promise
for
euer
,
giueth
a
crowne
vnto
our
good
workes
,
not
as
they
are
dung
,
not
as
they
are
poisoned
tempered
with
that
qualitie
of
confidence
in
them
,
but
as
they
are
the
worke
of
his
spirit
in
vs
.
5.
Where
they
aske
,
what
thanks
we
owe
vnto
God
for
creating
vs
vnto
good
workes
,
if
they
be
nothing
else
but
dung
?
we
answer
that
it
is
their
shamefull
abusing
of
the
world
to
say
that
we
iudge
them
to
be
nothing
else
but
dung
.
In
respect
of
that
qualitie
we
say
that
they
are
to
be
iudged
losse
&
dung
,
but
in
respect
of
their
substance
we
say
that
they
are
good
,
and
that
we
are
to
glorifie
God
by
walking
in
such
good
works
as
he
hath
ordeined
vs
to
walke
in
.
Lastly
,
where
they
say
,
that
if
the
good
workes
of
the
faithfull
be
but
losse
and
dung
,
then
are
not
good
workes
to
be
done
or
liked
,
but
to
be
disliked
&
neglected
,
we
say
the
same
.
But
who
are
they
that
say
that
the
good
workes
of
the
faithfull
are
nothing
else
but
losse
and
dung
?
Because
we
do
not
inuest
them
into
the
glory
of
Christ
Iesus
,
because
wee
doe
not
make
them
any
part
of
our
righteousnesse
before
God
,
because
we
stand
not
vpon
any
merit
of
saluation
by
them
,
doe
we
therefore
say
that
they
are
nothing
else
but
losse
and
dung
?
Thus
indeed
they
beare
the
world
in
hand
,
and
thus
they
lead
captiue
many
poore
and
ignorant
soules
into
many
grieuous
and
noisome
errors
.
But
marke
men
and
brethren
what
it
is
that
we
say
:
we
say
that
good
works
in
respect
of
the
substance
of
the
action
are
good
works
,
a
sweet
smelling
odor
,
a
sacrifice
acceptable
and
pleasing
vnto
God
,
and
such
as
God
hath
ordeined
vs
to
walke
in
vnto
life
and
saluation
;
only
in
respect
of
any
merit
or
confidence
of
righteousnesse
or
saluation
we
say
they
are
to
be
iudged
but
losse
and
dung
.
See
then
and
iudge
betweene
vs
and
them
,
whether
we
say
simply
that
they
are
but
losse
and
dung
.
These
are
they
that
with
fained
words
make
marchandize
of
your
soules
,
whose
iudgement
long
agone
is
not
farre
of
,
and
whose
damnation
sleepeth
not
.
By
this
iudge
of
the
rest
,
and
as
they
deserue
in
this
,
so
let
them
be
credited
in
the
rest
.
By
the
circumstance
of
the
place
ye
see
the
necessarie
collection
of
the
Doctrine
deliuered
,
and
how
the
gaine-sayers
doe
falsifie
the
meaning
of
the
Apostle
.
Let
this
then
serue
to
instruct
vs
in
the
true
vse
of
good
workes
.
They
are
the
way
which
God
hath
ordained
that
we
should
walke
in
to
the
glory
of
his
name
,
and
to
the
saluation
of
our
owne
soules
:
as
both
that
exhortation
of
our
Sauiour
proueth
,
where
it
is
said
,
let
your
light
so
shine
before
men
that
they
may
see
your
good
workes
,
and
glorifie
your
father
which
is
in
heauen
;
and
likewise
that
saying
of
the
Apostle
,
where
he
saith
,
that
we
are
the
workeman-ship
of
God
created
vnto
good
workes
,
which
he
hath
ordained
that
we
should
walke
in
them
.
But
they
are
no
part
of
that
righteousnesse
whereby
we
are
made
righteous
before
God
.
Christ
alone
it
is
that
is
made
of
God
vnto
vs
wisedome
,
and
righteousnesse
,
sanctification
,
and
redemption
:
it
is
the
blood
of
Christ
Iesus
that
clenseth
vs
from
all
sinne
.
Our
very
best
workes
,
and
all
our
righteousnesse
(
as
the
Prophet
witnesseth
)
is
but
as
filthie
clouts
:
and
touching
them
,
when
we
haue
done
all
that
we
can
,
we
must
say
,
as
our
Sauiour
willeth
vs
,
we
are
vnprofitable
seruants
;
Let
vs
therefore
walke
before
the
Lord
in
holinesse
and
in
righteousnesse
all
the
daies
of
our
life
.
For
without
holinesse
of
life
no
man
shall
see
the
Lord
.
But
let
no
man
be
puft
vp
with
any
conceit
of
his
owne
righteousnesse
by
his
holinesse
:
for
if
he
iustifie
himselfe
,
his
owne
mouth
shall
condemne
him
,
O
God
be
mercifull
vnto
me
a
sinner
.
And
of
this
let
vs
assure
our selues
that
the
more
holy
,
and
the
better
that
any
man
is
,
the
more
readily
he
confesseth
his
sins
vnto
the
Lord
,
and
acknowledgeth
his
vnrighteousnes
in
his
sight
.
It
is
most
damnable
pride
that
makes
vs
rush
into
part
with
Christ
,
and
to
part
stakes
with
him
.
Let
vs
therefore
with
the
Apostle
make
Christ
all
our
righteousnesse
,
and
account
our
owne
righteousnes
which
is
by
works
to
be
but
losse
&
dung
,
and
no
vantage
at
all
either
vnto
iustification
,
or
saluation
.
Thirdly
,
in
that
the
Appostle
saith
,
that
he
iudgeth
them
to
be
dung
that
he
may
winne
Christ
:
I
note
the
reason
why
he
iudgeth
all
things
to
be
dung
,
which
is
,
that
he
might
win
Christ
,
as
if
he
should
say
,
that
vnlesse
he
iudged
all
things
to
be
dung
,
hee
could
not
winne
Christ
,
hee
could
not
be
throughly
engraffed
into
Christ
to
be
partaker
of
his
righteousnesse
.
Whence
I
obserue
that
either
we
must
disclaime
all
righteousnesse
by
any
workes
of
our
owne
,
or
else
we
cannot
be
pertakers
of
the
righteousnesse
of
Christ
Iesus
,
either
we
must
iudge
our
owne
workes
whatsoeuer
to
be
losse
and
dung
,
or
else
we
cannot
winne
Christ
.
This
also
the
Apostle
sheweth
in
another
place
,
where
he
saith
,
that
vnto
him
that
worketh
not
,
but
beleeueth
in
him
that
iustifieth
the
vngodly
his
faith
is
counted
for
his
righteousnesse
:
to
him
that
worketh
not
.i.
to
him
that
dependeth
not
on
his
workes
,
to
him
that
standeth
not
vpon
the
merits
of
his
workes
,
to
him
that
make
not
his
workes
his
righteousnesse
,
to
him
his
faith
is
counted
for
righteousnesse
.
But
to
him
that
worketh
,
the
wages
is
not
counted
by
fauour
,
but
by
debt
:
to
him
that
worketh
,
that
is
to
him
that
dependeth
on
his
workes
,
that
standeth
vpon
the
merit
of
his
workes
,
and
thinkes
to
be
iustified
by
them
,
his
wages
is
not
counted
by
fauour
,
but
by
debt
,
and
is
not
iustified
by
grace
through
faith
.
Who
then
are
iustified
by
faith
?
euen
they
that
disclaime
righteousnesse
by
workes
.
And
who
are
they
that
are
not
iustified
by
grace
through
faith
?
euen
they
that
stand
vpon
their
righteousnesse
by
their
workes
.
Wilt
thou
be
pertaker
of
Christ
his
righteousnesse
by
faith
?
thou
must
disclaime
all
righteousnesse
by
thy
workes
.
Wilt
thou
stand
vpon
thy
righteousnesse
by
thy
works
?
thou
canst
not
be
pertaker
of
the
righteousnesse
of
Christ
by
faith
:
For
there
is
no
communion
or
fellowship
betwixt
them
,
but
as
the
Apostle
saith
of
the
election
of
the
Iewes
,
so
I
say
of
our
iustification
by
the
righteousnesse
of
Christ
Iesus
:
if
we
be
pertakers
of
Christ
his
righteousnesse
,
if
we
be
iustified
by
grace
,
then
not
of
workes
,
or
else
were
grace
no
more
grace
;
but
if
of
workes
,
it
is
no
more
grace
,
or
else
were
worke
no
more
worke
.
Wee
must
therefore
disclaime
all
righteousnesse
by
workes
,
if
we
will
lay
any
claime
vnto
righteousnesse
by
Christ
,
we
must
iudge
all
our
workes
to
be
losse
and
dung
if
we
will
winne
Christ
.
Let
this
then
teach
vs
to
beat
downe
euery
thought
and
euery
imagination
of
our
hearts
that
exalteth
it selfe
against
God
,
and
to
bring
into
captiuitie
euery
thought
vnto
the
obedience
of
Christ
.
Let
vs
not
thinke
of
the
best
workes
that
we
doe
aboue
that
is
meet
,
neither
let
vs
beare
our selues
vpon
them
aboue
that
wee
ought
.
Let
vs
be
filled
with
the
fruits
of
righteousnesse
,
but
let
vs
not
thinke
them
any
part
of
our
righ●eousnesse
before
God
.
If
wee
will
be
righteous
before
God
,
we
must
be
clothed
with
Christ
his
righteousnesse
.
We
cannot
lay
any
claime
vnto
Christ
his
righteousnesse
,
vnlesse
we
will
disclaime
our
owne
righteousnesse
.
Let
vs
therefore
humble
our selues
before
God
,
let
vs
acknowledge
our selues
to
be
sinners
,
and
the
best
things
that
wee
doe
to
be
so
full
of
pollutions
and
imperfections
,
that
they
cannot
possibly
abide
the
triall
of
Gods
iudgement
.
And
seeing
wee
cannot
winne
Christ
,
and
be
partakers
of
his
righteousnesse
,
vnlesse
we
iudge
all
things
without
him
to
be
but
losse
and
dung
,
let
vs
with
the
Apostle
iudge
them
to
be
dung
,
that
wee
may
win
Christ
;
let
vs
disclaime
all
righteousnesse
by
them
,
that
wee
may
bee
clad
with
the
righteousnesse
of
Christ
.
So
shall
our
vnrighteousnesse
be
hid
,
and
our
sinnes
couered
,
and
whatsoeuer
imperfection
is
in
vs
,
it
shall
not
be
imputed
vnto
vs
.
Fourthly
,
in
that
he
addeth
,
and
may
be
found
in
him
,
I
note
that
another
branch
of
his
reason
why
hee
iudgeth
all
things
,
and
so
all
his
workes
to
be
dung
,
is
,
that
he
might
be
found
in
Christ
,
that
is
,
that
when
God
shall
come
to
iudge
both
the
quicke
and
the
dead
,
and
enquirie
shall
be
made
what
euery
man
hath
done
in
his
body
,
hee
may
be
found
in
Christ
,
not
in
Moses
,
not
in
the
flesh
,
not
in
any
thing
but
in
Christ
.
Whence
I
obserue
,
that
either
wee
must
renounce
all
confidence
in
our
owne
righteousnesse
,
and
iudge
euen
our
very
best
workes
in
that
respect
to
be
but
losse
and
dung
,
or
else
w●
shall
not
be
found
in
Christ
in
that
last
and
great
day
.
For
that
which
our
Sauiour
Christ
spake
in
the
dayes
of
his
flesh
vnto
his
Disciples
then
present
with
him
,
hath
now
also
his
vse
to
this
our
purpose
.
If
any
man
,
saith
hee
,
will
follow
mee
,
let
him
forsake
himselfe
,
and
take
vp
his
crosse
,
and
follow
mee
.
Let
him
forsake
himselfe
,
Let
this
also
be
another
motiue
vnto
vs
to
disclaime
all
righteousnesse
by
our
workes
:
for
as
there
is
no
righteousnesse
by
faith
vnto
him
that
claimeth
righteousnesse
by
his
workes
,
as
before
wee
heard
;
so
is
there
no
saluation
in
that
day
vnto
him
that
reposeth
any
confidence
of
his
righteousnesse
in
his
workes
.
There
is
no
condemnation
,
saith
the
Apostle
,
to
them
that
are
in
Christ
Iesus
.
Which
as
it
is
true
in
this
life
,
that
they
that
are
ingrafted
into
him
by
faith
,
are
freed
from
the
Law
of
sinne
,
and
of
death
,
and
so
of
condemnation
;
so
is
it
true
that
they
that
shall
bee
found
in
Christ
Iesus
in
that
day
,
shall
bee
freed
from
the
sentence
of
condemnation
.
That
therefore
we
may
bee
found
in
him
,
and
so
freed
from
condemnation
in
●hat
day
,
let
vs
with
the
Apostle
iudge
euen
our
best
workes
●o
be
but
losse
and
dung
,
and
disclaime
all
righteousnesse
by
our
workes
.
And
surely
this
hath
so
preuailed
with
many
great
maintainers
of
iustification
by
workes
,
that
when
death
hath
●ummoned
their
iudgement
and
appearance
,
they
haue
dis●laimed
all
their
owne
works
,
and
all
righteousnesse
by
them
,
●nd
with
heart
and
voice
desired
to
be
found
in
Christ
in
that
●ay
.
I
should
now
shew
how
wee
may
bee
found
in
Christ
in
●hat
day
.
O
Lord
our
God
,
open
our
eyes
wee
beseech
thee
,
that
we
●ay
daily
more
and
more
see
and
behold
those
infinite
trea●ures
of
righteousnesse
and
saluation
which
are
laid
vp
for
vs
in
●hy
Sonne
Christ
Iesus
.
As
thou
hast
vouchsafed
to
make
him
●nto
vs
righteousnesse
and
saluation
,
so
giue
vs
an
heart
to
ac●nowledge
him
our
whole
righteousnesse
,
and
the
horne
of
●ur
saluation
,
that
disclaiming
all
righteousnesse
by
any
works
●f
our
owne
,
wee
may
daily
more
and
more
grow
vp
in
thy
●onne
,
and
in
that
last
and
great
day
may
be
found
in
him
.
LECTVRE
LVI
.
PHILIP
.
3.
Verse
9.
Not
hauing
mine
owne
righteousnesse
which
is
of
the
law
,
but
that
which
is
through
the
faith
of
Christ
,
euen
the
righteosnesse
,
&c.
NOw
the
Apostle
goeth
forward
,
and
hauing
made
this
one
branch
of
his
reason
why
hee
iudged
all
his
workes
generally
to
be
dung
,
that
hee
might
hee
found
in
Christ
in
that
day
,
now
hee
explicateth
that
phrase
and
manner
of
speech
,
and
shewes
what
it
is
to
be
found
in
Christ
in
that
day
,
which
is
,
to
be
found
not
hauing
his
owne
righteousnesse
which
is
of
the
Law
,
but
that
which
is
through
the
faith
of
Christ
,
&c.
Why
then
doth
the
Apostle
iudge
all
things
to
be
dung
?
He
doth
so
,
that
he
may
be
found
in
Christ
in
that
day
.
Yea
but
what
needed
him
so
to
iudge
for
this
▪
Could
hee
not
be
found
in
Christ
in
that
day
,
vnlesse
he
should
iudge
all
things
to
be
dung
?
No
,
hee
could
not
:
for
to
be
found
in
Christ
,
is
to
be
found
not
hauing
his
owne
righteousnesse
which
is
of
the
Law
,
but
that
which
is
through
the
faith
of
Christ
,
&c.
If
therefore
hee
would
bee
found
in
Christ
,
hee
must
put
off
all
confidence
in
his
owne
righteousnesse
,
and
iudge
it
to
be
dung
,
and
reioyce
onely
i●
the
righteousnesse
of
Christ
Iesus
.
Thus
ye
see
the
reason
an●
the
meaning
of
the
Apostles
speech
in
generall
.
Now
to
open
these
words
yet
a
little
more
particularly
,
ye●
see
the
Apostle
here
speakes
of
two
sorts
of
righteousnesse
;
th●
one
his
owne
,
the
other
Christs
.
His
owne
righteousnesse
he
calleth
that
righteousnesse
which
is
of
the
Law
,
that
i
,
whic●
ariseth
from
the
obseruation
of
the
commandments
and
ordinances
of
the
Law
,
euen
from
the
performance
of
those
things
which
God
in
his
holy
Law
requireth
.
Christs
righteousnesse
hee
calleth
that
righteousnesse
which
is
through
th●
faith
of
Christ
,
that
is
,
that
righteousnesse
which
being
properly
inherent
in
Christ
,
is
imputed
vnto
him
through
faith
in
him
,
euen
the
righteousnesse
which
is
of
God
through
faith
,
that
is
,
that
righteousnesse
which
God
doth
impute
vnto
him
because
he
beleeueth
in
him
,
and
in
him
whom
he
hath
sent
,
Christ
Iesus
.
His
owne
righteousnesse
,
which
is
commonly
called
mans
inherent
righteousnesse
,
yee
see
he
describeth
by
the
Law
,
that
is
,
by
the
obseruation
of
those
things
which
God
requireth
in
his
Law
,
not
only
ceremoniall
,
or
iudiciall
,
but
morall
also
:
for
so
he
said
before
,
that
hee
was
vnrebukeable
before
men
touching
the
righteousnesse
which
is
in
the
Law
,
that
is
,
which
the
whole
Law
required
.
Christs
righteousnesse
,
which
is
commonly
called
mans
imputed
righteousnesse
,
yee
see
he
describeth
by
faith
,
which
is
the
instrument
whereby
wee
take
hold
of
this
righteousnesse
,
by
Christ
,
in
whom
alone
this
righteousnesse
is
inherent
,
and
by
God
,
who
of
his
owne
mercy
imputeth
Christ
his
righteousnesse
vnto
vs
through
faith
.
This
righteousnesse
hee
saith
is
through
the
faith
of
Christ
,
therefore
not
ours
,
but
as
by
faith
in
Christ
wee
take
hold
of
it
:
through
the
faith
of
Christ
therefore
not
by
the
works
of
the
Law
;
through
the
fait●
〈◊〉
Christ
,
therefore
not
inherent
in
vs
.
Againe
,
this
righteousnesse
hee
saith
is
of
God
through
faith
,
therefore
not
of
the
law
through
workes
:
of
God
through
faith
,
therefore
the
gift
of
God
vnto
him
that
beleeueth
in
him
that
iustifieth
the
vngodly
:
of
God
through
faith
,
therefore
not
inherent
in
vs
,
but
onely
imputed
vnto
vs
.
Againe
,
he
saith
not
of
this
,
that
it
is
his
,
as
he
said
of
the
other
,
but
of
this
he
saith
,
that
it
is
through
the
faith
of
Christ
,
euen
of
God
through
faith
,
therefore
it
is
anothers
righteousnesse
,
the
righteousnesse
of
Christ
by
his
perfect
obedience
vnto
the
Law
,
euen
vnto
death
,
which
being
onely
inherent
in
him
,
God
in
mercy
imputeth
vnto
vs
through
faith
in
Christ
Iesus
,
whereby
wee
lay
hold
on
that
righteousnesse
which
he
hath
fulfilled
in
vs
,
and
for
vs
.
Now
then
when
the
Apostle
signifieth
that
hee
would
be
found
in
that
day
not
hauing
his
owne
righteousnesse
,
but
Christs
,
his
meaning
is
not
that
he
would
be
found
in
that
day
without
all
holinesse
or
righteousnesse
of
his
owne
,
but
hee
would
bee
found
not
hauing
his
owne
righteousnesse
,
as
to
be
iudged
by
his
owne
righteousnes
:
he
would
not
be
iudged
by
his
owne
righteousnesse
,
but
he
would
be
clothed
with
Christs
righteousnesse
to
be
iudged
by
it
.
The
summe
then
of
all
in
briefe
is
this
.
It
is
as
if
the
Apostle
had
thus
said
:
I
doe
now
iudge
all
things
,
euen
all
my
works
whatsoeuer
,
to
be
dung
,
that
I
may
winne
Christ
by
faith
,
to
be
partaker
of
his
righteousnesse
,
and
that
I
may
be
found
in
that
last
and
great
day
,
when
enquitie
shall
be
made
into
euery
mans
workes
,
not
in
Moses
,
b●t
in
Christ
,
that
is
,
that
I
may
be
found
not
hauing
mine
o●ne
righteousnesse
,
which
is
by
the
obseruation
of
the
commandements
and
ordinances
of
the
Law
,
a●
to
be
iudged
of
the
Lord
by
that
righteousnesse
,
but
that
I
may
be
found
in
that
righteousnesse
which
is
in●eed
onely
inherent
in
Christ
,
and
which
God
doth
impute
vnto
mee
through
faith
in
Christ
Iesus
,
that
my
sinnes
being
couered
by
his
righteousnesse
,
I
may
be
iudged
by
it
.
This
I
take
to
be
the
Apostles
meaning
in
these
words
.
Now
let
vs
see
what
obseruations
may
hence
be
gathered
for
our
vse
.
Not
hauing
,
&c.
]
Where
first
I
note
the
antithesis
and
opposition
that
is
betweene
the
righteousnesse
of
worke●
by
the
Law
,
and
the
righteousnesse
of
Christ
through
faith
:
which
two
the
Apostle
doth
so
carefully
and
diligently
seuer
the
one
from
the
other
,
as
that
thereby
hee
plainly
shewes
that
there
can
be
no
confusion
or
mixture
of
the
one
with
the
other
.
The
like
opposition
betwixt
these
two
sorts
of
righteousnesse
,
and
like
seperation
of
the
one
from
the
other
,
our
Apostle
hath
in
his
epistle
to
the
Romans
.
Where
shewing
the
cause
of
the
ruine
of
the
Iewes
,
that
they
being
ignorant
of
the
righteousnesse
of
God
,
and
going
about
to
stablish
their
owne
righteousnesse
,
submitted
not
themselues
vnto
the
righteousnesse
of
God
.
And
afterwards
he
describeth
out
of
Moses
the
righteousnesse
which
is
of
the
Law
thus
,
that
the
man
which
doth
these
things
,
shall
liue
thereby
;
and
then
he
sheweth
what
the
righteousnesse
of
faith
is
.
Galathians
,
Know
(
saith
the
Apostle
)
that
a
man
is
not
iustified
by
the
workes
of
the
Law
,
but
by
the
faith
of
Iesus
Christ
.
Whosoeuer
are
iustified
by
the
Law
,
yee
are
fallen
from
grace
:
For
we
through
the
spirit
wait
for
the
hope
of
righteousnesse
through
saith
.
Many
such
like
places
moe
might
be
produced
where
these
two
sorts
of
righteousnesse
are
so
opposed
the
one
vnto
the
other
,
and
so
distinguished
and
seuered
the
one
from
the
other
,
as
that
thence
it
is
most
plaine
that
there
is
no
communion
or
fellowship
of
the
one
with
the
other
.
Whence
I
obserue
,
that
if
iustification
be
by
the
righteousnesse
of
workes
,
then
is
it
not
by
the
righteousnesse
of
faith
;
and
if
it
be
by
the
righteousnesse
of
faith
,
then
is
it
not
by
the
righteousnesse
of
workes
.
Thus
also
our
Apostle
vpon
the
same
ground
reasoneth
in
his
epistle
to
the
Romans
:
If
Abraham
(
saith
he
)
were
iustified
by
workes
,
he
hath
wherein
to
reioyce
,
but
not
with
God
;
hee
hath
wherein
to
reioyce
,
to
wit
,
with
men
,
but
not
with
God
Which
is
in
effect
as
if
he
should
haue
said
,
If
Abraham
were
iustified
by
workes
,
then
was
he
not
iustified
by
faith
.
Againe
,
that
place
in
the
eleuenth
chapter
to
the
Romans
is
plaine
to
this
purpose
,
where
it
is
said
,
If
it
be
of
grace
,
it
is
no
more
of
workes
,
or
else
were
grace
no
more
grace
:
but
if
it
be
of
workes
,
it
is
no
more
grace
,
or
else
were
worke
no
more
worke
.
For
albeit
the
Apostles
speech
there
be
of
the
election
of
the
Iewes
,
and
not
of
the
matter
of
iustification
,
yet
the
Apostles
reason
being
drawne
from
the
nature
of
grace
,
and
workes
,
it
holdeth
as
well
in
the
one
as
in
the
other
,
euen
generally
:
for
speake
of
election
,
speake
of
iustification
,
speake
of
saluation
,
or
the
like
,
still
it
holdeth
;
If
it
be
of
grace
,
it
is
no
more
of
workes
,
or
el●e
were
grace
no
more
grace
:
but
if
it
be
of
workes
,
&c.
For
if
it
be
of
grace
,
whether
it
be
righteousnesse
,
or
saluation
,
or
whatsoeuer
it
be
,
it
is
giuen
freely
:
but
if
it
be
of
workes
,
then
is
i●
giuen
not
by
fauour
or
freely
,
but
by
debt
,
the
nature
of
grace
and
the
nature
of
worke
inforcing
either
of
them
so
much
.
The
reason
why
if
our
righteousnesse
be
of
workes
,
it
is
not
of
faith
,
and
if
it
be
of
faith
,
it
is
not
of
workes
,
is
because
the
one
of
these
excludes
the
other
:
Whosoeuer
are
iustified
by
the
Law
,
yee
are
fallen
from
grace
.
As
if
he●
should
haue
said
,
Iustification
by
the
Law
excludes
iustification
by
grace
.
reioycing
is
excluded
by
the
Law
of
faith
.
As
if
he
should
haue
said
,
wee
are
iustified
by
faith
,
and
that
excludes
all
our
reioycing
in
any
righteousnesse
by
our
workes
.
So
that
yee
see
plainly
that
if
our
iustification
be
by
the
righteousnesse
of
workes
,
then
is
it
not
by
the
righteousnesse
of
faith
;
and
if
it
be
by
the
righteousnesse
of
faith
,
then
is
it
not
by
the
righteousnesse
of
works
.
This
may
serue
to
instruct
and
to
arme
vs
against
their
damnable
errour
,
that
tell
vs
that
we
are
iustified
and
accounted
righteous
before
God
partly
by
faith
in
Christ
Iesus
,
and
partly
by
our
good
workes
done
here
in
the
body
.
For
if
they
may
be
thus
mixt
,
as
they
tell
vs
,
the
one
with
the
other
,
if
our
righteousnesse
before
God
may
be
both
by
faith
,
and
by
workes
,
then
why
doth
the
Apostle
so
oppose
the
one
against
the
other
?
why
doth
hee
alwayes
so
carefully
seuer
the
one
from
the
other
?
why
would
hee
be
found
in
that
day
not
hauing
his
owne
righteousnesse
,
but
onely
the
righteousnesse
which
is
through
the
faith
of
Christ
?
why
may
not
righteousnesse
be
counted
both
by
fauour
,
and
by
debt
?
why
may
not
righteousnesse
be
before
God
both
by
grace
and
by
workes
?
why
should
our
reioicing
be
excluded
by
the
law
of
faith
?
For
what
else
are
all
these
things
but
so
many
inuincible
arguments
that
wee
cannot
be
iustified
before
God
both
by
faith
and
by
workes
?
Shifts
I
know
they
haue
whereby
they
deceiue
themselues
,
and
many
other
vnstable
soules
,
whom
they
leade
into
the
same
pernicious
errours
with
themselues
.
But
let
vs
hearken
what
the
spirit
saith
;
neither
let
vs
couple
together
the
things
which
the
spirit
hath
sundred
.
If
the
spirit
haue
told
vs
,
that
the
wages
is
not
counted
both
by
fauour
and
by
debt
,
that
righteousnesse
is
not
both
by
grace
and
by
workes
,
let
it
suffice
vs
that
the
spirit
hath
said
so
,
and
only
let
vs
seeke
●hether
it
be
by
grace
or
by
workes
that
we
are
counted
righteous
before
God
.
Secondly
,
I
note
that
the
Apostle
would
be
found
in
that
last
and
great
day
not
hauing
his
owne
righteousnesse
which
is
of
the
Law
,
that
is
,
not
hauing
that
righteousnesse
which
is
his
by
the
performance
of
those
things
which
the
Law
required
,
as
his
cloke
to
be
couered
withall
when
hee
shall
stand
in
the
iudgement
,
and
in
the
congregation
of
the
righteous
.
For
that
the
Apostle
expoundeth
to
be
the
righteousnesse
of
the
Law
,
which
is
by
performance
of
the
workes
of
the
Law
,
according
as
it
is
said
,
The
man
that
doth
these
things
shall
liue
thereby
.
Whereupon
it
is
also
called
the
Law
of
workes
,
the
Law
which
commandeth
those
workes
,
by
the
obseruation
whereof
a
man
is
called
righteous
.
The
Apostle
would
bee
found
not
hauing
this
righteousnesse
which
is
by
the
workes
of
the
Law
.
What
then
?
would
he
be
found
in
that
day
without
any
good
workes
,
without
all
holinesse
of
life
,
without
all
righteousnesse
by
the
Law
?
Was
it
his
desire
to
be
found
a
sinner
in
that
day
?
Did
hee
thinke
it
would
be
better
for
him
if
he
should
be
found
vnrighteous
,
then
if
he
should
be
found
righteous
in
that
day
?
No
such
matter
.
Nay
when
he
was
now
ready
to
be
offered
vp
vpon
the
sacrifice
and
seruice
of
their
faith
whom
he
had
wonne
vnto
the
faith
,
when
the
time
of
his
departing
out
of
the
body
was
at
hand
,
hee
reioyced
that
hee
had
fought
a
good
fight
,
that
hee
had
finished
his
course
,
that
he
had
kept
the
faith
.
And
when
hee
laboured
in
the
worke
of
his
ministerie
more
abundantly
then
all
the
rest
,
he
had
respect
vnto
his
reioycing
in
the
day
of
Christ
,
that
he
had
not
runne
in
vaine
,
nor
laboured
in
vaine
.
He
knew
that
the
sentence
in
that
day
would
passe
thus
,
Come
yee
blessed
of
my
Father
,
inherit
yee
the
kingdome
prepared
for
you
from
the
foundations
of
the
world
:
for
I
was
an
hungred
,
and
yee
gaue
me
meat
,
&c.
And
againe
,
Depart
from
mee
yee
cursed
into
euerlasting
fire
,
&c.
He
knew
that
his
watchings
,
his
fastings
,
his
stripes
,
his
imprisonments
,
his
perils
,
his
labours
,
his
care
of
all
the
Churches
,
should
not
be
in
vaine
in
the
Lord
.
He
desired
therefore
(
no
doubt
)
to
be
found
in
that
day
filled
with
the
fruits
of
righteousnesse
,
and
abounding
in
euery
good
worke
:
hee
desired
(
no
doubt
)
in
that
day
to
heare
that
voice
,
It
is
well
done
good
seruant
and
faithfull
:
thou
hast
beene
faithfull
in
little
,
I
will
make
thee
ruler
●uer
much
:
enter
into
thy
masters
ioy
.
How
then
would
he
be
found
not
hauing
his
owne
righteousnesse
which
is
of
the
law
?
1.
for
righteousnesse
by
the
ceremoniall
law
he
cared
not
at
all
for
that
,
he
iudged
that
simply
to
be
but
losse
,
to
be
but
dung
.
2.
for
righteousnes
by
the
morall
law
,
by
the
obseruation
of
the
duties
commanded
in
the
first
and
second
table
touching
the
loue
of
God
,
and
of
his
neighbour
,
he
iudged
that
also
to
be
dung
in
respect
of
any
merit
if
hee
should
bee
iudged
by
it
.
He
would
therefore
be
found
in
that
day
not
hauing
his
owne
righteousnes
which
is
of
the
Law
,
euen
of
the
law
morall
,
as
to
be
iudged
of
the
Lord
by
it
,
by
the
merit
of
it
.
He
would
haue
righteousnes
,
and
holinesse
,
and
good
workes
in
that
day
,
that
in
the
iudgement
he
might
receiue
reward
according
to
them
;
but
he
would
not
haue
them
to
be
iudged
by
them
in
that
day
,
to
offer
them
in
that
day
vnto
Christ
as
a
due
desert
of
his
Masters
ioy
,
to
receiue
his
sentence
for
them
in
that
day
.
Hauing
then
before
seene
that
we
cannot
be
accounted
righteous
before
God
both
by
faith
,
and
by
workes
,
bo●h
by
the
righteousnesse
of
Christ
,
and
by
our
owne
righteousnes
;
hence
I
obserue
that
our
owne
righteousnesse
by
workes
is
no
part
of
that
righteousnesse
whereby
we
are
accounted
righteous
before
God
.
For
if
it
were
,
how
should
we
desire
with
the
Apostle
to
be
found
in
the
day
of
Christ
not
hauing
our
owne
righteousnesse
?
An
argument
indeed
impregnable
,
yet
doe
those
euill
workers
make
a
shew
of
answere
hereunto
.
Enter
not
into
iudgement
with
thy
●eruant
O
Lord
,
for
in
thy
sight
shall
no
man
liuing
be
iustified
.
Is
●hen
euen
that
righteousnesse
which
is
in
vs
by
workes
done
by
grace
after
faith
so
full
of
imperfections
,
so
full
of
vnclean●esse
by
reason
of
the
contagion
of
our
flesh
,
as
that
we
should
desire
not
to
be
iudged
by
it
?
why
then
should
not
the
Apostle
by
mans
owne
righteousnesse
in
this
place
meane
that
righteousnesse
which
is
in
vs
by
workes
done
by
grace
after
●aith
?
The
circumstance
of
the
place
prouing
it
,
and
nothing
being
able
to
be
brought
aginst
it
,
it
is
to
bee
concluded
that
by
man●
owne
righteousnesse
is
here
meant
euen
that
righteousnesse
which
is
by
workes
after
grace
.
See
then
that
wee
●hould
desi●e
with
the
Apostle
to
bee
found
in
the
day
of
Christ
not
hauing
our
owne
righteousnesse
,
and
seeing
all
our
owne
righteousnesse
by
any
workes
whatsoeuer
is
so
full
of
●mperfection
and
vncleanesse
by
reason
of
the
contagion
of
our
flesh
as
that
we
should
desire
not
to
be
iudged
by
it
,
hence
I
take
it
,
it
is
cleare
that
our
owne
righteousnes
is
no
part
of
that
righteousnes
whereby
we
are
accounted
righteous
before
God
.
This
may
teach
vs
how
to
desire
to
be
found
in
that
day
hauing
,
or
not
hauing
our
owne
righteousnesse
,
which
is
by
our
workes
.
We
are
to
desire
to
be
found
in
that
day
filled
with
the
fruites
of
righteousnesse
,
and
abounding
in
euery
good
worke
,
full
of
holinesse
towards
God
,
and
righteousnes
towards
men
,
because
then
we
shall
receiue
the
things
which
are
donein
our
body
according
to
that
we
haue
done
whether
it
be
good
or
euill
.
The
wicked
&
they
that
forgate
God
,
and
would
not
walke
in
his
waies
,
howsoeuer
they
crie
vnto
the
mountaines
fall
on
vs
,
and
vnto
the
rockes
couer
vs
,
and
hide
vs
from
the
presence
of
him
that
sitteth
on
the
throne
,
and
from
the
wrath
of
the
Lambe
,
yet
shall
the
hand
of
the
Lord
find
them
out
,
and
as
he
shall
finde
them
he
shall
iudge
them
;
he
shall
recompence
them
according
to
the
wickednesse
of
their
waies
,
and
they
shall
be
turned
into
hell
.
But
if
then
we
shall
be
found
to
haue
hated
iniquity
,
to
haue
followed
after
peace
,
holinesse
,
and
righteousnesse
,
to
haue
had
our
conuersation
honest
&c.
The
most
righteous
Iudge
both
of
heauen
and
earth
he
will
passe
by
our
sinnes
and
iniquities
,
and
in
his
great
mercy
towards
vs
he
will
reward
vs
according
to
the
good
that
we
haue
done
;
not
respecting
the
merit
of
our
workes
,
but
because
he
is
mercifull
,
and
keepeth
promise
for
euer
,
nor
suffering
our
labour
to
be
in
vaine
in
the
Lord
.
We
are
therefore
to
desire
to
be
found
in
that
day
not
without
holinesse
of
life
,
or
good-worke●
,
but
hauing
such
righteousnes
of
our
owne
that
in
the
iudgement
the
Lord
in
mercie
may
reward
vs
according
to
it
,
and
not
according
to
our
sinnes
.
But
we
are
to
desire
to
be
found
in
that
day
not
hauing
our
owne
righteousnes
to
be
iudged
by
it
,
or
to
receiue
reward
for
it
,
or
according
to
the
merit
and
worth
of
it
.
For
albeit
it
shal
be
rewarded
,
yet
shall
not
the
reward
be
giuen
for
it
;
and
albeit
the
reward
shall
be
giuen
according
to
it
,
yet
not
for
the
merit
of
the
worke
,
but
onely
for
his
promise
and
mercies
sake
who
accepteth
that
graciously
which
is
his
,
and
pardoneth
that
graciously
which
is
amisse
.
For
all
that
euer
we
do
,
or
all
that
euer
we
suffer
is
not
worthy
of
that
glory
which
shal
be
shewed
vnto
vs
.
But
with
the
Prophet
Dauid
we
must
turne
our
voice
vnto
the
Lord
,
and
say
euen
of
our
best
righteousnesse
,
If
thou
O
Lord
straightly
marke
what
is
amisse
,
euen
in
the
best
thing
that
we
doe
,
O
Lord
who
shall
stand
?
The
;
thing
which
I
note
is
,
that
the
Apostle
would
bee
found
in
that
last
and
great
day
hauing
that
righteousnesse
which
is
through
the
faith
of
Christ
&c.
he
would
be
clothed
in
that
day
with
Christ
his
righteousnesse
imputed
vnto
him
by
God
through
faith
,
that
he
might
be
iudged
by
it
,
and
receiue
his
reward
according
to
the
merit
of
it
.
This
righteousnesse
is
sometimes
called
the
righteousnesse
of
faith
,
because
by
faith
in
Christ
we
are
made
partakers
of
this
righteousnes
;
sometime
the
righteousnesse
of
God
,
because
it
is
the
meere
gift
of
God
,
who
doth
impute
it
vnto
vs
through
faith
in
Christ
;
sometimes
the
righteousnesse
of
Christ
,
because
it
is
his
,
and
onely
inherent
in
him
.
Hee
would
be
found
in
that
day
hauing
this
righteousnesse
.
Hence
then
I
obserue
,
that
the
righteousnesse
whereby
wee
are
accounted
righteous
before
God
is
the
righteousnesse
of
Christ
,
or
of
faith
,
or
of
God
,
which
soeuer
ye
will
make
it
.
This
also
the
Apostle
hath
euery
where
:
We
are
iustified
freely
by
grace
through
the
redemption
that
is
in
Christ
Iesus
,
whom
God
hath
set
forth
to
be
a
reconciliation
through
faith
in
his
bloud
.
Againe
,
know
that
a
man
is
not
iustified
by
the
workes
of
the
Law
,
but
by
the
faith
of
Iesus
Christ
.
Againe
,
that
no
man
is
iustified
,
saith
the
Apostle
,
by
the
Law
,
it
is
euident
,
for
the
iust
shall
liue
by
faith
.
And
againe
,
by
grace
are
ye
saued
through
faith
;
and
that
not
of
your selues
,
it
is
the
gift
of
God
,
not
of
workes
,
lest
any
man
should
boast
himselfe
.
Yea
euery
where
almost
the
holy
Ghost
witnesseth
that
we
are
accounted
righteous
before
God
,
not
for
our
owne
workes
or
deserts
,
but
onely
by
grace
through
faith
for
the
merit
and
obedience
of
our
Lord
and
Sauiour
Christ
Iesus
.
This
then
is
our
righteousnes
before
God
,
that
God
through
faith
in
Christ
Iesus
imputeth
not
our
sins
vnto
vs
,
but
imputeth
Christ
his
righteousnesse
vnto
vs
,
reckoning
the
righteousnesse
of
his
obedience
vnto
the
Law
vnto
vs
,
as
if
wee
had
fulfilled
the
righteousnesse
of
the
Law
in
our
flesh
,
and
for
the
merits
of
his
sufferings
wiping
all
our
sinnes
out
of
his
sight
&
remembrance
.
So
that
Christ
his
righteousnesse
alone
is
our
righteousnesse
before
God
,
which
because
God
doth
impute
vnto
vs
freely
by
his
grace
through
faith
,
therefore
the
Apostle
saith
,
it
is
God
that
iustifieth
.
God
then
iustifieth
,
his
grace
onely
moueth
him
,
not
any
of
our
workes
:
Christ
,
and
his
righteousnes
is
the
righteousnesse
whereby
we
are
iustified
,
faith
is
the
instrument
whereby
onely
wee
are
made
partakers
of
his
righteousnesse
.
I
know
that
there
are
dogges
which
barke
against
this
truth
,
affirming
that
the
righteousnesse
whereby
we
are
iustified
,
is
not
only
imputed
vnto
vs
,
but
inherent
in
vs
.
But
this
one
place
may
serue
to
descrie
this
their
madnesse
.
It
is
of
God
imputed
by
him
vnto
vs
,
therefore
not
inherent
in
vs
.
It
is
through
faith
,
therefore
not
inherent
in
vs
.
It
is
through
the
faith
of
Christ
,
therefore
really
inherent
onely
in
Christ
.
It
is
not
our
owne
,
but
onely
by
faith
in
Christ
,
therefore
not
really
inherent
in
vs
.
If
they
vrge
the
Apostle
Iames
his
authoritie
to
proue
that
the
righteousnesse
whereby
we
are
iustified
is
inherent
in
vs
,
because
he
saith
that
a
man
is
iustified
by
workes
:
we
answere
that
the
Apostle
there
speaketh
not
of
that
righteousnesse
whereby
man
is
made
righteous
before
God
,
but
only
sheweth
that
by
a
mans
workes
hee
is
knowne
and
declared
to
be
iustified
by
faith
;
so
that
the
Apostle
maketh
not
workes
in
that
place
the
causes
,
but
onely
the
fruites
and
effects
of
iustification
.
If
they
reply
that
it
is
a
sufficient
proofe
that
we
are
iustified
by
workes
,
because
we
are
iustified
by
faith
which
is
a
worke
;
we
answer
that
iustification
is
attributed
to
faith
,
because
of
Christ
,
and
his
righteousnesse
which
it
receiueth
,
not
because
it
is
a
worke
of
ours
.
For
as
it
is
a
worke
of
ours
,
so
it
is
not
without
some
doubting
,
but
is
imperfect
,
as
also
our
knowledge
,
and
loue
are
,
and
so
iustification
is
not
attributed
vnto
it
,
but
onely
as
it
taketh
hold
vpon
Christ
Iesus
,
and
his
righteousnesse
which
is
our
perfect
righteousnesse
.
Whatsoeuer
therefore
they
say
,
l●t
vs
know
that
the
righteousnesse
whereby
we
are
accounted
righteous
before
God
is
only
inherent
in
Christ
Iesus
,
and
is
not
ours
but
only
by
imputation
,
inasmuch
as
God
doth
impute
it
vnto
v●
through
faith
in
Christ
Iesus
.
Let
this
teach
vs
to
beware
of
such
Deceiuers
as
tell
vs
that
we
are
not
iustified
before
God
by
Christ
his
righteousnesse
alone
,
but
by
workes
also
.
To
knit
vp
the
last
obseruation
in
a
word
,
will
you
know
how
to
be
found
in
Christ
in
that
day
?
A
matter
worthy
your
knowledge
.
For
there
shall
be
no
condemnation
vnto
them
that
then
shall
be
found
in
him
If
then
wee
will
be
found
in
Christ
in
that
day
we
must
bee
found
righteous
to
be
iudged
by
it
.
And
thus
farre
the
matter
goeth
hard
with
vs
all
,
being
all
of
vs
full
of
vnrighteousnesse
and
vngodlinesse
.
What
is
then
the
righteousnes
wherein
we
must
be
found
to
be
iudged
by
it
in
that
day
?
Not
our
owne
:
for
that
would
sinke
vs
deep
:
but
the
righteousnesse
of
Christ
Iesus
.
How
shall
we
be
found
it
this
righteousnesse
in
that
day
?
If
wee
renounce
all
confidence
in
our
owne
righteousnesse
as
losse
and
dung
,
and
trust
perfectly
on
the
grace
of
God
that
is
brought
vnto
vs
by
the
reuelation
of
Iesus
Christ
.
Let
this
then
be
our
comfort
that
we
shall
not
be
iudged
in
that
day
by
our
owne
righteousnes
,
but
by
the
righteousnesse
of
Christ
Iesus
,
whose
whole
obedience
in
suffering
death
,
and
fulfilling
of
the
Law
shall
bee
the
couering
of
our
sinnes
,
and
the
cloke
of
our
righteousnesse
.
And
let
it
teach
vs
to
iudge
all
our
workes
in
respect
of
that
righteousnes
whereby
we
are
made
righteous
before
God
to
be
but
losse
and
dung
,
that
we
may
be
found
in
Christ
,
not
hauing
our
owne
&c.
O
Lord
our
God
as
thou
hast
vouchsafed
to
instruct
vs
in
our
true
righteousnesse
,
so
vouchsafe
by
a
true
and
liuely
faith
in
thy
sonne
Christ
Iesus
to
make
vs
partakers
of
that
righteousnes
.
Iudge
not
O
Lord
in
that
day
by
our
own
righteousnesse
,
which
is
full
of
vnrighteousnes
and
vncleannesse
,
but
passing
by
our
sinnes
and
our
iniquities
,
accept
the
righteousnes
of
thy
sonne
Christ
Iesus
for
our
vnrighteousnes
,
that
we
being
clothed
with
his
righteousnes
may
be
of
the
number
of
those
vnto
whom
it
shall
be
said
,
Come
yee
blessed
of
my
Father
,
&c.
LECTVRE
LVII
.
PHILIP
.
3.
Vers.
10.
That
I
may
know
him
,
and
the
vertue
of
his
resurrection
,
&c
,
NOw
the
Apostle
goeth
forward
,
and
sheweth
other
reasons
why
he
renounced
all
his
owne
merits
as
losse
and
dung
,
and
reioyced
only
in
Christ
Iesus
,
1.
as
we
haue
heard
he
did
so
,
that
hee
might
gaine
the
righteousnesse
of
Christ
by
faith
:
that
was
the
first
and
principall
gaine
that
he
reckoned
vpon
by
doing
so
.
2.
He
did
so
for
other
aduantages
that
he
reckoned
vpon
by
doing
so
:
as
●
.
he
did
so
that
he
might
know
Christ
:
3.
That
he
might
know
the
vertue
of
his
resurrection
:
4.
That
hee
might
know
the
fellowshippe
of
his
afflictions
,
and
be
made
conformable
vnto
his
death
:
5.
That
he
might
attaine
vnto
the
resurrection
of
the
dead
.
What
is
the
reason
then
why
the
Apostle
hauing
cause
of
confidence
and
reioycing
in
the
flesh
,
and
in
things
without
Christ
,
doth
renounce
all
things
without
Christ
,
and
reioyce
only
in
Christ
Iesus
?
The
reason
is
,
because
reioicing
in
the
flesh
,
and
in
things
without
Christ
is
vnprofitable
,
and
hurtfull
;
and
contrariwise
the
renouncing
of
all
things
without
Christ
,
and
reioycing
onely
in
Christ
Iesus
is
most
profitable
.
Why
,
what
profit
comes
thereby
?
1.
Christs
righteousnesse
which
is
by
faith
:
2.
The
knowledge
of
Christ
:
3.
The
knowledge
of
the
vertue
of
his
resurrection
:
4.
The
knowledge
of
the
fellowshippe
of
his
afflictions
&c.
5.
The
attaining
vnto
the
resurrection
of
the
dead
.
All
these
vantages
the
Apostle
reckoned
vpon
to
follow
his
renouncing
of
all
things
without
Christ
,
and
his
reioycing
onely
in
Christ
Iesu●
.
For
so
he
saith
,
that
he
iudgeth
all
things
losse
and
dung
that
he
may
winne
Christ
,
and
may
be
found
in
him
&c.
as
if
these
things
could
not
be
vnlesse
he
should
do
so
.
All
which
vantages
doe
so
follow
the
renouncing
of
all
confidence
in
the
flesh
,
and
reioycing
onely
in
Christ
Iesus
,
as
that
these
foure
last
doe
issue
and
spring
out
of
the
first
.
For
being
iustified
by
faith
in
Christ
Iesus
,
wee
know
Christ
,
we
know
the
vertue
of
his
resurrection
&c.
These
being
fruits
issuing
and
growing
out
of
that
righteousnesse
which
is
through
the
faith
of
Christ
.
Thus
much
for
the
generall
drift
and
meaning
of
these
words
.
Now
for
the
more
particular
opening
of
these
words
,
wee
must
know
,
that
by
the
knowledge
of
Christ
is
here
meant
not
such
a
knowledge
as
wherby
we
are
able
to
talke
of
Christ
,
of
his
birth
,
of
his
life
,
of
his
doctrine
,
of
his
death
and
passion
&c.
but
such
a
knowledge
as
whereby
we
feele
and
proue
in
our selues
,
and
in
our
owne
soules
that
hee
is
indeed
our
redemption
,
our
reconciliation
,
our
saluation
,
and
whatsoeuer
else
we
haue
heard
,
or
read
,
or
belieued
of
him
in
the
Scriptures
:
not
a
contemplatiue
&
knowing
knowledge
of
Christ
,
but
a
liuely
and
experimentall
knowledge
of
Christ
in
our
owne
soules
.
Againe
,
by
the
vertue
of
Christ
his
resurrection
the
Apostle
meaneth
that
regeneration
;
i.
that
dying
vnto
sinne
,
and
liuing
vnto
righteousnesse
which
is
wrought
in
vs
by
the
power
of
his
resurrection
.
3.
By
the
fellowshippe
of
Christ
his
afflictions
,
the
Apostle
meaneth
that
partaking
which
Gods
Saints
haue
with
Christ
,
of
his
afflictions
for
the
glorie
of
Christ
,
and
the
good
of
the
Church
,
and
their
owne
conformitie
vnto
the
death
of
Christ
.
Lastly
,
by
attaining
vnto
the
resurrection
of
the
dead
,
the
Apostle
meaneth
that
eternall
weight
of
glory
in
the
heauens
which
onely
they
obtaine
that
in
this
life
know
Christ
by
experience
in
their
owne
soules
,
and
by
the
power
of
his
death
and
resurrection
die
vnto
sinne
,
and
liue
vnto
righteousnesse
,
and
constantly
endure
such
afflictions
as
the
Saints
of
God
are
partakers
of
,
that
so
they
may
be
conformable
vnto
the
death
of
Christ
,
who
was
consecrated
through
afflictions
.
The
summe
of
all
is
this
,
the
Apostle
tells
the
Philippians
,
that
he
hath
no
confidence
in
his
merits
or
workes
,
but
onely
reioyceth
in
Christ
Iesus
,
that
so
he
may
be
iustified
before
God
by
Ch●ist
his
righteousnesse
;
and
that
being
iustified
by
his
righteousnesse
through
faith
in
his
name
,
he
may
know
Christ
by
a
liuely
feeling
of
him
in
his
owne
soule
,
and
may
by
the
power
of
his
resurrection
die
vnto
sinne
,
and
liue
vnto
righteousnesse
,
and
may
constantly
with
Gods
Saints
suffer
such
afflictions
as
Christ
hath
suffered
,
and
may
be
made
conformable
vnto
Christ
his
death
,
and
at
length
may
be
receiued
into
that
glory
which
is
prepared
to
be
shewed
in
the
resurrection
of
the
iust
.
Thus
then
yee
see
that
both
these
are
the
fruits
of
the
righteousnesse
of
faith
,
and
that
both
the
righteousnesse
of
faith
,
and
these
fruits
issuing
out
of
it
are
all
vantages
which
the
Apostle
counteth
he
hath
by
renouncing
all
confidence
in
the
flesh
,
and
reioycing
onely
in
Christ
Iesus
.
Now
let
vs
see
what
obseruations
we
may
gather
hence
for
our
vse
.
That
I
may
know
him
]
This
is
one
end
wherefore
the
Apostle
would
bee
found
in
Christ
hauing
his
righteousnesse
through
faith
,
and
consequently
wherefore
he
renounced
all
his
owne
merits
and
works
,
and
onely
reioyced
in
Christ
Iesus
,
euen
that
he
might
know
Christ
.
For
why
iudged
he
his
owne
righteousnes
to
be
but
losse
and
dunge
?
That
he
might
winne
Christ
,
and
be
found
in
him
not
hauing
his
owne
righteousnesse
,
but
the
righteousnes
of
Christ
through
faith
.
And
why
would
he
be
found
in
Christ
his
righteousnesse
through
faith
?
that
he
might
know
Christ
.
This
is
the
fruit
of
the
righteousnes
of
faith
,
and
both
of
them
are
vantages
which
follow
the
renouncing
of
all
confidence
in
the
flesh
,
and
the
reioycing
in
Christ
Iesus
.
But
what
?
Did
not
Paul
know
Christ
?
Had
he
preached
Christ
so
many
yeares
,
&
yet
knew
not
Christ
?
Had
he
planted
so
many
Churches
in
the
faith
of
Christ
,
and
yet
knew
he
not
Christ
?
For
answer
herevnto
;
(
to
omit
that
knowledge
which
is
by
vision
in
heauen
,
when
we
shall
see
him
face
to
face
)
we
must
vnderstand
that
there
are
two
sorts
of
knowledge
of
Christ
here
on
earth
:
the
one
,
a
contemplatiue
and
knowing
knowledge
,
.i.
such
a
knowledge
as
whereby
we
know
that
Christ
is
the
onely
begotten
sonne
of
God
,
that
he
was
sent
into
the
world
to
saue
sinners
,
that
he
was
crucified
,
that
he
died
,
that
he
was
buried
,
that
he
was
declared
mightily
to
be
the
sonne
of
God
by
his
resurrection
from
the
dead
,
that
he
was
highly
exalted
,
and
had
a
name
giuen
him
aboue
euery
name
&c
,
and
whatsoeuer
else
the
scriptures
of
God
doe
storie
of
him
.
Such
a
knowledge
of
Christ
was
that
which
the
Samaritans
had
by
the
saying
of
the
woman
,
which
testified
of
him
,
saying
,
he
hath
told
me
all
that
euer
I
did
:
and
such
a
knowledge
the
Physitian
hath
of
his
physicke
,
and
the
vertue
thereof
by
relation
of
others
,
and
by
reading
in
his
bookes
.
The
other
knowledge
of
Christ
is
an
experimentall
and
feeling
knowledge
of
Christ
,
whereby
we
feele
&
know
in
our
own
soules
that
he
is
such
a
one
as
the
scriptures
describe
him
to
be
,
that
he
is
made
of
God
vnto
vs
wisdome
,
and
righteousnesse
,
sanctification
,
and
redemption
,
that
he
died
for
our
sinnes
,
and
rose
againe
for
our
iustification
.
Such
a
knowledge
of
Christ
was
that
which
the
Samaritans
had
when
they
had
heard
Christ
themselues
,
that
I
may
know
Christ
,
we
must
vnderstand
that
the
Apostle
doth
not
here
speake
of
the
former
sort
of
the
knowledge
of
Christ
:
for
it
is
out
of
all
question
that
he
that
had
preached
Christ
among
the
Gentiles
so
many
yeares
,
that
had
planted
so
many
Churches
in
the
faith
of
Christ
knew
whatsoeuer
the
scriptures
of
God
did
witnesse
of
Christ
.
But
the
Apostle
here
speaketh
of
that
experimentall
and
feeling
knowledge
of
Christ
,
whereby
we
feele
and
know
in
our
own
soules
that
such
as
the
scriptures
describe
him
to
be
such
he
is
vnto
vs
.
What
then
?
Had
not
the
Apostle
this
experimentall
and
feeling
knowledge
of
Christ
?
It
is
not
to
be
doubted
but
that
this
holy
and
elect
vessell
of
God
had
this
same
feeling
knowledge
of
Christ
Iesus
.
How
then
would
he
be
found
hauing
the
righteousnesse
of
Christ
which
is
through
faith
,
that
he
might
know
Christ
?
It
is
not
simply
meant
that
he
would
be
so
found
that
he
might
haue
that
feeling
knowledge
of
Christ
,
but
that
he
might
grow
vp
daily
more
and
more
with
all
godly
increasing
in
that
feeling
knowledge
of
Christ
.
He
would
be
found
righteous
with
the
righteousnesse
which
is
of
God
through
faith
,
that
he
may
daily
grow
vp
with
all
godly
increasing
in
this
feeling
knowledge
of
Christ
.
Whence
first
I
obserue
what
knowledge
of
Christ
it
is
which
all
Christians
should
principally
long
and
thirst
after
:
and
that
is
,
that
they
may
know
Christ
with
such
a
feeling
knowledge
as
that
they
feele
and
know
by
experience
in
their
owne
soules
the
infinite
treasures
of
wisdome
,
and
knowledge
,
and
saluation
that
are
hid
in
him
for
them
:
for
this
is
the
sauing
knowledge
of
Christ
to
know
him
not
onely
to
be
a
Sauiour
,
but
to
be
our
Sauiour
.
Many
there
are
that
know
Christ
to
be
the
sonne
of
God
,
to
be
the
Sauiour
of
the
world
,
to
haue
payed
the
price
of
mans
sinnes
by
his
one
oblation
of
himselfe
,
and
to
be
hee
that
is
appointed
iudge
both
of
the
quicke
and
dead
in
that
day
.
Many
there
are
that
can
and
do
speake
of
his
praises
in
the
great
congregation
,
that
preach
vnto
others
the
infinite
treasures
of
wisdome
,
&
knowledge
,
and
saluation
that
are
hid
in
him
,
that
talke
of
his
saluation
from
day
to
day
,
that
speake
as
if
they
had
all
knowledge
,
and
vnderstanding
,
and
knew
Christ
as
well
as
the
best
.
Many
I
say
such
there
are
,
and
I
wish
that
the
number
of
them
were
far
greater
then
it
is
.
But
yet
here
is
not
all
that
knowledge
of
Christ
that
we
should
long
and
thirst
after
.
For
thus
farre
many
come
,
whose
knowledge
is
nothing
else
but
the
increasing
of
their
iudgment
and
condemnation
:
as
the
Apostle
plainely
witnesseth
where
he
saith
,
it
is
impossible
for
them
which
were
once
lightened
,
and
had
tasted
of
the
heauenly
gift
&c:
and
likewise
the
Apostle
Peter
where
he
saith
,
that
if
they
that
haue
once
escaped
from
the
filthinesse
of
the
world
through
the
knowledge
of
the
Lord
,
and
of
the
Sauiour
Iesus
Christ
be
yet
againe
tangled
therein
,
and
ouercome
,
their
latter
end
is
worse
then
the
beginning
.
By
both
which
places
it
is
plaine
that
men
may
haue
a
good
measure
of
the
knowledge
of
Christ
,
whose
end
notwithstanding
is
death
and
damnation
.
We
must
therefore
long
and
thirst
after
a
farther
knowledge
of
Christ
.
This
is
the
sauing
knowledge
of
Christ
Iesus
,
that
we
know
that
wee
are
the
sonnes
of
God
,
that
he
died
for
our
sinnes
,
and
rose
againe
for
our
iustification
,
that
he
is
made
of
God
vnto
vs
wisdome
,
and
righteousnesse
,
and
sanctification
,
and
redemption
,
that
he
is
the
reconciliation
for
our
sinnes
,
that
he
sitteth
at
the
right
hand
of
God
to
make
request
for
vs
;
that
an
inheritance
immortall
,
and
vndefiled
,
and
that
fadeth
not
away
is
reserued
in
heauen
for
vs
.
To
haue
such
a
feeling
knowledge
of
him
,
as
that
by
our
owne
experience
in
our
soules
we
finde
in
our selues
the
fruits
of
his
sufferings
,
the
comforts
of
his
promises
,
the
riches
of
his
mercies
,
knowing
by
the
testimonie
of
the
spirit
witnessing
vnto
our
spirit
,
that
what
righteousnesse
hee
hath
fulfilled
for
his
children
he
hath
fulfilled
for
vs
,
what
benefits
of
saluation
he
hath
purchased
for
his
children
he
hath
purchased
for
vs
,
what
promises
he
hath
made
vnto
his
children
belong
vnto
vs
,
what
ioyes
he
hath
prepared
for
his
children
are
reserued
for
vs
,
this
is
that
knowledge
which
passeth
all
knowledge
,
this
is
that
knowledge
which
is
that
sauing
knowledge
,
&
this
is
that
knowledge
which
we
must
long
and
thirst
after
.
We
know
that
we
are
translated
from
death
vnto
life
,
because
we
loue
the
brethren
:
We
know
that
he
heareth
vs
in
whatsoeuer
we
aske
,
and
we
know
that
we
haue
the
petitions
that
we
desire
of
him
:
We
know
that
we
are
of
God
,
we
know
that
the
sonne
of
God
is
come
,
and
hath
giuen
vs
a
minde
to
know
him
which
is
true
.
How
knew
the
Apostle
these
things
?
He
felt
the
comforts
of
these
things
in
his
owne
soule
,
his
owne
heart
did
leape
within
him
reioycing
at
these
things
.
O
my
brethren
try
and
examine
your
hearts
how
many
of
you
haue
this
knowledge
of
Christ
,
and
withall
see
and
consider
with
your selues
what
a
longing
and
thirsting
desire
you
should
haue
after
this
knowledge
of
Christ
.
The
knowledge
of
Christ
Iesus
euen
by
hearing
,
and
by
reading
,
and
by
faith
is
(
as
not
long
since
we
heard
)
the
most
excellent
knowledge
that
is
:
but
this
experimentall
knowledge
of
Christ
,
to
know
by
experience
in
our
owne
soules
that
he
is
such
as
by
the
word
we
beleeue
him
to
be
,
this
is
the
most
sweet
and
most
comfortable
knowledge
,
euen
so
sweet
and
so
comfortable
as
passeth
all
vnderstanding
.
If
yee
haue
this
knowledge
of
Christ
,
yee
are
already
entred
in
part
into
those
ioyes
which
are
reserued
in
heauen
for
you
.
If
yee
haue
it
not
,
ô
thirst
after
it
,
and
giue
your
soules
no
rest
till
yee
come
vnto
this
knowledge
of
Christ
.
Giue
all
diligence
vnto
the
reading
and
hearing
of
the
word
of
life
,
&
pray
alwaies
with
all
manner
of
prayer
and
supplication
in
the
spirit
that
yee
may
know
Christ
with
a
feeling
knowledge
,
and
with
a
sweet
experience
in
your
owne
soules
that
whatsoeuer
yee
haue
heard
and
beleeued
of
him
is
most
true
.
The
second
thing
which
here
I
note
is
,
from
what
roote
this
experimentall
and
feeling
knowledge
of
Christ
issueth
and
springeth
,
and
that
is
,
from
the
righteousnesse
of
faith
.
For
so
we
are
to
vnderstand
this
knowledge
of
Christ
to
be
a
vantage
following
the
renouncing
of
our
owne
righteousnes
,
and
reioycing
in
the
righteousnesse
of
Christ
by
faith
,
as
that
this
vantage
springeth
from
the
righteousnesse
of
faith
.
Hence
then
I
obserue
that
onely
they
know
Christ
by
this
experimentall
knowledge
,
who
being
iustified
by
faith
,
doe
by
a
true
and
liuely
faith
happly
the
righteousnesse
and
obedience
of
Christ
Iesus
vnto
themselues
.
For
then
doe
we
begin
to
haue
this
feeling
knowledge
of
Christ
in
our
owne
soules
,
when
by
faith
we
lay
hold
on
the
righteousnesse
of
Christ
Iesus
to
be
iustified
thereby
;
and
the
more
sure
hold
that
we
lay
by
the
hand
of
faith
on
the
righteousnesse
of
Christ
Iesus
,
the
more
wee
grow
vp
in
this
feeling
knowledge
of
Christ
Iesus
.
We
beleeue
,
saith
Peter
vnto
Christ
,
and
know
that
thou
art
the
Christ
the
Sonne
of
the
liuing
God
.
We
beleeue
,
saith
he
,
and
know
,
as
if
he
should
haue
said
,
we
beleeue
,
and
in
our
owne
soules
by
the
testimonie
of
the
spirit
witnessing
it
to
our
spirit
we
know
that
thou
art
the
Christ
the
sonne
of
the
liuing
God
.
Faith
then
in
Christ
Iesus
is
the
roote
whence
this
feeling
knowledge
of
Christ
commeth
,
and
the
more
stedfastly
we
beleeue
,
the
greater
feeling
of
this
knowledge
doth
the
spirit
of
God
worke
within
our
soules
.
Many
of
vs
I
feare
me
want
this
feeling
knowledg
of
Christ
,
many
of
vs
that
say
&
thinke
that
we
know
him
,
know
him
not
by
experience
in
our
owne
soules
;
many
of
vs
that
haue
heard
and
read
of
him
,
know
not
that
he
is
made
of
God
vnto
vs
wisdome
,
or
righteousnesse
,
sanctification
,
or
redemption
;
many
of
vs
know
not
what
treasures
of
wisdome
,
or
knowledge
,
or
saluation
are
laid
vp
in
him
for
vs
;
many
of
vs
I
feare
mee
feele
not
in
our selues
the
sweetnesse
of
Christ
,
the
fruits
of
his
sufferings
,
the
comforts
of
his
promises
,
the
riches
of
his
mercies
;
many
of
vs
I
feare
me
onely
know
Christ
as
we
heare
of
Christ
,
and
read
of
Christ
,
but
know
him
not
by
his
comfortable
presence
in
our
owne
soules
.
And
what
is
the
cause
of
all
this
?
Surely
we
haue
no
roote
in
our selues
;
we
want
that
true
and
liuely
faith
whence
such
knowledge
should
spring
.
Wee
deceiue
our selues
,
flattering
our selues
,
and
saying
,
we
beleeue
in
Christ
,
we
know
Christ
,
when
as
we
neither
beleeue
in
him
,
nor
know
him
.
A
smattering
faith
,
and
a
smattering
knowledge
of
Christ
we
haue
:
but
a
iustifying
faith
,
or
sauing
knowledge
we
haue
none
.
Is
then
a
iustifying
faith
the
roote
whence
a
feeling
and
sauing
knowledg
doth
spring
?
Let
this
then
teach
vs
to
vse
with
all
religious
reuerence
those
meanes
which
the
Lord
hath
ordained
for
the
begetting
,
and
increasing
of
faith
in
vs
,
that
we
may
beleeue
,
and
know
,
and
growing
in
faith
we
may
grow
also
in
the
knowledge
of
Christ
Iesus
.
Let
vs
with
reuerence
hearken
vnto
the
word
preached
,
and
celebrate
the
holy
Sacraments
,
two
ordinarie
meanes
which
the
Lord
vs●th
thereby
to
beget
,
and
to
increase
faith
in
vs
.
For
faith
comes
by
hearing
,
as
the
Apostle
witnesseth
where
he
saith
,
Faith
is
by
hearing
,
and
hearing
by
the
word
of
God
.
The
last
thing
which
hence
I
obserue
is
,
that
if
we
will
haue
this
experimentall
knowledge
of
Christ
in
our
owne
soules
by
faith
in
Christ
Iesus
,
then
must
wee
renounce
all
confidence
in
our
owne
merits
and
in
our
owne
righteousnesse
whatsoeuer
.
For
wherefore
is
it
that
men
trust
in
their
owne
merits
,
and
in
their
owne
righteousnesse
?
Wherefore
is
it
that
men
make
reckoning
to
be
iustified
and
saued
by
the
worth
of
their
owne
workes
?
Wherefore
is
it
that
men
grow
to
a
pharisaicall
pride
and
conceit
of
themselues
,
as
if
they
had
somewhat
in
themselues
that
might
abide
the
tryall
?
Surely
it
is
because
of
the
want
of
this
feeling
knowledge
of
Christ
:
They
neuer
felt
in
their
owne
soules
the
sweetnesse
of
Christ
,
the
comforts
of
Christ
,
the
treasures
of
Christ
.
They
know
not
by
experience
in
their
owne
soules
that
Christ
is
all
in
all
vnto
them
:
they
know
not
what
Christ
is
made
of
God
vnto
his
children
.
They
haue
a
knowledge
of
Christ
,
but
the
knowledge
of
Christ
hath
not
seazed
vpon
their
soules
;
and
therefore
they
doe
not
know
the
full
sweetnesse
of
Christ
,
and
the
full
worth
of
Christ
.
For
if
they
knew
in
their
owne
soules
that
Christ
were
made
of
God
vnto
them
wisdome
,
and
righteousnesse
,
sanctification
,
and
redemption
,
they
would
onely
reioyce
in
Christ
Iesus
,
and
haue
no
confidence
in
the
flesh
.
But
therefore
they
reioyce
in
the
flesh
,
and
haue
confidence
in
their
owne
workes
,
and
in
their
owne
righteousnesse
,
because
they
know
not
Christ
.
If
therefore
we
will
know
Christ
with
a
sauing
knowledge
,
and
a
feeling
knowledge
of
him
in
our selues
,
we
must
vtterly
renounce
all
confidence
in
our
owne
merits
,
and
all
trust
in
our
owne
righteousnesse
whatsoeuer
.
What
shall
we
say
then
vnto
them
that
stand
vpon
the
merit
and
worth
of
their
owne
workes
,
and
of
their
owne
righteousnes
?
Surely
euen
thereby
they
shew
that
howsoeuer
they
say
they
know
Christ
,
yet
they
haue
not
this
experimentall
knowledge
of
him
in
their
owne
soules
:
for
if
they
had
,
they
would
know
such
infinite
treasures
of
all
spirituall
graces
to
be
hid
in
him
as
that
they
would
minde
nothing
without
him
.
To
conclude
this
point
therefore
,
let
these
trust
in
their
merits
,
let
those
follow
their
vaine
delights
and
pleasures
,
let
these
seeke
after
riches
,
let
those
spend
their
whole
time
in
the
studie
of
humane
knowledge
:
but
let
vs
studie
to
know
Christ
.
If
we
haue
this
feeling
knowledge
of
him
in
our
owne
soules
,
then
come
pouertie
,
come
sicknes
,
come
famine
,
come
sword
,
come
persecution
,
come
affliction
,
come
aduersitie
,
come
what
crosse
can
come
,
our
soule
notwithstanding
all
these
is
at
quiet
rest
,
and
in
him
we
haue
comfort
enough
against
all
these
.
In
him
because
we
know
him
,
we
know
that
treasures
enow
;
and
comforts
enow
are
hid
for
vs
whatsoeuer
trouble
or
aduersitie
we
finde
in
the
world
.
Let
vs
therefore
studie
to
know
him
,
and
because
faith
is
the
roote
of
this
knowledge
,
let
vs
vse
with
all
religious
reuerence
those
meanes
whereby
faith
is
either
wrought
,
or
confirmed
.
And
because
confidence
in
our
owne
merits
and
righteousnes
is
an
enemie
to
this
knowledge
,
let
vs
renounce
all
such
confidence
,
and
reioyce
onely
in
Christ
Iesus
that
we
may
know
him
&c.
LECTVRE
LVIII
.
PHILIP
.
3.
Verse
10.
And
the
vertue
of
his
resurrection
,
and
the
fellowship
of
his
afflictions
&c.
THat
I
may
know
him
,
and
the
vertue
]
That
is
,
and
that
I
may
know
the
vertue
of
his
resurrection
,
.i.
that
I
may
daily
more
and
more
feele
in
my selfe
the
vertue
of
Christ
his
death
&
resurrection
,
.i.
that
I
may
daily
more
&
more
die
vnto
sinne
,
and
liue
vnto
righteousnesse
by
the
power
of
the
spirit
which
raised
vp
Christ
Iesus
from
the
dead
.
For
by
resurrection
in
this
place
I
vnderstand
both
Christ
his
death
and
resurrection
:
and
by
the
vertue
of
Christ
his
death
and
resurrection
,
I
vnderstand
not
that
power
whereby
Christ
ouercame
death
,
and
rose
againe
from
the
dead
,
but
that
regeneration
,
that
dying
vnto
sinne
,
and
liuing
vnto
righteousnesse
which
the
Holy
Ghost
worketh
in
vs
by
the
power
of
Christ
his
death
,
and
resurrection
.
The
third
vantage
then
which
the
Apostle
reckons
vpon
by
disclaiming
al
righteousnes
by
his
own
works
,
and
reioycing
onely
in
Christ
Iesus
is
,
that
hereby
he
shall
know
the
vertue
of
Christ
his
resurrection
in
himselfe
,
whereby
he
shall
daily
more
and
more
die
vnto
sinne
,
and
liue
vnto
righteousnesse
,
which
vertue
of
his
resurrection
he
greatly
desired
to
know
,
and
which
otherwise
he
could
not
know
.
So
that
it
is
as
if
the
Apostle
had
thus
said
:
I
doe
iudge
all
my
owne
workes
whatsoeuer
to
be
but
dung
,
and
quite
renounce
all
confidence
in
my
owne
righteousnesse
,
to
the
end
that
being
iustified
by
the
righteousnesse
of
Christ
through
faith
in
him
,
I
may
know
,
and
daily
more
and
more
feele
in
my
se●●e
by
the
powerfull
operation
of
the
Holy
Ghost
the
vertue
of
Christ
his
death
and
resurrection
,
whereby
I
may
die
vnto
sinne
,
and
liue
vnto
God
in
righteousnes
and
true
holinesse
.
Thus
much
for
the
sense
.
Now
for
the
obseruations
.
And
that
I
may
know
the
vertue
.
]
Here
first
I
note
the
Apostles
great
desire
to
know
and
to
feele
in
himselfe
by
the
worke
of
the
holy
Ghost
the
vertue
of
Christ
his
death
and
resurrection
.
He
reckoned
this
knowledge
amongst
the
chiefe
vantages
which
he
had
in
Christ
Iesus
,
and
for
this
vantage
sake
he
made
no
reckoning
at
all
of
his
owne
righteousnesse
by
any
workes
that
hee
had
wrought
.
Such
a
longing
and
thirsting
desire
hee
had
to
know
the
vertue
of
Christ
his
death
and
resurrection
.
He
knew
Christ
his
death
and
resurrection
,
that
he
died
,
and
was
buried
,
and
that
hee
rose
againe
the
third
day
;
but
hee
desired
to
know
the
vertue
of
his
death
and
resurrection
.
He
knew
likewise
this
vertue
of
Christ
his
death
,
that
thereby
he
had
vanquished
sinne
,
death
,
and
the
deuill
,
and
this
vertue
of
his
resurrection
,
that
thereby
hee
had
purchased
for
him
righteousnesse
,
life
,
and
euerlasting
saluation
:
but
he
desired
to
know
and
to
feele
in
himselfe
the
death
of
sinne
by
the
vertue
of
his
death
,
and
the
life
of
righteousnesse
and
holinesse
by
the
vertue
of
his
resurrection
.
This
vertue
also
of
Christ
his
death
and
resurrection
he
knew
,
in
that
hee
felt
in
himselfe
by
the
power
of
the
spirit
a
dying
vnto
sinne
,
and
a
liuing
vnto
righteousnesse
:
but
hee
desired
to
feele
this
vertue
of
his
death
and
resurrection
in
himselfe
daily
more
and
more
,
that
hee
might
daily
more
and
more
die
in
the
old
man
,
and
be
quickened
in
the
new
man
,
that
in
euery
combat
betweene
the
flesh
and
the
spirit
,
the
flesh
might
daily
more
and
more
be
subdued
to
the
spirit
.
Whence
I
obserue
,
what
a
vehement
and
earnest
desire
there
should
be
in
vs
all
to
know
and
to
feele
in
our selues
the
vertue
of
Christ
his
death
and
resurrection
,
and
in
whom
there
is
some
feeling
thereof
,
to
know
and
to
feele
it
in
themselues
daily
more
and
more
.
Wee
all
of
vs
know
that
Christ
died
for
our
sinnes
,
and
that
he
rose
againe
for
the
full
accomplishment
of
our
iustification
:
wee
know
that
by
the
power
of
his
death
wee
are
deliuered
from
the
first
and
from
the
second
death
,
from
the
death
of
sinne
in
this
life
,
and
from
the
death
of
damnation
for
sinne
after
this
life
,
and
that
by
the
power
of
his
resurrection
wee
haue
our
part
both
in
the
first
and
in
the
second
resurrection
,
in
the
first
resurrection
from
sinne
vnto
righteousnesse
,
and
in
the
second
resurrection
from
the
power
of
the
graue
vnto
life
euerlasting
.
Wee
know
that
wee
are
buried
with
Christ
by
baptisme
into
his
death
,
that
like
as
he
was
raised
vp
from
the
dead
by
the
glory
of
the
Father
,
so
wee
also
should
walke
in
newnesse
of
life
.
We
know
that
if
we
be
grafted
with
Christ
to
the
similitude
of
his
death
,
dying
vnto
sinne
by
the
power
of
his
death
,
euen
so
wee
shall
be
to
the
similitude
of
his
resurrection
,
liuing
vnto
God
by
the
power
of
his
resurrection
.
These
things
(
I
say
)
wee
know
,
at
least
we
should
know
,
and
I
wish
that
they
were
farre
better
and
more
knowne
then
they
are
.
But
there
is
a
further
knowledge
of
the
vertue
of
Christ
his
death
and
resurrection
,
which
in
our
soules
wee
must
long
and
thirst
after
.
This
is
the
vertue
of
Christ
his
death
and
resurrection
that
we
must
long
and
thirst
after
,
to
know
and
to
feele
in
our selues
the
death
of
sinne
,
and
the
life
of
God
,
to
know
and
to
feele
in
our selues
that
the
strength
of
sinne
is
abated
in
our
flesh
,
and
that
the
life
of
God
is
renewed
in
the
spirit
of
our
minde
,
to
know
and
to
feele
in
our selues
a
loathing
of
sinne
,
and
a
loue
of
righteousnesse
,
to
know
and
to
feele
in
our selues
a
mortification
of
the
flesh
with
the
affections
and
the
lusts
,
and
a
quickening
in
our
spirit
by
the
fruits
of
the
spirit
,
to
know
and
to
feele
in
our selues
that
delight
which
sometimes
wee
tooke
in
vnrighteousnesse
,
in
vncleannesse
,
in
couetousnesse
,
in
pride
,
in
crueltie
,
in
contention
,
or
the
like
sinnes
,
to
be
cooled
,
and
a
desire
to
liue
righteously
,
and
soberly
,
and
godly
in
this
present
world
,
to
bee
kindled
in
vs
.
For
hereby
we
know
in
our selues
the
vertue
of
Christ
his
death
and
resurrection
,
if
we
feele
in
our selues
this
mortification
of
the
old
man
,
and
this
quickening
in
our
inner
man
:
when
his
death
workes
the
death
of
sinne
in
vs
,
when
his
resurrection
workes
the
life
of
God
in
vs
,
then
wee
know
in
our selues
the
vertue
of
his
death
and
resurrection
.
The
sacrament
hereof
is
the
sacrament
of
baptisme
:
for
when
wee
are
baptized
,
wee
are
baptized
into
the
similitude
of
his
death
,
that
like
as
he
died
once
for
sinne
,
so
we
should
euer
die
vnto
sinne
,
and
into
the
similitude
of
his
resurrection
,
that
like
as
he
rose
from
the
dead
,
so
wee
which
were
dead
in
sinne
should
not
henceforth
serue
sinne
,
but
liue
vnto
God
in
righteousnesse
and
true
holinesse
.
Euen
our
baptisme
doth
witnesse
vnto
vs
,
that
so
many
of
vs
as
are
baptized
into
Christ
Iesus
,
wee
should
die
vnto
sinne
,
and
liue
vnto
God
in
righteousnesse
and
true
holinesse
.
Which
death
vnto
sinne
,
and
life
vnto
God
,
seeing
the
holy
spirit
of
God
doth
worke
in
vs
by
the
power
of
Christ
his
death
and
resurrection
,
how
should
we
not
most
earnestly
desire
to
know
and
to
feele
in
our selues
the
vertue
of
Christ
his
death
and
resurrection
?
But
doe
wee
desire
to
know
and
to
feele
in
our selues
the
vertue
of
Christ
his
death
and
resurrection
?
Doe
we
with
our
Apostle
in
this
place
reckon
this
knowledge
amongst
our
chiefest
vantages
?
Nay
alas
we
know
it
not
,
neither
care
we
to
know
it
:
for
what
dying
vnto
sinne
and
liuing
vnto
God
is
there
amongst
vs
?
In
whom
is
the
strength
of
sinne
abated
,
and
the
life
of
God
renewed
in
the
spirit
of
his
minde
?
Doth
the
Atheist
leaue
his
Atheisme
,
and
embrace
godlinesse
?
Doth
the
couetous
person
leaue
off
to
set
his
affection
on
the
things
which
are
on
the
earth
,
and
set
his
affection
on
the
things
which
are
aboue
?
Doth
the
cruell
oppressor
leaue
off
to
grinde
the
faces
of
the
poore
,
and
beginne
to
be
mercifull
?
Doth
the
vsurer
leaue
off
to
lend
his
money
vpon
vsurie
,
and
beginne
to
lend
freely
?
Doth
the
swearer
leaue
off
to
sweare
,
and
beginne
to
feare
an
oath
?
Doth
the
filthy
whore-monger
and
adulterer
leaue
off
his
vncleannesse
,
and
beginne
to
liue
chastly
?
Doth
the
contentious
person
leaue
off
to
brawle
and
contend
with
his
neighbour
,
and
beginne
to
loue
quietnesse
?
Doth
the
drunkard
leaue
his
drunkennesse
,
and
beginne
to
liue
soberly
?
&c.
Doth
any
prophane
and
wicked
person
leaue
off
his
prophanenesse
and
wickednesse
,
and
beginne
to
liue
righteously
and
godly
in
this
present
world
?
Nay
so
farre
are
wee
from
dying
vnto
sinne
,
and
liuing
vnto
God
,
that
contrariwise
wee
liue
vnto
sinne
in
sinne
,
and
wee
are
dead
in
respect
of
the
life
of
God
.
If
wee
would
denie
it
,
yet
doe
the
iudgements
of
God
testifie
it
vnto
our
faces
.
Hath
not
the
sword
beene
shaken
against
vs
by
the
hand
of
a
cruell
and
mercilesse
enemie
now
a
long
time
?
Hath
there
not
beene
cleannesse
of
teeth
in
all
our
cities
,
scarcenesse
of
bread
in
all
our
places
,
euen
a
great
dearth
and
famine
throughout
this
whole
land
now
a
long
time
?
Hath
not
grieuous
sicknesse
and
mortalitie
,
great
plagues
and
strange
diseases
taken
away
many
thousands
of
our
people
?
And
is
not
the
hand
of
the
Lord
still
stretched
out
against
vs
?
Doe
not
dearth
and
famine
on
one
hand
,
and
sicknesse
and
mortalitie
on
another
hand
,
still
deuoure
our
people
?
And
are
not
these
the
messengers
of
Gods
fierce
wrath
against
vs
for
our
sinnes
?
Yes
certainly
euen
for
our
sinnes
and
iniquities
are
all
these
things
come
vpon
vs
.
And
because
he
hath
smitten
vs
,
and
wee
are
not
healed
,
because
hee
hath
laid
his
punishing
hand
vpon
vs
,
and
wee
haue
not
turned
from
the
wickednesse
of
our
wayes
vnto
him
,
therefore
his
wrath
is
not
turned
away
,
but
his
hand
is
stretched
out
still
.
No
man
knoweth
the
vertue
of
Christ
his
death
,
or
careth
to
know
it
,
but
euery
man
walketh
after
the
wayes
of
his
owne
heart
,
and
drinketh
iniquitie
like
water
.
No
man
knoweth
the
vertue
of
Christ
his
resurrection
,
or
careth
to
know
it
,
but
euery
man
in
stead
of
rising
vp
vnto
holinesse
of
life
,
riseth
vp
to
eat
,
drinke
,
and
play
,
and
therefore
doth
the
hand
of
God
lie
still
so
heauie
vpon
vs
.
O
my
brethren
,
at
length
let
vs
follow
the
counsell
of
the
Apostle
,
let
vs
morti●●e
our
earthly
members
,
fornication
,
vncleannesse
,
the
inordinate
affection
,
euill
concupiscence
,
and
couetousnesse
which
is
idolatrie
,
and
let
vs
bring
forth
the
fruits
of
the
spirit
.
Let
vs
crucifie
the
flesh
with
the
affections
and
the
lusts
,
and
walke
in
the
spirit
:
Let
vs
put
off
the
old
man
which
is
corrupt
through
the
deceiueable
lusts
,
and
let
vs
put
on
the
new
man
which
after
God
is
created
in
righteousnesse
and
true
holines
.
For
this
let
vs
all
know
,
that
whosoeuer
in
this
life
dieth
not
this
death
which
is
vnto
sinne
,
no
man
shall
deliuer
his
soule
from
the
hand
of
the
second
death
after
this
life
:
and
whosoeuer
hath
not
his
part
in
the
first
resurrection
,
which
is
from
sinne
vnto
righteousnesse
,
he
shall
haue
no
part
in
the
second
resurrection
,
which
is
vnto
glory
and
life
euerlasting
.
And
such
as
doe
know
and
feele
in
themselues
the
vertue
of
Christ
his
death
and
resurrection
,
them
I
exhort
in
the
bowels
of
Christ
Iesus
,
that
with
the
Apostle
they
desire
and
labour
to
know
and
to
feele
this
vertue
in
themselues
daily
more
and
more
.
Stand
fast
against
all
the
assaults
of
the
deuill
,
and
quit
your selues
like
men
:
embrace
holinesse
,
and
follow
after
righteousnesse
.
While
yee
liue
,
the
flesh
will
rebell
against
the
spirit
,
but
striue
daily
more
and
more
to
subdue
the
flesh
vnto
the
spirit
.
Consider
with
your selues
with
all
godly
care
what
sinne
it
is
that
most
doth
haunt
you
,
couetousnesse
,
or
licentiousnesse
,
or
pride
,
or
hatred
,
or
swearing
,
or
lying
,
or
the
like
,
and
fight
against
that
,
labour
daily
more
and
more
against
that
,
seeke
daily
more
and
more
to
crush
that
in
the
head
.
Againe
,
consider
with
your selues
what
good
thing
yee
are
too
dull
and
slacke
vnto
,
hearing
of
the
word
,
or
liberalitie
to
the
poore
,
or
patience
in
aduersitie
,
or
the
like
,
and
labour
daily
more
and
more
vnto
that
,
follow
daily
more
and
more
after
that
,
seeke
daily
more
and
more
after
that
.
In
a
word
,
stirre
vp
euery
good
grace
of
God
in
you
,
and
refraine
your
feet
from
euery
euill
path
,
that
ye
may
know
and
feele
in
your selues
the
vertue
of
Christ
his
death
and
resurrection
,
and
doe
this
daily
more
and
more
,
that
ye
may
feele
in
your selues
this
vertue
daily
more
and
more
.
The
second
thing
which
here
I
note
,
is
,
from
what
root
this
knowledge
of
the
vertue
of
Christ
his
death
and
resurrection
issueth
and
springeth
,
and
that
is
,
from
the
righteousnes
of
faith
:
for
still
wee
must
remember
that
these
foure
last
vantages
whereof
the
Apostle
speaketh
,
doe
so
follow
the
renouncing
of
all
our
owne
workes
,
and
the
reioicing
only
in
Christ
Iesus
,
as
that
they
all
issue
from
the
first
vantage
that
we
haue
thereby
,
namely
from
the
righteousnesse
of
Christ
through
faith
.
Whence
I
obserue
,
that
only
they
that
are
iustified
by
the
righteousnesse
of
Christ
through
faith
,
doe
feele
in
themselues
by
the
powerfull
operation
of
the
holy
Ghost
the
vertue
of
Christ
his
death
and
resurrection
,
whereby
they
die
vnto
sinne
,
and
liue
vnto
God
in
righteousnesse
and
true
holinesse
.
And
to
this
the
Apostle
seemeth
to
giue
witnesse
,
where
hee
saith
,
that
our
hearts
are
purified
by
faith
:
As
the
branch
cannot
beare
fruit
of
it selfe
,
except
it
abide
in
the
vine
,
no
more
can
yee
except
yee
abide
in
mee
.
Whence
it
is
most
plaine
,
that
they
onely
that
are
ingrafted
into
Christ
Iesus
by
a
true
and
liuely
faith
in
him
,
whereby
they
take
hold
of
his
righteousnesse
,
bring
forth
the
fruits
of
the
spirit
,
dying
vnto
sinne
,
and
liuing
vnto
God
in
newnesse
and
holinesse
.
Why
is
it
then
that
there
is
so
little
knowledge
amongst
vs
of
the
vertue
of
Christ
his
death
and
resurrection
?
The
reason
is
,
only
the
faithfull
children
of
God
know
it
.
The
rest
they
haue
no
root
in
themselues
,
they
want
that
true
and
liuely
faith
whence
such
knowledge
should
spring
.
Let
this
then
serue
to
rowse
vs
out
of
the
dead
sleepe
of
sinne
,
and
to
awake
vs
vnto
righteousnesse
.
That
the
death
and
resurrection
of
Christ
worke
no
better
vpon
vs
,
that
wee
subdue
not
the
flesh
vnto
the
spirit
,
that
we
serue
sinne
,
and
giue
not
our
members
seruants
vnto
righteousnesse
in
holinesse
,
it
is
a
plaine
argument
of
the
want
of
faith
in
vs
.
And
therefore
our
Sauiour
made
it
an
argument
against
Iudas
that
hee
beleeued
not
,
because
he
would
betray
him
.
But
there
are
some
of
you
,
saith
our
Sauiour
,
that
beleeue
not
:
For
(
saith
the
Euangelist
)
Iesus
knew
from
the
beginning
who
they
were
that
beleeued
not
,
and
who
should
betray
him
.
Where
the
argument
is
that
Iudas
had
a
traiterous
heart
,
therefore
he
beleeued
not
.
In
like
manner
let
vs
make
the
argument
against
our selues
:
Our
hearts
are
sett
on
mischiefe
,
we
drinke
iniquitie
like
water
,
wee
die
not
vnto
sinne
,
but
wee
suffer
sinne
to
raigne
in
our
mortall
bodies
,
wee
liue
not
vnto
God
in
righteousnesse
,
but
wee
giue
our
members
seruants
vnto
vnrighteousnesse
;
wee
feele
no
vertue
at
all
of
Christ
his
death
or
resurrection
in
our selues
,
therefore
we
beleeue
not
.
The
conclusion
is
hard
;
but
if
it
bee
altered
,
the
premisses
must
be
altered
.
Let
vs
cease
to
doe
euill
,
and
learne
to
doe
well
;
let
vs
die
vnto
sinne
,
and
liue
vnto
God
;
let
vs
mortifie
our
earthly
members
,
and
be
filled
with
the
fruits
of
righteousnesse
,
and
then
shall
wee
haue
a
good
testimonie
vnto
our selues
of
our
righteousnesse
by
faith
.
In
a
word
,
iustification
which
is
by
faith
,
and
regeneration
which
is
by
the
spirit
killing
our
old
man
,
and
quickening
our
new
man
are
so
linked
the
one
with
the
other
,
as
that
they
are
affirmed
,
and
denied
both
together
.
For
if
we
be
iustified
by
faith
,
then
are
we
regenerate
by
the
spirit
,
and
if
wee
be
regenerate
by
the
spirit
,
then
are
we
iustified
by
faith
:
And
againe
,
vnlesse
wee
be
iustified
by
faith
wee
are
not
regenerate
by
the
spirit
,
and
vnlesse
we
be
regenerated
by
the
spirit
,
we
are
not
iustified
by
faith
.
As
therefore
we
desire
to
haue
our
iustification
by
faith
sealed
vnto
our
soules
,
so
let
vs
desire
to
know
and
to
feele
in
our selues
the
vertue
of
Christ
his
death
and
resurrection
,
by
dying
vnto
sinne
,
and
liuing
vnto
God
in
righteousnesse
and
true
holines
.
It
followeth
.
And
the
fellowshippe
of
his
afflictions
&c.
]
This
is
the
next
vantage
which
the
Apostle
reckons
vpon
by
renouncing
all
his
owne
workes
as
losse
and
dung
,
and
reioycing
onely
in
Christ
Iesus
,
the
knowledge
in
himselfe
of
Christ
his
afflictions
,
euen
such
as
he
did
suffer
in
the
daies
of
his
flesh
,
and
such
as
he
doth
daily
suffer
in
his
members
.
And
the
reason
he
addeth
why
he
would
know
in
himselfe
the
fellowship
of
Christ
his
afflictions
,
namely
so
to
be
made
conformable
vnto
Christ
his
death
.
It
is
then
as
if
the
Apostle
should
haue
said
,
I
make
no
reckoning
of
mine
owne
righteousnesse
by
workes
,
but
my
desire
is
,
that
being
iustified
by
the
righteousnesse
of
Christ
through
faith
,
in
such
afflictions
as
Christ
suffered
in
his
owne
person
for
the
glory
of
God
and
the
good
of
his
Church
,
and
such
as
still
hee
suffereth
in
his
members
for
his
owne
glory
,
&
the
good
of
his
Church
.
I
may
haue
fellowship
and
bee
partakers
with
them
,
because
I
desire
to
be
made
comformable
vnto
Christ
his
death
,
i.
like
vnto
Christ
who
is
dead
,
and
through
many
afflictions
is
entred
into
his
kingdome
.
What
then
?
did
the
Apostle
desire
outward
afflictions
in
his
body
?
yea
hee
counted
it
a
great
vantage
to
suffer
afflictions
such
as
Christ
had
suffred
in
his
own
person
,
and
such
as
hee
did
suffer
in
his
members
,
for
the
glory
of
Christ
,
and
the
good
of
his
Church
.
Hence
then
I
obserue
that
affliction
and
trouble
for
Christ
his
sake
,
and
the
good
of
his
Church
should
not
seeme
grieuous
vnto
God
his
children
,
but
rather
they
should
count
it
a
vantage
vnto
them
to
be
afflicted
for
his
sake
.
Thus
the
holy
Ghost
almost
euery
where
teacheth
vs
.
and
be
glad
when
men
reuile
you
,
and
persecute
you
,
and
speake
all
manner
of
euill
sayings
against
you
for
my
sake
falsly
.
And
the
Apostle
Iames
,
Count
it
exceeding
ioy
when
ye
fall
into
tentations
.
i.
afflictions
and
tribulations
whereby
ye
are
tempted
.
And
the
Apostle
Peter
,
Thinke
it
not
strange
concerning
the
fiery
triall
,
which
is
among
you
to
proue
you
,
but
reioyce
,
inasmuch
as
you
are
partakers
of
Christ
his
sufferings
&c.
And
lest
the
holy
Ghost
should
seeme
without
all
reason
to
will
vs
to
reioyce
in
afflictions
,
and
to
count
them
vantage
vnto
vs
,
hee
hath
set
do●ne
many
reasons
why
afflictions
should
not
daunt
vs
,
or
seeme
grieuous
,
but
rather
ioyous
vnto
vs
.
As
1.
affliction
hath
been
alwaies
the
lot
of
Gods
children
.
It
beganne
we
see
euen
with
Abell
,
Israell
,
Dauid
,
Iob
,
the
Prophets
,
the
Apostles
of
Christ
what
afflictions
suffered
they
?
Reioyce
,
saith
our
Sauiour
,
when
they
persecute
you
:
for
so
persecuted
they
the
Prophets
which
were
before
you
:
yea
such
persecutions
and
affliction●
both
Patriarches
,
and
Prophets
,
and
Apostles
,
and
all
the
holy
men
of
God
haue
suffered
.
2.
Afflictions
are
profitable
instruments
which
God
vseth
thereby
to
draw
vs
to
the
obedience
of
his
will
.
In
their
affliction
they
will
seeke
mee
diligently
.
Ieremy
,
that
before
the
Lord
corrected
and
chastised
him
by
afflictions
he
was
a●
vntamed
calfe
.
Dauid
,
before
I
was
afflicted
I
went
wrong
,
but
now
I
keepe
thy
word
:
And
againe
,
it
is
good
for
mee
that
I
haue
beene
afflicted
,
that
I
may
learne
thy
statutes
.
3.
Afflictions
are
a
token
of
Gods
loue
and
fauour
towards
vs
.
For
as
the
Apostle
saith
.
Whom
the
Lord
loueth
he
chasteneth
,
and
he
scourgeth
euery
sonne
that
he
receiueth
.
Sometimes
we
wander
astray
out
of
the
right
way
wherein
we
should
walke
,
and
then
as
a
good
shepheard
he
sends
his
dog
after
vs
to
pinch
vs
,
and
to
ranke
vs
in
our
right
order
againe
.
4.
Afflictions
make
w●
like
vnto
Christ
,
as
both
the
Apostle
sheweth
here
,
and
in
the
Epistle
to
the
Romanes
,
Saul
,
Saul
,
why
persecutest
thou
me
?
because
he
persecuted
●is
children
he
counted
that
he
persecuted
him
.
6.
It
pleaseth
●he
Lord
through
afflictions
to
bring
his
children
vnto
the
●ingdome
.
For
it
is
ordained
that
through
many
afflictions
●e
should
enter
the
kingdome
.
No
chastising
,
for
the
present
seemeth
to
be
ioyous
,
but
grieuous
,
but
afterward
〈◊〉
bringeth
the
quiet
fruite
of
righteousnesse
vnto
them
which
are
●ereby
exercised
.
And
againe
Peter
speaking
to
this
purpose
●aith
,
Wherein
ye
reioyce
,
though
now
for
a
season
ye
are
in
heaui●esse
,
that
the
triall
of
your
faith
being
made
much
more
precious
●hen
gold
that
perisheth
,
though
it
be
tried
with
fire
,
may
bee
found
●nto
your
praise
,
and
honour
,
and
glory
,
at
the
appearing
of
Iesus
Christ
.
These
and
many
moe
reasons
the
holy
Ghost
com●endeth
vnto
vs
in
the
holy
Scriptures
wherefore
wee
should
●eioyce
in
afflictions
,
and
why
wee
should
count
them
a
van●age
vnto
vs
.
Art
thou
then
afflicted
and
brought
low
through
any
op●ression
,
through
any
crosse
or
trouble
?
There
hath
no
ten●ation
taken
thee
,
but
such
as
appertaineth
to
the
children
of
God
:
If
thou
belong
vnto
him
he
thus
afflicteth
thee
that
he
may
keepe
thee
in
obedience
vnto
his
will
,
that
hee
may
trie
thy
faith
and
thy
patience
,
that
thou
maist
know
his
loue
towards
thee
,
that
thou
maist
be
made
like
vnto
him
,
and
that
after
thou
hast
suffered
with
him
thou
maist
also
reigne
with
him
.
Wheat
by
the
flaile
is
purged
from
the
chaffe
,
flowre
by
the
seiue
is
purged
from
the
branne
,
and
gold
by
the
fire
●s
purged
from
the
drosse
.
If
we
will
be
good
wheat
for
the
Lord
his
barne
,
the
flaile
must
go
ouer
vs
,
and
wee
must
be
winowed
.
If
we
will
be
fine
floure
wee
must
be
boulted
and
sifted
:
if
we
will
be
pure
gold
we
must
bee
purged
in
the
fire
.
Onely
let
our
care
be
that
we
suffer
not
as
euill
doers
,
but
as
Christians
for
Christ
his
sake
,
&
for
the
good
of
his
Church
O
Lord
as
thou
hast
by
the
death
of
thy
Sonne
destroyed
the
death
of
sinne
,
and
by
his
.
&c.
LECTVRE
LIX
.
PHILIP
.
3.
Vers.
10.11
.
And
the
fellowshippe
of
his
afflictions
,
and
be
made
conformable
to
his
death
,
if
by
any
meanes
I
may
attaine
&c.
OH
,
but
thou
wilt
say
that
thine
afflictions
,
thy
troubles
,
and
thy
sorowes
are
exceeding
great
and
vnsupportable
.
Looke
vpon
Iobs
afflictions
in
his
goods
,
in
his
children
,
in
his
owne
person
.
He
had
7000.
sheepe
,
and
3000.
Camels
,
and
500.
yoke
of
oxen
,
and
500.
she
asses
:
and
of
all
these
he
was
quickly
depriued
,
some
the
Shebeans
,
some
the
Chaldeans
tooke
away
violently
,
and
some
the
fire
of
God
consumed
and
burnt
.
He
had
also
seuen
sonnes
,
and
three
daughters
,
and
a
very
great
familie
:
and
these
all
were
slaine
at
once
by
the
fall
of
a
house
.
Himselfe
likewise
was
smitten
with
sore
boyles
from
the
sole
of
his
foote
vnto
his
crowne
,
so
that
he
sate
downe
in
the
ashes
,
and
tooke
a
potsheard
to
scrape
himselfe
withall
.
His
wife
which
should
haue
beene
his
helper
,
bid
him
blaspheame
God
and
die
.
His
friends
which
should
haue
comforted
him
encreased
his
sorowes
;
so
that
euery
way
he
was
most
grieuously
afflicted
.
Compare
now
then
thine
afflictions
and
sorowes
with
his
,
and
see
what
comparison
there
is
betwixt
them
for
greatnesse
and
grieuousnesse
.
And
if
the
Lord
blessed
his
last
daies
more
then
the
first
in
goods
,
and
in
children
,
and
in
euery
good
blessing
;
then
let
not
thy
great
affliction
trouble
thee
,
but
hope
thou
in
the
Lord
,
and
abide
patiently
on
him
,
and
he
shall
make
thy
way
to
prosper
.
Againe
,
looke
vpon
Christ
,
persecuted
Christ
,
euen
from
his
birth
,
forced
to
flie
euen
then
into
Egypt
for
feare
of
Herod
;
tempted
Christ
,
by
the
Deuill
in
the
wildernesse
;
poore
Christ
,
not
hauing
a
hou●e
to
put
his
head
in
;
betrayed
Christ
,
by
the
hands
of
one
of
his
owne
Disciples
;
afflicted
Christ
,
so
that
his
sweat
was
like
drops
of
bloud
,
trickling
downe
to
the
ground
;
punished
Christ
,
so
that
he
cried
,
my
God
,
my
God
,
why
hast
thou
forsaken
mee
;
crucified
Christ
,
euen
between
two
theeues
.
What
are
thine
afflictions
,
&
thy
sorowes
in
comparison
of
thy
Christs
?
He
hath
seasoned
all
thine
afflictions
and
thy
sorowes
with
his
,
so
that
be
they
neuer
so
great
thou
shouldest
not
be
troubled
therewith
.
Oh
,
but
they
come
so
thicke
vpon
thee
one
on
the
necke
of
another
that
thou
art
not
able
to
looke
vp
.
What
?
come
they
thicker
vpon
thee
then
vpon
Iacob
the
Patriarch
?
Of
whom
we
read
,
first
that
he
fled
to
Laban
least
his
brother
Esau
should
kill
him
;
when
he
was
with
Laban
hee
dealt
ill
with
him
,
and
changed
his
wages
tenne
times
;
when
he
went
from
Laban
,
Laban
pursued
him
,
and
if
the
Lord
had
not
forbid
him
would
surely
haue
hurt
him
;
when
hee
had
escaped
Laban
,
then
he
was
againe
in
great
danger
by
his
brother
Esau
;
when
hee
had
escaped
that
danger
,
then
his
daughter
Dinah
was
rauished
,
and
his
sonnes
Simeon
and
Leuie
slew
the
Shechemites
,
and
brought
him
into
great
danger
there
;
when
he
went
from
thence
,
his
wife
Rahel
in
the
way
died
in
trauell
;
soone
after
Reuben
his
eldest
sonne
went
vp
vnto
his
fathers
bed
,
and
lay
with
Bilhah
his
fathers
concubine
.
Could
sorowes
well
come
thicker
vpon
a
man
?
Iobs
sorowes
likewise
how
thicke
came
they
vpon
him
?
A
messenger
came
to
Iob
,
and
said
,
the
oxen
were
plowing
,
and
the
asses
feeding
in
their
places
&c.
to
vers.
20
Anon
after
this
he
was
smitten
with
sore
boyles
in
his
owne
person
as
we
haue
heard
:
when
he
was
so
his
wife
came
and
spake
as
we
haue
heard
;
and
then
after
her
came
his
miserable
comforters
.
If
thy
sorowes
then
come
thicke
vpon
thee
,
thou
seest
that
nothing
doth
befall
thee
but
such
as
appertaineth
to
the
children
of
God
.
Tarie
thou
therfore
the
Lords
leasure
,
be
strong
,
and
he
shall
comfort
thine
heart
.
Oh
,
but
thou
hast
waited
long
,
and
yet
dost
finde
no
case
.
What
,
longer
then
Dauid
waited
for
the
kingdome
of
Israel
after
that
he
was
annointed
King
ouer
Israel
by
Samuel
?
After
he
was
annointed
by
Samuel
,
hee
waited
in
great
affliction
,
persecution
,
and
perill
many
yeares
before
he
reigned
ouer
Iudah
,
and
after
that
hee
waited
seuen
yeares
and
a
halfe
before
he
rigned
ouer
Israel
.
Hast
thou
waited
longer
then
Christ
himselfe
did
?
He
was
full
of
sorowes
all
his
life
long
.
Thou
maist
not
prescribe
God
a
time
,
thou
must
in
patience
possesse
thy
soule
.
Heauinesse
may
endure
for
a
night
,
but
ioy
commeth
in
the
morning
.
And
what
if
it
come
not
the
next
morning
?
what
if
it
come
not
the
next
week
?
the
next
month
;
the
next
yeare
?
nay
what
if
thy
daies
bee
consumed
with
mourning
?
O
in
the
morning
when
his
glory
shall
appeare
thou
shalt
be
glad
and
reioyce
.
For
the
present
thy
faith
and
thy
patience
is
exercised
,
and
for
the
present
it
is
grieuous
,
but
afterwards
it
bringeth
the
quiet
fruite
of
righteousnesse
vnto
thee
that
art
exercised
thereby
.
Oh
,
but
thou
wilt
say
,
what
comfort
can
I
haue
in
the
meane
time
seeing
he
afflicteth
mee
as
the
wicked
,
and
maketh
no
difference
betweene
me
and
the
wicked
?
Oh
,
but
thou
art
much
deceiued
.
He
afflicteth
thee
,
and
he
afflicteth
the
wicked
,
and
it
may
be
with
like
afflictions
,
but
yet
not
in
like
sort
.
Hee
afflicteth
thee
as
a
father
,
him
as
a
iudge
,
thee
in
mercy
and
in
loue
,
him
in
anger
and
displeasure
,
thee
for
thy
correction
and
chastisement
,
him
for
a
plague
and
punishment
.
He
chastiseth
thee
with
roddes
,
but
he
woundeth
him
with
the
swords
of
an
enemie
:
thou
by
thy
corrections
art
kept
in
a
child-like
awe
,
hee
in
a
slauish
feare
;
the
effect
of
thine
afflictions
is
,
reformation
of
things
past
,
and
obedience
afterwards
to
thy
good
;
but
the
effect
of
his
is
hardnes
of
heart
,
and
rebellion
against
the
highest
;
the
end
of
thine
is
ioy
euerlasting
,
the
end
of
his
is
woe
euerlasting
.
Though
therefore
your
afflictions
seeme
to
be
like
,
yet
is
the
whole
course
of
them
altogether
vnlike
,
in
the
beginning
,
in
the
manner
,
in
the
vse
,
in
the
effect
,
and
in
the
end
.
What
then
though
thine
afflictions
be
great
?
It
is
a
token
that
he
hath
giuen
thee
great
grace
and
strength
to
stand
.
For
he
will
not
suffer
his
to
be
tempted
aboue
that
they
be
able
,
but
will
euen
giue
the
issue
with
the
tentation
that
they
may
be
able
to
beare
it
.
What
though
thine
afflictions
be
many
?
It
is
that
,
as
gold
purified
seuen
times
in
the
fire
,
thou
maist
bee
found
more
precious
at
the
appearing
of
Iesus
Christ
;
what
though
thou
hast
waited
long
?
It
is
that
thy
patience
may
haue
her
perfect
worke
,
and
that
thou
maist
be
perfit
,
and
entire
,
lacking
nothing
.
What
though
there
be
no
oddes
vnto
thine
outward
sense
between
thy
sufferings
and
the
wicked
?
It
is
that
thou
maist
grow
out
of
loue
with
that
restlesse
and
wretched
life
,
and
maist
long
after
that
life
where
there
shall
be
no
more
death
,
nor
sorow
,
nor
crying
,
nor
paine
,
but
life
without
death
,
ioy
without
sorow
,
rest
without
crying
,
and
pleasure
without
paine
.
If
this
will
not
serue
to
make
thee
brooke
thine
afflictions
be
they
great
,
or
many
,
or
whatsoeuer
they
be
,
then
consider
these
points
Christianly
and
with
a
wise
heart
.
1.
Consider
what
thou
hast
deserued
if
the
Lord
should
deale
with
thee
in
weight
and
measure
.
Are
thine
afflictions
and
thy
troubles
proportioned
to
the
desert
of
thy
sinnes
?
Nay
if
hee
should
dispute
with
thee
thou
couldest
not
answere
him
one
thing
of
a
thousand
:
if
he
would
straightly
marke
thine
iniquities
,
thou
were
not
able
to
stand
when
he
is
angrie
.
No
sinne
that
thou
committest
in
the
whole
course
of
thy
life
,
but
the
wages
of
it
is
death
,
euen
euerlasting
death
both
of
body
and
soule
without
the
Lords
speciall
mercy
.
What
are
then
thine
afflictions
vnto
that
that
thou
hast
deserued
?
2.
Consider
how
light
and
momentanie
thine
afflictions
are
.
For
what
if
they
be
for
a
yeare
?
what
if
for
twentie
?
what
if
for
thy
whole
life
?
when
the
Lord
had
punished
his
people
with
70.
yeares
captiuitie
,
for
a
moment
,
saith
he
,
in
mine
anger
I
hid
my
face
from
thee
for
a
little
season
,
but
with
euerlasting
loue
haue
I
had
compassion
on
thee
.
Seuentie
yeares
captiuitie
it
was
but
a
little
while
,
a
moment
in
comparison
of
his
euerlasting
loue
.
Euen
so
the
afflictions
that
thou
sufferest
,
if
they
be
for
seuenty
,
if
for
a
100.
yeares
,
what
is
this
in
comparison
of
eternity
?
Who
would
make
account
of
taking
very
bitter
potions
,
and
very
sharpe
phisicke
for
three
or
foure
daies
together
,
in
hope
of
health
for
euer
after
?
What
then
if
thy
potions
,
if
thy
phisicke
,
if
thine
afflictions
be
for
70.
or
100.
yeares
?
It
is
not
so
much
as
three
or
foure
daies
,
nor
so
much
as
three
or
foure
houres
,
nay
nothing
in
comparison
of
eternitie
.
And
therefore
the
Apostle
very
well
calleth
the
afflictions
of
this
life
light
and
momentanie
afflictions
in
respect
of
that
eternall
weight
of
●●ory
reserued
for
them
that
stand
fast
vnto
the
end
.
3.
They
bring
,
saith
the
Apostle
,
the
quiet
fruit
of
righteousnesse
vnto
them
that
are
thereby
exercised
.
And
in
another
place
he
saith
that
they
cause
vnto
vs
a
farre
most
excellent
,
and
an
eternal
we●●
of
glorie
.
Which
is
not
so
to
be
vnderstood
as
if
by
our
afflictions
we
did
merit
an
eternall
weight
of
glory
.
Fo●●
count
,
saith
the
Apostle
in
an
other
place
,
that
the
afflictions
of
this
present
time
are
not
worthy
of
the
glory
that
shall
be
shewed
v
●o
vs
:
but
his
meaning
is
that
God
in
mercie
rewardeth
the
light
&
momentanie
afflictions
of
this
life
,
with
an
eternall
weight
of
glory
,
afflictions
wi●h
glory
,
light
afflictions
with
a
weight
of
glory
,
moment
any
afflictions
with
eternall
glory
,
light
and
momentanie
afflictions
with
an
eternall
weight
of
glory
.
Let
not
afflictions
then
daunt
vs
,
but
let
vs
rather
without
Apostle
desire
to
know
in
our selues
the
fellowship
of
Christ
his
afflictions
,
For
the
Lord
correcteth
him
whom
he
loueth
,
euen
as
the
father
do●●
the
childe
in
whom
he
delighteth
.
And
if
we
be
without
correction
,
whereof
all
are
partakers
,
then
are
we
bastards
,
and
not
sons
.
The
finest
clothe
yee
know
which
a
man
weareth
next
vnto
his
skinne
will
sometimes
be
nastie
and
slurried
,
and
then
it
must
be
beaten
,
and
washed
,
and
wrung
,
and
if
yet
it
be
not
cleane
,
then
to
it
againe
,
and
beat
it
,
and
wash
it
,
and
wring
it
till
it
be
cleane
,
and
fit
to
be
worne
next
the
skinne
:
but
a
sack-cloth
,
or
haire-cloth
we
care
not
how
blacke
it
be
,
neither
doe
we
wash
or
wring
it
.
Beloued
we
are
so
neere
vnto
Christ
,
as
that
we
are
not
next
vnto
his
skinne
,
but
wee
are
flesh
of
his
flesh
,
and
bone
of
his
bones
.
And
therefore
to
purge
vs
and
to
make
vs
cleane
he
washeth
vs
,
and
hee
wringeth
vs
with
afflictions
.
Sack-cloth
and
haire-cloth
be
it
as
blacke
as
it
wi●l
he
cares
not
for
the
whiting
and
cleansing
of
it
,
because
it
shall
neuer
come
neere
vnto
his
skinne
.
Hee
taketh
no
pleasure
in
it
,
and
therefore
he
regardeth
not
the
cleansing
of
it
.
Let
vs
not
therefore
be
troubled
at
afflictions
.
They
are
nothing
proportionable
to
that
we
deserue
;
they
are
but
light
and
momentanie
whatsoeuer
they
are
,
and
in
the
end
they
cause
vnto
vs
a
farre
most
excellent
,
and
an
eternall
weight
of
glory
.
Let
vs
therefore
endure
with
patience
,
and
let
patience
haue
h●●
perfect
worke
,
that
we
may
be
perfect
and
entire
,
lacking
nothing
.
For
if
we
endure
chastening
,
God
offereth
himselfe
vnto
vs
as
vnto
sonnes
:
and
blessed
is
he
whom
God
correcteth
.
It
followeth
.
And
be
made
conformable
&c.
]
Or
as
Beza
readeth
it
,
whiles
I
am
made
conformable
vnto
his
death
,
i.
vnto
Christ
being
dead
:
and
so
the
sense
is
this
;
I
iudge
all
things
without
Christ
to
be
dung
,
as
for
other
vantages
,
so
for
this
,
that
whilst
I
am
made
like
to
the
image
of
Christ
that
is
dead
,
by
sufferings
,
I
may
know
and
feele
in
my selfe
the
fellowshippe
of
Christ
his
afflictions
,
such
as
he
suffered
in
his
person
,
and
doth
now
suffer
in
hi●
members
.
Here
then
I
note
two
reasons
why
the
Apostle
reckoned
affli●tions
a
vantage
vnto
him
;
1.
Because
in
afflictions
he
had
fellowshippe
with
Christ
.
2.
Because
by
afflictions
he
was
made
like
vnto
Christ
.
Whence
I
gather
these
two
obseru●tions
:
1.
That
in
afflictions
we
haue
fellowshippe
with
Christ
.
2.
That
afflictions
make
vs
like
vnto
Christ
.
For
the
first
,
that
in
our
afflictions
we
haue
fellowship
●ith
Christ
it
is
plaine
,
both
because
he
suffered
the
like
afflictions
before
vs
,
and
because
in
all
our
afflictions
he
suffereth
with
vs
.
For
what
affliction
is
it
that
we
suffer
?
Is
it
pouertie
,
persecution
,
hunger
;
agonie
in
soule
,
punishment
in
body
?
Are
we
reuiled
,
slandered
,
mocked
,
tempted
by
the
Deuill
?
Doth
the
wicked
band
themselues
against
vs
,
vniustly
accuse
vs
,
vniustly
condemne
vs
,
vniustly
put
vs
to
death
?
Are
they
of
thine
houshold
thine
enemies
?
doe
they
that
eate
bread
at
table
with
thee
lift
vp
their
heeles
against
thee
,
and
betray
thee
into
the
hands
of
the
wicked
and
vngodly
?
All
this
way
our
Sauiour
Christ
hath
walked
before
vs
:
he
hath
drunke
of
all
these
cuppes
,
and
hath
seasoned
them
vnto
vs
.
Neither
did
he
onely
suffer
these
and
the
like
afflictions
before
vs
,
but
as
the
head
with
the
members
still
hee
suffereth
these
and
the
like
afflictions
with
vs
.
How
many
,
how
great
,
how
aboue
measure
were
Pauls
troubles
by
sea
,
by
land
,
of
friends
,
of
enemies
,
in
body
,
in
spirit
?
yet
calleth
he
them
all
the
afflictions
of
Christ
,
because
in
them
all
Christ
suffered
with
him
.
Lazarus
likewise
in
all
his
pouertie
,
sicknesse
,
sores
,
griefes
,
and
miseries
suffered
nothing
wherein
Christ
was
not
partaker
of
his
griefe
.
And
if
all
the
paines
and
miseries
of
that
patient
Iob
were
now
vpon
any
of
vs
,
we
should
feele
nothing
which
Christ
felt
not
with
vs
.
For
can
any
member
of
the
body
suffer
,
and
not
the
head
suffer
with
it
?
Nay
so
long
as
this
mysterie
is
which
is
for
euer
,
that
Christ
is
the
head
,
and
we
the
body
,
so
long
if
the
body
,
or
any
member
of
the
body
be
hurt
,
shall
Christ
which
is
the
head
be
touched
with
the
point
of
it
.
O
what
a
great
comfort
must
this
needes
be
vnto
all
the
children
of
God
:
here
is
a
notable
seasoning
of
all
our
afflictions
.
If
we
be
poore
,
sicke
,
persecuted
,
imprisoned
,
banished
,
whipped
&c.
in
euery
crosse
that
we
beare
the
loue
of
Christ
is
sealed
vnto
vs
,
in
euery
suffering
that
we
suffer
Christ
suffereth
with
vs
.
As
therefore
the
Apostle
exhorteth
,
Let
vs
reioyce
in
all
our
sufferings
,
inasmuch
as
we
are
partakers
of
Chr●●●
his
sufferings
.
If
we
suffer
with
Christ
,
we
shall
also
raigne
with
Christ
,
and
if
we
beare
about
in
our
bodies
the
dying
of
the
Lord
Iesus
,
the
life
also
of
Iesus
shall
be
made
manifest
in
our
mortall
bodies
.
My
2.
obseruation
was
,
that
afflictions
doe
make
vs
like
vnto
Christ
.
He
was
consecrated
the
Prince
of
our
saluation
through
afflictions
.
For
taking
our
nature
vpon
him
he
filled
it
with
the
fulnesse
of
miseries
,
with
all
sorowes
of
flesh
,
with
all
anguish
of
minde
,
with
persecution
,
with
death
,
with
sin
,
with
condemnation
,
And
those
whom
God
hath
foreknowne
he
hath
also
predestinate
to
be
made
like
vnto
the
image
of
his
sonne
,
like
vnto
him
in
many
afflictions
,
that
at
the
last
they
may
be
like
vnto
him
in
eternall
glory
.
Do
sorowes
then
come
thicke
vpon
vs
?
the
moe
the
better
,
because
the
moethe
liker
vnto
Christ
,
who
was
full
of
sorowes
,
as
Esay
had
prophecied
of
him
.
Doe
we
in
agonies
and
bitternesse
of
sorowes
descend
into
hell
?
Christ
hath
also
descended
,
and
herein
we
are
like
vnto
him
.
If
God
haue
giuen
vnto
vs
pouerty
,
cold
,
nakednesse
,
and
much
affliction
,
if
we
feele
many
troubles
to
rest
vpon
vs
,
if
we
feele
that
greatest
trouble
of
an
affrighted
soule
,
and
a
minde
oppressed
,
let
vs
thinke
with
our selues
;
how
good
is
God
vnto
vs
,
thus
to
make
the
image
of
his
onely
begotten
sonne
to
shine
in
vs
,
that
wee
carying
his
image
in
vs
may
die
with
him
,
and
also
reigne
with
him
in
the
due
time
which
he
hath
appointed
.
Let
vs
looke
into
all
that
euer
we
haue
,
euen
into
what
thing
soeuer
pleaseth
vs
best
,
●to
our
goods
,
lands
,
possessions
,
buildings
,
riches
,
honour
,
●ealth
,
fauour
,
authoritie
,
friendship
,
wife
,
children
,
and
the
●ke
,
in
all
these
things
we
cannot
behold
the
liuely
image
of
Christ
,
nor
by
any
of
these
things
are
we
made
like
vnto
Christ
.
Affliction
and
troubles
,
humiliations
and
crosses
,
●hese
are
the
things
that
make
vs
like
vnto
CHRIST
,
and
●he
greater
that
our
afflictions
are
the
liker
wee
are
vnto
Christ
.
Let
this
then
teach
vs
with
patience
to
beare
whatsoeuer
●rosse
doe
befall
vs
.
We
are
full
of
griefe
,
but
we
are
chasti●ed
of
the
Lord
,
because
we
should
not
be
condemned
with
●he
world
;
we
die
with
Christ
,
but
because
we
should
liue
with
him
;
we
suffer
with
Christ
,
but
because
we
should
reigne
with
him
;
we
weepe
with
Christ
,
but
because
that
Christ
should
wipe
all
teares
from
our
eyes
;
we
are
afflicted
on
eue●y
side
with
Christ
,
but
because
we
should
be
like
vnto
him
in
all
afflictions
,
and
so
be
glorified
with
him
in
the
day
of
glory
.
Let
vs
therefore
runne
with
patience
the
race
that
is
set
before
〈◊〉
,
looking
vnto
Iesus
the
author
and
finisher
of
our
faith
,
who
for
●he●y
that
was
set
before
him
,
endured
the
crosse
,
and
despised
the
shame
,
and
is
set
at
the
right
hand
of
the
throne
of
God
.
Let
vs
approue
our selues
in
much
patience
,
in
afflictions
,
in
necessities
,
in
distresses
,
in
stripes
,
in
prisons
,
in
tumults
,
in
labors
,
and
let
vs
commit
our
soules
vnto
God
in
well-doing
,
as
vnto
a
faithfull
Creator
.
Yea
let
vs
reioyce
in
afflictions
,
inasmuch
as
they
are
a
vantage
vnto
vs
,
inasmuch
as
in
our
afflictions
we
haue
fellowship
with
Christ
,
inasmuch
as
afflictions
make
vs
like
vnto
Christ
.
Now
if
the
question
be
asked
,
whether
,
seeing
afflictions
are
such
a
vantage
vnto
vs
as
that
therein
we
haue
fellowship
with
Christ
,
and
thereby
we
are
made
like
vnto
Christ
,
whether
I
say
we
are
to
wish
and
desire
afflictions
and
crosses
:
I
answer
that
we
are
to
wish
them
,
if
by
that
meanes
we
may
attaine
vnto
the
resurrection
of
the
dead
.
For
we
are
to
wish
,
and
we
are
to
iudge
all
things
without
Christ
to
be
but
dung
,
that
we
may
attaine
vnto
the
resurrection
of
the
dead
.
If
therefore
by
the
meanes
of
affliction
,
or
by
any
meanes
we
may
attaine
vnto
the
resurrection
of
the
dead
,
we
are
to
w●●
that
meanes
whatsoeuer
it
be
.
We
are
not
therefore
simply
to
wish
for
afflictions
and
crosses
,
being
corrections
and
chastisements
for
our
sinnes
,
but
if
the
will
of
God
be
so
that
w●
suffer
afflictions
,
we
are
to
reioyce
inasmuch
as
we
are
partaker
of
Christ
his
sufferings
,
&
thereby
made
like
vnto
Christ
and
we
are
to
wish
,
if
by
that
or
any
meanes
we
may
attaine
vnto
the
resurrection
of
the
dead
.
When
therefore
the
Apostle
saith
here
,
if
by
any
meanes
,
this
(
if
)
implieth
not
any
doubting
in
the
Apostle
,
but
an
earnest
desire
in
the
Apostle
to
attaine
to
the
resurrection
of
the
dead
.
When
he
addeth
if
by
any
meanes
,
he
implieth
that
the
fellowship
of
Christ
his
afflictions
is
not
the
onely
meanes
whereby
we
attaine
vnto
the
resurrection
of
the
dead
,
but
some
without
persecution
at
all
,
some
not
without
persecution
,
but
without
effusion
or
their
bloud
,
and
some
by
martyrdome
attaine
to
the
resurrection
of
the
dead
.
Now
the
Apostle
signifieth
,
that
it
is
al
one
to
him
,
if
by
any
meanes
,
the
first
,
second
,
or
third
,
he
may
attaine
to
the
resurrection
of
the
dead
.
Lastly
,
by
the
resurrection
of
the
dead
,
the
Apostle
meaneth
the
glorious
resurrection
of
the
Saints
vn
to
life
euerlasting
.
It
is
then
as
if
the
Apostle
had
said
,
I
doe
iudge
all
things
without
Christ
to
be
but
dung
,
that
I
may
winne
Christ
,
that
I
may
know
Christ
,
and
the
vertue
of
his
resurrection
,
and
the
fellowship
of
his
afflictions
,
and
that
I
may
attaine
to
the
glorious
resurrection
of
the
Saints
,
if
by
any
meanes
,
or
desiring
by
any
meanes
,
affliction
,
or
any
meanes
to
attaine
and
come
vnto
the
glorious
resurrection
of
the
Saints
,
whereby
they
are
raised
vnto
glory
,
and
life
,
and
immortalitie
.
Now
for
the
notes
.
1.
For
the
note
of
doubting
which
hence
our
aduersaries
would
gather
,
we
shall
haue
occasion
to
speake
of
it
in
the
next
verse
,
by
occasion
of
those
words
,
if
that
I
may
.
2.
I
note
,
that
albeit
all
the
Saints
of
God
attaine
to
the
glorious
resurrection
of
the
dead
by
the
resurrection
of
Christ
Iesus
from
the
dead
:
for
he
was
made
the
first
fruits
of
them
that
sleepe
:
Lord
now
lettest
●ou
thy
seruant
depart
in
peace
according
to
thy
word
&c.
Like●ise
Zacharias
,
and
Elizabeth
,
and
Anna
,
and
others
.
Others
●aue
attained
to
the
resurrection
of
the
dead
not
without
per●cu●ion
and
manifold
afflictions
,
but
yet
without
martyr●ome
and
effusion
of
their
bloud
,
as
Iacob
,
Dauid
,
and
diuers
others
.
And
others
haue
attained
to
the
resurrection
of
the
●ead
,
but
not
without
martyrdome
,
and
cruell
effusion
of
●heir
bloud
,
as
many
of
the
Prophets
,
Iohn
Baptist
,
Steuen
,
●ames
,
Paul
,
Peter
,
and
diuers
others
.
All
which
were
Saints
●f
God
,
and
all
which
died
in
the
Lord
,
and
all
of
them
no
●oubt
wished
,
as
Paul
did
,
to
attaine
to
the
resurrection
of
the
●ead
,
if
by
any
meanes
they
might
attaine
to
the
resurrection
●f
the
dead
.
Whence
I
obserue
,
1.
that
the
way
vnto
the
heauenly
Ieru●lem
is
not
onely
by
violent
death
inflicted
by
the
hand
of
●he
cruell
and
bloudy
persecutor
,
but
that
very
many
also
are
●athered
vnto
their
fathers
in
peace
,
and
so
sleepe
in
the
Lord
.
●or
as
it
is
a
blessing
giuen
vnto
Gods
children
,
not
onely
to
beleeue
in
Christ
,
but
to
suffer
euen
death
for
his
sake
,
and
so
●o
enter
into
glory
;
so
it
is
also
a
blessing
giuen
vnto
Gods
children
to
goe
to
their
graue
in
peace
,
and
so
to
be
receiued
●nto
the
euerlasting
habitationss
.
So
it
was
reckoned
vnto
Abraham
for
a
blessing
that
he
died
in
a
good
age
,
an
olde
man
,
and
of
great
yeares
,
and
was
gathered
to
his
people
.
So
it
was
●eckoned
vnto
Dauid
for
a
blessing
,
that
he
died
in
a
good
age
,
●ull
of
daies
,
riches
and
honour
.
So
vnto
Iosiah
,
that
he
was
put
in●o
his
graue
in
peace
:
and
generally
to
goe
to
the
graue
in
peace
●s
a
blessing
of
God
vpon
his
children
.
And
therefore
grosse
●nd
absurd
was
their
error
,
who
thinking
martyrdome
the
onely
meanes
to
attaine
vnto
the
resurrection
of
the
dead
,
vo●untarily
offered
themselues
as
it
were
to
the
knife
of
the
but●her
.
Onely
this
,
if
the
will
of
the
Lord
be
so
,
that
by
a
vio●ent
death
we
shall
glorifie
his
name
,
we
are
patiently
to
sub●it
our selues
vnto
his
will
:
to
which
purpose
is
my
second
obseruation
hence
.
Secondly
,
hence
I
obserue
that
if
we
will
attaine
vnto
the
glorious
resurrection
of
the
Saints
that
are
dead
and
die
in
the
Lord
,
if
we
will
be
partakers
with
Christ
in
his
glory
,
then
must
we
not
refuse
to
drinke
of
the
same
cup
that
he
hath
drunke
,
we
must
not
refuse
to
be
partakers
with
him
in
his
af●●●ctions
,
but
if
by
that
meanes
we
may
attaine
vnto
the
re●●rrection
of
the
dead
,
we
must
patiently
endure
it
.
For
(
as
s●●th
the
Apostle
)
if
we
haue
had
the
fathers
of
our
bodies
which
corrected
vs
,
and
we
gaue
them
reuerence
,
should
we
not
much
rather
be
in
subiection
vnto
the
father
of
spirits
that
we
may
liue
?
For
they
verily
for
a
few
daies
chastened
vs
after
their
owne
plea●ure
,
but
he
chasteneth
vs
for
our
profit
,
that
we
may
be
partakers
of
〈◊〉
holinesse
.
Wee
must
through
many
afflictions
(
saith
the
Holy
Ghost
)
enter
into
the
kingdome
of
God
.
If
therefore
the
Lord
will
that
we
come
by
the
crosse
vnto
the
crowne
,
let
vs
take
vp
our
crosse
and
follow
Christ
.
I
vse
no
other
arguments
to
moue
you
herevnto
then
we
haue
already
spoken
of
:
they
are
a
vantage
vnto
vs
:
in
them
all
Christ
suffereth
with
vs
;
they
make
vs
like
vnto
Christ
,
therefore
let
vs
not
refuse
the
chastening
of
the
Lord
,
whereby
he
offereth
himselfe
vnto
vs
as
vnto
sonnes
,
and
let
vs
reioyce
,
inasmuch
as
we
are
partakers
of
Christ
his
sufferings
.
My
last
obseruation
hence
is
,
that
the
glorious
resurrection
vnto
life
euerlasting
is
the
marke
whereat
we
are
alwaies
to
aime
in
the
whole
course
of
our
life
.
If
the
dead
be
not
raised
againe
,
then
is
our
preaching
in
vaine
,
and
your
faith
is
also
vaine
,
saith
the
Apostle
;
and
againe
,
if
the
dead
be
not
raised
againe
,
why
are
we
in
ieopardie
euery
houre
?
and
againe
,
if
I
haue
fought
with
beasts
at
Ephesus
after
the
manner
of
men
,
what
aduantageth
it
me
,
if
the
dead
be
not
raised
vp
?
and
againe
,
if
in
this
life
only
we
haue
hope
in
Christ
,
then
are
we
of
all
men
the
most
miserable
.
All
which
albeit
they
be
brought
to
proue
the
resurrection
o●
the
dead
,
yet
doe
they
likewise
shew
that
the
Apostle
in
his
preaching
,
and
in
his
suffering
,
and
in
all
that
he
did
euer
respected
the
resurrection
of
the
dead
.
And
so
we
ought
in
all
things
euermore
to
aime
at
the
resurrection
of
the
dead
.
And
this
ought
to
make
vs
both
do
all
things
cheerefully
,
&
suffer
all
things
willingly
,
knowing
that
there
shall
be
a
glorious
resurrection
of
the
iust
,
and
that
wee
shall
receiue
reward
through
the
mercies
of
God
in
Christ
Iesus
for
whatsoeuer
good
we
haue
done
,
and
for
whatsoeuer
tentation
we
haue
suffered
in
the
resurrection
of
the
iust
.
LECTVRE
LX.
PHILIP
.
3.
Verse
12.
Not
as
though
I
had
already
attained
vnto
it
,
but
one
thing
I
doe
,
I
forget
that
which
is
behinde
,
and
endeuour
my selfe
,
&c.
THus
wee
haue
heard
how
the
Apostle
for
the
confutation
of
those
false
Teachers
that
were
crept
in
among
the
Philippians
,
hath
instructed
them
by
his
owne
example
in
the
point
touching
mans
righteousnesse
before
God
,
namely
that
they
were
not
to
repose
any
confidence
in
their
owne
righteousnesse
which
is
by
workes
,
but
to
repose
all
their
confidence
in
the
righteousnesse
of
Christ
,
which
is
through
faith
:
for
he
iudged
all
his
owne
workes
to
be
but
losse
and
dung
in
respect
of
any
righteousnesse
before
God
,
and
he
reioyced
only
in
Christ
Iesus
,
that
he
might
winne
Christ
,
that
hee
might
know
Christ
,
and
the
vertue
of
his
resurrection
,
&c.
and
therefore
the
Philippians
were
to
doe
so
too
,
and
wee
so
too
.
Now
the
Apostle
goeth
forward
,
and
as
before
by
his
owne
example
he
taught
them
what
to
thinke
of
mans
righteousnes
before
God
,
so
now
by
his
owne
example
hee
teacheth
them
still
to
labour
to
increase
in
the
way
of
godlinesse
,
and
in
the
knowledge
of
Christ
Iesus
,
and
of
the
vertue
of
his
resurrection
,
&c.
And
he
taketh
occasion
so
to
doe
vpon
that
which
he
had
said
before
:
for
he
had
said
before
,
that
hee
thought
all
things
losse
for
the
excellent
knowledge
sake
of
Christ
Iesus
,
and
that
hee
iudged
all
things
to
be
dung
that
he
might
winne
Christ
,
that
he
might
know
Christ
,
&c.
Now
hereupon
happily
it
might
be
thought
that
hee
was
growne
to
an
excellent
knowledge
of
Christ
Iesus
,
hee
was
perfect
in
the
knowledge
of
Christ
Iesus
.
Did
he
take
such
pleasure
and
comfort
in
the
knowledge
of
Christ
Iesus
,
that
for
it
hee
thought
all
things
losse
and
dung
?
Here
was
perfection
indeed
,
hee
was
come
to
the
races
end
,
he
needed
no
more
.
No
,
no
,
saith
the
Apostle
;
for
all
this
I
am
but
in
the
way
,
I
haue
not
yet
attained
to
the
perfect
knowledge
of
Christ
,
I
am
not
perfect
in
the
knowledge
of
Christ
,
I
follow
and
labour
after
it
with
all
maine
and
might
that
I
haue
,
I
am
entred
the
lists
,
I
am
in
the
way
,
and
I
neuer
looke
behinde
mee
,
but
still
I
goe
forward
;
and
albeit
I
be
not
at
my
races
end
,
yet
still
I
am
looking
toward
the
marke
that
is
set
before
mee
,
and
I
make
towards
the
marke
as
hard
as
euer
I
can
.
Thus
the
Apostle
by
his
owne
example
sets
an
edge
on
them
to
runne
forward
in
the
race
that
they
had
begunne
in
Christ
Iesus
,
and
to
labour
still
to
increase
in
the
knowledge
of
Christ
Iesus
.
Which
hee
did
the
rather
because
of
those
false
Teachers
that
were
amongst
them
,
that
told
them
that
they
knew
Christ
well
enough
,
and
that
they
were
come
to
great
perfection
in
the
knowledge
of
Christ
Iesus
,
in
that
they
know
him
to
be
the
Messias
,
to
bee
God
and
man
,
to
be
the
reconciliation
for
the
sins
of
the
whole
world
:
and
now
they
were
to
looke
to
the
obseruation
and
keeping
of
Moses
Law
,
and
to
ioyne
it
vnto
Christ
,
so
to
be
made
righteous
before
God
.
Because
of
these
(
I
say
)
the
Apostle
hauing
taught
them
that
not
any
thing
is
to
be
ioyned
vnto
Christ
to
be
made
righteous
by
it
,
doth
now
stirre
them
vp
by
his
owne
example
to
labour
continually
to
increase
in
the
knowledge
of
Christ
Iesus
.
Thus
much
for
the
generall
scope
and
meaning
of
these
words
.
Now
let
vs
yet
a
little
more
particularly
examine
these
words
.
Not
(
saith
the
Apostle
)
as
though
I
had
already
attained
to
it
:
to
it
,
to
what
?
to
the
perfect
knowledge
of
Christ
:
for
the
Apostle
had
said
before
,
that
hee
thought
all
things
losse
for
the
excellent
knowledge
sake
of
Christ
,
and
that
he
iudged
them
to
be
dung
that
he
might
win
Christ
,
that
he
might
know
Christ
,
&c.
and
hereupon
it
might
be
thought
that
hee
had
already
attained
to
the
perfect
knowledge
of
Christ
,
and
of
the
vertue
of
his
resurrection
,
&c.
whereby
he
might
attaine
to
the
resurrection
of
the
dead
.
But
no
,
saith
the
Apostle
,
I
iudge
all
things
to
be
dung
,
that
I
may
know
Christ
;
not
as
though
I
had
already
attained
to
the
perfect
knowledge
of
Christ
.
Againe
,
it
is
to
be
obserued
that
he
saith
,
not
as
though
I
had
already
,
or
,
not
as
though
I
had
now
attained
to
it
:
whereby
the
Apostle
signifieth
,
that
as
now
his
state
stands
,
he
hath
not
attained
to
the
perfect
knowledge
of
Christ
.
He
addeth
,
either
were
now
perfect
,
to
wit
,
in
the
knowledge
of
Christ
,
and
so
of
the
vertue
of
his
resurrection
,
&c.
Hee
addeth
,
but
I
follow
,
I
follow
,
saith
he
,
if
I
may
comprehend
that
,
that
is
,
desiring
to
catch
hold
of
the
knowledge
of
Christ
Iesus
,
euen
as
I
also
am
comprehended
of
Christ
Iesus
,
that
is
,
euen
as
Christ
Iesus
hath
caught
hold
on
mee
:
that
is
,
desiring
that
as
Christ
hath
perfectly
caught
hold
of
mee
by
his
gracious
mercy
towards
mee
,
so
I
may
●atch
hold
of
the
knowledge
of
Christ
Iesus
perfectly
by
the
like
his
gracious
mercy
towards
mee
.
And
so
I
reade
in
this
place
,
not
as
it
is
in
our
Bibles
,
for
whose
sake
,
but
euen
as
,
In
these
words
then
I
note
these
points
:
first
,
the
Apostles
acknowledgement
of
his
owne
imperfection
,
in
these
words
,
not
as
though
,
&c.
secondly
,
the
Apostles
eagre
pursuit
after
perfection
,
in
these
words
,
but
I
follow
,
&c.
Now
let
vs
see
what
obseruations
wee
may
gather
hence
for
our
vse
and
instruction
.
Not
as
though
,
&c.
]
Here
you
see
that
the
Apostle
acknowledgeth
that
as
yet
hee
had
not
attained
to
the
full
knowledge
of
Christ
,
to
a
thorow-feeling
of
the
vertue
of
Christ
his
death
and
resurrection
in
himselfe
,
to
a
perfect
fellowship
of
Christ
his
afflictions
.
He
laboured
to
attaine
to
the
resurrection
of
the
dead
in
glory
,
by
communicating
with
Christ
in
his
afflictions
,
by
dying
vnto
sinne
,
and
liuing
vnto
God
through
the
power
of
Christ
his
death
and
resurrection
,
by
knowing
Christ
with
a
feeling
knowledge
of
him
in
his
owne
soule
.
But
hee
saith
that
he
hath
not
yet
perfectly
attained
vnto
these
thing●
whereby
he
might
attaine
vnto
the
resurrection
of
the
dead
.
And
he
amplifieth
it
by
this
particle
Now
,
saying
that
now
be
had
not
attained
vnto
these
things
,
now
that
hee
had
shaken
off
all
impediments
and
hinderances
vnto
perfection
in
these
things
,
now
that
he
had
renounced
all
confidence
in
his
owne
workes
,
and
in
all
things
without
Christ
,
now
that
he
laboured
to
attaine
to
the
knowledge
of
Christ
in
his
owne
soule
,
to
the
knowledge
of
the
vertue
of
Christ
his
resurrection
,
to
the
knowledge
of
the
fellowship
of
Christ
his
afflictions
in
himselfe
,
if
by
any
meanes
he
might
attaine
to
the
resurrection
of
the
dead
,
yet
not
as
yet
he
had
attained
to
the
full
knowledge
of
Christ
in
himselfe
,
to
a
thorow-feeling
of
the
vertue
of
Christ
his
resurrection
in
himselfe
,
to
a
perfect
fellowship
of
Christ
his
afflictions
.
My
obseruation
hence
is
,
that
all
the
faithfull
children
of
God
,
how
plentifully
soeuer
endowed
with
the
knowledge
of
Christ
,
the
hatred
of
sinne
,
the
loue
of
righteousnesse
the
fellowship
of
Christ
his
afflictions
,
yet
only
know
Christ
in
this
life
in
part
,
onely
die
vnto
sinne
,
and
liue
vnto
God
,
and
are
partakers
of
Christ
his
afflictions
in
part
,
not
one
that
perfectly
knoweth
Christ
,
that
perfectly
feeleth
the
vertue
of
Christ
his
death
and
resurrection
in
himselfe
,
that
is
perfectly
partaker
of
Christ
his
afflictions
.
For
is
it
not
a
good
reason
?
Paul
that
holy
Apostle
of
Christ
Iesus
,
that
chosen
vessell
of
God
to
beare
Christ
his
name
before
the
Gentiles
,
and
Kings
,
and
the
children
of
Israel
,
aged
Paul
,
that
had
begotten
many
in
the
faith
and
knowledge
of
Christ
Iesus
,
that
had
now
long
borne
in
his
body
the
dying
of
Christ
Iesus
,
that
had
his
conuersation
in
heauen
,
that
had
suffered
more
then
all
the
rest
,
he
(
I
say
)
knew
Christ
,
and
the
vertue
of
his
resurrection
,
and
the
fellowship
of
his
afflictions
onely
in
part
,
not
perfectly
,
therefore
none
of
all
the
faithfull
children
of
God
in
this
life
either
knowes
Christ
,
or
dies
to
sinne
,
or
liues
to
God
,
or
is
conformed
by
afflictions
and
sufferings
vnto
Christ
his
death
perfectly
,
but
only
in
part
.
Yes
surely
the
reason
holds
most
strongly
,
Pauls
prerogatiues
being
not
any
way
inferiour
to
any
of
the
best
and
most
faithfull
children
of
God
.
Now
the
reason
why
in
this
life
our
knowledge
,
our
loue
,
our
faith
,
our
death
vnto
sinne
,
our
life
vnto
God
,
our
whole
obedience
,
all
our
righteousnesse
,
all
our
holinesse
is
in
part
only
,
why
these
things
in
this
life
are
not
perfect
in
any
of
the
children
of
God
,
the
reason
(
I
say
)
is
because
our
regeneration
and
sanctification
in
this
life
are
not
perfect
,
wee
are
not
perfectly
renewed
in
the
spirit
of
our
mindes
,
God
giueth
vnto
vs
the
spirit
by
measure
:
now
wee
see
through
a
glasse
darkly
,
but
then
shall
wee
see
face
to
face
:
now
wee
know
in
part
,
but
then
shall
wee
know
euen
as
wee
are
knowne
:
no●
in
this
life
in
part
and
imperfectly
,
and
then
onely
when
wee
shall
see
Christ
face
to
face
,
shall
we
know
him
perfectly
.
For
when
that
which
is
perfect
is
come
,
then
shall
that
which
is
in
part
be
abolished
,
but
not
before
.
Neither
is
it
only
so
in
our
knowledge
,
but
in
our
faith
,
in
our
loue
,
euen
in
our
whole
obedience
.
Paul
himselfe
while
he
liues
shall
haue
messenger
of
Satan
to
buffet
him
,
hee
shall
haue
prickes
in
the
flesh
,
and
hee
shall
feele
a
law
in
his
members
rebelling
against
the
law
of
his
minde
,
and
leading
him
captiue
vnto
the
law
of
sinne
which
is
in
his
members
.
Here
then
first
is
notably
confuted
that
imaginarie
perfection
which
some
dreame
that
the
children
of
God
may
haue
in
this
life
.
This
holy
Apostle
attained
not
vnto
the
perfection
either
of
the
knowledge
of
Christ
,
or
of
obedience
vnto
his
will
:
what
perfection
then
can
there
be
in
any
of
Gods
children
in
this
life
?
They
say
that
no
man
indeede
can
attaine
to
that
absolute
perfection
either
of
that
knowledge
,
or
of
that
righteousnesse
which
shall
be
in
heauen
,
but
that
they
may
attaine
vnto
such
perfection
as
is
required
in
this
life
.
As
if
either
God
might
not
require
of
vs
in
this
life
such
perfection
as
he
gaue
vnto
vs
in
our
creation
,
or
as
if
where
such
remnants
of
sinne
and
ignorance
are
as
sticke
fast
vnto
vs
,
there
could
be
such
perfection
.
if
wee
say
wee
haue
no
sinne
,
wee
deceiue
our selues
,
and
the
truth
is
not
in
vs
.
What
perfection
then
where
there
is
such
transgression
?
Againe
,
did
not
God
create
vs
after
his
owne
image
in
righteousnesse
and
true
holinesse
,
without
sinne
,
or
ignorance
,
or
any
such
thing
?
It
is
cleere
,
and
cannot
be
denied
?
And
what
was
our
perfection
then
?
Now
that
ignorance
hath
blinded
vs
,
and
sinne
hath
defiled
vs
,
haue
we
such
perfection
now
?
Or
may
not
God
require
such
perfection
of
vs
now
in
this
life
?
How
did
wee
lose
it
?
Was
it
〈◊〉
by
our
owne
default
?
And
may
not
then
God
require
it
of
v●
True
it
is
,
he
cannot
haue
it
of
vs
because
we
haue
lost
it
.
B●
because
wee
haue
lost
it
,
should
wee
not
haue
it
?
Yes
surely
wee
haue
lost
it
,
but
wee
should
haue
it
,
and
therefore
he
may
require
it
of
vs
:
wee
should
haue
it
,
but
wee
haue
lost
it
,
therefore
is
the
punishment
due
vnto
vs
for
it
.
True
it
is
,
wee
are
often
exhorted
to
be
perfect
,
but
those
exhortations
onely
shew
vnto
vs
what
perfection
should
be
in
vs
,
not
what
perfection
is
in
vs
.
Yea
the
whole
Law
is
a
perfect
rule
not
of
that
wee
doe
,
but
of
that
wee
should
doe
,
and
of
that
which
God
may
require
of
vs
.
All
our
perfection
is
only
in
Christ
Iesus
,
who
hath
perfectly
fulfilled
that
which
wee
should
,
but
could
not
,
and
for
whose
sake
all
our
imperfections
are
couered
,
and
not
imputed
vnto
vs
.
He
is
our
perfection
,
wee
are
full
of
imperfections
,
and
in
his
perfection
are
all
our
imperfections
●id
and
couered
.
Againe
,
here
is
a
notable
comfort
for
all
such
of
Gods
children
as
feele
in
themselues
any
imperfections
,
any
wants
●f
those
things
after
which
their
soule
longeth
.
The
blessed
Apostle
had
not
now
when
he
wrote
these
things
attained
to
●he
perfection
of
the
knowledge
of
Christ
,
of
the
vertue
of
his
●esurrection
,
or
of
the
fellowship
of
his
afflictions
.
Why
art
●hou
then
troubled
,
and
why
is
thy
soule
disquieted
within
hee
for
such
imperfections
as
thou
feelest
in
thy selfe
?
Thou
●nowest
not
thy
Christ
as
thy
soule
desireth
:
thou
findest
not
●at
sweetnesse
of
his
word
in
thy selfe
that
thou
shouldest
:
●ou
feelest
not
thy
flesh
so
subdued
vnto
the
spirit
as
it
should
●e
:
thou
doest
not
walke
in
that
obedience
vnto
thy
God
●hat
thou
shouldest
:
thou
art
not
so
zealous
in
all
holy
duties
〈◊〉
thou
shouldest
be
:
thou
doest
not
take
such
pleasure
in
the
●ings
that
belong
vnto
thy
peace
as
thou
shouldest
do
.
None
〈◊〉
all
the
children
of
God
that
come
not
farre
short
of
that
●ey
should
in
all
these
things
:
and
the
more
holy
that
they
●e
,
the
more
they
see
their
wants
.
How
often
doth
Dauid
●ay
vnto
the
Lord
to
teach
him
his
statutes
,
O
God
be
merciful
vnto
mee
a
sinner
.
And
what
is
it
that
makes
thee
feele
thine
imperfections
?
It
is
the
life
of
God
in
thee
that
makes
thee
that
thou
seest
thy
dulnesse
,
and
lumpishnesse
,
and
that
thou
canst
not
abide
it
,
but
grieuest
at
it
.
Them
that
are
dead
in
their
sinnes
thou
seest
to
goe
on
in
the
wickednesse
of
their
wayes
,
neither
are
they
euer
touched
with
any
remorse
or
feeling
of
their
wants
and
imperfections
.
Yea
Dauid
so
long
as
he
lay
dead
as
it
were
in
that
sinne
which
hee
had
committed
in
the
matter
of
Vriah
,
he
neuer
felt
any
remorse
.
But
when
on●●
the
life
of
God
beganne
to
awake
in
him
by
the
word
of
Nathan
,
then
he
said
,
I
haue
sinned
against
the
Lord
.
This
then
,
that
thou
feelest
and
acknowledgest
thine
imperfections
,
〈◊〉
token
of
the
life
of
God
in
thee
.
The
greatest
imperfection
that
the
young
man
in
the
Gospell
had
,
was
the
great
conce●●
which
he
had
of
his
perfection
.
All
these
commandements
,
saith
he
,
I
haue
obserued
from
my
youth
vp
,
what
lacke
I
yet
?
He
could
not
see
any
imperfection
in
himselfe
till
Christ
bade
himself
all
that
he
had
,
and
giue
to
the
poore
,
&c.
and
then
he
saw
it
,
but
the
text
saith
nothing
of
his
acknowledging
it
with
remorse
for
it
.
To
stand
then
vpon
our
perfection
is
our
greatest
imperfection
,
and
to
see
and
acknowledge
our
imperfection
with
remorse
,
is
a
great
point
of
our
perfection
.
Let
not
then
thine
imperfections
dismay
thee
.
It
is
well
that
thou
feelest
them
;
it
is
a
point
of
thy
perfection
,
and
it
is
a
token
of
the
life
of
God
in
thee
,
and
if
thou
feltst
them
nor
,
thy
disease
were
a
great
deale
more
dangerous
.
O
but
therefore
thou
art
troubled
because
thou
feelest
thine
imperfections
more
then
thou
wast
wont
.
O
but
comfort
thy selfe
rather
in
those
mercies
that
thou
wast
wont
to
finde
:
for
he
that
hath
begunne
a
good
worke
in
thee
,
I
ca●●ed
to
remembrance
my
song
in
the
night
,
I
communed
with
mine
owne
heart
,
and
my
spirit
searched
diligently
.
Will
the
Lord
a●sent
himselfe
for
euer
,
and
will
he
shew
no
more
fauour
?
Is
his
mercy
cleane
gone
for
euer
?
Doth
h●s
promise
faile
for
euer
more
?
Hath
God
forgotten
to
be
mercifull
?
hath
hee
shut
vp
his
tender
mercies
in
displeasure
?
Where
the
Prophet
sheweth
how
hee
was
wont
to
praise
the
Lord
in
the
night
season
for
his
louing
mercies
.
But
now
the
Lord
had
seemed
to
shut
vp
his
tender
mercies
in
displeasure
.
And
this
he
saith
in
the
next
verse
was
his
death
,
euen
the
want
of
the
feeling
of
Gods
goodnesse
he
saith
was
his
death
:
I
remembred
the
yeeres
of
the
right
hand
of
the
most
high
.
Where
he
signifieth
that
he
recouered
himselfe
by
remembring
the
former
times
wherein
God
had
manifested
his
goodnesse
towards
him
.
Let
not
then
thy
present
want
disquiet
thee
,
but
comfort
thy selfe
in
the
remembrance
of
his
former
goodnesse
towards
thee
.
Though
hee
seeme
for
a
little
to
hide
his
face
from
thee
,
yet
will
hee
not
leaue
nor
forsake
thee
,
but
in
his
good
time
he
will
perfect
his
good
worke
in
thee
.
But
I
follow
]
Here
I
note
the
Apostles
eager
pursuit
after
perfection
.
He
had
not
yet
attained
vnto
it
,
but
he
followed
as
eagerly
after
it
,
as
the
persecutor
who
will
not
rest
till
he
haue
him
whom
he
persecuteth
;
or
as
the
runner
,
who
will
not
rest
till
he
come
at
his
goales
end
.
He
was
so
desirous
to
grow
daily
more
and
more
in
the
knowledge
of
Christ
,
and
of
the
vertue
of
his
resurrection
&c
,
that
he
shooke
of
all
impediments
and
letts
which
might
hinder
him
in
that
course
,
and
laboured
daily
more
and
more
in
all
things
to
grow
vp
into
him
,
which
is
the
head
,
that
is
Christ
.
Whence
I
obserue
a
necessarie
dutie
for
all
Christians
,
which
is
that
they
labour
daily
more
and
more
to
grow
vp
in
the
knowledge
of
Christ
,
in
obedience
to
his
will
,
in
holinesse
and
righteousnesse
,
and
in
all
things
to
aime
euermore
at
the
marke
of
perfection
.
And
to
this
purpose
are
those
often
exhortations
,
Be
yee
perfit
,
as
your
father
which
is
in
heauen
is
perfit
.
My
brethren
,
be
yee
perfit
,
be
of
good
comfort
,
be
of
one
minde
&c.
Let
patience
haue
her
perfit
worke
,
that
yee
may
be
perfit
,
and
entire
,
lacking
nothing
.
All
which
and
the
like
places
shew
what
we
ought
to
stri●e
vnto
,
euen
vnto
the
perfection
of
God
.
Christians
may
not
stand
at
a
stay
,
but
they
must
grow
forward
from
grace
vnto
grace
,
from
vertue
to
vertue
,
from
strength
to
strength
till
they
become
perfit
men
in
Christ
Iesus
.
in
grace
,
and
in
the
knowledge
of
our
Lord
and
Sauiour
Iesu●
Christ
:
Ephesians
,
Let
vs
follow
the
truth
in
loue
,
and
in
all
things
grow
vp
into
him
which
is
the
head
,
that
is
Christ
,
by
whom
all
the
bodie
being
coupled
and
knit
together
by
euery
ioynt
for
the
furniture
thereof
receiueth
increase
of
the
bodie
vnto
the
edifying
of
it selfe
in
loue
.
that
they
might
increase
in
the
knowledge
of
God
.
Yea
euery
where
almost
the
Holy
Ghost
vrgeth
this
spirituall
growth
in
all
the
children
of
God
in
all
spirituall
graces
in
heauenly
things
.
Here
then
first
they
are
iustly
to
be
reproued
that
either
care
not
at
all
to
know
Christ
,
and
the
vertue
of
his
resurrection
&c:
or
if
they
haue
a
litle
knowledge
content
themselues
with
that
,
and
neuer
thirst
to
increase
with
the
increasing
of
God
.
Too
too
many
such
carelesse
and
carnall
Christians
there
be
,
as
know
not
,
nor
care
to
know
the
things
that
belong
vnto
their
peace
.
They
follow
,
and
they
eagerly
follow
:
but
what
?
honors
,
riches
,
pleasures
,
worldly
commodities
:
they
follow
not
with
the
Apostle
the
knowledge
of
Christ
&c:
they
care
not
for
God
,
neither
is
God
in
all
their
thoughts
.
Other
too
too
carelesse
Christians
likewise
there
be
,
that
thinking
they
haue
some
knowledge
content
themselues
with
that
,
and
greatly
seeke
not
after
more
.
And
therefore
they
come
not
at
Church
,
they
come
not
at
Sermons
,
or
now
and
then
when
they
list
:
some
of
them
know
as
much
as
the
Preacher
can
tell
them
;
and
some
of
them
know
as
much
as
will
serue
their
turne
.
But
they
know
nothing
as
they
ought
to
know
,
vnlesse
their
knowledge
worke
in
them
a
thirsting
desire
after
more
knowledge
:
for
hereby
shall
we
know
that
we
know
Christ
,
if
we
eagerly
long
in
our
soules
to
haue
this
knowledge
of
Christ
daily
more
and
more
increased
in
vs
.
If
then
we
will
haue
this
testimonie
vnto
our
owne
soules
that
we
haue
attained
vnto
some
knowledge
of
Christ
,
let
vs
labour
with
the
Apostle
,
that
we
may
comprehend
and
catch
hold
of
the
knowledge
of
Christ
Iesus
,
as
perfectly
as
he
hath
comprehended
and
caught
hold
of
vs
,
if
wee
belong
vnto
him
.
Let
vs
labour
daily
more
and
more
to
grow
from
grace
to
grace
,
from
strength
to
strength
,
from
knowledge
to
knowledge
,
till
we
come
vnto
the
measure
of
the
age
of
the
fulnes
of
Christ
.
Againe
,
here
is
another
notable
comfort
for
such
of
Gods
children
as
are
troubled
with
the
consideration
of
their
imperfections
.
Thou
feelest
thine
imperfections
:
it
is
well
.
Doest
thou
long
in
thy
soule
after
perfection
?
Desirest
thou
to
be
fulfilled
with
the
knowledge
of
Gods
will
in
all
wisdome
,
and
spirituall
vnderstanding
?
Wouldest
thou
gladly
grow
vp
in
grace
,
and
in
the
knowledge
of
our
Lord
and
Sauiour
Christ
Iesus
?
Doth
the
consideration
of
thine
imperfections
set
thee
vnto
God
in
prayer
,
vnto
him
that
he
will
disburden
thee
of
thy
wants
,
that
he
will
shew
forth
the
light
of
his
louing
countenance
vnto
thee
,
&
that
he
will
guide
thy
feet
into
the
way
of
peace
?
All
the
world
could
not
set
thee
in
a
better
course
to
perfection
.
It
is
the
way
that
the
Apostle
hath
chalked
before
thee
:
who
hauing
not
attained
vnto
perfection
,
acknowledged
it
,
and
followed
after
it
.
Let
not
thine
imperfections
then
trouble
thee
:
None
of
Gods
children
but
they
haue
their
imperfections
.
If
thou
(
though
in
great
imperfection
)
follow
toward
the
marke
for
the
price
of
the
high
calling
of
God
in
Christ
Iesus
,
thou
hast
great
cause
of
comfort
.
LECTVRE
LXI
.
PHILIP
.
3.
Verse
12.13
.
But
I
follow
if
I
may
comprehend
that
euen
as
I
am
comprehended
of
Christ
Iesus
.
Brethren
I
count
not
my selfe
that
I
haue
atteined
.
NOw
in
that
the
Apostle
saith
,
but
I
follow
if
I
may
comprehend
,
hence
our
aduersaries
take
a
proofe
of
that
vncomfortable
doctrine
o●
doubting
of
our
saluation
;
as
also
from
that
in
the
former
verse
,
where
he
saith
,
if
by
a●●
meanes
&c.
For
(
say
they
)
if
S.
Paul
ceased
not
to
labour
still
,
as
though
he
were
not
sure
to
come
vnto
the
marke
without
continual
endeuour
,
what
securitie
may
we
poore
sinners
haue
of
saluation
by
onely
faith
?
And
i●
S.
Paul
followed
if
he
might
comprehend
,
as
though
he
were
not
sure
to
comprehend
,
what
securitie
may
we
poore
sinne●
haue
that
we
shall
comprehend
?
No
indeed
poore
wretches
,
and
the
poorer
and
wretcheder
for
your
doubting
,
if
yee
gather
thus
from
these
and
the
like
places
,
yee
can
haue
litle
securitie
of
your
saluation
.
S.
Paul
ceased
not
to
labour
and
endeuour
still
vnto
the
marke
;
doth
it
follow
herevpon
that
he
was
not
sure
to
come
to
the
marke
?
neither
death
,
nor
life
,
nor
Angels
,
nor
principalities
,
●or
powers
,
nor
things
present
,
nor
things
to
come
,
nor
height
,
nor
●●●th
,
nor
any
other
creature
should
be
able
to
separate
him
from
●●e
loue
of
God
in
Christ
Iesus
:
Yet
he
ceased
not
,
as
here
we
●●e
,
to
labour
and
endeuour
still
vnto
the
marke
,
he
laboured
●e●iring
by
any
meanes
to
attaine
vnto
the
resurrection
of
the
●ead
.
And
so
generally
we
say
that
all
the
faithfull
children
●f
God
are
&
may
be
by
faith
in
Iesus
Christ
sure
of
their
salua●●on
:
Yet
we
say
that
they
are
to
labour
to
attaine
to
the
know●edge
of
Christ
,
&
of
the
vertue
of
his
resurrection
&c
,
wherby
●hey
may
attaine
vnto
the
resurrection
of
the
dead
.
For
we
●oe
not
reach
or
promise
securitie
of
saluation
by
onely
faith
,
●ut
vnto
those
that
labour
in
their
calling
,
and
are
fruitfull
in
●ood
workes
.
Which
may
serue
to
acquit
vs
of
that
carelesse
●ecuritie
,
and
presumptuous
certainty
which
they
say
we
teach
●en
.
We
know
that
as
God
hath
ordeined
the
end
,
so
he
hath
●rdained
the
meanes
vnto
the
end
.
And
therefore
we
teach
,
●oth
that
the
children
of
God
may
and
are
to
ground
the
cer●ainety
of
their
saluation
vpon
the
sweet
promises
of
God
in
Christ
Iesus
,
wherein
there
can
be
no
vaine
presumption
;
and
●hat
they
are
to
labour
and
endeuour
by
walking
in
such
good
workes
as
God
in
Christ
Iesus
hath
ordained
them
vnto
,
to
●aue
a
sure
testimonie
vnto
themselues
of
their
saluation
,
which
must
needs
banish
carelesse
securitie
.
O
but
they
could
●e
as
sure
of
their
saluation
,
as
we
thinke
our selues
,
if
it
were
●pecially
reuealed
vnto
them
by
God
,
as
Ezechias
his
health
●nto
him
,
and
Pauls
safetie
vnto
him
.
I
demand
then
,
haue
●hey
no
assurance
from
God
of
their
saluation
?
No
maruell
●hen
that
they
doubt
of
their
saluation
.
But
we
are
sure
of
●ur
saluation
,
the
spirit
of
God
doth
witnes
vnto
our
spi●●●
that
we
are
the
sonnes
of
God
;
and
if
sonnes
,
then
also
heires
,
●uen
the
heires
of
God
,
and
heires
annexed
with
Christ
.
So
that
we
haue
two
witnesses
to
assure
vs
of
our
saluation
,
Gods
spirit
,
&
our
owne
spirit
,
certified
by
the
spirit
of
God
.
Yea
but
why
doth
the
Apostle
say
,
if
I
may
comprehend
,
if
he
were
sure
to
comprehend
,
and
come
vnto
the
marke
.
This
(
if
)
argues
a
doubting
.
Not
so
,
but
some
difficultie
in
the
thing
which
he
●arnestly
wisheth
,
as
also
it
often
signifieth
.
I
magnifie
(
saith
the
Apostle
)
mine
office
,
to
try
it
by
any
meanes
I
might
procure
the●
of
my
flesh
to
follow
them
,
and
might
saue
some
of
them
.
Doth
th●
Apostle
doubt
of
sauing
some
of
the
Iewe
,
by
his
ministerie
because
he
saith
,
if
I
might
saue
some
of
them
?
No
,
but
thereby
he
signifieth
his
earnest
desire
to
doe
it
,
and
the
difficultie
of
doing
it
.
Pray
God
(
saith
Peter
vnto
Simon
Mag●●
)
that
if
it
be
possible
the
thoughts
of
thy
heart
may
be
forgiuen
thee
.
Doth
the
Apostle
doubt
of
Gods
mercies
to
him
if
he
could
repent
,
because
he
saith
,
if
it
be
possible
&c.
No
,
but
the●eby
he
giues
him
to
vnderstand
of
the
difficultie
of
obtayning
pardon
for
that
sinne
,
that
so
he
might
see
the
wickednesse
of
his
sinne
.
So
the
Apostle
here
saith
,
that
he
laboureth
if
by
〈◊〉
meanes
he
may
attaine
&c
,
and
that
he
followeth
if
he
may
co●prehend
,
not
that
he
doubteth
of
attaining
to
the
glorious
resurrection
of
the
dead
,
or
of
comprehending
;
but
thereby
he
signifieth
his
earnest
desire
to
attaine
vnto
it
,
and
withall
the
difficultie
of
attaining
vnto
it
.
No
man
is
crowned
except
he
striue
lawfully
,
.i.
except
he
doe
and
endure
whatsoeuer
is
to
be
done
and
suffered
vntill
he
come
to
his
races
end
.
He
must
deuoure
all
difficulties
that
will
haue
the
crowne
in
that
day
.
And
these
difficulties
increased
the
Apostle
his
desire
,
so
that
he
laboured
if
hee
might
attaine
,
and
followed
if
he
might
comprehend
.
Th●●
then
yee
see
that
this
place
maketh
nothing
for
that
vncomfortable
doubting
of
our
saluation
which
they
labour
to
perswade
.
Nay
,
to
speake
in
one
word
vnto
the
whole
point
,
the
whole
streame
of
the
scriptures
maketh
against
this
doubting
,
&
for
the
certainty
of
our
saluation
.
I
am
sure
(
saith
Iob
)
th●
my
redeemer
liueth
,
&
he
shall
stand
he
last
on
the
earth
;
&
though
after
my
skin
wormes
destroy
this
bodie
,
yet
shall
I
see
God
in
my
flesh
;
whom
I
my selfe
shall
see
,
and
mine
eyes
shall
behold
,
and
non●
other
for
me
.
Paul
,
Henceforth
(
saith
he
)
is
laid
vp
for
me●
the
crowne
of
righteousnesse
,
which
the
Lord
shall
giue
me
at
th●●
day
,
and
not
to
me
onely
,
but
vnto
all
them
also
that
loue
his
appearing
.
What
?
To
him
onely
?
Nay
(
saith
he
)
but
to
all
them
also
that
loue
his
appearing
.
Marke
then
the
ground
wherevpon
he
builds
the
certainety
of
saluation
:
euen
vpon
that
ground
which
is
common
to
him
with
all
the
faithfull
,
the
●●ue
of
God
in
Christ
Iesus
.
So
that
by
the
power
of
the
same
●●rit
,
and
vpon
the
same
ground
that
Iob
,
and
Paul
assured
●●emselues
of
their
saluation
,
may
all
the
faithfull
children
of
●od
assure
themselues
of
their
saluation
.
Againe
,
doth
not
●e
holy
Ghost
define
Faith
to
be
the
ground
of
things
which
are
●●ped
for
,
the
euidence
of
things
that
are
not
seene
,
a
full
assurance
,
〈◊〉
assurance
without
wauering
,
the
anchor
of
the
soule
both
sure
●●d
stedfast
?
It
is
cleare
.
And
is
it
not
as
cleare
that
we
may
●●rtainely
know
that
we
haue
faith
?
Rhem.
in
2
Cor.
13.5
.
The
Rhemists
themselues
〈◊〉
knowledge
it
vpon
that
place
of
the
Apostle
,
Proue
your
●●●ues
whether
yee
are
in
the
faith
.
And
may
we
not
then
as●●e
our selues
of
our
saluation
?
Verily
,
verily
,
he
that
heareth
my
word
,
and
beleeueth
in
him
that
〈◊〉
me
hath
euerlasting
life
,
and
shall
not
come
into
condemnation
,
〈◊〉
hath
passed
from
death
vnto
life
.
Where
euerlasting
salua●●●n
is
assured
vnto
him
that
beleeueth
,
as
surely
as
if
he
were
●eady
in
full
possession
of
it
.
Yea
euerlasting
saluation
is
●sured
vnto
him
that
loueth
the
brethren
,
as
surely
as
if
he
●ere
already
in
full
possession
of
it
,
as
S.
Iohn
witnesseth
,
we
know
that
we
are
translated
from
death
vnto
life
,
be●●use
we
loue
the
brethren
.
Infinite
almost
are
the
places
which
●●ainely
shew
that
we
may
and
ought
to
assure
our selues
of
●●r
saluation
.
I
grant
that
euen
the
best
of
Gods
children
oftentimes
doe
●●gger
,
and
wauer
,
and
doubt
,
and
haue
diuers
spices
and
●●arkles
of
infidelitie
,
and
distrust
arising
in
their
hearts
.
For
〈◊〉
long
as
we
liue
both
our
knowledge
,
and
our
loue
,
and
●●r
faith
,
and
our
hope
,
and
the
best
graces
that
we
haue
are
●nely
in
part
,
and
vnperfect
:
our
knowledge
not
without
●●me
mixture
of
ignorance
,
our
loue
not
without
some
mix●●re
of
hatred
,
our
faith
not
without
some
mixture
of
infide●●tie
,
our
hope
not
without
some
mixture
of
distrust
.
But
this
〈◊〉
it
that
we
teach
,
that
the
children
of
God
may
and
ought
〈◊〉
assure
themselues
of
their
saluation
.
Indeed
if
we
looke
●pon
our selues
,
our
owne
workes
,
and
our
owne
worthinesse
,
●e
may
iustly
doubt
of
our
saluation
,
hauing
in
our selues
de●●rued
euerlasting
damnation
:
But
the
ground
and
foundation
of
the
certainety
of
our
hope
is
the
sure
promise
of
Go●
in
Christ
Iesus
,
who
hath
promised
in
his
word
eternall
l●●●
to
all
them
that
beleeue
in
his
name
.
We
looke
not
on
o●●
selues
,
but
we
looke
on
him
that
hath
promised
,
euen
as
Abraham
did
whose
faith
we
are
to
follow
:
of
whom
it
is
said
,
th●●
he
neither
did
consider
his
owne
bodie
which
was
now
dead
,
being
〈◊〉
most
an
hundreth
yeares
old
,
neither
the
deadnesse
of
Sarahs
〈◊〉
,
neither
did
he
doubt
of
the
promise
through
vnbeleefe
(
w●●●●
note
by
the
way
how
doubting
is
termed
vnbeleefe
,
but
〈◊〉
strengthned
in
the
faith
,
and
gaue
glory
to
God
,
being
fu●y
assured
that
he
which
had
promised
,
was
also
able
to
doe
it
.
He
then
being
faithfull
which
hath
promised
saluation
to
all
them
that
beleeue
in
his
name
,
we
may
and
ought
to
be
sure
of
our
saluation
.
To
conclude
therfore
this
point
,
beware
lest
at
any
time
〈◊〉
be
deceiued
by
such
as
out
of
this
,
or
the
like
places
of
scripture
would
perswade
you
that
ye
ought
to
doubt
of
your
saluation
.
Neither
this
,
nor
any
other
place
makes
for
it
,
but
the
whole
course
of
Scripture
makes
against
it
.
Let
vs
witho●●
Apostle
labour
if
by
any
meanes
we
may
attaine
&c.
and
let
〈◊〉
follow
if
we
may
comprehend
,
not
doubting
of
it
,
but
running
through
all
difficulties
euen
with
all
eagrenesse
.
Let
vs
〈◊〉
lawfully
,
and
as
we
ought
to
doe
that
we
may
be
crowned
:
and
let
vs
keepe
fast
the
profession
of
our
hope
without
wa●ering
,
because
he
is
faithfull
that
hath
promised
.
Now
in
that
he
addeth
,
if
I
may
comprehend
euen
as
I
〈◊〉
comprehended
of
Christ
Iesus
,
the
Apostle
signifieth
his
earn●●●
desire
to
come
vnto
the
perfect
knowledge
of
Christ
Iesus
,
that
he
may
know
fully
euen
all
the
riches
of
wisdome
,
and
knowledge
,
and
righteousnesse
,
and
saluation
that
are
hid●●●
him
.
For
he
saith
that
he
followeth
and
earnestly
laboure●●
〈◊〉
comprehend
the
knowledge
of
Christ
Iesus
,
euen
as
he
〈◊〉
comprehended
and
knowne
of
Christ
Iesus
,
which
is
mo●●
perfectly
.
he
knoweth
his
downe-sitting
,
and
vprising
,
he
v●derstandeth
his
thoughts
a
farre
of
:
he
is
about
his
path
,
and
a●●●
his
bed
,
and
spieth
out
all
his
waies
;
there
is
not
a
word
a
〈◊〉
tongue
but
he
knowes
it
wholly
:
he
hath
possessed
his
reines
,
&
c●●●red
him
in
his
mothers
wombe
:
his
eyes
did
see
him
when
he
wa●
〈◊〉
without
forme
,
and
in
his
booke
were
all
his
members
written
〈◊〉
day
by
day
were
fashioned
when
as
yet
there
was
none
of
them
.
●he
climbe
vp
into
heauen
,
if
he
lye
downe
in
hell
,
if
he
take
●e
wings
of
the
morning
,
and
remaine
in
the
vttermost
parts
〈◊〉
the
sea
,
if
he
say
the
darknesse
shall
hide
him
,
still
he
know●●h
him
altogether
.
Yea
he
sanctifieth
him
throughout
,
in
spirit
,
●●d
soule
,
and
bodie
,
and
so
likewise
knowes
him
throughout
,
●●en
most
perfectly
.
And
euen
such
a
perfit
knowledge
●ould
he
haue
of
Christ
Iesus
,
that
he
might
be
able
to
com●●ehend
with
all
Saints
what
is
the
bredth
,
and
length
,
and
depth
,
〈◊〉
height
of
him
,
and
that
he
might
know
the
loue
of
Christ
which
●●asseth
knowledge
,
that
so
he
might
be
filled
with
all
fulnesse
of
●od
.
Whence
all
Christians
are
lessoned
,
to
labour
and
striue
〈◊〉
the
whole
course
of
their
life
vnto
perfection
,
vnto
perfe●tion
in
the
knowledge
of
Christ
,
vnto
perfection
in
obedi●nce
vnto
Christ
,
vnto
the
perfection
of
mortification
in
●heir
earthly
members
by
the
vertue
of
Christ
his
death
,
●nd
vnto
the
perfection
of
holinesse
and
righteousnesse
by
●he
vertue
of
Christ
his
resurrection
.
True
it
is
that
wee
●annot
attaine
vnto
perfection
in
any
of
these
things
,
in
●he
knowledge
of
Christ
,
or
in
obedience
vnto
his
will
,
●r
in
dying
vnto
sinne
,
or
in
liuing
vnto
God
.
The
Apostle
●ould
not
;
and
how
then
should
wee
,
being
compassed
with
no
fewer
infirmities
then
he
was
,
and
being
strength●ned
with
no
more
powerfull
assistance
of
the
spirit
then
he
was
?
But
yet
we
are
to
labour
that
our
vnderstandings
may
bee
perfectly
instructed
in
all
wisdome
and
spirituall
●nderstanding
,
that
our
wills
may
be
perfectly
conformed
vnto
Gods
will
,
that
our
affections
and
the
lusts
of
our
flesh
may
be
perfectly
subdued
vnto
the
spirit
,
and
that
we
may
be
perfectly
renued
in
the
spirit
of
our
mindes
.
So
we
are
exhorted
when
it
is
said
,
Bee
yee
perfit
as
your
Father
which
is
in
heauen
is
perfit
:
and
againe
,
when
it
is
said
,
Bee
yee
holy
,
for
I
am
holy
;
purgeth
himselfe
,
euen
as
hee
is
pure
.
that
we
should
be
holy
and
without
blame
before
him
i●
lo●●
▪
We
must
not
therefore
stand
at
a
stay
,
he
increased
in
wisdome
,
and
stature
,
and
in
fauour
with
God
〈◊〉
men
;
so
we
must
increase
and
grow
daily
from
knowledge
〈◊〉
knowledge
,
from
strength
vnto
strength
,
from
grace
vnto
gr●●●
vntill
we
become
perfit
men
in
Christ
Iesus
.
But
is
it
not
with
vs
as
it
was
with
the
stiffe-necked
Iewes
?
Moses
and
the
Prophets
ceased
not
to
teach
them
out
of
the
law
what
they
should
doe
,
but
they
would
not
hearken
〈◊〉
obey
:
now
the
Ministers
of
Christ
Iesus
,
and
dispensers
of
holy
mysteries
teach
vs
out
of
the
Law
,
and
Prophets
,
out
of
the
holy
word
of
life
what
we
should
doe
;
but
who
do●●
heare
or
obey
?
If
we
should
seeke
one
by
one
to
finde
the
count
,
should
we
finde
one
man
of
a
thousand
that
followe●●
after
perfection
in
the
knowledge
of
Christ
,
and
obedience
to
his
will
,
or
that
hungreth
in
his
soule
to
grow
from
grace
to
grace
till
he
be
fulfilled
with
knowledge
of
his
will
is
all
wisdome
,
and
spirituall
vnderstanding
?
We
grow
indeed●
,
and
we
grow
to
perfection
:
but
thus
,
we
grow
from
bad
to
worse
,
and
we
come
to
perfection
in
sinne
and
wickednesse
Men
neuer
more
skilfull
to
deceiue
,
to
oppresse
,
to
circumuent
one
another
,
and
vnder
the
hypocriticall
shew
of
holinesse
to
practise
all
kinde
of
wickednesse
.
He
that
was
vniust
is
vniust
still
,
and
he
that
was
filthy
is
filthy
still
:
he
that
stole
stealeth
more
,
he
that
gaue
his
money
vpon
vsurie
giueth
more
:
Yea
he
that
went
vp
with
vs
vnto
the
house
of
God
he
will
goe
vp
no
more
,
he
that
feared
an
oath
will
now
sweare
lustily
,
and
he
that
seemed
to
make
some
conscience
of
his
wayes
is
now
quite
turned
out
of
the
way
.
So
that
our
growing
is
from
bad
to
worse
,
and
which
is
worse
,
from
better
to
worse
.
Insomuch
that
the
Lord
may
seeme
to
haue
dealt
with
vs
as
he
dealt
with
those
of
whom
the
Apostle
writeth
to
the
Romanes
,
as
we
haue
not
regarded
to
know
God
,
so
he
hath
deliuered
vs
vp
vnto
a
reprobate
minde
.
We
haue
despised
the
riches
〈◊〉
his
bountifulnesse
,
and
patience
,
and
long
suffering
,
not
●●●ng
that
the
bountifulnesse
of
God
leadeth
vs
to
repentance
,
●●d
therefore
he
hath
giuen
vs
vp
to
the
hardnesse
of
our
heart
,
that
●●erour
heart
which
cannot
repent
we
might
heape
vnto
our selues
●ath
against
the
day
of
wrath
,
and
of
the
declaration
of
the
iust
●dgement
of
God
.
Or
if
there
be
any
of
vs
that
goe
not
thus
●●ckward
as
we
haue
said
,
yet
how
many
of
vs
is
there
that
go●●h
forward
,
and
increaseth
with
the
increasing
of
God
?
It
●●y
be
that
some
of
vs
thinke
we
haue
some
knowledge
of
Christ
,
that
we
walke
in
some
obedience
vnto
his
will
,
that
●e
are
not
vniust
,
adulterers
,
swearers
,
extortioners
as
others
,
●●d
that
we
are
before
many
of
our
brethren
for
many
good
●●aces
.
But
doe
we
not
euen
sit
vs
downe
,
and
content
our selues
with
that
we
haue
,
and
neuer
seeke
for
more
?
Or
if
we
●●ke
with
the
yong
man
in
the
Gospell
,
what
lacke
I
yet
,
euery
one
that
●●rsteth
,
come
yee
to
the
waters
,
and
yee
that
haue
no
siluer
,
come
,
●●y
,
and
eat
.
But
we
will
not
heare
the
voice
of
the
charmer
charme
〈◊〉
neuer
so
wisely
.
We
know
Christ
well
enough
,
or
else
we
●ould
be
sorry
.
Againe
,
why
else
is
it
that
we
come
no
faster
●●rward
in
the
practise
of
denying
vngodlinesse
and
worldly
●●sts
,
and
liuing
soberly
,
and
righteously
,
and
godly
in
this
●resent
world
?
We
heare
the
retrait
from
sinne
and
wicked●esse
,
and
the
alarme
vnto
holinesse
and
righteousnesse
often
●●unding
in
our
eares
:
but
we
thinke
they
are
things
that
doe
●ot
concerne
vs
,
we
poste
ouer
such
things
to
such
and
such
●●en
,
we
would
willingly
mend
if
we
knew
any
thing
amisse
,
●nd
in
the
meane
time
we
wish
that
we
may
keepe
our selues
as
●e
are
.
Thus
if
we
doe
not
goe
backward
,
yet
we
doe
not
●oe
forward
.
But
let
vs
know
that
not
to
increase
in
the
know●edge
of
Christ
is
to
decrease
,
and
not
to
goe
forward
in
the
●way
of
godlinesse
is
to
goe
backward
.
Yea
whatsoeuer
con●eit
we
haue
of
our
knowledge
,
and
of
our
obedience
,
we
are
●●rre
from
either
if
we
doe
not
desire
and
long
in
our
very
●oules
to
increase
and
grow
forward
in
either
.
If
we
know
Christ
,
our
hearts
will
be
enflamed
daily
more
and
more
〈◊〉
encrease
in
the
knowledge
of
Christ
,
and
if
we
haue
begun●●
truely
to
obey
Christ
,
we
will
go
forward
and
make
an
end
〈◊〉
our
saluation
with
feare
and
trembling
.
For
hereby
we
know
that
we
know
Christ
,
and
walke
in
his
feare
,
if
we
feele
in
our selues
a
longing
desire
to
grow
in
grace
,
and
in
the
knowledge
of
our
Lord
and
Sauiour
Christ
Iesus
.
So
many
of
vs
therefore
as
desire
to
haue
this
testimon●●●
vnto
our
owne
soules
that
we
know
Christ
in
some
measure
,
and
that
we
are
truely
partakers
of
the
grace
of
Christ
,
let
〈◊〉
follow
after
perfection
,
and
let
vs
grow
from
grace
to
gr●●●
and
from
knowledge
to
knowledge
till
wee
come
vnto
the
measure
of
the
age
of
the
fulnesse
of
Christ
.
Let
vs
neither
quench
the
spirit
to
go
backward
,
nor
be
wearie
of
wel
doing
to
stand
at
a
stay
,
but
let
vs
labour
to
encrease
in
euery
good
grace
of
God
with
the
encreasing
of
God
.
As
wee
grow
〈◊〉
yeares
so
let
vs
labour
to
grow
in
grace
,
and
as
we
grow
in
other
knowledge
so
let
vs
striue
to
grow
in
the
knowledge
of
Christ
Iesus
.
If
we
follow
after
perfection
,
though
it
bee
in
great
imperfection
,
it
is
the
worke
of
God
,
and
accepted
with
God
.
And
if
the
consideration
of
our
Imperfections
set
〈◊〉
vnto
God
by
earnest
praier
vnto
him
that
hee
will
perfit●●
praise
in
our
weaknesse
,
and
encrease
the
graces
of
his
holy
spirit
in
vs
,
it
is
a
sure
token
vnto
vs
of
our
spirituall
growth
in
Christ
Iesus
.
Whatsoeuer
therefore
our
imperfection
be
〈◊〉
not
that
trouble
vs
.
If
we
haue
not
already
attained
vnto
it
,
or
be
already
perfit
,
let
vs
with
our
Apostle
follow
if
we
may
comprehend
it
,
euen
as
we
are
comprehended
of
Christ
Iesus
:
and
as
the
Apostle
Peter
in
the
end
of
his
latter
Epistle
exhorteth
them
vnto
whom
he
wrote
,
Let
vs
growing
in
grace
and
in
the
knowledge
of
our
Lord
and
Sauiour
Christ
Iesus
.
It
followeth
.
Brethren
I
count
]
That
which
followeth
in
these
two
〈◊〉
verses
is
in
substance
the
very
same
with
that
in
the
form●
verse
,
amplified
by
a
continuall
allegory
taken
from
the
●●ner
of
them
that
runne
in
a
race
,
but
consisting
of
the
same
members
,
to
wit
,
an
acknowledgement
of
his
owne
imperfection
in
the
knowledge
of
Christ
,
and
a
signification
of
his
●agre
pursuit
after
perfection
.
The
former
member
here
is
in
substance
the
same
with
the
former
member
of
the
former
verse
.
Only
a
louing
compellation
of
them
by
the
name
of
brethren
is
here
added
,
brethren
,
I
count
not
;
and
the
manner
of
speech
is
somewhat
here
altered
,
in
that
he
saith
,
I
count
not
my selfe
that
I
haue
attained
to
it
.
In
that
he
calleth
them
brethren
,
I
note
the
Apostles
kinde
dealing
with
the
Philippians
to
winne
them
from
that
error
●herewith
they
were
somewhat
entangled
,
though
not
bewitched
and
seduced
by
the
false
Teachers
.
Whence
I
obserue
a
necessarie
dutie
of
a
good
Minister
,
which
is
to
winne
them
that
are
falling
into
any
error
from
their
error
by
the
spirit
of
meeknesse
.
Brethren
,
saith
the
Apostle
,
if
any
man
be
fallen
by
occasion
into
any
fault
,
ye
which
are
spirituall
,
restore
such
a
one
with
the
spirit
of
meeknesse
.
The
same
course
is
to
be
taken
with
them
that
are
falling
into
any
error
.
They
are
not
to
be
soothed
vp
or
flatered
in
their
error
,
but
they
are
to
be
reclaimed
with
all
kindnesse
and
mildnesse
.
As
therefore
is
the
man
and
his
fault
,
so
is
he
to
be
dealt
withall
.
A
reproofe
entreth
more
●nto
him
that
hath
vnderstanding
,
then
an
hundreth
stripes
into
a
foole
.
Gods
children
therefore
are
gently
to
be
dealt
withall
,
but
a
rod
belongeth
to
the
fooles
backe
.
Some
wounds
must
haue
wine
,
some
oyle
,
some
wine
and
oyle
powred
into
them
.
And
therefore
the
Apostle
had
learned
sometime
to
come
with
a
rodde
,
and
sometimes
in
the
spirit
of
meeknesse
,
sometimes
beseeching
by
the
tender
mercies
of
God
,
and
sometimes
deliuering
vnto
Sathan
,
sometimes
with
beloued
Brethren
,
and
sometimes
with
foolish
Galatians
.
Let
not
therefore
this
●or
the
like
places
deceiue
any
to
thinke
that
God
is
onely
in
the
soft
and
still
voice
of
brethren
;
but
let
euery
Minister
of
Christ
learne
when
to
reproue
sharply
,
and
when
to
deale
more
mildly
,
and
as
he
seeth
it
expedient
so
let
him
come
with
a
rodde
,
or
in
the
spirit
of
meeknesse
.
But
I
haue
had
occasion
heretofore
,
and
shall
haue
hereafter
to
speake
of
this
point
.
Againe
that
hee
saith
,
I
count
not
my selfe
&c.
I
note
the
Apostles
most
wise
taxing
of
the
Philippians
as
hauing
suffered
themselues
somewhat
to
be
perswaded
that
they
had
already
atteined
to
the
perfect
knowledge
of
Christ
,
and
were
now
to
ioyne
vnto
it
the
workes
of
the
law
.
For
he
doth
not
say
vnto
them
,
they
among
you
that
count
themselues
that
they
haue
attained
to
perfection
in
the
knowledge
of
Christ
they
are
shamefully
deceiued
;
But
,
saith
he
,
I
your
Apostle
,
by
wh●●
ye
were
brought
to
the
knowledge
and
obedience
of
Christ
,
I
count
not
my selfe
to
haue
attained
to
the
perfect
knowledge
of
Christ
;
so
gently
admonishing
them
that
they
that
count
themselues
perfit
take
heed
that
they
doe
not
deceiue
themselues
:
whence
I
obserue
the
wisedome
that
is
required
in
noting
of
faults
,
which
is
,
that
faults
are
not
alwaies
to
bee
noted
plainely
by
their
names
,
but
sometimes
they
are
onely
wisely
to
bee
insinuated
.
When
the
scholar
hath
a
good
opinion
of
himselfe
,
and
thinkes
that
he
knowes
all
things
,
the
Master
doth
not
alwaies
represse
his
arrogancie
by
telling
him
that
hee
doth
not
know
many
things
whereof
hee
vainely
boasteth
,
but
sometimes
he
saith
vnto
him
,
well
I
count
not
my selfe
that
I
haue
attained
to
the
knowledge
of
all
things
,
and
so
by
his
owne
example
bringeth
his
scholar
to
a
more
modest
conce●●
of
himselfe
.
Euen
so
the
Minister
of
Christ
Iesus
labouring
to
represse
such
faults
as
doe
arise
is
not
alwaies
plainely
to
direct
his
speech
vnto
them
that
offend
,
and
barely
to
note
their
faults
,
but
sometimes
he
is
onely
to
propose
himselfe
as
a
patterne
whereby
they
may
reforme
themselues
.
And
herein
is
great
wisedome
in
the
minister
required
,
to
know
when
plainely
to
note
,
and
when
onely
to
insinuate
such
faults
as
are
to
be
reformed
.
And
this
wisedome
they
want
that
either
censure
all
men
,
and
all
faults
alike
,
or
note
them
and
their
faults
more
sharply
,
whom
,
and
whose
faults
they
should
touch
with
more
mildnesse
.
And
how
much
this
wisedome
is
wanting
might
easily
be
shewed
,
if
I
might
in
this
place
as
fitly
speake
of
it
as
there
is
iust
and
great
occasion
to
speake
of
it
.
But
because
it
doth
not
much
concerne
you
vnto
wh●●
my
speech
is
wholly
directed
I
passe
it
ouer
,
and
proceed
vnto
the
next
point
.
LECTVRE
LXII
.
PHILIP
.
3.
Vers.
13.14
.
Brethren
,
I
count
not
my selfe
that
I
haue
attained
to
it
;
but
one
thing
I
doe
,
I
forget
that
which
is
behinde
&c.
NOw
to
omit
other
notes
which
hence
happily
might
be
made
,
ye
see
that
this
of
our
Apostle
here
is
in
substance
the
very
same
with
the
former
member
of
the
former
verse
.
Brethren
I
count
not
&c.
The
substance
of
which
speech
is
an
acknowledgement
of
his
want
of
perfe●tion
in
the
knowledge
of
Christ
,
and
of
the
vertue
of
his
●esurrection
&c.
whereby
he
might
attaine
to
the
glorious
resurrection
of
the
dead
.
But
why
doth
the
Apostle
againe
●ome
vnto
the
same
point
,
why
doth
he
againe
in
culcate
his
●mperfection
in
the
knowledge
of
Christ
,
and
of
the
vertue
●f
his
resurrection
?
It
was
no
doubt
to
beat
out
of
the
Phi●ppians
their
conceit
of
perfection
in
the
knowledge
of
Christ
,
●nd
to
let
them
see
what
a
matter
of
moment
it
was
to
ac●nowledge
their
want
of
perfection
in
the
knowledge
of
Christ
.
So
the
faithfull
people
of
God
to
beate
out
all
trust
●n
themselues
,
and
to
shew
how
much
they
thought
it
did
concerne
them
so
to
doe
,
cry
and
say
,
not
vnto
vs
,
and
againe
,
not
●nto
vs
ô
Lord
,
but
vnto
thy
name
giue
the
praise
.
So
the
Prophet
to
beat
out
that
stupidity
and
blockish
carelesnesse
which
●en
haue
of
the
goodnesse
and
wonderfull
workes
of
the
Lord
,
and
to
let
them
see
how
much
it
behoueth
them
to
obserue
the
louing
kindnesse
of
the
Lord
,
saith
,
O
that
men
would
●raise
the
Lord
for
his
goodnesse
,
and
declare
the
wonders
that
hee
●ath
for
the
children
of
men
;
And
againe
,
O
that
men
would
praise
●he
Lord
&c.
and
so
foure
seuerall
times
in
that
Psalme
.
Hence
then
I
obserue
,
that
the
children
of
God
are
at
no
●and
to
entertaine
any
conceit
of
any
perfection
in
themselues
●ither
in
the
knowledge
of
Christ
,
or
in
obedience
vnto
his
will
,
but
by
all
meanes
to
cast
downe
euery
such
imagination
,
and
meekely
to
acknowledge
their
imperfection
.
that
he
came
not
to
call
the
righteous
but
the
sinners
to
repentance
.
Where
hee
calleth
them
righteous
that
trusted
in
themselues
that
they
were
righteous
;
a
woe
is
pronounced
vnto
them
that
are
wise
in
their
owne
eyes
,
and
prudent
in
their
owne
sight
;
i.
That
please
themselues
in
their
owne
wisedome
,
and
in
their
owne
knowledge
,
as
if
they
had
all
knowledge
and
all
vnderstanding
.
It
is
not
then
for
the
children
of
God
to
flatter
themselues
with
any
conceit
of
any
perfection
in
themselues
either
in
knowledge
,
or
in
holinesse
and
righteousnesse
,
or
any
such
thing
.
For
besides
that
all
such
conceit
is
so
condemned
as
wee
haue
shewed
,
see
the
inconueniences
which
followes
〈◊〉
which
makes
it
to
be
condemned
.
For
1.
whom
it
possesseth
it
makes
them
to
presume
of
that
which
they
haue
aboue
that
is
meete
,
so
that
in
confidence
thereof
they
doe
many
things
which
they
should
not
.
Which
appeareth
both
by
the
example
of
the
Corinthians
of
whom
wee
spake
euen
now
,
whom
the
conceit
of
their
knowledge
so
puffed
vp
that
thereupon
they
presumed
to
be
present
at
idolatrous
sacrifices
,
and
to
eate
of
things
sacrificed
vnto
idolls
:
and
it
is
likewise
apparant
by
the
example
of
all
these
Heretiques
which
at
all
times
haue
troubled
the
Church
.
For
whence
else
did
spring
all
their
heresies
,
but
from
this
that
they
in
an
opinion
of
their
own
knowledge
would
not
submit
themselues
vnto
the
iudgement
of
the
Church
,
but
broched
such
vntruths
as
seemed
vnto
them
to
be
truths
.
2.
It
makes
them
that
they
seeke
not
●hat
which
they
should
haue
,
and
that
they
disdaine
to
bee
taught
,
as
appeareth
plainely
by
the
Pharisies
.
For
they
because
of
that
opinion
which
they
had
of
their
owne
righteousnesse
neuer
sought
the
righteousnesse
of
Christ
;
and
they
disdained
to
be
taught
either
of
Christ
,
or
of
any
others
.
Insomuch
that
when
he
that
was
borne
blinde
shewed
plainely
by
the
miracle
which
Christ
had
wrought
on
him
that
he
was
God
,
they
said
vnto
him
,
thou
art
altogether
borne
in
sinnes
,
and
dost
thou
teach
vs
?
And
hereupon
it
is
I
take
it
that
Salomon
saith
of
such
men
:
Seest
thou
a
man
wise
in
his
owne
conceite
?
●here
is
more
hope
of
a
foole
then
of
him
.
More
hope
of
a
foole
●hen
of
him
?
Why
?
because
the
foole
will
rather
be
wonne
to
hearken
vnto
instruction
,
and
to
receiue
vnderstanding
then
will
he
.
And
therefore
we
see
that
when
many
of
the
common
people
came
vnto
Christ
,
and
belieued
in
him
,
but
this
people
which
know
not
the
Law
are
cursed
.
I
doubt
not
but
that
many
moe
inconueniences
doe
follow
this
conceit
of
perfection
in
knowledge
,
or
righteousnesse
,
or
any
such
thing
.
But
by
this
which
hath
beene
spoken
it
may
appeare
how
vnmeete
it
is
for
the
children
of
God
to
grow
to
any
such
conceit
or
opinion
of
themselues
.
This
may
teach
vs
to
cast
downe
euery
imagination
of
any
such
conceited
perfection
,
and
meekely
to
acknowledge
our
wants
and
imperfections
.
For
this
is
it
that
is
pleasing
and
acceptable
vnto
God
,
as
it
is
written
,
God
resisteth
the
proud
and
highly
conceited
,
and
giueth
grace
to
the
humble
,
that
are
meane
and
weake
in
their
owne
eies
:
And
this
is
it
which
makes
the
way
vnto
perfection
both
in
knowledge
,
and
in
righteousnesse
,
as
it
is
written
,
I
said
,
I
will
confesse
my
sinnes
vnto
the
Lord
,
and
so
thou
forgauest
the
wickednesse
of
my
sinne
:
Lo
,
how
the
acknowledgement
of
our
vnrighteousnesse
brings
on
the
cloke
of
righteousnesse
:
and
so
the
begging
of
wisedome
and
knowledge
in
a
feeling
of
the
want
of
these
things
,
is
that
which
doth
obtaine
wisdome
and
knowledge
,
If
any
man
lacke
wisdome
,
let
him
aske
of
God
,
which
giueth
to
all
men
liberally
,
and
reproacheth
no
men
,
and
it
shall
be
giuen
him
.
Which
albeit
it
be
first
and
principally
meant
of
wisdome
to
endure
patiently
afflictions
,
yet
may
it
well
be
vnderstood
of
all
wisdome
and
knowledge
generally
,
the
want
whereof
who
so
feeleth
,
and
asketh
it
,
he
receiueth
it
:
for
who
is
he
that
receiueth
knowledge
,
and
righteousnesse
,
and
euery
good
thing
?
Hee
that
asketh
;
Aske
,
and
it
shall
be
giuen
you
:
for
whosoeuer
asketh
receiueth
.
First
asking
,
and
then
receiuing
:
first
wee
must
become
beggars
,
and
then
God
giueth
.
Now
who
is
he
that
asketh
and
beggeth
,
but
hee
that
feeleth
his
wants
and
imperfections
?
The
whole
(
as
wee
noted
before
)
neuer
seekes
the
Physitian
;
and
hee
that
thinkes
hee
hath
enough
of
any
thing
,
doth
neuer
aske
after
more
.
It
is
the
acknowledgement
of
our
wants
and
imperfections
that
makes
vs
runne
to
the
Lord
,
and
aske
,
and
begge
of
him
that
wee
want
,
and
asking
wee
receiue
,
acknowledging
our
wants
hee
supplies
our
wants
,
and
so
by
opening
our
imperfections
a
way
is
made
for
vs
vnto
perfection
.
I
wish
wee
had
all
of
vs
learned
to
cast
downe
euery
imagination
of
conceited
perfection
in
the
knowledge
of
Christ
,
and
to
acknowledge
in
the
spirit
of
meeknesse
that
wee
haue
not
yet
attained
vnto
such
perfection
,
but
that
we
might
well
in
some
things
submit
our
iudgements
vnto
others
.
Amongst
the
Prophets
and
Preachers
of
the
word
this
were
to
be
wished
,
that
in
the
practise
of
this
lesson
wee
would
be
precedents
vnto
others
,
that
wee
would
beat
downe
euery
high
conceit
of
knowledge
in
our selues
,
that
wee
would
submit
our selues
,
and
that
wee
speake
vnto
the
iudgement
of
the
Prophets
,
that
wee
would
not
easily
and
hastily
broach
abroad
euery
thing
that
wee
seeme
vnto
our selues
to
know
,
that
wee
would
not
presume
to
vnderstand
aboue
that
is
meet
to
vnderstand
,
that
wee
would
not
by
our
knowledge
destroy
the
faith
,
or
wound
the
weake
conscience
of
any
,
and
that
wee
would
not
set
on
sale
as
it
were
our
knowledge
vnto
the
vaine
curiositie
of
an●
itching
humour
whatsoeuer
.
Pittie
it
were
that
wee
should
wedde
our selues
in
liking
of
any
opinion
whereof
it
may
●ustly
be
doubted
whether
it
be
sound
,
that
wee
should
count
〈◊〉
a
disparagement
vnto
vs
to
yeeld
in
any
thing
that
wee
haue
●●ken
a
liking
vnto
,
that
wee
should
striue
by
our
skill
and
●nowledge
to
defend
euery
thing
that
wee
haue
said
,
because
●ee
haue
said
it
,
and
thinke
our selues
able
to
defend
it
.
If
any
●ans
knowledge
thus
puffe
him
vp
,
he
knoweth
nothing
yet
●s
he
ought
to
know
:
but
,
as
it
is
written
,
he
that
saith
I
know
him
,
and
keepeth
not
his
commande●ents
,
is
a
lier
,
and
the
truth
is
not
in
him
.
To
know
Christ
is
●ot
to
be
able
to
talke
of
Christ
,
and
to
haue
this
contempla●●ue
and
knowing
knowledge
,
whereby
wee
are
able
to
dis●ourse
what
the
Scriptures
doe
witnesse
of
him
:
but
to
know
●im
is
to
haue
such
a
feeling
and
sweet
experience
of
him
,
and
●is
mercies
vnto
vs
in
our
owne
soules
,
as
that
it
both
workes
〈◊〉
vs
all
godly
comfort
,
and
stirres
vs
vp
vnto
all
holy
obedi●nce
.
See
then
,
yee
that
say
,
neuer
more
knowledge
,
but
ne●er
worse
liuing
.
There
hath
beene
(
I
doubt
not
)
as
bad
li●ing
,
and
as
little
knowledge
as
now
there
is
.
But
see
whether
●ny
more
knowledge
now
then
needs
.
Our
want
of
obedi●nce
argues
our
want
of
knowledge
.
Wee
haue
not
yet
attai●ed
to
perfection
in
either
,
but
wee
had
need
to
mend
both
.
●nd
if
wee
will
grow
in
obedience
,
let
vs
cast
away
all
imagi●ation
of
knowledge
enough
,
and
let
vs
grow
daily
more
and
●ore
in
the
knowledge
of
our
Lord
and
Sauiour
Iesus
Christ
●n
a
word
,
conceit
of
perfection
in
the
knowledge
of
Christ
●akes
vs
presume
too
much
of
that
wee
haue
,
and
makes
that
●ee
seeke
not
that
we
should
haue
:
therefore
let
vs
cast
downe
●uery
imagination
of
any
such
conceited
perfection
,
and
let
●s
meekely
acknowledge
our
wants
and
imperfections
.
And
●et
this
suffice
to
bee
spoken
touching
this
first
member
,
wherein
the
Apostle
repeateth
his
acknowledgement
of
h●●
want
of
perfection
in
the
knowledge
of
Christ
,
and
of
the
vertue
of
his
resurrection
.
But
one
thing
I
doe
,
&c.
]
In
these
words
the
Apostle
repeateth
the
signification
of
his
incessant
and
earnest
following
after
that
perfection
which
before
hee
said
he
had
not
yet
attained
vnto
;
which
was
the
latter
member
of
the
former
verse
.
The
manner
of
speech
which
here
he
vseth
is
borrowed
from
the
qualities
of
them
that
runne
in
a
race
.
And
hee
remembreth
three
especiall
qualities
of
runners
,
whereby
he
maketh
proofe
of
his
incessant
and
earnest
following
after
the
perfection
of
the
knowledge
of
Christ
.
The
first
is
,
that
they
neuer
looke
backe
to
marke
how
much
ground
they
haue
already
runne
:
the
second
is
,
that
they
still
keepe
their
eyes
vpon
the
marke
that
is
before
them
,
and
still
runne
towards
it
:
the
third
is
,
that
they
still
remember
for
what
prise
they
runne
,
and
therefore
so
runne
that
they
may
obtaine
the
prise
.
In
all
which
qualities
the
Apostle
professeth
that
hee
matched
the
best
runners
in
his
Christian
race
:
for
as
runners
neuer
looke
behinde
them
,
so
hee
saith
that
he
did
not
onely
neuer
looke
backe
at
the
things
behinde
him
,
but
hee
quite
forgot
all
th●●
was
past
,
so
farre
was
he
from
thinking
of
any
merit
for
ought
that
he
had
done
,
were
it
neuer
so
good
.
Againe
,
as
runnes
haue
alwayes
their
eye
vpon
the
marke
before
them
,
and
still
runne
towards
it
,
so
hee
saith
that
hee
did
endeuour
himselfe
vnto
that
which
was
before
,
still
labouring
as
if
he
would
euery
foot
stretch
out
his
armes
to
catch
hold
of
the
marke
,
and
that
he
still
followed
toward
the
marke
,
neuer
intermitting
his
course
,
but
if
he
fell
,
vp
againe
,
and
to
it
.
Lastly
,
as
runners
make
haste
vnto
the
marke
for
the
prise
that
they
may
obtaine
,
so
hee
saith
that
hee
ceased
not
running
towards
the
marke
for
the
prise
of
immortalitie
with
Christ
in
the
heauens
by
God
which
had
called
him
in
Christ
Iesus
.
So
that
yea
se●
the
Apostle
here
signifieth
his
most
eagre
pursuit
without
intermission
after
perfection
in
the
knowledge
of
Christ
,
which
only
he
should
haue
in
the
heauens
,
when
after
his
race
in
th●●
life
ended
he
should
raigne
with
him
for
euer
and
euer
.
No●
let
vs
see
what
wee
may
hence
obserue
for
our
instruction
〈◊〉
our
Christian
race
vnto
perfection
,
and
immortalitie
in
the
heauens
.
And
first
it
is
not
vnworthy
the
noting
,
that
the
Apostle
●assing
from
the
one
member
vnto
the
other
,
saith
,
But
one
●●ing
I
doe
:
whereby
he
implieth
thus
much
,
that
hauing
not
●ee
attained
vnto
perfection
,
hee
thought
it
a
very
necessary
●hing
for
him
to
follow
after
it
with
all
diligence
,
and
without
●ll
intermission
.
One
thing
I
doe
,
and
that
one
thing
I
count
●ecessary
.
What
is
that
?
I
forget
that
which
is
behinde
,
&
c.
●o
know
Christ
perfectly
that
is
my
labour
,
and
the
prise
for
●hich
I
runne
.
Whence
I
obserue
that
there
is
one
thing
ne●essary
for
all
Christians
,
which
is
,
that
acknowledging
our
●●ant
of
perfection
in
the
knowledge
of
Christ
,
we
still
runne
●orward
from
perfection
to
perfection
,
till
we
become
perfect
●h●n
in
Christ
Iesus
.
For
this
wee
must
know
,
that
our
whole
●ife
is
a
way
and
race
wherein
we
must
walke
and
runne
from
●mperfection
towards
perfection
,
and
that
in
the
whole
race
●f
our
life
it
is
not
for
vs
to
looke
backe
,
or
to
stand
still
,
but
one
thing
is
necessary
,
euen
that
wee
still
runne
towards
per●ection
,
which
is
the
marke
set
only
at
our
races
end
.
The
necessitie
of
this
one
thing
our
Sauiour
shewed
,
when
he
said
vn●o
Martha
,
Martha
,
Martha
,
thou
art
carefull
and
troubled
about
many
things
:
but
one
thing
is
needfull
;
Mary
hath
chosen
the
better
part
.
Why
?
What
had
Mary
chosen
?
She
troubled
not
her selfe
with
other
matters
,
but
she
sate
her
downe
at
Iesus
feet
,
and
heard
his
preaching
.
Mary
sate
downe
,
and
Martha
ranne
vp
and
downe
,
being
cumbred
about
much
seruing
:
but
yet
Mary
ranne
in
the
Christian
race
when
shee
sate
her
downe
at
Iesus
feet
,
and
heard
his
preaching
.
Shee
followed
after
the
knowledge
of
Christ
,
and
of
that
our
Sauiour
said
,
that
one
thing
was
needfull
.
But
how
needfull
this
one
thing
is
,
not
many
of
vs
consider
.
Many
Marthaes
,
but
not
many
Maries
.
Many
of
vs
are
troubled
about
many
things
:
wee
haue
many
irons
in
the
fire
,
much
businesse
to
occupie
our
heads
withall
,
many
guests
to
looke
vnto
,
a
great
familie
to
care
for
,
indeed
so
much
we
haue
to
doe
,
that
if
Iesus
be
preaching
in
his
Minister
,
wee
cannot
come
to
heare
him
.
Not
many
of
vs
that
with
Mary
will
leaue
all
our
other
businesse
if
Iesus
bee
preaching
in
his
Minister
,
and
come
and
heare
him
For
to
note
this
by
the
way
,
yee
may
not
imagine
that
Mary
was
any
idle
huswife
,
or
that
shee
sequestred
her selfe
wholly
from
all
things
of
the
world
,
and
gaue
her selfe
only
to
reading
,
and
hearing
of
the
word
preached
;
but
this
was
her
commendation
,
that
when
Iesus
came
vnto
their
house
,
and
being
come
beganne
to
preach
,
shee
would
not
lose
the
opportunitie
,
but
straightway
left
all
her
other
businesse
,
and
sate
her
downe
at
Iesus
feet
,
and
heard
his
preaching
.
And
this
was
the
one
thing
that
was
needfull
,
that
when
he
was
preaching
,
shee
should
come
and
heare
him
,
Other
things
shee
might
doe
at
other
times
,
but
now
shee
was
to
doe
this
.
But
not
many
of
vs
consider
this
:
for
when
Iesus
comes
into
our
houses
almost
in
his
Ministers
preaching
,
so
that
if
wee
will
but
come
out
of
our
doores
to
heare
him
,
wee
may
sit
downe
at
his
feet
,
and
heare
his
preaching
,
yet
wee
cannot
attend
it
;
either
wee
haue
no
leisure
,
or
else
wee
haue
no
list
.
Some
of
vs
looke
backe
vnto
the
things
of
the
world
,
others
of
vs
stand
,
and
loue
to
stand
in
the
market
all
the
day
idle
,
others
of
vs
thinke
that
wee
haue
runne
well
,
and
that
we
may
now
well
breathe
,
at
least
a
while
;
but
the
smallest
some
of
vs
runne
still
forward
,
and
grow
from
grace
to
grace
.
Well
,
let
vs
at
length
with
our
Apostle
count
our selues
that
wee
haue
not
attained
to
that
wee
should
,
and
this
one
thing
which
is
needfull
let
vs
doe
,
let
vs
forget
that
which
is
behinde
.
I
forget
,
&c.
]
Here
I
note
the
Apostles
running
in
his
Christian
race
after
that
one
thing
which
was
needfull
,
whereunto
he
had
not
yet
attained
,
and
therein
the
manner
how
be
did
runne
in
his
Christian
race
.
Like
a
good
runner
he
ranne
and
neuer
looked
behinde
him
,
nay
he
forgat
that
which
was
behinde
,
he
neuer
minded
or
thought
of
any
thing
that
was
behinde
him
,
of
any
thing
that
he
had
done
.
Yea
indeed
,
forgat
hee
all
both
the
good
and
the
bad
things
which
hee
had
done
?
I
haue
,
saith
he
,
whereof
may
reioyce
in
Christ
Iesus
in
those
things
which
pertaine
to
God
.
●nd
then
hee
speakes
of
the
obedience
of
the
Gentiles
by
his
●inisterie
,
and
of
his
diligence
in
preaching
where
Christ
had
●ot
beene
named
,
&c.
And
againe
:
His
grace
(
saith
he
)
in
mee
●s
not
in
vaine
,
but
I
laboured
more
abundantly
then
they
all
.
●nd
in
his
latter
epistle
he
shewed
himselfe
so
little
forgetfull
〈◊〉
them
,
And
hence
I
obserue
,
that
in
the
Christian
race
which
wee
●e
to
runne
,
wee
are
not
to
looke
backe
on
the
pleasures
of
●e
flesh
,
or
the
things
of
the
world
,
or
any
good
that
we
haue
●one
,
to
repose
any
confidence
therein
,
but
wee
are
quite
to
●orget
euery
thing
which
any
way
may
hinder
vs
in
our
race
●owards
the
marke
that
is
set
before
vs
.
For
as
our
Sauiour
●●ith
,
No
man
that
putteth
his
hand
to
the
plough
,
and
looketh
●●cke
,
is
apt
to
the
kingdome
of
God
.
Remember
Lots
wife
:
shee
●●rned
backe
,
and
was
turned
into
a
pillar
of
salt
.
Remember
the
●hildren
of
Israel
:
Are
yee
so
foolish
,
saith
the
Apostle
to
the
Galatians
,
that
●fter
yee
haue
begunne
in
the
spirit
,
yee
would
now
be
made
perfect
by
the
flesh
?
It
had
beene
better
(
saith
Peter
)
not
to
haue
knowne
the
way
of
righteousnesse
,
then
after
wee
haue
knowne
it
to
turn●
away
from
the
holy
commandement
.
The
reason
is
giuen
by
the
same
Apostle
:
For
if
after
wee
haue
escaped
from
the
filthinesse
of
the
world
through
the
knowledge
of
the
Lord
,
and
of
the
Sauiour
Iesus
Christ
,
wee
be
yet
againe
tangled
therein
,
and
ouercome
,
the
latter
end
is
worse
then
the
beginning
.
Being
then
in
the
race
of
the
spirit
,
we
may
not
looke
backe
vnto
the
flesh
;
and
hauing
tasted
of
the
good
word
of
God
,
we
may
not
turne
away
from
the
holy
commandement
,
lest
a
worse
thing
come
vnto
vs
.
Now
then
will
yee
know
who
they
are
that
looke
backe
,
and
turne
aside
out
of
the
right
way
wherein
they
should
walke
?
Surely
all
they
that
set
their
affections
on
the
things
which
are
on
the
earth
,
and
not
on
the
things
which
are
aboue
:
for
hauing
giuen
our
names
vnto
God
in
our
Baptisme
,
we
haue
renounced
the
lust
of
the
flesh
,
the
lust
of
the
eyes
,
the
pride
of
life
,
the
things
of
the
world
,
the
deuill
,
and
all
his
workes
.
If
then
wee
shall
suffer
our selues
to
be
snared
with
any
of
these
,
wee
looke
backe
:
yea
if
wee
loue
father
or
mother
,
if
wee
loue
wife
or
children
more
then
Christ
,
wee
looke
backe
:
ye●
〈◊〉
wee
repose
any
confidence
in
any
good
that
we
haue
done
,
or
in
any
crosse
that
wee
haue
suffered
,
wee
looke
backe
,
wee
doe
not
forget
that
which
is
behinde
:
for
so
saith
our
Sauiour
,
He
that
loueth
father
or
mother
,
sonne
or
daughter
more
then
mee
,
i●
not
worthy
of
mee
.
Not
worthy
of
him
?
Why
?
Because
when
he
should
looke
forward
vnto
Christ
,
hee
lookes
backe
vnto
these
.
Israel
attained
not
vnto
the
Law
of
righteousnesse
,
because
they
sought
it
not
by
faith
,
but
as
it
were
by
the
workes
of
the
Law
;
that
is
,
because
they
looked
not
straight
forward
with
the
eyes
of
faith
vnto
Iesus
the
author
and
finisher
of
our
faith
,
but
looked
backe
vpon
the
merits
of
their
workes
to
be
made
righteous
thereby
.
They
reposed
the
confidence
of
their
righteousnesse
in
the
workes
of
the
Law
,
and
therein
looked
backe
vnto
the
Law
,
when
they
should
haue
looked
forward
by
faith
vnto
Christ
.
So
that
if
wee
repose
any
confidence
in
our
workes
,
like
ill
runners
wee
look●
backe
.
What
shall
wee
say
then
vnto
those
merit-mongers
that
looke
to
gaine
heauen
by
the
merit
of
their
workes
?
They
●●ke
pleasure
in
such
workes
as
they
haue
done
;
they
are
as
●uch
in
loue
with
them
as
euer
Samson
was
with
Delilah
,
What
shall
we
say
likewise
vnto
those
that
with
Demas
em●●ace
this
present
world
,
and
incline
their
hearts
vnto
coue●●usnesse
,
which
is
idolatrie
?
Vnto
those
that
liue
at
ease
in
●●on
,
and
eat
,
and
drinke
,
and
fill
themselues
with
pleasures
,
●retching
themselues
vpon
their
beds
,
rising
vp
to
play
,
sing●●g
to
the
sound
of
the
Viole
,
inuenting
to
themselues
instru●ents
of
musicke
,
and
in
a
word
so
liuing
as
if
they
thought
●●at
either
now
they
must
take
their
pleasure
,
or
else
they
●ust
neuer
haue
it
?
Are
not
all
these
badde
runners
?
Haue
●hese
forgotten
that
which
is
behinde
?
Doe
they
not
looke
●acke
?
The
point
is
easily
answered
,
it
is
a
cleere
case
.
Yea
●any
bad
runners
there
are
in
the
Christian
race
,
euen
so
ma●y
as
there
are
lookers
backe
vnto
honour
,
wealth
,
pleasure
,
●rofit
,
ease
,
fauour
,
and
whatsoeuer
the
world
esteemeth
of
.
As
for
vs
,
men
and
brethren
,
let
vs
so
runne
that
wee
may
ob●aine
:
and
therefore
let
vs
cast
away
euery
thing
that
presseth
●owne
,
and
the
sinne
that
hangeth
so
fast
on
,
let
vs
abandon
●uery
thing
which
may
hinder
vs
in
our
race
,
let
vs
not
looke
●acke
vnto
honours
,
riches
,
pleasures
,
profits
,
or
the
like
,
which
may
cause
vs
either
to
turne
backe
,
or
to
stand
still
,
but
●et
vs
with
the
Apostle
forget
that
which
is
behinde
,
and
en●euour
our selues
vnto
that
which
is
before
.
LECTVRE
LXIII
.
PHILIP
.
3.
Verse
14.
And
endeuour
my selfe
vnto
that
which
is
before
〈◊〉
follow
hard
toward
the
marke
,
for
the
prise
of
th●
high
calling
,
&c.
And
I
endeuour
my selfe
&c.
Whence
I
obserue
that
in
the
Christian
race
which
we
are
〈◊〉
runne
,
we
are
not
to
stand
still
,
or
to
giue
ouer
,
but
with
all
●●ernesse
,
and
all
perseuerance
still
to
presse
towards
the
●●rke
that
is
set
before
vs
at
our
races
end
.
For
who
is
he
that
●●●taineth
the
crowne
,
but
he
that
striueth
lawfully
,
bearing
●●brunts
,
and
running
through
all
difficulties
without
shrink●●●
?
As
it
is
written
,
No
man
is
crowned
except
he
striue
as
he
●●ght
to
doe
,
fighting
a
good
fight
,
and
finishing
his
course
.
And
●●o
is
he
that
shall
be
saued
,
but
he
that
holdeth
out
a
con●●t
course
vnto
the
end
?
as
it
is
written
,
He
that
endureth
●o
the
end
he
shall
be
saued
.
And
againe
,
He
that
ouer
commeth
●●d
keepeth
my
workes
vnto
the
end
,
to
him
will
I
giue
power
ouer
●●ions
,
and
he
shall
rule
them
with
a
rod
of
yron
,
and
as
the
ves●●
of
a
potter
shall
they
be
broken
.
And
in
whom
doth
God
●ell
as
in
his
holy
house
,
but
in
them
that
keepe
fast
the
pro●●ion
of
their
hope
vnto
the
end
?
as
it
is
written
,
We
are
Gods
●●se
,
if
we
hold
fast
the
confidence
,
and
the
reioycing
of
our
hope
●to
the
end
.
And
hereupon
are
those
often
exhortations
in
●●ly
scripture
:
Continue
thou
in
the
things
that
thou
hast
lear●●d
,
and
art
perswaded
thereof
&c.
And
againe
,
Passe
the
time
〈◊〉
your
dwelling
here
in
feare
.
the
time
of
your
dwelling
here
,
euen
●●e
whole
race
of
your
life
with
feare
,
making
an
end
of
your
●●●uation
with
feare
and
trembling
.
Hebrewes
,
Take
heede
,
brethren
,
lest
at
any
time
there
be
●any
of
you
an
euill
heart
,
and
vnfaithfull
,
to
depart
away
from
the
●●ing
God
.
For
(
saith
he
)
we
are
made
partakers
of
Christ
,
if
we
●●epe
sure
vnto
the
end
the
beginning
wherewith
we
are
vpholden
.
●ea
the
Apostles
neuer
ceased
to
exhort
all
to
continue
in
the
●ace
of
God
,
and
with
purpose
of
heart
to
cleaue
vnto
the
Lord
.
If
the
righteous
man
shall
forsake
his
righteousnesse
,
the
Lord
will
also
forget
the
righteousnesse
that
he
hath
done
:
and
the
cause
is
most
〈◊〉
why
our
sinnes
should
be
imputed
vnto
vs
,
if
at
any
time
we
should
faint
and
fall
in
the
way
.
Hauing
then
begun
well
,
an●
in
the
spirit
,
our
care
must
be
to
continue
our
course
,
n●●
standing
still
like
vnto
those
idle
ones
reproued
in
the
gospell
,
a
pricke
was
giuen
him
in
the
flesh
,
the
messenger
of
Satan
to
before
him
;
and
as
all
the
Disciples
did
,
when
they
forsooke
Christ
&
fled
:
but
what
must
we
doe
?
we
must
vp
againe
,
and
too●
;
we
must
breake
of
our
sinnes
by
righteousnesse
,
and
our
iniquities
by
mercifulnesse
:
yea
if
with
the
Church
of
Ephes●●
we
haue
left
our
first
loue
,
we
must
remember
from
whence
we
ar●
fallen
,
and
repent
,
and
doe
the
first
workes
.
We
haue
a
saying
,
that
it
is
no
shame
to
take
a
fall
,
but
it
is
a
shame
to
lie
still
.
I
cannot
say
that
in
this
Christian
race
it
is
no
shame
to
take
a
fall
:
for
our
falls
by
sinning
against
our
God
should
make
vs
for
shame
to
couer
our
faces
:
but
when
we
are
fallen
into
any
sinne
to
lye
still
and
sleepe
in
sinne
,
and
to
giue
ouer
running
in
our
Christian
race
,
this
will
turne
to
our
vtter
shame
and
confusion
.
If
therefore
in
running
we
fall
,
yet
must
we
v●
againe
,
and
runne
as
if
our
strength
were
renued
by
our
fa●●
We
may
not
be
weary
of
well-doing
,
but
by
continuance●●
well-doing
we
must
runne
on
the
race
that
is
set
before
vs
,
knowing
that
in
due
season
we
shall
reape
if
we
faint
not
.
This
then
should
teach
vs
,
to
shake
of
all
such
impedi●ents
as
either
clog
vs
that
we
cannot
runne
,
or
cause
vs
to
●reake
of
when
we
should
continue
running
.
Those
that
●●eepe
through
aduersitie
should
be
as
though
they
wept
not
;
●hose
that
reioyce
through
prosperitie
should
be
as
though
●hey
reioyced
not
;
those
that
haue
wiues
as
though
they
had
●one
,
those
that
buy
as
though
they
possessed
not
,
and
they
●hat
vse
this
world
as
though
they
vsed
it
not
.
Pouertie
,
nor
●iches
,
honor
,
nor
dishonor
,
euill
report
,
nor
good
report
●hould
take
such
hold
of
vs
as
that
they
should
stay
vs
from
●unning
that
race
that
is
set
before
vs
,
but
through
all
these
●e
should
run
as
if
there
were
no
such
burthen
vpon
vs
.
He
●hat
is
to
runne
in
a
race
will
not
gird
on
him
his
armour
,
but
●ather
he
will
strip
himselfe
,
and
turne
himselfe
almost
naked
.
●uen
sowe
in
our
Christian
race
should
either
strip
our selues
●s
it
were
,
and
vtterly
shake
of
all
such
things
as
ordinarily
are
●●upediments
in
this
race
,
or
they
should
be
as
if
they
were
●haken
of
,
no
troublers
of
vs
in
our
race
.
But
how
farre
otherwise
is
it
with
vs
?
Euery
thing
almost
makes
vs
sit
downe
and
quite
giue
ouer
running
.
If
riches
●ncrease
we
sit
vs
downe
,
and
set
our
hearts
vpon
them
,
and
●here
is
an
end
of
our
race
.
If
pouertie
doe
befall
vs
wee
sit
〈◊〉
,
downe
,
and
either
murmure
and
repine
against
the
Lord
,
or
else
fall
to
robbing
and
stealing
,
and
such
other
vnlawfull
meanes
to
relieue
our
state
,
and
there
is
an
end
of
our
race
.
If
honour
,
and
authoritie
,
and
credit
amongst
men
grow
vpon
vs
,
wee
sit
vs
downe
,
and
deuise
with
our selues
how
wee
may
best
maintaine
our
state
,
our
place
,
our
calling
,
and
our
credit
and
there
is
an
end
of
our
race
.
If
we
be
disgraced
,
or
suffer
any
kind
of
wrong
wee
sit
vs
downe
,
and
bethinke
our selues
how
wee
may
be
reuenged
of
him
that
hath
done
vs
this
wrong
,
or
this
dishonour
,
and
there
is
an
end
of
our
race
.
If
by
the
mercy
of
God
through
painefull
studie
we
haue
atteined
to
some
knowledge
we
sit
vs
downe
,
and
consider
what
reward
wee
may
iustly
looke
for
our
learning
,
and
we
seeke
,
and
labour
,
and
poste
after
that
,
and
there
is
an
end
of
our
race
.
Thus
euery
thing
almost
makes
vs
sit
downe
,
and
quite
giue
ouer
running
.
But
(
men
and
brethren
)
let
there
be
in
vs
the
same
minde
that
was
in
our
Apostle
.
Let
vs
endeuour
vnto
that
which
is
before
,
and
let
vs
follow
hard
toward
the
marke
.
If
we
continue
in
the
word
of
the
Lord
,
and
walke
in
his
waies
we
are
Christ
his
disciples
.
The
second
thing
which
hence
I
obserue
is
,
what
marke
we
must
propose
vnto
our selues
in
running
our
Christian
race
vnto
which
we
must
endeuour
,
towards
which
we
must
follow
,
and
which
we
must
alwaies
haue
in
our
eyes
,
and
that
i●
Christ
Iesus
,
that
we
may
perfectly
know
him
,
whom
to
know
is
life
euerlasting
.
On
Christ
Iesus
must
our
eyes
alwaies
be
set
,
and
on
the
perfect
knowledge
of
him
must
our
desire
be
setled
.
For
he
is
the
way
,
the
truth
,
and
the
life
:
the
way
,
Come
vnto
me
all
yee
that
are
weary
and
la●en
,
and
I
will
ease
you
?
Doth
he
not
stand
still
stretching
out
●is
armes
,
as
alwaies
most
ready
to
receiue
vs
if
we
will
come
●nto
him
?
Nay
doth
he
not
oftentimes
when
we
are
turning
●ut
of
the
right
way
wherein
we
should
walke
,
hooke
vs
in
●gaine
with
his
rod
and
his
staffe
,
and
lead
vs
as
it
were
by
the
●nd
vnto
himselfe
?
Yea
such
is
the
louing
kindnesse
of
our
●weet
Sauiour
,
that
he
will
haue
vs
to
runne
after
him
,
and
he
●ill
draw
vs
that
we
may
runne
after
him
;
that
he
will
haue
vs
●o
follow
hard
towards
him
as
our
marke
,
and
he
will
guide
v●
〈◊〉
our
way
which
leadeth
vnto
him
;
that
he
will
haue
vs
to
●ake
speede
to
come
vnto
him
,
and
he
will
inlarge
our
hearts
●hat
we
may
runne
the
way
of
his
commandements
,
and
so
●ome
vnto
him
.
Such
is
the
marke
set
at
the
end
of
our
Chri●tian
race
,
not
a
dead
marke
which
helpeth
the
runner
no●hing
in
his
race
,
but
drawing
vs
vnto
himselfe
,
that
where
he
〈◊〉
there
we
may
be
also
.
This
was
the
marke
that
the
Apostle
●anne
at
,
and
this
is
the
marke
that
we
should
runne
at
,
to
●now
him
perfitly
,
and
the
vertue
of
his
resurrection
&c
,
●hereby
we
might
attaine
to
the
resurrection
&c.
Here
then
we
learne
why
it
is
that
so
few
runne
as
they
ought
in
the
Christian
race
.
The
most
part
of
men
haue
an
other
marke
that
they
runne
at
.
Some
runne
at
riches
,
some
at
honors
,
some
at
pleasures
,
some
at
ease
,
some
at
skill
and
knowledge
in
the
things
that
are
done
vnder
the
Sunne
,
and
on
these
things
are
their
eyes
set
,
and
their
mindes
wholly
bent
.
But
the
least
summe
make
Christ
Iesus
the
marke
whereat
they
runne
;
to
know
him
is
the
thing
whereon
the
fewest
mindes
are
bent
:
He
is
farthest
out
of
light
,
and
farthest
out
of
minde
with
the
most
men
.
Not
running
then
a●
the
right
marke
,
how
can
we
but
runne
amisse
?
Beloued
,
yee
see
what
the
marke
is
whereat
we
should
ayme
in
the
whole
course
of
our
life
.
Let
the
children
of
this
world
pricke
at
their
seuerall
markes
as
they
list
;
but
let
vs
follow
hard
towards
the
marke
Christ
Iesus
.
He
is
that
marke
whereat
if
we
be
Christians
we
should
ayme
in
our
whole
race
.
Let
our
eyes
be
still
set
,
and
our
mindes
alwaies
bent
vpon
him
.
If
wee
walke
towards
him
he
will
direct
our
goings
in
his
paths
〈◊〉
for
his
owne
names
sake
.
A
better
marke
we
cannot
haue
,
and
another
marke
we
ought
not
to
haue
.
There
is
no
running
,
if
we
runne
as
we
ought
,
but
to
him
;
neither
any
running
to
him
,
but
by
him
.
Let
vs
therefore
by
him
runne
vnto
him
,
and
in
all
things
let
vs
still
looke
vnto
him
.
The
race
is
well
runne
when
at
the
races
end
we
come
to
such
a
marke
;
and
well
may
we
runne
through
cold
and
nakednes
,
through
stripes
and
imprisonments
,
and
all
kinde
of
difficulties
to
come
to
such
a
marke
:
whereunto
we
can
no
sooner
come
,
but
straight
we
haue
the
prize
for
which
we
runne
,
euen
glory
and
immortalitie
in
the
highest
heauens
.
Let
vs
therefore
so
runne
that
we
may
obtaine
,
let
vs
runne
till
we
come
vnto
the
marke
,
that
we
may
obtaine
the
price
of
the
high
calling
of
God
in
Christ
Iesus
.
And
let
this
suffice
to
be
spoken
touching
the
second
qualitie
of
runners
.
The
third
qualitie
of
runners
whereby
the
Apostle
makes
proofe
of
his
incessant
running
in
his
Christian
race
,
is
this
,
that
runners
keeping
in
minde
the
price
for
which
they
runne
,
make
haste
vnto
the
marke
for
the
price
that
they
may
obtaine
.
In
this
also
the
Apostle
professeth
that
hee
matched
euen
the
best
runners
,
in
the
last
words
when
he
saith
,
that
〈◊〉
followed
hard
toward
the
marke
for
the
price
of
&c.
In
which
words
by
the
price
is
signified
that
inheritance
immortall
and
vndefiled
which
is
reserued
in
heauen
for
vs
;
and
it
is
called
●e
price
of
the
high
calling
of
God
in
Christ
Iesus
,
because
it
〈◊〉
the
glory
of
Gods
children
whereunto
God
from
on
high
●●th
called
vs
in
Christ
Iesus
.
As
therefore
the
Apostle
before
●rofessed
that
he
ranne
and
lookt
not
backe
to
that
which
was
●ehinde
,
and
that
he
ranne
and
gaue
not
ouer
to
follow
that
●hereon
his
eyes
were
alwaies
set
;
so
now
he
professeth
that
●e
ranne
and
hastned
his
running
for
to
obtaine
the
price
of
●●ory
and
immortalitie
in
the
heauens
,
whereunto
hee
was
●●lled
by
God
in
Christ
Iesus
.
All
sufficient
proofes
that
the
●postle
came
apace
as
he
that
desired
to
obtaine
.
Hence
then
I
obserue
,
that
life
euerlasting
and
glory
in
the
heauens
is
the
price
and
reward
of
our
holy
and
constant
run●ing
in
our
Christian
race
.
Which
our
Sauiour
signifieth
●hen
vnto
them
that
endure
hatred
,
persecution
,
and
contu●elies
for
his
sake
he
saith
,
Reioyce
and
be
glad
,
for
great
is
your
●●ward
in
heauen
.
Our
Apostle
likewise
sheweth
the
same
,
●here
he
saith
,
that
God
will
reward
euery
man
according
to
his
●orkes
;
to
them
which
by
continuance
in
well-doing
seeke
glory
,
●●d
honor
,
and
immortalitie
,
eternall
life
.
whatsoeuer
yee
doe
,
●e
it
heartily
as
to
the
Lord
,
knowing
that
of
the
Lord
yee
shall
receiue
the
reward
of
the
inheritance
.
All
which
places
,
and
many
●ther
which
might
be
produced
to
the
like
purpose
,
doe
●lainely
shew
,
that
eternall
life
is
the
reward
of
our
holy
●alking
with
God
in
such
good
workes
as
he
hath
ordeined
●●at
we
should
walke
in
them
.
A
notable
price
to
runne
for
,
●nd
a
notable
incouragement
vnto
the
runner
.
For
can
we
●unne
for
a
better
price
then
for
eternall
life
in
the
heauens
?
Or
can
a
better
reward
for
our
incouragement
in
our
Chri●●ian
race
be
giuen
vs
than
eternall
life
in
the
heauens
?
How
●hould
not
this
make
vs
to
prouoke
one
another
vnto
loue
,
●nd
good
workes
?
How
should
not
this
make
vs
runne
the
●ace
of
a
holy
life
,
breaking
through
all
impediments
,
and
●ot
intermitting
our
course
vnto
the
end
?
But
here
we
must
know
that
though
we
run
for
this
prize
,
●et
this
prize
is
not
giuen
vs
for
the
merit
of
our
running
,
and
●hough
this
prize
be
the
reward
of
our
running
,
yet
doe
wee
not
merit
this
reward
for
our
running
.
For
it
is
not
in
him
th●
willeth
,
nor
in
him
that
runneth
,
but
in
God
that
sheweth
mercie
.
The
Lord
in
mercy
hath
set
downe
this
prize
of
our
running
,
and
in
the
like
mercie
giues
it
vnto
him
that
runnes
out
vnto
the
marke
,
but
not
for
the
merit
of
his
running
.
This
one
place
at
this
time
may
serue
for
a
full
proofe
of
this
point
.
The
Apostle
ranne
for
the
prize
,
but
it
was
for
the
prize
of
the
high
calling
of
God
in
Christ
Iesus
.
He
doth
not
say
for
the
prize
that
was
due
vnto
him
;
albeit
it
was
due
vnto
him
,
though
not
for
his
merits
sake
,
yet
for
the
promise
sake
made
in
mercie
:
but
he
ranne
for
the
prize
of
the
high
calling
of
God
in
Christ
Iesus
.
Which
in
that
it
was
the
prize
of
the
high
calling
of
God
,
it
is
plaine
that
it
is
giuen
in
mercie
by
him
that
hath
called
vs
in
mercie
,
and
likewise
in
that
it
is
the
prize
&c.
in
Christ
Iesus
,
it
is
plaine
that
it
is
giuen
in
merc●●
through
Christ
Iesus
,
in
whom
onely
we
are
called
vnto
glorie
and
life
euerlasting
.
It
is
ordained
then
that
wee
should
runne
for
this
prize
:
for
no
man
obtaineth
it
but
he
that
runneth
for
it
,
and
therefore
the
Apostle
ranne
for
it
:
but
it
is
the
prize
of
our
high
calling
to
be
the
sonnes
of
God
,
giuen
vs
in
mercy
by
God
that
hath
called
vs
in
mercie
,
and
giuen
〈◊〉
in
Christ
Iesus
by
God
that
hath
called
vs
in
Christ
Iesus
to
be
partakers
of
his
glory
.
Here
then
behold
and
wonder
at
the
louing
kindnesse
of
our
God
.
We
must
runne
and
we
shal
be
very
well
rewarded
.
For
if
we
runne
,
albeit
we
can
merit
nothing
by
our
running
,
because
when
we
haue
done
what
we
can
we
are
but
vnprofitable
seruants
,
yet
in
mercie
will
he
giue
vs
an
euerlasting
crowne
of
glory
.
A
good
reward
for
a
meane
seruice
performed
but
meanely
by
him
that
runnes
the
best
.
And
therefore
the
greater
the
goodnes
of
our
God
who
giueth
such
reward
in
mercie
where
there
wanteth
all
merit
.
The
mercie
of
our
God
should
stirre
vp
our
thankfulnes
vnto
our
God
,
and
the
great
reward
which
in
mercy
he
doth
giue
should
make
〈◊〉
runne
the
waie
of
his
commandementes
.
The
next
and
last
thing
which
hence
I
obserue
,
is
that
as
●od
hath
chosen
vs
in
Christ
Iesus
,
so
hath
he
called
vs
in
●hrist
Iesus
.
●●d
hath
blessed
vs
with
all
spirituall
blessing
in
heauenly
thinges
,
Let
this
then
teach
vs
to
reioyce
onely
in
Christ
Iesus
,
in
●hom
onely
wee
are
called
,
and
in
whom
onely
wee
are
●lessed
.
In
our selues
we
are
nothing
else
but
bondslaues
of
●atan
,
Children
of
wrath
,
a
naughty
and
crooked
nation
,
vn●ble
altogether
to
thinke
,
or
speake
,
or
doe
any
thing
that
is
●ood
,
abominable
,
disobedient
,
vnto
euery
good
worke
re●robate
,
and
not
onely
neare
vnto
cursing
,
but
cursed
.
But
in
●ur
Christ
Iesus
we
are
freede
from
sinne
and
condemnation
,
●nd
made
the
seruants
of
righteousnes
and
heires
of
saluation
,
●●d
in
him
we
are
called
vnto
that
high
calling
to
be
the
sons
of
God
,
and
haue
all
the
priueledges
that
belong
vnto
the
sonnes
of
God
.
Let
vs
therefore
reioyce
in
him
alwaie
,
let
our
songs
be
made
euer
of
him
and
dayly
let
vs
praise
him
.
Let
vs
iudge
whatsoeuer
is
best
to
be
but
dung
for
the
excellent
knowledge
sake
of
him
,
and
let
vs
in
all
thinges
grow
vp
in
him
&c.
LECTVRE
LXIV
.
PHILIP
.
3.
Vers.
15.16
.
Let
vs
therefore
as
many
as
be
perfect
be
th●●●●ded
:
and
if
ye
be
otherwise
minded
,
God
shall
reueale
&c.
NOw
the
Apostle
hauing
thus
in
particular
told
the
Philippians
what
he
thought
of
Christ
,
and
likewise
of
all
things
without
Christ
,
〈◊〉
goeth
from
the
particular
vnto
the
generall
and
exhorteth
that
this
truth
which
he
ha●●
professed
may
be
generally
receiued
,
and
approued
.
And
if
any
of
them
will
not
happily
presently
receiue
this
truth
,
yet
he
signifieth
his
hope
that
God
will
afterwards
reueale
it
to
them
that
they
may
embrace
it
wi●h
him
,
and
in
the
meane
time
till
God
reueale
it
and
make
it
knowne
vnto
them
,
he
exhorteth
that
such
grounds
of
the
truth
as
already
they
had
might
with
one
accord
be
receiued
and
maintained
.
This
I
take
to
be
the
generall
meaning
of
these
words
in
these
two
verses
.
Now
let
vs
yet
a
little
more
particularly
sift
and
examine
the
meaning
of
them
.
Let
vs
,
saith
the
Apostle
&c.
]
This
speech
,
yee
see
,
is
exhortatiue
in
that
he
saith
,
let
vs
be
thus
minded
;
and
ye
see
like
wise
that
the
exhortation
is
made
by
way
of
conclusion
from
the
particular
example
of
the
Apostle
vnto
the
Philippi●●●●
generall
,
in
that
he
saith
,
Let
vs
therefore
as
many
as
be
perfe●●
;
and
ye
see
that
it
is
to
bring
ouer
his
own
priuate
example
vn●o
a
generall
doctrine
in
that
he
saith
,
Let
vs
therefore
as
many
●●s
be
perfect
be
thus
minded
.
Let
vs
therefore
:
therefore
,
why
?
euen
because
I
your
Apostle
by
whom
ye
haue
beleeued
am
●hus
minded
as
I
haue
told
you
,
let
vs
therefore
as
many
as
bee
perfect
be
thus
minded
.
Thus
minded
?
How
?
to
renounce
all
confidence
in
the
flesh
,
to
iudge
all
our
owne
righteousnes
by
workes
whatsoeuer
to
be
but
dung
,
to
reioyce
only
in
Christ
Iesus
,
and
his
righteousnesse
which
is
through
faith
,
to
thirst
after
the
knowledge
of
Christ
,
and
of
the
vertue
of
his
resurrection
,
and
acknowledging
our
want
of
perfection
in
the
knowledge
of
Christ
,
incessantly
to
runne
forward
in
the
Christian
race
vnto
perfection
forgetting
that
which
is
behind
,
and
endeauouring
our selues
vnto
that
which
is
before
,
and
following
hard
towards
the
marke
for
the
prize
of
the
high
calling
of
God
in
Christ
Iesus
,
let
vs
be
thus
minded
,
euen
as
many
of
vs
as
be
perfect
.
Yea
,
but
who
were
those
?
were
there
any
such
?
Did
not
the
Apostle
immediately
before
deny
that
he
was
perfect
?
How
then
doth
he
now
say
,
let
vs
as
many
as
be
perfect
&c.
We
must
vnderstand
that
the
Apostle
doth
not
here
speake
of
any
that
were
perfect
indeed
either
in
knowledge
,
or
in
obedience
,
but
he
speaketh
partly
vnto
those
that
thought
they
were
perfect
,
and
partly
vnto
those
that
by
their
holy
walking
shewed
that
they
were
in
the
way
to
perfection
,
that
both
they
that
thought
themselues
perfect
,
and
they
likewise
that
by
their
holy
walking
shewed
plainely
that
they
were
in
a
better
way
to
perfection
than
others
,
would
thinke
as
he
did
touching
the
points
before
mentioned
,
and
controuersed
betwixt
him
and
the
false
Teachers
.
Yea
but
is
not
his
exhortation
generally
vnto
all
?
Why
then
doth
he
require
it
of
them
that
be
perfect
?
His
exhortation
is
indeed
generall
vnto
all
that
all
would
thinke
as
hee
did
touching
the
points
mentioned
before
from
verse
3.
to
this
15.
But
lest
any
man
should
thinke
that
he
spake
especially
vnto
the
vulgar
sort
of
men
,
and
prescribed
this
rule
only
vnto
those
that
were
babes
in
Christ
,
therefore
he
sheweth
precisely
that
this
is
a
rule
which
whosoeuer
among
them
thought
himselfe
to
be
,
or
were
more
perfect
than
others
ought
to
keepe
,
euen
to
be
so
minded
as
Paul
was
in
the
things
mentioned
aboue
.
And
besides
it
was
not
so
needfull
to
speak
vnto
them
by
name
as
it
were
that
knew
and
acknowledged
their
owne
wants
,
that
they
should
not
thinke
themselues
perfect
,
as
to
them
that
either
thought
themselues
,
or
were
thought
of
others
to
be
perfect
.
Vnto
them
principally
as
by
name
the
admonition
was
most
needfull
that
they
should
be
so
minded
as
Paul
was
,
as
in
the
rest
of
the
points
,
so
in
the
acknowledgement
of
their
owne
imperfection
,
and
in
the
pursuit
after
perfection
.
It
followeth
.
And
if
ye
be
otherwise
minded
&c.
]
This
sheweth
that
the
Apostle
thought
or
rather
knew
that
he
should
not
be
able
to
perswade
all
to
be
of
the
same
minde
with
him
in
the
things
mentioned
,
but
that
some
through
the
suggestions
of
the
false
Teachers
would
thinke
otherwise
then
hee
thought
of
those
points
.
Yet
see
how
kindly
he
dealeth
with
those
,
If
,
saith
he
,
ye
be
otherwise
minded
so
that
ye
do
not
yet
thinke
as
I
your
Apostle
do
of
these
points
,
euen
of
Christian
perfection
,
but
rather
are
of
another
iudgement
,
yet
I
doubt
not
but
as
God
hath
begunne
to
reueale
his
sonne
Iesus
Christ
vnto
you
by
my
preaching
,
so
hee
will
also
in
his
good
time
reueale
and
make
knowne
vnto
you
this
same
thing
wherein
ye
now
dissent
in
iudgement
from
mee
,
and
will
not
suffer
you
to
bee
holden
of
this
error
;
he
will
I
doubt
not
in
his
good
time
by
the
ministerie
of
his
seruants
through
the
powerfull
operation
of
the
holy
spirit
open
the
dimme
eyes
of
your
darke
vnderstanding
,
that
ye
may
see
both
that
ye
erre
in
this
wherein
ye
dissent
from
me
,
and
that
this
is
the
truth
whereunto
I
now
exhort
you
.
To
gather
then
the
summe
of
the
Apostles
meaning
in
these
words
,
it
is
as
much
as
if
the
Apostle
had
thus
said
:
I
am
thus
minded
,
as
I
haue
told
you
,
touching
mine
owne
righteousnes
which
is
by
workes
,
touching
the
righteousnesse
of
Christ
which
is
through
faith
,
and
touching
Christian
perfection
in
generall
.
Let
vs
therefore
euen
all
of
vs
,
not
only
those
which
are
but
babes
in
Christ
,
or
of
the
vulgar
sort
,
but
euen
as
many
as
either
think
our selues
,
or
are
thought
by
others
to
be
perfect
be
thus
minded
as
I
am
touching
these
points
:
and
if
any
of
you
dissent
in
iudgement
from
mee
,
and
doe
not
thinke
as
I
doe
touching
Christian
perfection
.
God
will
,
no
doubt
,
in
his
good
time
by
the
ministerie
of
his
seruants
through
the
powerfull
working
of
the
holy
Ghost
open
the
dimme
eyes
of
your
darke
vnderstanding
,
that
ye
may
see
both
your
owne
error
in
dissenting
from
me
,
and
the
truth
of
that
whereunto
I
exhort
you
.
Which
being
the
Apostles
meaning
,
as
I
take
it
,
in
this
verse
,
now
let
vs
see
what
obseruation
wee
may
gather
hence
for
our
vse
and
instruction
.
1.
Therefore
in
the
Apostles
exhortation
when
he
saith
,
let
●s
as
many
as
be
perfect
be
thus
minded
,
I
note
that
as
many
as
follow
after
Christian
perfection
are
to
be
so
minded
touching
workes
,
and
touching
Christ
as
the
Apostle
was
;
inasmuch
as
they
are
not
perfect
that
thinke
themselues
already
perfect
either
in
the
knowledge
of
Christ
,
or
in
holy
obedience
,
but
they
rather
that
acknowledging
that
they
haue
not
yet
attained
vnto
perfection
,
doe
renounce
all
things
without
Christ
,
reioyce
only
in
Christ
,
&
feeling
a
sense
of
the
knowledge
of
Christ
,
and
of
the
vertue
of
his
resurrection
in
themselues
,
labour
daily
more
and
more
to
grow
with
all
spirituall
growth
therein
in
certaine
hope
of
the
prize
of
the
high
calling
of
God
in
Christ
Iesus
.
Hence
then
I
obserue
what
Christian
perfection
is
,
namely
a
gift
of
the
holy
Ghost
wherby
we
renounce
the
flesh
,
reioyce
in
Christ
,
and
haue
such
a
sense
of
the
knowledge
of
Christ
,
and
of
the
vertue
of
his
resurrection
in
our selues
,
that
acknowledging
our
want
of
perfection
therein
we
labour
to
grow
and
encrease
daily
more
and
more
therein
,
and
so
incessantly
runne
after
perfection
in
them
,
that
as
good
runners
we
forget
that
which
is
behind
,
and
endeauour
our selues
to
that
which
is
before
,
and
follow
hard
towards
the
marke
for
the
prize
of
the
high
calling
of
God
in
Christ
Iesus
.
So
that
vnto
Christian
perfection
there
are
foure
things
necessarily
requisite
.
The
first
whereof
is
,
iustification
by
the
righteousnesse
of
Christ
imputed
to
vs
through
faith
without
workes
.
For
so
onely
are
we
perfit
if
we
be
found
in
Christ
Iesus
,
not
hauing
our
owne
righteousnes
which
is
by
workes
,
but
that
which
is
through
the
faith
of
Christ
,
euen
the
righteousnesse
of
God
through
faith
.
And
therefore
the
Apostle
telleth
the
Colossians
in
the
next
Epistle
,
that
he
and
Timothie
preached
and
taught
euery
man
in
all
wisdome
,
The
2.
thing
necessarily
requisite
vnto
Christian
perfect●on
is
our
regeneration
&
sanctification
by
the
spirit
of
God
,
for
so
onely
are
we
perfit
if
by
the
power
of
the
quickening
spirit
working
on
our
soules
&
spirits
we
haue
a
feeling
knowledge
of
Christ
Iesus
in
our
owne
soules
,
and
doe
feele
in
our selues
a
dying
vnto
sinne
and
a
liuing
vnto
righteousnesse
by
the
vertue
of
Christ
his
death
and
resurrection
.
And
therefore
the
holy
Ghost
exhorting
vs
often
to
be
perfect
,
doth
also
exhort
vs
to
cleanse
our selues
from
all
filthinesse
of
the
flesh
and
spirit
,
and
to
grow
vp
vnto
full
holinesse
in
the
feare
of
God
;
to
mortifie
the
deedes
of
the
flesh
,
and
to
be
renued
in
the
spirit
of
our
mindes
.
And
why
?
No
doubt
one
cause
is
,
because
otherwise
we
cannot
be
as
he
exhorteth
vs
to
be
,
perfect
.
For
what
perfection
can
there
bee
where
there
is
no
dying
vnto
sinne
which
is
our
bane
and
imperfection
,
and
no
liuing
a
holinesse
and
righteousnes
,
which
is
the
onely
way
vnto
perfection
?
Our
sinnes
doe
make
a
separation
betweene
vs
and
our
●od
in
whom
alone
we
are
perfect
,
The
third
thing
necessarily
requisite
vnto
Christian
per●●ction
is
a
feeling
and
acknowledgement
of
our
owne
imper●●ction
both
in
knowledge
,
and
in
obedience
:
for
so
only
doe
●●e
grow
vnto
Christian
perfection
,
if
in
an
holy
feeling
of
●●r
wants
and
imperfections
wee
poure
out
our
complaints
●nto
our
God
,
and
acknowledge
our
wants
vnto
the
Lord
.
It
●as
the
conceit
of
their
perfect
knowledge
,
that
made
the
●orinthians
that
they
knew
nothing
as
they
ought
to
know
:
●nd
it
was
the
conceit
of
their
owne
perfect
righteousnesse
●●at
made
the
Pharises
that
they
neuer
sought
the
true
perfect
●●ghteousnesse
of
Christ
Iesus
.
But
Dauid
hauing
said
,
I
haue
●●ned
against
the
Lord
,
the
Lord
also
hath
put
away
thy
sinne
:
And
the
Publi●ane
hauing
smitten
his
breast
,
and
said
,
O
God
bee
mercifull
●nto
mee
a
sinner
,
the
holy
Ghost
giueth
him
this
testimonie
that
●e
d●parted
to
his
house
iustified
rather
then
the
Pharsie
,
or
if
wee
●●ke
the
sense
of
the
place
,
he
departed
home
to
his
house
iu●●ified
,
and
not
the
Pharisie
.
we
are
indeede
righteously
here
,
●●r
we
receiue
things
worthy
of
that
we
haue
done
;
and
afterwards
●raied
and
said
,
Lord
remember
me
when
thou
commest
into
thy
●ingdome
,
by
and
by
Iesus
said
vnto
him
,
verily
I
say
vnto
thee
〈◊〉
day
shalt
thou
be
with
me
in
Paradise
.
And
generally
this
is
●rue
,
that
onely
they
follow
Christ
who
deny
themselues
,
on●y
they
come
vnto
God
who
feele
their
wants
in
themselues
,
●nely
they
seek
vnto
God
who
are
confounded
in
themselues
,
●nd
consequently
only
they
come
vnto
Christian
perfection
●hose
hearts
are
touched
with
the
feeling
of
their
imperfe●tions
.
This
then
is
also
requisite
vnto
Christian
perfection
●hat
in
an
holy
feeling
of
our
owne
wants
wee
acknowledge
our
imperfection
in
euery
grace
of
God
.
The
4.
thing
necessarily
requisite
vnto
Christian
perfection
is
,
an
earnest
endeauour
&
constant
care
to
grow
in
grace
,
and
in
the
knowledge
of
our
Lord
and
Sauiour
Christ
Iesus
.
For
so
onely
are
we
perfect
in
some
degree
if
wee
follow
hard
after
perfection
,
and
if
with
an
enflamed
desire
after
the
good
things
of
God
we
labour
to
encrease
daily
more
and
more
in
all
holinesse
and
righteousnesse
.
And
therefore
the
Apostle
exhorteth
saying
,
Follow
hard
,
for
so
the
word
signifieth
,
fol●●●
hard
after
peace
with
all
men
,
and
holinesse
,
without
which
no
man
shall
see
the
Lord
.
Where
the
Apostle
doth
not
limit
his
exhortation
by
any
circumstance
of
time
,
but
follow
in
thy
nonage
,
follow
in
thy
ripe
age
,
follow
in
thine
old
age
,
still
follow
;
for
still
it
is
said
vnto
thee
,
follow
hard
after
peace
and
holinesse
.
And
why
?
euen
because
none
ouertaketh
but
he
that
follo●eth
.
blessing
vpon
the
hea●
〈◊〉
them
that
hunger
and
thirst
after
righteousnesse
.
Which
shewe●●
that
where
there
is
this
feruent
desire
to
grow
vp
in
godlines
,
and
this
hungring
and
thirsting
in
our
soules
after
the
thing●
that
belong
vnto
our
peace
there
is
a
blessing
vpon
the
hea●
of
euery
one
that
doth
so
.
And
why
did
our
Apostle
follow
hard
that
he
might
comprehend
euen
as
hee
was
comprehended
of
Christ
Iesus
,
but
because
they
onely
at
length
attaine
vnto
perfection
who
in
the
meane
time
follow
hard
after
it
.
This
then
is
also
requisite
vnto
Christian
perfection
that
wee
labour
to
grow
vp
in
godlinesse
,
and
to
encrease
in
all
manner
holy
conuersation
.
That
all
these
things
are
necessarily
requisite
vnto
Christian
perfection
this
generall
exhortation
inferred
by
way
of
conclusion
vpon
the
things
mentioned
in
the
particular
example
of
our
Apostle
sheweth
most
plainly
;
as
also
that
in
these
things
alone
doth
Christian
perfection
consist
,
vnlesse
any
man
will
take
vpon
him
more
exactly
to
describe
it
than
the
Apostle
hath
done
.
Hence
then
wee
may
learne
to
descrie
the
notable
grossenesse
of
that
Monkish
perfection
which
our
aduersaries
tell
vs
so
much
of
.
when
●hey
professed
themselues
to
be
wise
,
they
became
fooles
,
so
may
it
●e
said
of
these
,
that
when
they
professe
themselues
to
be
per●ect
,
they
shew
plainly
that
they
are
void
of
all
Christian
per●ction
,
at
least
if
the
Apostles
description
of
Christian
per●ection
may
preuaile
before
theirs
:
for
by
the
Apostles
de●cription
it
is
cleare
that
indeed
they
are
not
come
vnto
any
perfection
in
the
schoole
of
Christ
,
but
are
quite
void
of
all
Christian
perfection
.
The
second
vse
which
we
may
make
of
the
former
obseruation
,
is
,
that
thence
we
may
learne
to
trie
what
perfection
we
are
growne
vnto
in
the
schoole
of
Christ
.
For
doe
wee
reioyce
only
in
Christ
Iesus
,
renouncing
all
our
owne
righteousnesse
which
is
by
workes
,
and
quietly
reposing
our selues
in
his
righteousnesse
through
faith
in
his
bloud
?
Doe
wee
feele
in
our selues
a
dying
vnto
sinne
,
and
a
liuing
vnto
God
in
righteousnesse
through
the
vertue
of
Christ
his
death
and
resurrection
,
by
the
power
of
the
spirit
regenerating
vs
vnto
a
liuely
hope
in
Christ
Iesus
?
Doe
wee
in
our
soules
feele
and
from
our
hearts
acknowledge
our
regeneration
and
our
sanctification
by
the
contagion
of
the
flesh
to
be
so
vnperfect
,
as
that
wee
finde
in
our selues
many
wants
and
many
imperfections
?
Doe
wee
labour
and
endeuour
to
grow
in
grace
and
in
the
knowledge
of
our
Lord
and
Sauiour
Iesus
Christ
,
to
be
perfect
as
he
is
perfect
,
to
be
holy
as
hee
is
holy
,
and
to
proceed
from
strength
to
strength
vntill
we
become
perfect
men
in
Christ
Iesus
?
Here
is
the
substance
of
that
perfection
which
o●●
good
God
requireth
of
vs
in
this
life
.
If
it
be
thus
with
vs
,
we
may
assure
our selues
that
we
haue
well
profited
in
the
schoole
of
Christ
,
and
that
we
are
growne
vnto
very
good
perfection
.
There
was
a
time
indeed
when
it
was
said
vnto
vs
,
This
doe
,
and
thou
shalt
liue
;
and
againe
,
Cursed
is
euery
one
that
continueth
not
in
all
things
that
are
written
in
the
booke
of
the
law
to
doe
them
and
in
this
time
there
was
no
perfection
but
in
the
perfect
fulfilling
of
the
whole
Law
of
God
;
so
that
all
of
vs
were
vnder
the
curse
,
and
all
of
vs
were
in
thrall
vnto
that
mortall
enemie
of
mankinde
the
deuill
,
because
it
was
impossible
for
vs
to
fulfill
the
Law
of
God
.
But
when
it
pleased
the
euerlasting
King
of
glory
in
infinite
mercy
towards
vs
to
send
his
owne
Sonne
in
the
similitude
of
sinfull
man
for
sinne
to
condemne
sinne
in
the
flesh
,
then
this
thrall
vnto
Satan
,
this
curse
of
the
Law
,
this
yoke
of
the
Law
which
neither
we
nor
our
fathers
were
able
to
beare
,
was
taken
from
our
shoulders
:
for
that
which
the
Law
required
of
vs
,
but
which
was
impossible
for
vs
to
performe
,
A
blessed
sending
of
such
a
Sonne
,
and
a
blessed
birth
of
so
sweet
a
Sauiour
,
worthy
to
be
celebrated
by
a
perpetuall
remembrance
for
euer
.
The
sending
of
him
vnto
vs
was
the
greatest
token
that
euer
was
of
God
the
Fathers
loue
towards
vs
;
and
his
comming
into
the
world
in
the
similitude
of
sinfull
flesh
was
the
ioyfullest
comming
that
euer
was
;
so
ioyfull
,
that
an
Angell
from
heauen
brought
the
tidings
thereof
,
and
therein
of
great
ioy
that
should
be
to
all
people
;
that
a
multitude
of
heauenly
souldiers
praised
God
thereat
,
and
said
,
Glory
be
to
God
in
the
high
heauens
,
and
peace
in
earth
,
and
towards
men
good
will
;
that
certaine
wise
men
came
then
from
the
East
Country
to
worship
him
;
that
the
shepheards
when
they
had
seene
the
babe
with
his
mother
,
published
abroad
the
thing
that
was
told
them
by
the
Angell
of
that
childe
;
that
Simeon
taking
him
in
his
armes
,
praised
God
and
said
,
Lord
now
lettest
thou
thy
seruant
depart
in
peace
,
&c.
and
that
Anna
spake
of
him
to
all
that
looked
for
redemption
in
Ierusalem
.
Of
which
most
ioyfull
birth
wee
at
this
time
doe
celebrate
a
most
ioyfull
remembrance
,
and
should
so
celebrate
it
euen
as
these
holy
Saints
of
God
did
,
not
in
excesse
of
banquetting
and
feasting
,
not
in
immoderate
gaming
and
sporting
,
not
in
idlenesse
or
wantonnesse
,
but
in
honouring
of
his
name
,
in
singing
vnto
him
praise
and
thanksgiuing
,
and
in
telling
of
his
saluation
from
day
to
day
.
So
did
they
celebrate
his
birth
as
wee
haue
heard
,
and
so
should
wee
celebrate
the
remembrance
of
his
birth
.
All
other
celebration
is
rather
an
heathenish
imitation
then
any
religious
obseruation
.
Let
vs
therefore
as
at
all
other
times
,
so
at
this
time
sound
out
his
praises
in
the
middest
of
the
great
congregation
,
who
hauing
fulfilled
that
for
vs
in
his
flesh
which
wee
could
not
,
doth
now
require
of
vs
no
more
then
he
giueth
vs
:
for
he
requireth
of
vs
perfection
,
and
he
giueth
vs
perfection
,
not
an
absolute
perfection
,
but
such
as
he
requireth
of
vs
in
this
life
.
To
come
then
againe
vnto
our
point
,
will
we
trie
how
wee
haue
profited
in
the
schoole
of
Christ
,
and
vnto
what
perfection
wee
are
growne
?
Sift
the
points
and
see
.
If
wee
haue
faith
in
Christ
Iesus
,
whereby
wee
take
hold
of
his
righteous●esse
,
if
wee
feele
in
our selues
the
vertue
of
Christ
his
death
and
resurrection
by
the
death
of
sinne
,
and
the
life
of
righteousnesse
,
if
in
heart
and
voice
through
a
Christian
feeling
thereof
we
acknowledge
our
owne
imperfection
,
and
if
thereupon
wee
labour
to
increase
in
holinesse
and
righteousnesse
with
all
godly
increasing
,
then
haue
wee
well
profited
in
the
schoole
of
Christ
,
and
then
are
wee
growne
vnto
good
perfection
.
For
,
as
I
told
you
before
,
this
is
the
substance
of
that
perfection
which
God
requireth
of
vs
in
this
life
.
Howbeit
,
this
withall
wee
must
note
,
that
there
be
degrees
in
this
perfection
:
for
when
by
Gods
mercy
we
are
come
so
farre
,
that
the
spirit
beareth
witnesse
vnto
our
spirit
,
that
in
some
measure
we
haue
attained
vnto
all
these
points
of
Christian
perfection
,
yet
may
we
not
here
stand
still
,
but
we
must
goe
forward
from
grace
vnto
grace
.
Vntill
wee
come
vnto
the
marke
at
our
races
end
wee
must
runne
forward
,
and
daily
grow
from
perfection
to
perfection
.
We
must
labour
daily
to
increase
in
faith
,
that
we
may
daily
more
and
more
be
established
in
the
righteousnesse
of
Christ
.
We
must
daily
subdue
the
flesh
vnto
the
spirit
,
that
wee
may
daily
more
and
more
be
begotten
by
the
spirit
vnto
a
more
liuely
hope
in
Christ
Iesus
.
We
must
daily
cast
downe
our selues
before
the
Lord
,
that
hee
may
daily
more
and
more
lift
vs
vp
.
We
must
daily
follow
hard
towards
the
marke
,
that
wee
may
be
daily
more
and
more
holy
in
all
manner
of
conuersation
.
And
therefore
it
is
that
wee
doe
so
often
communicate
at
the
Lords
Table
,
namely
that
our
faith
and
obedience
may
by
degrees
bee
daily
more
and
more
strengthned
and
increased
.
There
needs
but
once
entring
into
the
Church
by
the
Sacrament
of
Baptisme
;
but
being
entred
into
the
Church
,
our
soules
must
be
often
fed
and
nourished
vnto
euerlasting
life
by
the
Sacrament
of
the
Lords
Supper
.
And
faith
is
at
once
begotten
in
vs
by
the
ministerie
of
the
word
,
but
both
our
faith
and
our
obedience
must
be
of●en
and
confirmed
increased
both
by
the
ministerie
of
the
word
,
and
by
the
holy
vse
of
the
Lords
Supper
.
By
an
holy
●nstitution
therefore
of
the
Lord
we
doe
often
come
vnto
this
●oly
Table
,
that
so
often
as
wee
eat
of
this
bread
and
drinke
●f
this
cup
,
we
may
so
often
both
renew
the
remembrance
of
Christ
his
blessed
death
and
passion
,
and
so
often
haue
our
weake
faith
holpen
and
strengthened
.
For
a●
herein
we
con●inue
the
remembrance
of
that
his
blessed
death
and
passion
●ntill
his
comming
againe
,
so
haue
wee
hereby
a
sure
pledge
●nd
full
assurance
of
our
incorporation
into
the
body
of
Christ
Iesus
to
be
made
one
with
him
,
and
he
with
vs
.
But
●efore
we
come
vnto
this
holy
Table
,
it
is
necessary
if
we
will
●aue
our
faith
holpen
and
strengthned
thereby
,
that
we
duly
●nd
diligently
examine
our selues
,
and
in
all
holy
reuerence
●repare
our selues
thereunto
.
We
must
proue
our selues
,
as
●he
Apostle
willeth
,
whether
we
are
in
the
faith
,
that
is
,
whe●her
we
beleeue
that
the
punishment
of
our
sinnes
is
fully
dis●harged
in
Christ
Iesus
,
and
that
whatsoeuer
saluation
he
hath
●urchased
for
his
children
belongeth
euen
to
vs
also
.
For
this
●aith
we
must
haue
before
wee
come
hither
,
our
comming
hi●her
being
not
to
haue
this
faith
wrought
in
vs
,
but
to
haue
this
●hich
already
wee
doe
beleeue
more
fully
assured
vnto
our
●oules
and
consciences
.
Againe
,
wee
must
trie
and
search
in
●ur
owne
soules
what
contrition
and
sorrow
of
heart
there
is
●n
vs
for
our
sinnes
past
,
what
detestation
and
loathing
of
●inne
we
finde
in
our selues
,
and
what
purpose
and
resolution
of
heart
there
is
in
vs
to
forsake
our
old
wayes
,
and
in
the
●hole
course
of
our
life
hereafter
to
conforme
our selues
vnto
Gods
will
set
downe
in
his
holy
word
.
For
vnlesse
these
things
be
in
vs
,
we
are
no
meet
guests
for
this
holy
and
heauenly
Table
.
We
must
also
search
and
see
whether
we
be
in
peace
and
●oue
with
all
men
:
for
if
thou
bring
thy
gift
vnto
the
Altar
,
and
there
remembrest
that
thy
brother
hath
ought
against
thee
,
there
thou
must
leaue
thine
offering
,
and
goe
,
and
first
be
reconciled
vnto
●hy
brother
,
and
then
come
and
offer
thy
gift
.
If
hauing
thus
examined
our selues
we
come
vnto
this
holy
Table
,
then
here
we
haue
sealed
vnto
vs
our
communion
with
Christ
,
then
here
we
haue
assured
vnto
vs
all
the
benefits
of
Christ
his
death
and
passion
.
That
therefore
hereby
wee
may
receiue
all
holy
increase
of
our
faith
,
let
vs
with
all
holy
reuerence
come
at
this
time
vnto
this
Table
.
And
in
the
whole
course
of
our
life
let
vs
labour
by
degrees
to
proceed
from
perfection
to
perfection
.
Let
vs
daily
stirre
vp
euery
good
grace
of
God
in
vs
,
that
seeking
by
continuance
in
well-doing
,
honour
,
and
glory
,
and
immortalitie
,
we
may
in
the
end
receiue
the
prise
of
the
high
calling
of
God
in
Christ
Iesus
.
And
to
conclude
with
this
of
our
Apostle
,
let
vs
as
many
as
would
bee
perfect
bee
th●●
minded
as
our
Apostle
was
touching
our
iustification
,
touching
our
regeneration
,
touching
the
acknowledgement
of
our
imperfection
,
and
touching
an
holy
pursuit
after
perfection
.
LECTVRE
LXV
.
PHILIP
.
3.
Verse
15.16
.
And
if
yee
be
otherwise
minded
,
God
shall
reueale
it
vnto
you
.
Neuerthelesse
in
that
whereunto
wee
are
come
,
&c.
NOw
followeth
the
second
point
,
where
the
Apostle
signifieth
his
hope
that
God
would
reueale
this
truth
which
hee
had
professed
vnto
them
,
which
as
yet
were
otherwise
minded
then
he
was
,
in
these
words
,
And
〈◊〉
yee
be
otherwise
minded
,
&c.
And
if
yee
be
otherwise
,
&c.
]
This
sheweth
that
the
Apostle
thought
,
or
rather
knew
that
hee
should
not
bee
able
to
perswade
all
to
be
of
the
same
minde
with
him
in
the
things
before
mentioned
,
but
that
some
through
the
suggestions
of
the
false
teachers
that
were
amongst
them
would
thinke
otherwise
then
he
thought
of
those
points
.
Yet
see
how
kindly
the
Apostle
dealeth
with
those
:
If
(
saith
he
)
ye
be
otherwise
minded
,
so
that
yee
doe
not
thinke
as
I
your
Apostle
doe
of
workes
,
of
Christ
,
of
perfection
in
the
knowledge
of
Christ
,
but
rather
●●re
of
another
iudgement
,
yet
I
doubt
not
but
as
God
hath
begunne
to
reueale
his
Sonne
Iesus
Christ
vnto
you
by
my
●reaching
,
so
he
will
also
in
his
good
time
reueale
and
make
knowne
vnto
you
this
same
thing
wherein
yee
now
dissent
in
●udgement
from
mee
,
and
will
not
suffer
you
to
be
holden
of
●his
errour
:
he
will
(
I
doubt
not
)
by
the
ministerie
of
his
seruants
through
the
powerfull
operation
of
the
holy
spirit
open
the
diuine
eyes
of
your
darke
vnderstanding
,
that
yee
may
see
both
that
ye
erre
in
this
wherein
ye
dissent
from
me
,
and
that
this
is
the
truth
whereunto
I
now
exhort
you
.
This
I
take
to
be
the
true
meaning
of
these
words
.
Now
let
vs
see
what
hence
wee
may
learne
,
and
so
wee
will
proceed
vnto
that
which
followeth
in
the
next
verse
.
And
if
yee
be
otherwise
minded
,
&c.
]
Ambrose
one
of
the
ancient
Fathers
readeth
these
words
thus
,
And
if
yee
shall
be
otherwise
minded
,
God
also
hath
reuealed
it
,
and
vnderstandeth
them
as
if
the
Apostle
had
thus
said
,
If
yee
shall
thinke
of
any
more
then
I
haue
put
you
in
minde
of
,
know
that
it
is
by
reuelation
from
God
.
Which
sense
and
reading
if
it
were
true
,
might
indeed
helpe
well
to
boulster
out
such
humane
traditions
and
superstitious
ceremonies
as
the
Church
is
burdened
and
pestered
withall
.
But
this
sense
and
reading
as
well
because
it
may
seeme
to
patronage
such
vnwritten
verities
,
and
vnsauory
ceremonies
,
as
also
for
that
it
is
altogether
different
from
the
words
and
meaning
of
the
Apostle
,
is
vtterly
to
be
reiected
.
For
first
the
Apostle
doth
not
say
,
if
you
shall
be
,
but
if
ye
be
otherwise
minded
.
Againe
,
the
Apostle
doth
not
say
,
God
hath
reuealed
it
,
but
God
shall
or
will
reueale
it
vnto
you
.
And
lastly
,
when
the
Apostle
saith
,
If
yee
be
otherwise
minded
,
his
meaning
is
not
that
if
they
thinke
more
then
hee
hath
put
them
in
minde
of
,
but
his
meaning
is
,
that
if
they
thinke
not
as
he
doth
touching
the
points
mentioned
,
but
differ
from
him
in
iudgement
,
yet
God
will
also
reueale
this
truth
vnto
them
as
he
hath
done
other
truths
.
My
note
hence
in
briefe
is
,
that
we
are
to
take
heed
how
we
take
things
vpon
the
credit
of
the
ancient
Fathers
.
The
Lord
is
greatly
to
be
blessed
for
them
,
and
it
is
with
all
thankfulnesse
to
be
acknowledged
that
they
by
their
godly
labours
haue
greatly
profited
Gods
Church
.
But
yet
their
words
,
and
the
senses
which
they
giue
of
the
Scriptures
,
are
to
be
weighed
in
the
ballance
of
the
Sanctuarie
,
and
to
be
examined
according
to
the
Scriptures
,
For
this
by
examination
we
shall
finde
,
that
diuers
times
they
misse
the
meaning
of
the
holy
Ghost
,
and
sometimes
they
plainly
alter
the
words
of
the
holy
Ghost
.
This
place
giueth
euident
witnesse
vnto
both
,
where
both
the
words
are
so
altered
,
and
the
meaning
so
missed
by
this
holy
Father
,
as
that
in
both
he
swarueth
from
the
holy
Ghost
,
as
before
was
euidently
shewed
.
The
more
to
blame
they
th●●
take
a
Fathers
word
for
warrant
good
enough
,
and
thinke
their
plea
good
if
in
the
exposition
of
a
Scripture
,
or
debating
of
a
question
,
they
haue
the
suffrage
and
liking
of
one
or
two
Fathers
.
The
second
thing
which
I
note
is
the
manner
how
the
Apostle
dealeth
with
such
of
the
Philippians
as
differed
from
him
in
iudgement
euen
in
these
points
of
righteousnesse
and
saluation
He
doth
not
by
and
by
despaire
of
them
,
or
reiect
them
as
heretikes
,
or
thunder
our
sharpe
threatnings
against
them
,
but
in
all
mildnesse
of
spirit
signifieth
his
hope
that
God
will
reueale
their
errour
vnto
them
,
that
they
which
now
are
otherwise
minded
then
he
is
,
may
be
of
the
same
minde
that
he
is
.
But
withall
we
must
note
what
manner
men
they
were
with
whom
the
Apostle
dealt
thus
kindly
.
They
were
no
such
men
as
wilfully
opposed
themselues
against
the
truth
,
or
such
as
were
so
vtterly
bewitched
that
they
would
not
obey
the
truth
,
but
such
as
hauing
not
long
since
embraced
the
truth
by
his
preaching
,
were
now
a
little
seduced
,
and
drawne
aside
by
such
false
teachers
as
were
crept
in
amongst
them
.
Whence
I
obserue
that
we
are
for
a
time
to
beare
with
the
ignorance
of
our
weake
brethren
,
and
to
reteine
a
good
hope
of
them
though
they
doe
not
wholly
subscribe
vnto
that
truth
which
we
embrace
.
This
also
our
Apostle
teacheth
vs
to
doe
where
he
saith
,
We
which
are
strong
ought
to
beare
the
infirmities
of
the
weake
,
and
not
to
please
our selues
:
we
which
are
strong
in
knowledge
,
in
faith
,
in
hope
,
or
any
good
grace
of
God
ought
●o
beare
with
such
of
our
brethren
as
doe
yet
come
short
of
vs
●n
any
such
grace
;
neither
ought
we
so
to
please
our selues
●herein
as
to
be
puft
vp
in
our selues
,
and
to
contemne
others
,
●ut
being
lowly
in
our
owne
eyes
we
are
to
hope
that
God
will
●ake
their
darknesse
to
be
light
,
and
supply
what
wanteth
in
●heir
weaknesse
.
And
much
to
the
same
purpose
is
that
his
ex●ortation
,
where
he
saith
,
Brethren
,
if
a
man
be
fallen
by
occa●ion
into
any
fault
,
yee
which
are
spirituall
,
restore
such
a
one
with
●he
spirit
of
meeknesse
:
if
a
man
be
fallen
by
occasion
of
his
●lesh
,
of
the
world
,
of
the
Deuill
,
or
of
any
instrument
of
Sa●an
into
any
fault
either
of
doctrine
,
or
of
manners
,
yee
which
●re
spirituall
,
yee
which
are
more
strongly
susteined
by
the
●pirit
of
God
,
restore
such
a
one
with
the
spirit
of
meeknesse
,
●nd
labour
to
bring
him
vnto
that
truth
in
doctrine
,
or
holinesse
of
life
from
which
he
was
fallen
.
Which
sheweth
that
we
are
not
to
giue
ouer
for
forlorne
those
that
are
holden
with
some
error
,
but
rather
that
we
are
for
a
time
to
beare
with
●hem
,
and
to
hope
that
the
Lord
will
bring
them
vnto
the
●nowledge
of
the
truth
.
And
see
what
great
reason
there
is
to
moue
vs
hereunto
.
Did
we
not
all
sit
in
darknesse
,
and
in
the
shadow
of
death
?
Were
we
not
all
ignorant
of
the
waies
of
God
,
and
of
the
things
that
belong
vnto
our
peace
?
Yes
surely
vntill
the
day-starre
,
euen
the
sunne
of
righteousnesse
arose
in
our
hearts
,
our
mindes
were
full
of
darknesse
,
and
the
way
of
truth
we
knew
not
.
For
as
the
Apostle
saith
,
The
naturall
man
(
whose
vnderstanding
is
not
yet
cleared
by
Gods
spirit
,
perceiueth
not
the
things
of
the
spirit
of
God
,
but
they
are
foolishnesse
vnto
him
.
Hath
then
the
Lord
in
his
great
mercy
towards
me
made
my
darknesse
to
be
light
,
and
brought
me
to
the
knowledge
of
his
truth
,
and
shut
him
as
yet
vp
in
darknesse
and
in
ignorance
?
Or
,
hath
the
Lord
brought
vs
both
to
the
knowledge
of
his
truth
,
and
hath
he
suffered
him
by
occasion
to
fall
from
the
way
of
truth
,
and
susteined
me
by
the
strength
of
his
holy
spirit
?
And
shall
I
in
either
of
these
cases
insult
ouer
him
,
contemne
or
disdeine
him
,
determine
,
or
iudge
rashly
of
him
to
be
a
forlorne
man
,
an
Atheist
,
a
reprobate
?
Or
am
I
not
rather
,
bending
the
knees
of
my
soule
vnto
the
Lord
for
his
mercies
towards
me
,
to
hope
that
in
his
good
time
he
will
lighten
his
vnderstanding
that
was
shut
vp
in
ignorance
,
or
raise
him
vp
againe
that
was
fallen
,
and
in
the
meane
time
to
beare
with
the
ignorance
of
the
one
,
and
the
error
of
the
other
?
Yes
my
brethren
,
so
long
as
their
ignorance
of
the
truth
is
vntainted
with
cankred
malice
against
the
truth
,
we
may
hope
that
the
Lord
will
call
them
at
the
sixt
or
ninth
or
some
good
houre
,
and
reueale
his
holy
truth
vnto
them
,
and
in
the
meane
time
we
are
to
beare
with
them
,
and
to
support
one
another
through
loue
.
And
for
this
cause
,
the
holy
Apostles
,
when
the
word
which
they
preached
was
vnto
them
that
heard
them
as
water
powred
vpon
a
stone
,
yet
ceased
not
to
instruct
them
with
all
patience
,
hoping
that
God
would
reueale
the
things
vnto
them
which
as
yet
were
h●●
from
their
eyes
.
This
then
should
teach
vs
not
to
despaire
of
them
vnto
whom
the
Lord
hath
not
yet
reuealed
some
part
of
his
truth
,
nor
to
withhold
from
them
such
wholesome
instructions
and
admonitions
as
may
draw
them
from
that
ignorance
or
error
wherewith
they
are
holden
,
but
in
all
godly
sort
to
labour
with
them
,
prouing
if
at
any
time
God
will
open
their
eyes
that
they
may
turne
from
darknes
vnto
light
,
from
the
power
of
Satan
vnto
God
.
The
Minister
is
after
the
example
of
our
Apostle
to
instruct
with
all
patience
them
that
be
ignorant
,
and
them
that
be
contrarily
minded
in
that
truth
of
Christ
Iesus
which
hee
hath
learned
,
and
to
deale
with
them
to
be
like
minded
as
he
is
;
and
if
they
be
otherwise
minded
,
yet
to
labour
with
them
,
and
to
hope
that
God
will
reueale
the
truth
vnto
them
.
Others
likewise
whose
eyes
the
Lord
hath
opened
to
know
things
that
are
spiritually
discerned
,
should
labour
to
draw
them
on
vnto
the
same
truth
with
them
.
And
therefore
besides
other
duties
which
they
should
performe
vnto
them
,
when
they
goe
vp
vnto
the
house
of
the
Lord
,
they
should
say
vnto
them
as
they
in
Esay
,
Come
let
vs
goe
vp
to
the
mountaine
of
the
Lord
,
to
the
house
of
the
God
of
Iacob
,
and
he
will
teach
vs
his
waies
,
and
we
will
walke
in
his
paths
;
come
let
vs
goe
to
the
Church
,
come
neighbour
,
come
friend
let
vs
go
to
the
Sermon
,
and
there
we
shall
heare
what
the
Lord
will
say
vnto
vs
,
and
there
we
shall
be
instructed
in
the
truth
or
Christ
Iesus
.
But
what
doe
we
?
We
thinke
it
well
if
we
come
●ur
selues
,
and
indeed
I
wish
all
would
doe
so
;
but
though
we
now
our
neighbour
ignorant
,
yet
do
we
not
either
priuately
●lke
with
him
,
or
say
vnto
him
,
come
let
vs
goe
to
Sermon
:
●hich
certainely
is
a
defect
in
vs
.
For
true
zeale
taketh
that
●f
the
fire
,
that
the
truely
zealous
man
would
haue
all
like
●nto
himselfe
,
and
the
more
he
hath
profited
in
the
know●edge
of
the
truth
,
the
more
will
his
heart
bee
inflamed
to
●raw
others
out
of
ignorance
vnto
the
knowledge
of
the
same
●ruth
with
him
.
And
what
doe
we
know
but
that
God
hath
●rdeined
vs
by
this
or
that
holy
course
to
be
the
meanes
to
●ring
this
or
that
man
vnto
the
knowledge
of
the
truth
?
Let
●s
not
therefore
despaire
of
doing
good
with
our
weake
and
●gnorant
brother
,
but
let
vs
hope
so
long
as
there
is
any
hope
,
●●at
the
Lord
will
reueale
his
truth
vnto
him
;
and
in
the
●eane
time
let
vs
beare
with
his
ignorance
,
and
labour
by
all
●eanes
to
bring
him
to
the
same
minde
that
is
in
vs
touching
●he
truth
of
Christ
Iesus
.
And
this
withall
let
vs
weigh
:
is
●here
any
of
our
alliance
,
or
acquaintance
,
or
knowledge
whose
eyes
the
Lord
hath
so
opened
that
he
seeth
the
truth
in
diuers
mysteries
of
the
faith
,
but
yet
some
things
are
hid
from
●is
eyes
?
let
this
be
an
incouragement
of
our
hope
that
the
Lord
wil
also
reueale
these
things
vnto
him
.
For
great
hope
we
may
conceiue
,
as
we
see
here
our
Apostle
likewise
doth
that
he
which
hath
begun
to
reueale
the
truth
in
diuers
mysteries
of
the
faith
vnto
them
,
will
also
in
his
good
time
reueale
these
●hings
vnto
them
,
which
as
yet
are
hid
from
their
eyes
.
Times
we
may
not
prescribe
vnto
the
Lord
,
for
he
calleth
not
all
his
children
to
the
knowledge
of
his
Sonne
at
one
houre
,
but
some
at
the
third
,
some
at
the
sixth
,
some
at
the
ninth
,
some
●t
one
,
some
at
another
houre
,
as
vnto
his
heauenly
wisdome
seemeth
most
meete
,
and
his
truth
he
doth
reueale
vnto
his
children
not
all
at
once
,
but
here
a
litle
and
there
a
litle
as
seemeth
best
vnto
him
.
But
yet
we
may
hope
that
vnto
such
as
loue
not
darknesse
better
than
light
,
vnto
such
as
doe
not
oppose
themselues
against
the
truth
,
the
Lord
that
commandeth
the
light
to
shine
out
of
darknesse
will
in
his
good
time
shine
in
their
hearts
,
and
reueale
his
truth
vnto
them
so
farre
as
shall
be
necessarie
for
them
.
Though
therefore
now
they
doe
not
embrace
the
same
truth
altogether
with
vs
,
yet
let
vs
hope
that
the
Lord
will
also
reueale
this
vnto
them
wherein
they
now
dissent
from
vs
,
and
let
vs
labour
with
them
to
the
purpose
according
to
that
measure
of
grace
that
is
giuen
vnto
vs
.
The
third
thing
which
I
note
is
,
that
the
Apostle
saith
,
〈◊〉
yee
be
otherwise
minded
God
shall
reueale
it
:
Whereby
the
Apostle
sheweth
that
he
could
onely
preach
vnto
them
,
but
it
is
God
that
reuealeth
his
truth
vnto
them
.
If
they
were
otherwise
minded
than
he
was
,
he
could
not
doe
withall
,
his
office
was
to
teach
the
truth
,
he
could
not
open
their
eyes
that
they
might
see
the
truth
,
but
that
must
be
let
alone
vnto
the
Lord
for
euer
,
who
alone
reuealeth
when
he
will
that
truth
where●●
we
were
happily
long
before
instructed
.
Whence
I
obserue
,
that
in
the
worke
of
the
ministerie
the
Ministers
of
Christ
do
onely
dispense
the
mysteries
and
secrets
of
God
,
but
it
is
God
that
reuealeth
them
vnto
vs
,
opening
our
eyes
that
we
may
see
the
wondrous
things
of
his
law
.
And
therefore
it
is
said
that
when
Peter
had
preached
vnto
Cornelius
,
the
Holy
Ghost
fell
on
all
them
which
heard
the
●●ra
.
And
againe
it
is
said
that
when
Paul
preached
neere
vnto
Philippi
vnto
certaine
women
that
were
come
together
,
the
Lord
opened
the
heart
of
Lydia
,
that
shee
attended
vnto
the
things
that
Paul
spake
.
And
often
when
the
Apostles
had
preached
it
is
said
,
that
the
Holy
Ghost
fell
on
them
that
heard
,
and
they
beleeued
.
Whereby
is
meant
that
they
preached
,
but
the
Holy
Ghost
reuealed
,
and
so
their
preaching
was
effectuall
as
the
Holy
Ghost
wrought
with
it
in
the
hearts
of
them
that
were
ordeined
vnto
saluation
.
And
to
this
agreeth
that
of
the
Apostle
,
I
haue
planted
,
and
Apollos
watred
,
but
God
gaue
the
increase
:
and
,
neither
is
he
that
planteth
any
thing
,
neither
he
that
watreth
,
but
God
that
giueth
the
increase
.
The
Ministers
like
Gods
husbandmen
they
sowe
the
seede
,
euen
the
immortall
seede
of
his
word
in
the
fallow
ground
of
mens
hearts
,
but
it
is
the
Lord
that
giueth
the
earely
and
the
latter
raine
,
whereby
it
groweth
vp
and
bringeth
forth
fruit
in
some
thirty
,
in
some
sixty
,
in
some
an
hundreth
fold
.
The
Ministers
of
Christ
they
are
they
by
whom
we
do
beleeue
,
and
by
whom
we
doe
obey
:
but
it
is
the
Lord
that
〈◊〉
the
powerfull
working
of
his
holy
spirit
together
with
the
●ord
causeth
vs
to
beleeue
,
and
to
obey
.
This
honour
the
●ord
taketh
vnto
himselfe
,
saying
,
I
will
powre
out
cleane
water
●pon
you
,
and
yee
shall
be
cleane
,
yea
,
from
all
your
filthinesse
,
●●d
from
all
your
idols
will
I
cleanse
you
:
a
new
heart
also
will
I
●ue
you
,
and
a
new
spirit
will
I
put
within
you
,
and
I
will
take
away
●e
stonie
heart
out
of
your
bodie
,
and
I
will
giue
you
an
heart
of
●●sh
;
and
I
will
put
my
spirit
within
you
,
and
cause
you
to
walke
in
●y
statutes
,
and
yee
shall
keepe
my
iudgements
and
doe
them
:
this
●onour
(
I
say
)
the
Lord
taketh
to
himselfe
,
and
this
honour
●e
will
not
giue
to
any
other
.
But
here
happily
you
will
●ke
me
,
if
the
Ministers
of
Christ
onely
preach
the
word
,
●nd
the
Lord
reserue
this
power
onely
to
himselfe
to
beget
〈◊〉
by
the
word
;
if
the
Ministers
of
Christ
onely
teach
●s
the
way
of
truth
,
and
the
spirit
alone
lead
vs
into
all
●●uth
,
Corin●●ians
,
I
haue
begotten
you
through
the
Gospell
?
and
how
doth
●e
say
vnto
Timothie
,
Take
heede
vnto
thy selfe
,
and
vnto
lear●●ng
;
continue
therein
:
for
in
doing
this
thou
shalt
both
saue
thy
●●lfe
,
and
them
that
heare
thee
?
Whereunto
I
answer
,
that
the
●●ing
,
which
properly
belong
vnto
God
are
oftentimes
in
the
●criptures
attributed
vnto
Gods
Ministers
,
because
they
are
●●struments
which
God
vseth
,
and
whereby
God
worketh
.
So
●n
the
places
alleaged
,
I
(
saith
the
Apostle
)
haue
begotten
you
●hrough
the
Gospell
;
the
Apostle
because
the
Lord
vsed
him
as
●is
instrument
to
beget
the
Corinthians
in
Christ
Iesus
,
there●ore
taketh
that
vnto
himselfe
which
the
Apostle
Iames
shew●●th
properly
to
belong
vnto
God
,
where
he
saith
,
God
of
●is
owne
will
begat
vs
with
the
word
of
truth
,
that
we
should
be
as
●he
first
fruits
of
his
creatures
.
And
in
the
other
place
,
where
●he
Apostle
saith
to
Timothy
,
In
so
doing
,
thou
shalt
saue
both
●hy
selfe
,
and
them
that
heare
thee
;
there
power
of
sauing
,
This
then
should
teach
you
so
to
thinke
of
vs
as
of
the
Ministers
of
Christ
,
and
disposers
of
the
secrets
of
God
,
b●
to
depend
vpon
the
Lord
for
the
reuelation
of
those
holy
mysteries
which
we
bring
vnto
you
.
We
can
onely
speake
vnto
your
eares
,
but
it
is
the
Lord
that
must
worke
in
your
hearts
:
we
can
onely
beat
vpon
the
outward
sense
,
but
he
it
is
that
must
open
the
eyes
of
your
vnderstanding
:
we
can
onely
bring
the
word
of
saluation
vnto
you
,
but
he
it
is
that
by
his
blessing
vpon
it
must
make
it
the
word
of
saluation
vnto
you
.
And
therefore
when
you
come
vnto
the
house
of
God
yee
should
remember
to
sanctifie
your selues
,
and
as
the
Preacher
exhorteth
,
When
yee
enter
into
the
house
of
God
yee
should
take
heede
vnto
your
feete
,
why
he
had
lied
vnto
the
Holy
Ghost
?
●nd
that
our
Sauiour
saith
,
Hee
that
heareth
you
heareth
●●e
.
To
conclude
this
point
,
wee
doe
pray
you
in
●hrist
his
stead
,
as
though
God
did
beseech
you
through
〈◊〉
;
and
whatsoeuer
good
grace
is
wrought
in
you
,
it
is
●od
that
worketh
the
same
in
you
through
our
ministe●●e
.
Be
yee
therefore
diligent
to
frequent
holy
exercises
,
●repare
your selues
with
all
holy
reuerence
thereunto
,
●ray
vnto
the
Lord
that
he
will
blesse
his
holy
ordinance
●nto
you
;
hearken
vnto
the
word
,
not
as
the
word
of
●an
,
but
as
it
is
indeede
as
the
word
of
God
,
and
receiue
●ith
meeknesse
the
word
that
is
graffed
in
you
,
which
is
●ble
to
saue
your
soules
.
For
thus
the
Lord
reuealeth
his
●●uth
,
and
his
will
vnto
his
children
;
neither
are
we
now
to
●ooke
for
any
other
reuelations
but
such
as
the
Lord
manife●teth
in
and
by
the
word
.
Now
remaineth
the
third
point
to
be
handled
,
where
the
Apostle
exhorteth
that
in
the
meane
time
till
God
reueale
●hat
truth
which
he
hath
professed
vnto
them
,
such
grounds
of
the
truth
as
already
they
had
might
with
one
accord
be
reteined
and
maintained
;
which
he
doth
in
these
words
,
neuerthelesse
in
that
whereunto
we
are
come
&c.
LECTVRE
LXVI
.
PHILIP
.
3.
Vers.
16.
Neuerthelesse
in
that
whereunto
we
are
come
.
Let
〈◊〉
proceede
by
one
rule
,
and
let
vs
minde
one
thi●g
.
NEuerthelesse
in
that
&c.
]
In
which
words
the
Apostle
exhorteth
that
in
the
meane
time
till
God
reueale
vnto
the
Philippians
that
truth
which
he
hath
professed
,
such
grounds
of
the
truth
as
already
they
had
receiued
might
with
one
accord
be
retained
and
maintained
.
This
is
the
generall
scope
and
meaning
of
the
Apostle
in
these
words
.
But
it
will
not
happily
be
amisse
for
the
better
vnderstanding
of
them
to
vnfold
and
open
the
meaning
of
them
yet
a
little
more
particularly
.
They
depend
,
as
ye
see
,
vpon
that
which
went
before
.
For
the
Apostle
hauing
before
exhorted
the
Philippians
to
be
so
minded
as
hee
was
in
the
points
before
mentioned
,
had
also
said
,
and
if
yee
be
otherwise
minded
,
God
shall
also
reueale
it
.
Now
saith
he
,
neuerthelesse
〈◊〉
that
whereunto
we
are
come
,
as
if
he
should
haue
said
,
but
in
the
meane
time
till
God
reueale
this
truth
vnto
you
wherein
yee
now
dissent
from
mee
,
in
that
whereunto
we
are
come
,
i.
for
so
farre
as
we
are
come
,
for
such
grounds
of
the
truth
,
for
such
articles
of
the
faith
and
Christian
religion
as
already
wee
doe
generally
embrace
and
agree
vpon
,
let
vs
proceed
in
them
by
one
rule
,
and
let
vs
minde
one
thing
.
The
word
which
the
Apostle
vseth
when
he
saith
,
let
vs
proceede
by
one
rule
,
is
a
militarie
word
,
borrowed
from
the
marching
of
souldiers
vnto
the
battell
,
whose
manner
it
is
to
keepe
their
ranke
,
and
without
any
outraying
to
march
along
after
the
prescript
rule
of
their
Generall
,
or
Leader
.
So
that
it
is
as
if
the
Apostle
had
thus
said
vnto
them
,
let
vs
for
so
farre
as
we
are
come
,
like
vnto
good
souldiers
which
turne
not
aside
,
but
march
on
along
after
the
prescript
rule
of
their
Generall
,
so
let
vs
walke
without
turning
aside
to
the
right-had
,
or
to
the
left-hand
after
that
one
rule
,
let
vs
beleeue
and
liue
as
we
are
directed
by
●●●t
one
rule
of
his
word
vnder
whose
banner
we
doe
fight
;
〈◊〉
vs
so
farre
as
we
are
come
walke
as
Christ
Iesus
hath
taught
〈◊〉
in
his
holy
word
.
The
same
phrase
of
speech
is
vsed
to
the
●●e
purpose
,
where
it
is
said
,
as
many
as
walke
according
to
this
●●e
,
i.
As
many
as
make
this
word
of
truth
,
this
Gospell
of
●●rist
Iesus
now
preached
and
taught
vnto
you
the
rule
and
●●are
of
their
faith
,
&
life
,
from
which
they
will
not
swarue
,
●●turne
aside
to
the
right-hand
or
to
the
left
,
peace
shall
bee
●●on
them
,
and
mercy
,
and
vpon
the
Israell
of
God
.
Let
vs
●●●ceede
by
one
rule
,
and
let
vs
minde
one
thing
]
i.
Let
there
bee
〈◊〉
dissentions
amongst
vs
,
but
let
vs
be
knit
together
in
one
●●nde
,
and
in
one
iudgement
,
being
of
like
affection
one
to●●rds
another
in
Christ
Iesus
.
The
1.
thing
which
hence
I
note
is
,
touching
the
cause
of
●issensions
in
the
Church
of
God
,
whence
it
is
that
there
are
●●ch
dissensions
and
diuisions
in
the
Church
of
God
,
whereby
●●e
vnity
and
peace
of
the
Church
is
rent
a
sunder
and
broken
.
Not
to
search
farther
into
the
causes
thereof
than
this
●●e
scripture
giueth
occasion
,
out
of
this
Scripture
I
note
3.
●auses
of
the
dissensions
in
the
Church
of
God
.
The
1.
is
,
because
we
doe
not
with
patience
expect
and
waite
till
God
〈◊〉
his
good
time
reueale
vnto
vs
that
truth
which
as
yet
is
hid
〈◊〉
from
our
eyes
.
For
such
oftentimes
is
our
inconsiderate
hea●●●dinesse
,
that
if
we
seeme
vnto
our selues
to
apprehend
this
〈◊〉
that
point
of
doctrine
through
the
suggestions
and
persuasions
of
this
or
that
man
,
by
and
by
we
aduenture
the
defence
and
maintenance
thereof
,
though
I●●l
haue
preached
,
though
the
Church
of
God
haue
beleeued
otherwise
.
We
looke
〈◊〉
what
it
is
that
the
Church
hath
receiued
,
but
what
it
is
that
〈◊〉
haue
apprehended
,
or
if
we
doe
,
rather
we
striue
to
bring
the
Church
to
that
which
we
haue
apprehended
,
than
wee
〈◊〉
yeeld
vnto
that
which
the
Church
indeed
hath
receiued
;
〈◊〉
howsoeuer
that
we
teach
may
hazard
the
peace
and
quite
of
the
Church
,
yet
will
we
not
stay
our selues
,
and
expect●●
God
may
farther
reueale
his
holy
truth
vnto
vs
.
And
〈◊〉
hath
beene
heretofore
,
and
is
at
this
day
one
great
cause
of
diuision
and
dissension
in
the
Church
.
I
might
instance
i●
diuers
heresies
wherewith
the
Church
hath
beene
troubled
and
which
haue
in
part
beene
caused
because
the
auth●●
thereof
would
not
waite
till
God
should
reueale
the
truth
vn●●
them
.
If
that
auncient
father
Tertullian
had
waited
till
God
had
reuealed
vnto
him
that
truth
which
afterward
he
did
●●ueale
vnto
him
,
he
had
not
beene
so
tainted
with
the
errors
o●
the
Millenaries
,
and
the
Montanists
as
he
was
,
neither
ha●
troubled
the
Church
therewith
so
much
as
hee
did
.
And
i●
some
at
this
day
that
trouble
the
peace
of
the
Church
with
their
strange
doctrine
would
both
pray
vnto
the
Lord
for
the
reuelation
of
his
truth
,
and
patiently
waite
till
the
Lord
should
reueale
his
truth
vnto
them
,
we
should
be
more
free
from
disensions
than
we
are
.
The
2.
cause
of
the
dissensions
in
the
Church
of
God
,
〈◊〉
because
we
do
not
proceede
by
one
rule
in
that
whereun●●
we
are
come
.
For
such
oftentimes
is
our
vntowardlinesse
,
that
in
the
generall
grounds
of
Christian
religion
where●●
we
doe
agree
we
will
be
slinging
out
of
ranke
,
and
not
proceed
by
that
one
rule
of
his
word
vnder
whose
banner
we
do●
fight
.
In
the
primitiue
Church
all
the
Churches
of
Chr●●●
were
come
vnto
that
,
that
they
beleeued
the
resurrection
of
the
dead
,
and
that
they
acknowledged
iustification
by
the
●●ghteousnesse
of
Christ
,
yet
then
they
proceeded
not
by
one
●●le
in
these
things
,
but
some
denied
the
resurrection
of
the
●ead
of
which
sort
were
Hymeneus
and
Philetus
,
The
3.
cause
of
the
dissensions
in
the
Church
of
God
is
,
because
we
doe
not
all
minde
one
thing
.
For
such
oftentimes
●s
our
waywardnesse
that
when
in
the
substance
of
the
doctrine
we
agree
with
the
Church
,
yet
will
we
picke
a
quarrell
either
at
the
Professors
of
the
truth
,
or
at
some
ceremonie
,
or
at
some
defect
in
the
discipline
of
the
Church
whereby
we
will
make
a
schisme
in
the
Church
.
What
a
stirre
made
Corah
,
Dathan
and
Abiram
in
the
congregation
of
Israell
?
And
whence
was
it
?
They
could
not
abide
Moses
and
Aaron
,
but
tooke
exceptions
against
them
saying
,
Yee
take
too
much
vpon
you
,
seeing
al
the
congregation
is
holy
,
euery
one
of
them
,
and
the
Lord
is
among
them
:
wherefore
then
lift
ye
vp
your selues
aboue
the
congregation
of
the
Lord
?
What
contentions
likewise
were
there
in
the
Church
of
Corinth
,
and
how
did
they
one
swell
against
another
?
The
2.
thing
which
hence
I
note
is
,
touching
the
remedies
of
the
dissensions
in
the
Church
of
God
,
at
least
of
such
dissensions
as
spring
from
these
causes
before
mentioned
.
The
●medies
according
to
the
number
of
the
causes
are
three
,
●●h
sore
requiring
a
salue
,
and
each
cause
of
dissension
stan●ng
in
neede
of
a
remedy
against
it
.
The
1.
remedie
against
●●●sensions
caused
by
not
waiting
till
God
reueale
things
not
〈◊〉
reuealed
,
is
when
any
truth
is
not
yet
reuealed
vnto
vs
●●h
patience
to
waite
till
God
in
his
good
time
reueale
his
●●ly
truth
vnto
vs
.
For
this
we
know
that
he
who
praied
thus
to
his
Father
,
Sanctifie
them
with
thy
truth
,
thy
word
is
truth
,
If
any
thing
be
reuealed
to
another
that
sitteth
by
,
〈◊〉
the
first
hold
his
peace
.
A
rule
to
the
practise
whereof
the
●postle
seemeth
vnto
me
to
exhort
where
he
saith
,
Let
no
man
●esume
to
vnderstand
aboue
that
which
is
meete
to
vnderstand
,
but
〈◊〉
him
vnderstand
according
to
sobrietie
,
as
God
hath
dealt
to
eue●
man
the
measure
of
faith
.
For
he
which
will
seeme
to
vnder●and
before
it
be
reuealed
vnto
him
,
how
doth
he
vnderstand
●●cording
to
sobrietie
?
how
doth
hee
not
vnderstand
aboue
●●at
which
is
meete
to
vnderstand
?
But
the
Apostle
would
●aue
euery
man
to
vnderstand
according
to
sobrietie
,
and
no
●an
to
vnderstand
aboue
that
which
is
meete
to
vnderstand
,
●nd
consequently
would
haue
all
men
with
patience
to
waite
●ll
God
shall
reueale
that
vnto
them
which
as
yet
is
hid
from
●heir
eyes
.
In
the
practise
of
which
rule
if
wee
would
bee
as
●arefull
as
we
are
skilfull
in
the
knowledge
of
it
many
of
vs
,
●he
Church
should
be
freed
from
dissensions
wherewith
it
is
●roubled
.
As
many
of
vs
therefore
as
loue
the
peace
of
Sion
,
●n
the
things
that
are
not
yet
reuealed
vnto
vs
let
vs
with
pa●ience
expect
till
God
in
his
good
time
reueale
them
vnto
vs
,
●nd
in
the
meane
time
let
vs
either
submit
that
we
speake
vn●o
●he
iudgement
of
the
Prophets
,
or
else
let
vs
hold
our
peace
&
hearken
vnto
them
vnto
whom
God
hath
reuealed
his
truth
.
The
second
remedie
against
dissensions
caused
by
not
proceeding
by
one
rule
in
the
things
reuealed
,
is
,
in
the
things
that
are
reuealed
and
generally
agreed
vpon
amongst
vs
,
to
proceed
by
one
rule
,
euen
that
one
rule
which
God
hath
prescribed
vs
in
his
word
,
and
not
to
decline
from
that
either
to
the
right
hand
or
to
the
left
.
as
may
as
walke
according
to
this
rule
,
peace
shall
be
vpon
them
,
and
mercy
,
and
vpon
the
Israel
of
God
.
Whence
it
is
cleere
that
so
we
ha●e
peace
both
with
God
and
amongst
our selues
,
if
wee
walke
according
to
the
rule
set
downe
by
the
Prophets
and
Apostles
.
For
that
is
the
rule
which
hee
speakes
of
,
and
whereof
hee
had
said
before
,
If
any
man
preach
vnto
you
otherwise
then
that
ye
ha●●
receiued
,
let
him
be
accursed
.
So
that
as
the
Lord
commanded
Iosua
,
not
depart
or
turne
away
from
it
to
the
right
h●●●
or
to
the
left
.
To
this
purpose
also
is
that
of
our
Apostle
,
where
he
saith
,
I
beseech
you
brethren
marke
them
diligently
which
cause
diuision
and
offences
contrary
to
the
doctrine
that
ye
haue
learned
.
In
which
place
the
Apostle
would
haue
the
Romans
constantly
to
hold
fast
that
doctrine
which
they
had
learned
,
signifying
withall
that
they
should
not
want
those
that
would
labour
to
cause
diuision
and
offences
amongst
them
.
But
thus
they
should
auoid
them
,
if
they
would
continue
in
the
things
that
they
had
learned
.
Whence
it
appeareth
that
it
is
a
notable
way
to
auoid
diuisions
and
dissensions
,
to
beleeue
and
liue
after
the
rule
of
the
word
.
By
which
rule
if
our
aduersaries
would
haue
proceeded
with
vs
,
they
should
not
by
their
diuision
haue
so
much
troubled
the
Church
;
or
if
yet
they
would
proceed
by
this
rule
with
vs
,
many
dissensions
wherewith
the
Church
is
troubled
might
easily
be
appeased
.
And
if
amongst
our selues
and
in
our
owne
Churches
wee
would
proceed
by
this
one
rule
,
and
not
leape
out
vnto
conueniences
,
Christian
policies
,
danger
of
innouations
,
and
the
like
,
whatsoeuer
blemishes
almost
we
haue
by
any
dissensions
amongst
vs
might
quickly
be
wiped
out
.
As
many
of
vs
therefore
as
loue
the
peace
of
Sion
,
let
vs
in
the
things
that
are
reuealed
vnto
vs
proceed
by
one
rule
,
euen
that
one
rule
which
God
hath
prescribed
vnto
vs
in
his
holy
word
,
and
let
vs
not
turne
away
from
it
to
the
right
hand
or
to
the
left
,
and
so
shall
peace
bee
within
our
wals
,
and
plenteousnesse
within
her
palaces
,
so
●ll
we
see
Ierusalem
in
prosperitie
all
her
life
long
.
The
third
remedie
against
dissensions
caused
by
distraction
〈◊〉
minde
and
iudgement
,
is
,
all
to
minde
one
thing
,
to
be
knit
●gether
in
one
minde
and
iudgement
.
A
remedie
which
the
●postle
often
prescribeth
to
represse
such
dissensions
as
arose
〈◊〉
the
Churches
that
he
had
planted
.
I
beseech
you
brethren
,
by
the
name
of
our
Lord
Iesus
Christ
,
that
yee
all
speake
●e
thing
,
and
that
there
be
no
dissensions
among
you
;
but
bee
yee
●it
together
in
one
minde
,
and
in
one
iudgement
.
He
would
haue
●o
disagreeing
in
words
amongst
them
,
because
that
ingen●ers
dissension
of
minde
,
and
so
repugnancie
of
iudgement
,
●hich
is
the
mother
of
schisme
and
heresie
.
In
a
word
,
hee
●ould
haue
no
dissensions
amongst
them
,
and
therefore
hee
●ould
haue
them
all
speake
one
thing
,
hee
would
haue
them
●it
together
in
one
minde
,
and
in
one
iudgement
.
And
as
●ere
he
beseecheth
the
Corinthians
by
the
name
of
Christ
Iesus
●hat
they
minde
one
thing
,
so
in
the
epistle
to
the
Romans
hee
●aketh
a
most
earnest
praier
vnto
God
for
them
,
that
they
●ight
be
like
minded
one
towards
another
.
Now
,
saith
hee
,
●he
God
of
patience
and
consolation
giue
you
that
yee
be
like
minded
●e
towards
another
,
according
to
Christ
Iesus
,
that
yee
with
one
●inde
and
with
one
mouth
may
praise
God
,
euen
the
Father
of
our
Lord
Iesus
Christ
.
So
necessary
hee
thought
the
consent
of
mindes
and
iudgements
,
and
such
a
notable
remedie
hee
●hought
it
to
be
against
all
diuisions
and
dissensions
,
that
hee
powreth
out
this
most
earnest
praier
vnto
the
Lord
,
that
hee
●ould
worke
in
them
this
consent
of
mindes
and
iudgements
,
that
they
might
minde
one
thing
.
Where
withall
it
is
to
bee
noted
,
that
he
praieth
that
they
be
like
minded
one
towards
another
according
to
Christ
Iesus
:
as
also
in
this
next
chapter
●he
praieth
Euodias
,
and
beseecheth
Syntiche
,
Crucifie
him
,
crucifie
him
,
away
with
him
,
and
deliuer
to
〈◊〉
Barabbas
;
and
of
that
last
Councell
held
at
Trent
,
when
so
many
things
were
so
Antichristianly
concluded
against
the
true
,
ancient
,
Catholike
,
and
Apostolike
faith
.
If
then
as
we
haue
one
Lord
,
one
faith
,
one
baptisme
,
one
God
and
Father
of
all
,
which
is
aboue
all
,
and
through
all
,
and
in
vs
all
,
so
wee
would
bee
like
minded
one
towards
another
according
to
Christ
Iesus
,
dissensions
were
easily
banished
if
they
were
,
and
easily
kept
out
if
they
were
not
.
Which
rule
if
wee
had
kept
,
or
could
keepe
so
well
as
we
should
,
they
whose
dissension●
are
so
notoriously
knowne
betweene
their
Franciscans
and
Dominicans
,
their
Thomists
and
Scotists
,
their
Canonists
and
Diuines
,
should
not
be
able
to
twit
vs
so
much
with
our
dissensions
as
they
doe
:
neither
should
the
Brownists
and
Baroists
haue
beene
such
an
offence
as
they
haue
beene
,
if
in
that
whereunto
wee
are
come
they
had
beene
of
one
accord
with
vs
in
the
Lord
.
As
many
of
vs
therefore
as
loue
the
peace
of
Sion
,
let
vs
be
knit
together
in
one
minde
,
and
in
one
iudgement
in
the
Lord
,
let
vs
speake
one
thing
,
and
let
vs
be
of
like
affection
one
towards
another
.
So
shall
the
peace
of
our
Ierusalem
bee
as
the
light
of
the
Sunne
,
and
her
prosperitie
as
the
noone
day
.
Let
vs
by
all
meanes
auoid
all
dissensions
and
diuisions
,
and
endeuour
to
keepe
the
vnitie
of
the
spirit
in
the
bond
of
peace
.
And
therefore
in
the
things
that
are
not
yet
reuealed
vnto
vs
,
let
vs
with
patience
wait
till
God
in
his
good
time
reueale
them
vnto
vs
;
let
vs
in
the
things
that
are
reuealed
vnto
vs
proceed
by
one
rule
,
that
one
rule
of
Gods
word
,
not
declining
from
it
to
the
right
hand
,
or
to
the
left
,
and
let
vs
bee
like
minded
one
towards
another
according
to
Christ
Iesus
,
that
with
one
minde
and
one
mouth
we
may
praise
God
,
euen
the
Father
of
our
Lord
Iesus
Christ
.
So
,
and
so
alone
shall
we
build
,
that
neither
hammer
,
nor
axe
,
nor
any
toole
of
iron
shall
be
heard
in
the
Lords
house
whiles
it
is
in
building
.
And
thus
much
of
the
remedies
.
The
third
thing
which
I
note
,
is
,
that
the
Apostle
saith
,
i●
that
whereunto
wee
are
come
let
vs
proceed
by
one
rule
,
&c.
which
sheweth
,
that
howsoeuer
one
came
short
of
another
,
yet
hee
would
haue
euery
one
of
them
so
farre
as
they
were
come
to
goe
forward
,
and
as
in
marching
against
the
enemie
the
stronger
to
encourage
the
weaker
,
and
the
weaker
to
ranke
with
the
stronger
,
and
both
to
proceed
by
one
rule
of
their
great
Generall
Christ
Iesus
.
Whence
I
obserue
,
that
neither
they
that
are
weaker
then
others
in
faith
,
in
knowledge
,
or
in
obedience
,
are
to
be
discouraged
,
or
to
sit
them
downe
because
they
are
weake
,
nor
they
that
are
stronger
then
others
in
faith
,
in
knowledge
,
or
in
obedience
,
are
to
bee
puft
vp
in
themselues
,
or
to
contemne
them
that
are
weaker
because
they
are
stronger
,
but
euery
man
is
according
to
the
measure
of
grace
that
is
giuen
him
to
walke
by
that
rule
which
God
hath
prescribed
him
,
and
one
to
helpe
another
in
fighting
a
good
fight
,
and
finishing
their
course
.
All
of
vs
are
ranked
to
runne
,
and
billed
to
fight
,
albeit
vnto
all
of
vs
be
not
giuen
like
speed
to
runne
,
or
like
strength
to
fight
,
and
all
of
vs
must
runne
and
fight
,
though
we
cannot
runne
with
the
speediest
,
or
fight
with
the
strongest
.
And
shall
wee
either
be
discouraged
and
sit
downe
because
we
cannot
match
with
the
best
,
or
swell
and
disdaine
because
we
are
not
as
others
,
but
as
good
as
the
best
?
It
is
as
if
the
foot
should
be
dismaied
and
denie
to
goe
because
it
is
not
the
head
;
and
as
if
the
head
should
disdaine
to
direct
the
steps
because
it
is
aboue
the
foot
.
The
father
of
the
childe
that
was
possessed
with
a
dumbe
spirit
,
saw
(
no
doubt
)
his
owne
weaknesse
to
be
great
when
our
Sauiour
said
vnto
him
,
If
thou
canst
beleeue
,
all
things
are
possible
to
him
that
beleeueth
.
Yet
he
fainted
not
,
but
holding
on
a
good
course
hee
said
,
Lord
I
beleeue
,
helpe
mine
vnbeleefe
.
Let
no
man
therefore
be
discouraged
or
faint
because
he
is
weake
and
vnable
to
runne
with
the
formost
.
Some
in
marching
forward
must
be
before
,
and
some
behinde
.
Let
not
him
that
is
behinde
faint
,
but
march
forward
.
Let
him
march
after
the
rule
prescribed
him
by
his
Generall
,
let
his
word
be
a
lanterne
vnto
his
feet
,
and
a
light
vnto
his
paths
,
to
direct
his
going
in
the
way
of
his
commandements
.
To
haue
strength
to
runne
with
the
formost
is
a
great
grace
of
God
,
and
to
bee
sought
after
by
all
manner
praier
and
supplication
in
the
spirit
.
But
if
thou
walke
forward
in
that
weaknesse
of
thine
according
to
the
measure
of
grace
that
is
giuen
thee
by
the
rule
which
thy
God
hath
prescribed
thee
,
this
shall
bring
thee
peace
at
the
last
,
and
guide
thee
vnto
the
hauen
where
thou
wouldest
be
.
Let
not
thine
heart
therefore
bee
troubled
nor
feare
.
In
what
weaknesse
soeuer
it
is
that
thou
walkest
,
blesse
thy
God
that
hath
set
thee
in
the
way
,
and
proceed
as
hee
giueth
grace
in
the
way
.
LECTVRE
LXVII
.
PHILIP
.
3.
Verse
17.
Brethren
,
be
followers
of
mee
,
and
looke
on
them
which
walke
so
as
yee
haue
vs
for
an
ensample
.
For
many
walke
&c.
NOw
the
Apostle
goeth
forward
,
and
hauing
before
proposed
his
owne
example
vnto
the
Philippians
,
thereby
both
to
instruct
their
vnderstanding
in
matters
of
doctrine
,
and
likewise
to
stirre
them
vp
vnto
all
holy
desires
in
the
whole
course
of
their
life
,
now
he
exhorteth
them
to
follow
his
example
,
and
the
example
of
such
as
he
is
,
that
in
him
they
may
haue
a
patterne
to
rectifie
their
iudgements
in
the
truth
,
and
to
follow
after
Christian
perfection
in
all
holy
conuersation
of
their
life
.
Here
then
first
wee
haue
the
Apostles
exhortation
vnto
the
Philippians
;
secondly
,
certaine
reasons
to
moue
them
to
hearken
vnto
his
exhortation
.
The
exhortation
in
these
words
,
Brethren
,
&c.
The
reasons
in
the
verses
following
vnto
the
end
of
the
chapter
.
His
exhortation
consisteth
of
two
parts
:
first
,
that
the
Philippians
would
be
followers
of
him
;
The
first
thing
which
I
note
is
,
that
the
Apostle
would
haue
the
Philippians
to
follow
the
example
not
of
whomsoeuer
each
man
in
his
priuate
fancie
did
best
like
of
,
but
of
him
,
and
of
such
others
as
walked
so
as
they
had
him
for
an
ensample
Whence
I
obserue
,
that
in
the
course
of
our
Christian
walking
wee
are
to
follow
the
example
of
such
as
by
their
holy
walking
shew
plainly
that
they
haue
beene
brought
vp
in
the
schoole
of
Christ
,
and
that
they
are
the
faithfull
children
of
God
.
An
ordinary
thing
it
is
for
men
to
looke
at
the
example
of
others
,
and
so
to
walke
as
they
haue
others
for
example
:
for
the
example
of
others
going
before
vs
is
a
great
inducement
vnto
vs
to
doe
the
like
,
whether
the
thing
be
good
or
euill
.
Wee
see
the
manifold
examples
of
holy
men
mentioned
in
the
holy
word
of
God
,
euen
so
many
and
so
diuers
,
as
that
whether
wee
looke
for
direction
in
the
generall
course
of
Christianitie
,
or
in
the
particular
calling
wherein
wee
are
placed
,
we
cannot
want
multitude
of
examples
to
direct
vs
.
And
wherefore
hath
the
holy
Ghost
set
them
downe
but
for
our
vse
,
that
wee
might
so
walke
as
wee
haue
then
:
for
examples
:
For
,
whatsoeuer
things
were
written
aforetime
,
were
written
for
our
learning
.
The
Prince
in
Iosiah
,
the
Counsellor
in
Hushai
,
the
rich
man
in
Abraham
,
the
poore
man
in
the
Shunamite
,
the
great
Officers
of
great
men
in
the
●unuch
of
Candaces
the
Queene
of
Ethiopia
,
Now
herewithall
we
must
note
,
that
the
life
of
such
holy
●aints
of
God
as
either
haue
liued
before
vs
,
or
doe
now
pre●ently
liue
with
vs
is
not
,
nor
may
be
any
certaine
or
perpetu●ll
rule
vnto
vs
of
religion
,
piety
,
or
Christian
life
.
For
none
●f
all
the
Saints
of
God
,
were
they
neuer
so
holy
,
neuer
so
●eare
in
Gods
sight
,
but
they
haue
had
their
blemishes
in
their
●●ues
budding
out
of
that
naturall
corruption
which
they
●rew
from
the
loynes
of
our
first
Parents
.
Noah
that
preacher
●f
righteousnesse
is
noted
for
drunkenesse
:
lust
Lot
with
in●est
:
Abraham
the
father
of
the
faithfull
with
lying
:
Isaac
the
●eed
promised
by
God
with
the
same
fault
:
Iacob
that
wrested
●ith
God
and
preuailed
with
the
same
fault
:
Ioseph
preserued
from
many
dangers
by
Gods
prouidence
with
prophane
swearing
:
Moses
vnto
whom
God
spake
face
to
face
with
murmuring
:
Dauid
a
man
after
Gods
owne
heart
with
murther
&
adulterie
:
Peter
with
denying
his
Master
Christ
:
Paul
with
boasting
of
his
reuelations
:
Iames
and
Iohn
with
ambition
:
and
the
like
is
to
be
said
of
all
other
the
Saints
of
God
:
none
that
may
not
iustly
be
noted
with
some
blemish
in
their
life
:
so
that
none
of
all
their
examples
may
be
vnto
vs
the
rule
of
our
life
.
Onely
the
word
which
is
a
lanthorne
vnto
our
feete
and
a
light
vnto
our
steppes
is
the
rule
of
our
life
.
All
examples
of
men
if
they
be
looked
into
wil
be
found
too
crooked
to
make
a
straight-rule
.
Onely
the
example
of
Christ
Iesus
both
God
and
man
is
without
all
exception
a
perfect
example
,
all
whose
actions
are
our
instructions
,
and
whose
whole
life
is
a
thorow
direction
for
our
whole
life
.
In
the
imitation
then
and
following
of
the
Saints
of
God
,
to
make
an
holy
vse
thereof
,
wee
must
obserue
these
rules
.
1.
That
we
do
not
otherwise
follow
the
example
of
them
then
they
follow
the
example
of
Christ
.
So
the
Apostle
teacheth
vs
where
he
saith
,
be
ye
followers
of
me
euen
as
I
am
of
Christ
.
I●
then
Paul
be
exalted
through
the
abundance
of
Reuelations
,
wheras
Christ
hath
taught
vs
to
be
meeke
and
lowly
in
heart
;
or
if
Peter
denie
his
Master
whereas
Christ
hath
told
vs
that
whosoeuer
denieth
him
before
men
he
will
also
denie
him
before
his
father
which
is
in
heauen
,
here
we
must
leaue
Peter
and
Paul
,
and
follow
our
Master
Christ
.
Him
we
must
alwaies
follow
,
and
Peter
and
Paul
,
and
other
of
Gods
Saints
as
they
follow
him
,
but
not
otherwise
.
If
they
be
feruent
in
loue
as
Christ
was
,
meeke
and
lowly
in
heart
as
Christ
was
,
patient
in
trouble
as
Christ
was
,
ready
to
forgiue
as
Christ
was
,
bee
earnest
in
praier
as
Christ
was
,
if
they
go
about
his
busines
that
sent
them
as
Christ
did
,
in
these
and
the
like
wherein
they
follow
Christ
we
are
to
follow
them
.
The
2.
rule
to
be
obserued
in
the
imitation
of
the
Saints
of
God
,
that
wee
follo●
them
no
in
things
peculiarly
belonging
vnto
them
,
but
in
the
things
which
they
did
as
Christians
.
For
so
to
follow
Christ
Iesus
himselfe
in
the
things
which
peculiarly
belong
vnto
himselfe
were
very
absurd
;
as
to
follow
him
in
fasting
fortie
daies
and
fortie
nights
,
in
walking
vpon
the
seas
,
in
causing
●e
surging
waues
to
cease
with
his
word
,
in
cleansing
the
Lea●ers
,
raising
the
dead
,
and
the
like
whereby
he
shewed
him●elfe
to
be
the
true
Messias
.
And
so
likewise
to
follow
Abra●am
in
offering
vp
of
his
sonne
Isaac
,
to
follow
Moses
in
smi●●ng
the
stonie
rocke
that
waters
may
runne
in
drie
places
,
to
●●llow
the
Apostles
in
preaching
from
city
to
city
and
not
to
●●ttle
in
any
one
place
were
an
imitation
so
foolish
as
that
it
●ould
want
all
ground
of
reason
and
warrantize
.
And
there●ore
when
Iames
and
Iohn
said
vnto
Christ
,
wilt
thou
that
wee
●ommand
that
fire
come
downe
from
heauen
as
Elias
did
?
ye
know
not
of
what
spirit
yee
are
:
〈◊〉
if
he
should
haue
said
,
Elias
did
so
indeed
,
but
ye
are
not
●erein
to
follow
Elias
.
We
are
therefore
to
obserue
what
they
●id
by
peculiar
office
,
authoritie
,
or
commandement
,
and
●ot
to
labour
to
follow
them
therein
,
and
what
they
did
gene●ally
as
Christians
,
and
therein
to
follow
them
as
they
fol●ow
Christ
.
The
3.
rule
to
be
obserued
in
the
imitation
of
the
Saints
●f
God
is
,
that
in
earnest
desire
to
be
like
vnto
them
we
resem●le
as
neere
as
we
can
such
holy
actions
of
faith
towards
God
,
●nd
loue
towards
all
Saints
as
they
were
most
renowned
for
.
For
to
eate
and
drinke
,
to
talke
and
walke
,
to
borow
and
lend
,
and
the
like
which
nature
teacheth
are
no
actions
of
imitation
,
but
to
loue
one
another
as
Dauid
and
Ionathan
did
,
to
redeeme
our
owne
peace
and
quietnesse
with
some
losse
as
Abraham
did
,
to
be
faithfull
in
the
Lords
house
as
Moses
was
,
●o
cloth
the
naked
,
to
feed
the
hungry
,
to
iudge
the
fatherlesse
and
widow
as
Iob
did
,
to
delight
in
the
Law
of
the
Lord
,
and
to
exercise
our selues
therein
day
and
night
as
Dauid
did
,
to
serue
the
Lord
with
fasting
and
praier
as
Anna
did
,
to
sit
down
at
Iesus
feete
and
heare
his
preaching
as
Mary
did
,
to
restore
with
vantage
that
which
was
taken
by
forged
cauillation
as
Zaccheus
did
,
these
and
such
like
are
the
actions
wherein
wee
should
earnestly
desire
to
resemble
the
Saints
of
God
as
neere
as
we
can
.
And
if
we
marke
it
,
in
the
places
where
we
are
precisely
exhorted
to
follow
the
example
of
the
Saints
of
God
we
are
exhorted
to
follow
them
in
these
and
the
like
things
,
as
in
beleeuing
that
faith
is
imputed
vnto
vs
for
righteousnesse
as
it
was
to
Abraham
,
But
if
we
do
consider
what
holy
vse
we
make
of
such
examples
of
the
Saints
of
God
as
either
haue
beene
or
are
,
it
will
appeare
that
many
of
vs
make
little
or
no
benefit
at
all
of
them
.
For
not
to
speake
of
great
Princes
,
and
Councellors
,
whom
it
were
to
be
wished
that
they
were
like
vnto
good
Iosias
,
and
faithfull
Hushai
,
our
rich
men
doe
they
not
more
resemble
that
rich
man
in
the
Gospell
,
that
was
clothed
richly
,
and
fared
delicately
euery
day
,
but
neuer
regarded
poore
Lazarus
that
lay
at
his
gate
full
of
sores
begging
some
crummes
that
fell
from
his
table
,
that
they
sought
their
owne
,
and
not
that
which
was
Iesus
Christs
,
than
the
Apostles
of
Christ
?
Surely
so
it
fareth
with
too
too
many
that
they
are
more
like
the
worst
then
the
best
.
For
if
it
be
so
●●at
happily
we
doe
looke
at
the
examples
of
the
Saints
of
●od
,
what
do
we
?
For
examples
of
the
Saints
of
God
menti●ned
in
the
word
of
God
,
either
we
say
that
they
are
onely
to
●e
wondred
at
but
not
to
be
imitated
,
or
else
we
follow
them
〈◊〉
the
things
wherein
we
ought
not
.
If
Samson
say
,
as
they
did
●●to
me
so
haue
I
done
vnto
them
,
by
and
by
we
perswade
our selues
that
we
may
lawfully
be
reuenged
of
our
enemies
.
If
●lisha
curse
them
that
mocke
him
euen
vnto
the
death
,
and
tearing
〈◊〉
pieces
by
beares
,
by
and
by
we
think
we
haue
a
good
defence
●r
vs
if
we
curse
those
that
wrong
vs
euen
vnto
hell
.
And
if
Moses
or
Ieremie
draw
backe
the
shoulder
when
the
Lord
cals
●●em
,
by
and
by
we
thinke
we
may
be
excused
if
we
doe
not
●●waies
hearken
when
the
Lord
doth
call
vs
to
this
or
that
●utie
.
And
so
likewise
in
the
rest
:
either
we
thinke
them
on●●
to
be
admired
but
not
to
be
imitated
,
or
if
we
doe
imitate
●●em
it
is
either
in
the
things
that
wee
should
not
,
or
as
we
●ould
not
,
only
looking
vnto
some
thing
which
they
did
,
●●t
not
considering
the
manner
,
or
the
cause
,
or
some
other
●●rcumstance
of
doing
that
they
did
,
or
that
they
sinned
in
●●at
they
did
.
Againe
for
examples
of
such
of
Gods
Saints
as
liue
among
●s
,
and
whose
practise
we
may
see
daily
before
our
eyes
when
●●e
are
told
of
them
,
wee
scorne
that
their
actions
should
bee
residents
for
vs
to
follow
;
yea
such
is
our
corruption
that
of●entimes
we
are
not
ashamed
to
say
,
doe
such
and
such
men
●●uour
such
a
godly
work
,
further
such
an
holy
action
,
coun●enance
such
a
religious
exercise
,
we
will
hinder
it
,
wee
will
●rosse
it
,
we
will
crush
it
,
or
else
we
will
take
the
foyle
:
nay
to
●et
them
see
and
know
how
little
we
care
to
be
like
them
,
doth
●●a●
king
when
there
should
be
mourning
for
the
heauie
hand
●f
God
vpon
vs
grieue
them
,
doth
swearing
,
and
prophaning
●f
the
Lords
day
grieue
them
,
we
will
doe
these
things
the
ra●her
to
despise
them
.
If
they
be
men
fearing
God
,
eschewing
●ui●l
,
and
doing
the
thing
that
is
good
we
will
haue
some
ex●eption
against
them
wherefore
wee
will
not
follow
their
ex●mple
And
commonly
we
will
brand
them
with
the
name
of
●ustere
and
precise
men
,
and
then
will
we
be
so
farre
from
following
their
example
as
that
wee
will
both
crosse
what
good
they
intend
if
we
can
,
and
besides
wee
will
grieue
them
either
by
our selues
or
others
as
much
as
we
can
.
This
is
the
vse
that
generally
we
make
either
of
old
or
new
examples
,
past
or
present
.
But
beloued
it
should
be
farre
otherwise
as
already
we
haue
heard
.
Yea
a
great
cause
it
should
be
vnto
vs
of
thankfulnesse
vnto
our
God
for
his
great
mercie
towards
vs
,
in
that
he
hath
vouchsafed
to
beset
vs
with
so
many
old
and
new
examples
of
his
holy
Saints
,
whereby
we
might
be
drawne
to
walke
in
such
an
holy
course
as
they
walked
.
Let
vs
therefore
be
thankfull
vnto
our
God
for
them
,
and
to
testifie
our
thankefulnesse
let
vs
alwaies
remember
them
,
and
in
our
liues
follow
the
holy
practise
of
them
.
For
,
for
that
purpose
were
they
written
which
are
commended
in
holy
Scripture
vnto
vs
.
And
as
I
told
you
let
vs
be
sure
of
this
that
if
the
multitude
of
holy
examples
past
and
present
wherewith
we
are
compassed
shall
not
preuaile
with
vs
to
be
followers
of
them
,
they
shall
most
vndoubtedly
be
so
many
witnesses
against
vs
to
the
encreasing
of
our
iust
condemnation
.
Thus
much
of
this
note
.
The
2.
thing
which
I
note
is
from
the
person
of
him
that
exhorted
the
Philippians
,
which
was
Paul
their
Apostle
,
who
had
taught
them
the
truth
in
Christ
Iesus
,
and
had
wa●ked
in
all
holy
conuersation
amongst
them
.
Whence
I
obserue
that
the
Ministers
of
Christ
are
not
onely
to
teach
the
truth
of
Christ
Iesus
with
vncorrupt
doctrine
,
with
grauitie
,
integrity
,
and
with
the
wholesome
word
which
cannot
be
reproued
,
but
withall
to
be
such
examples
vnto
their
flockes
as
that
they
may
say
with
the
Apostle
,
Be
ye
followers
of
me
,
and
of
such
〈◊〉
walke
so
as
ye
haue
me
for
an
example
.
This
our
Apostle
required
of
Timothie
,
Let
no
man
despise
thy
youth
,
but
be
vnto
them
that
beleeue
an
ensample
in
word
,
in
conuersation
,
in
loue
,
in
spirit
,
in
faith
,
and
in
purenesse
.
And
likewise
of
Titus
where
he
said
,
aboue
all
things
shew
thy selfe
an
ensample
of
good
workes
with
vncorrupt
doctrine
,
with
grauitie
,
integr●●●
and
with
the
wholesome
word
which
cannot
be
reproued
,
that
hee
which
withstandeth
may
be
ashamed
,
hauing
nothing
concerning
yo●
to
speake
euill
of
.
And
that
which
the
Apostle
required
of
Ti●othy
and
Titus
,
and
in
them
of
all
the
Ministers
of
Christ
,
●●at
the
Apostle
requireth
of
all
,
where
he
saith
,
feed
the
flocke
〈◊〉
God
which
dependeth
vpon
you
,
caring
for
it
not
by
constraint
but
●illingly
,
not
for
filthy
lucre
but
of
a
ready
minde
,
not
as
though
yee
●ere
Lords
ouer
Gods
heritage
,
but
that
ye
may
be
ensamples
to
the
●●●cke
.
And
this
the
very
names
giuen
vnto
them
in
the
holy
●cripture
requireth
of
them
,
in
that
they
are
called
a
citie
set
〈◊〉
a
hill
,
that
is
looked
vnto
farre
and
neere
,
lights
that
must
●ine
before
men
by
good
workes
,
shepheards
that
must
feed
〈◊〉
the
word
,
and
by
example
,
guides
that
must
direct
by
the
●holesome
word
of
truth
,
and
by
holinesse
of
life
,
watchmen
●●at
must
not
faile
to
giue
warning
both
by
doctrine
,
and
by
●fe
&c.
Yea
the
diuersitie
of
the
dispositions
of
their
flock
re●uireth
this
of
them
.
For
though
Lydia
attend
vnto
the
●●ings
which
Paul
speakes
,
and
hearing
beleeueth
,
though
●●me
receiue
instruction
by
hearing
the
holy
word
of
life
,
yet
●ust
they
generally
be
drawne
on
both
by
the
wholesome
●ord
,
and
by
example
of
an
holy
life
,
or
else
they
will
profit
●ut
little
,
or
nothing
at
all
.
For
so
it
is
generally
that
the
Mi●isters
life
and
behauiour
is
regarded
as
much
,
if
not
more
,
as
●●is
doctrine
.
And
doth
not
reason
it selfe
require
,
that
as
the
●nowledge
of
Gods
will
is
first
reuealed
vnto
them
,
and
by
●heir
ministerie
vnto
the
people
,
so
they
should
bee
the
first
●nd
most
forward
in
the
execution
of
euery
Christian
duty
,
〈◊〉
the
end
that
it
may
appeare
that
they
teach
others
no
●ourse
of
life
,
but
that
which
they
themselues
do
with
all
care●●lnesse
walke
in
?
yes
surely
,
both
precept
,
and
the
names
giuen
vnto
them
,
and
the
nature
of
them
that
are
to
be
instru●ted
,
and
reason
it selfe
requireth
this
of
Christ
his
Ministers
●hat
they
feed
the
flocke
of
God
which
dependeth
on
them
●oth
by
the
holy
word
of
truth
,
and
likewise
by
holy
exam●le
of
life
.
And
doing
thus
,
their
example
of
life
of
all
o●hers
that
liue
with
vs
ought
to
be
followed
.
The
sheepe
of
●ll
others
ought
to
heare
their
Pastors
voice
,
and
they
that
are
●o
be
led
in
the
way
are
to
follow
of
all
others
them
that
are
●ppointed
to
be
their
Guides
,
when
their
shepheards
&
their
Guides
shine
as
holy
lights
before
them
,
and
hold
out
the
word
of
life
vnto
them
.
Exception
I
know
will
easily
be
taken
,
and
I
wi●h
it
might
not
iustly
be
taken
,
but
it
will
bee
excepted
and
said
,
that
if
Ministers
were
such
as
now
we
speake
of
,
yee
would
follo●
them
,
and
walke
as
ye
had
them
for
an
ensample
.
But
how
few
such
Ministers
be
there
?
How
many
bee
there
that
are
both
wicked
in
life
,
and
vnable
to
teach
?
How
many
be
there
of
those
that
doe
teach
that
though
they
can
speake
smoothly
and
finely
,
as
they
thinke
,
yet
do
more
hurt
by
their
lewd
and
wicked
example
of
life
in
one
yeare
,
then
their
doctrine
〈◊〉
doe
good
in
their
whole
life
?
True
it
is
,
the
complaint
is
too
iust
of
too
many
:
and
better
it
had
beene
they
had
beene
stifled
in
their
cradles
then
thus
they
should
haue
opened
men●
mouthes
against
them
to
the
scandall
of
their
calling
.
For
though
they
shall
say
in
that
day
,
Lord
,
Lord
,
haue
wee
not
prophecied
in
thy
name
:
for
I
let
the
lewd
and
vnlearned
beasts
go
,
and
leaue
them
to
their
iudgement
that
runne
before
they
be
sent
:
though
I
say
they
shall
say
in
that
day
,
Lord
▪
Lord
haue
we
not
prophecied
and
preached
in
thy
name
,
y●●
shall
it
be
said
vnto
them
,
I
neuer
knew
you
,
depart
from
me
,
ye●
that
worke
iniquitie
.
Whatsoeuer
they
preached
,
if
they
wrought
iniquitie
,
they
shall
not
be
able
to
stand
in
the
iudgement
,
nor
in
the
congregation
of
the
righteous
.
But
,
beloued
,
it
standeth
you
vpon
to
looke
vnto
it
ho●
iust
your
exception
is
against
his
life
whose
doctrine
is
sound
.
For
oftentimes
the
Ministers
of
Christ
which
teach
the
truth
purely
are
charged
to
offend
in
example
of
life
,
when
as
in
truth
their
life
is
no
way
to
bee
reproued
.
But
admit
that
his
life
be
not
answerable
to
his
teaching
:
this
should
be
no
reason
for
thee
to
giue
lesse
credit
or
obedience
to
the
doctrine
of
truth
which
he
deliuereth
.
For
our
Sauiour
hath
taught
thee
to
hearken
vnto
him
if
he
sit
in
Moses
seate
,
LECTVRE
LXVIII
.
PHILIP
.
3.
Vers.
18.
For
many
walke
of
whom
I
haue
often
told
you
,
and
now
tell
you
weeping
,
that
they
are
the
enemies
〈◊〉
the
crosse
of
Christ
.
NOw
follow
the
reasons
to
moue
the
Philippia●●
to
hearken
vnto
his
exhortation
,
which
was
to
be
followers
of
him
,
and
to
looke
on
such
as
walked
so
as
they
had
him
for
an
ensample
.
For
many
walke
&c.
]
This
is
the
first
reason
which
the
Apostle
vseth
to
moue
the
Philippians
to
hearken
vnto
his
exhortation
.
His
reason
,
ye
see
,
is
drawne
from
a
contrarie
example
,
and
the
danger
that
followeth
such
walking
as
these
many
vse
which
he
speaketh
of
.
Why
then
would
the
Apostle
haue
the
Philippians
to
follow
his
example
,
and
the
example
of
such
as
walked
as
he
did
?
Because
there
were
many
ill
walkers
whose
example
if
they
followed
they
were
to
looke
for
the
like
end
that
is
destined
vnto
them
,
euen
damnation
:
such
as
were
those
whom
in
the
beginning
of
this
Chapter
he
called
dogges
,
euill
workers
,
the
concision
;
whom
hee
now
againe
describeth
by
fiue
notes
;
As
1.
th●●
they
are
the
enemies
of
the
crosse
of
Christ
:
2.
That
their
end
is
damnation
:
3.
That
their
God
is
their
belly
:
4
That
their
glory
is
to
their
shame
:
5.
That
they
minde
earthly
things
.
In
that
he
saith
many
walke
,
hee
signifieth
the
more
danger
of
them
because
they
are
many
.
Againe
in
that
hee
saith
that
he
had
often
told
them
of
them
,
hee
signifieth
both
his
owne
continuall
care
ouer
them
,
and
the
greatnesse
of
the
danger
by
those
euill
walkers
,
which
caused
him
so
often
to
tell
them
of
them
.
Againe
,
in
that
he
now
tells
them
of
the●
weeping
,
he
signifieth
both
his
owne
intire
affection
towards
them
,
and
likewise
his
griefe
and
sorow
of
heart
that
eithe●
there
should
be
any
such
enemies
of
the
Gospell
to
trouble
them
,
or
that
they
should
giue
any
eare
vnto
them
.
Againe
,
in
that
he
noteth
them
to
be
the
enemies
of
the
Crosse
of
Christ
,
he
signifieth
their
corruption
in
doctrine
,
and
in
life
.
In
doctrine
,
for
that
by
vrging
the
necessity
of
circumcision
and
the
workes
of
the
Law
vnto
righteousnesse
and
saluation
,
they
made
the
crosse
of
Christ
to
bee
of
no
effect
,
and
abolished
the
worke
of
our
redemption
by
Christ
Iesus
.
For
,
if
righteousnesse
be
by
the
Law
,
which
these
men
taught
,
then
Christ
died
without
cause
.
In
life
,
for
that
they
would
not
suffer
persecution
for
the
crosse
of
Christ
,
and
therefore
applied
themselues
to
the
humour
of
the
Iewes
,
and
preached
vnto
them
circumcision
,
and
the
law
.
In
both
these
then
,
that
by
their
doctrine
they
detracted
from
the
merits
of
Christ
his
Crosse
,
and
redemption
by
his
bloud
,
and
auoided
to
suffer
persecution
for
the
crosse
of
Christ
,
the
smart
whereof
they
felt
that
sincerely
preached
Christ
crucified
,
in
both
these
I
say
they
shewed
themselues
to
be
enemies
vnto
the
crosse
of
Christ
.
Againe
,
in
that
he
noteth
their
end
or
reward
for
the
recompence
of
such
their
walking
to
be
damnation
or
destruction
,
he
signifieth
how
needfull
it
is
for
the
Philippians
if
they
feare
their
end
to
feare
likewise
so
to
walke
as
they
do
,
so
to
beleeue
and
liue
as
they
doe
.
Againe
,
in
that
he
noteth
their
God
to
be
their
belly
,
he
signifieth
what
principally
they
respected
in
preaching
of
Christ
,
namely
their
profit
,
their
pleasure
,
and
their
ease
.
They
preached
Christ
,
not
sincerely
,
and
purely
,
for
Christ
his
sake
,
but
with
reference
to
please
others
,
and
to
seeke
their
owne
good
.
Inasmuch
therefore
as
they
were
louers
of
pleasure
,
of
profit
,
of
ease
more
than
louers
of
good
,
the
Apostle
saith
that
their
God
was
their
belly
,
that
being
each
mans
God
which
he
best
loueth
.
Again
,
in
that
he
noteth
their
glory
to
be
to
their
shame
,
he
signifieth
either
that
they
glory
in
those
things
as
in
circumcision
,
and
the
ordinances
of
Moses
whereof
they
ought
rather
to
bee
ashamed
,
as
some
thinke
,
or
that
the
vaine
glory
and
estimation
which
they
seeke
after
amongst
men
,
neglecting
the
true
glory
of
Christ
Iesus
shal
turne
to
their
confusion
and
shame
,
as
I
rather
thinke
the
words
to
be
vnderstood
.
Lastly
,
in
that
he
noteth
them
to
minde
earthly
things
,
he
signifieth
their
study
and
delight
,
and
all
their
affections
to
be
set
on
honours
,
wealth
,
friends
,
commodities
,
and
the
things
which
are
on
the
earth
,
and
not
on
the
things
which
are
aboue
.
So
that
〈◊〉
we
marke
it
,
as
in
the
whole
there
is
a
generall
reason
to
moue
the
Philippians
to
follow
him
,
and
such
as
he
was
,
because
of
many
false
Teachers
which
walke
inordinately
,
so
in
each
point
of
this
generall
reason
as
it
is
set
down
there
is
a
seuerall
reason
to
the
same
purpose
.
For
why
would
he
haue
them
to
follow
his
example
,
and
the
example
of
such
a●
hee
was
?
Because
many
walked
to
and
fro
:
Which
sheweth
that
they
might
easily
fall
vpon
those
which
were
bad
being
many
,
of
whom
he
had
told
them
often
,
which
sheweth
as
his
care
,
so
the
greatnesse
of
the
danger
if
they
should
fall
vpon
them
&
follow
them
,
and
of
whom
now
when
he
wrote
this
Epistle
to
them
he
told
them
weeping
,
which
shewes
as
his
affection
towards
them
,
so
his
griefe
that
either
there
should
be
such
,
or
that
they
should
hearken
vnto
such
,
that
they
are
the
enemies
of
the
crosse
of
Christ
,
derogating
from
the
merits
of
Christ
his
crosse
,
and
auoiding
persecution
for
the
crosse
of
Christ
,
whose
end
is
damnation
,
which
,
may
iustly
feare
any
from
following
them
,
whose
God
is
their
belly
,
which
sheweth
that
they
seeke
their
owne
,
and
not
that
which
is
Iesus
Christs
,
whose
glory
is
to
their
shame
,
which
sheweth
the
confusion
that
shall
come
vpon
that
estimation
which
they
see●e
after
amongst
men
,
which
minde
earthly
things
,
which
sheweth
their
worldly
mindes
and
earthly
cogitations
.
Euery
o●
which
seuerall
points
ought
to
stand
for
a
reason
with
the
Philippians
to
moue
them
to
hearken
to
hi
exhortation
.
And
now
that
we
see
the
meaning
and
force
of
these
words
in
this
reason
of
the
Apostle
,
let
vs
also
see
what
notes
we
may
gather
hence
for
our
owne
vse
and
instruction
.
The
first
thing
I
note
is
,
that
the
Apostle
saith
,
hee
told
them
often
of
these
enemies
of
the
crosse
of
Christ
,
whereof
he
now
telleth
them
.
And
so
in
the
beginning
of
this
chapter
,
he
said
that
it
grieued
him
not
to
write
the
same
things
vnto
them
whereof
before
he
had
told
them
.
And
what
was
that
?
That
they
should
beware
of
dogges
,
of
euill
workers
,
of
the
concision
.
Whereby
the
Apostle
sheweth
his
owne
continuall
care
ouer
them
,
and
likewise
the
greatnesse
of
the
danger
by
these
enemies
of
the
Gospell
of
Christ
,
which
caused
him
so
often
to
tell
them
of
them
.
Whence
I
obserue
the
great
care
which
ought
to
be
in
the
Pastor
ouer
the
people
committed
to
his
charge
,
once
and
againe
,
continually
to
warne
and
admonish
them
of
such
things
as
may
bee
dangerous
and
hu●tfull
vnto
them
.
Our
blessed
Sauiour
,
the
good
shepheard
,
and
great
bishop
of
our
soules
hath
by
his
owne
example
taught
vs
to
doe
so
:
For
as
we
read
,
he
ceased
not
to
tell
his
Di●ciples
of
rauening
wolues
,
of
such
as
would
deliuer
them
vp
to
the
councels
,
and
would
scourge
them
in
their
synagogues
,
of
being
baptised
with
his
baptisme
;
he
ceased
not
to
●arne
them
to
beware
of
the
Scribes
and
Pharisies
,
to
beware
of
the
leauen
of
the
Pharisies
,
to
take
heede
and
beware
of
co●etousnes
.
Our
holy
Apostle
likewise
as
a
follower
of
Christ
professeth
vnto
the
Ephesians
,
he
ceased
not
to
warne
euery
one
both
night
and
day
with
teares
,
of
grieuous
wolues
which
after
his
departure
would
enter
in
amongst
them
,
not
sparing
the
flocke
:
and
often
he
warneth
the
Churches
vnto
which
he
writeth
to
beware
of
diuision
and
dissension
.
Will
they
then
that
haue
the
ouersight
of
any
people
walke
as
they
haue
Christ
,
and
our
holy
Apostle
for
an
ensample
.
It
may
not
grieue
them
to
te●l
their
people
often
of
such
kinde
of
men
,
and
such
manner
things
as
may
be
dangerous
and
hurtfull
for
them
.
And
this
often
beating
vpon
the
same
thing
,
what
ought
it
to
teach
you
men
and
brethren
?
Surely
if
we
tell
you
often
of
some
thing
whereof
we
would
haue
you
to
take
heede
and
beware
,
it
may
be
an
argument
vnto
you
that
the
greatnesse
of
the
danger
,
and
the
grieuousnesse
of
the
sinne
causeth
vs
so
often
to
vrge
it
,
and
to
beat
vpon
it
.
Doe
we
then
often
tell
you
of
profaning
●he
Lords
day
,
of
negligence
in
comming
to
this
and
the
like
places
to
heare
the
word
of
the
Lord
,
of
giuing
your
members
weapons
of
vnrighteousnesse
vnto
sin
,
and
the
like
?
Doe
we
often
warne
you
to
beware
of
those
that
compasse
sea
and
land
to
make
one
of
their
prof●ssi●n
,
and
when
he
is
made
they
make
him
twofold
more
the
chi●de
of
hell
then
they
themselues
are
,
of
those
that
through
couetousnesse
seeke
with
fained
words
to
make
merchandize
of
your
soules
,
of
those
that
liue
at
ease
in
Sion
,
and
put
farre
from
them
all
remembrance
of
the
euill
day
,
and
the
like
?
Assure
your selues
the
danger
is
great
if
yee
doe
not
hearken
,
and
the
punishment
of
your
sinne
lieth
at
your
doore
,
if
you
reforme
not
that
sinne
whatsoeuer
it
be
whereof
yee
are
so
often
told
.
Looke
well
therefore
vnto
it
whensoeuer
yee
are
often
told
of
any
thing
to
be
reformed
,
and
thinke
not
with
your selues
that
it
is
but
a
small
matter
,
and
that
there
needs
not
halfe
so
much
adoe
about
it
;
but
perswade
your selues
that
it
much
concerneth
you
to
redresse
it
.
And
whether
it
be
for
any
manner
of
thing
to
be
reformed
,
or
for
any
kinde
of
person
to
be
auoided
,
deferre
not
too
long
to
hearken
to
that
which
is
told
so
often
.
Againe
,
this
often
telling
you
of
the
same
thing
to
be
reformed
or
auoyded
,
may
put
you
in
minde
of
that
naturall
corruption
which
hangeth
so
fast
on
you
.
Much
ado
to
bring
vs
to
the
mortification
of
the
olde
man
,
and
though
we
be
told
againe
and
againe
of
such
sinnes
as
hold
vs
captiue
at
their
owne
pleasure
,
yet
can
we
be
content
to
put
of
from
day
to
day
,
and
with
the
sluggard
to
say
,
yet
a
litle
sleepe
,
a
litle
slumber
,
a
litle
folding
of
the
hands
to
sleepe
.
But
let
vs
know
that
this
is
a
part
of
naturall
corruption
to
stand
in
neede
so
often
to
be
told
,
or
not
to
hearken
when
we
are
told
so
often
.
Let
vs
therefore
shake
of
this
corruption
,
and
either
let
vs
not
neede
so
often
to
be
told
of
any
thing
,
or
at
least
when
we
are
so
often
told
,
let
vs
hearken
and
obey
,
and
auoide
or
reforme
whatsoeuer
it
is
that
we
are
warned
and
admonished
of
.
For
as
it
is
the
Pastors
dutie
to
tell
vs
of
things
to
be
reformed
or
auoided
,
so
is
it
our
dutie
to
hearken
and
obey
when
we
are
told
;
and
this
dutie
to
tell
vs
often
of
such
things
is
imposed
vpon
the
Pastor
,
because
of
the
negligent
performance
of
our
dutie
to
hearken
and
obey
when
we
are
told
.
Let
vs
therefore
at
all
times
giue
all
diligence
to
hearken
vnto
the
things
that
belong
vnto
our
peace
,
and
to
obey
from
the
heart
that
forme
of
doctrine
whereunto
we
are
deliuered
to
conforme
our selues
according
vnto
it
.
The
second
thing
which
I
note
is
,
that
the
Apostle
saith
,
that
now
at
the
writing
hereof
he
tells
them
weeping
of
these
enemies
of
the
crosse
of
Christ
.
Whereby
the
Apostle
sheweth
both
his
great
affection
towards
the
Philippians
,
and
his
great
griefe
that
either
there
should
be
such
,
or
that
they
should
hearken
vnto
such
.
Whence
I
obserue
the
great
and
godly
affection
which
ought
to
be
in
the
Pastor
towards
his
people
,
euen
so
great
that
it
should
grieue
him
,
and
euen
cause
him
to
shed
teares
to
see
the
enemies
of
the
truth
to
trouble
his
people
,
or
to
see
his
people
drawne
into
any
sinne
or
error
by
any
that
are
otherwise
then
well
and
godly
minded
.
For
thus
wee
testifie
generally
our
affection
vnto
the
Church
of
God
,
if
we
be
grieued
to
see
it
assaulted
by
the
Dragon
,
or
the
Dragon
any
way
to
preuaile
against
it
.
We
see
how
Samuel
mourned
for
Saul
,
his
head
were
full
of
water
,
and
his
eyes
a
fountaine
of
teares
that
he
might
weepe
day
and
night
for
the
slaine
of
the
daughter
of
his
people
:
and
how
in
another
t●ee
he
crieth
,
My
belly
,
my
belly
,
I
am
pained
euen
at
the
very
●●art
,
mine
heart
is
troubled
within
me
,
I
cannot
be
still
,
for
my
soule
hath
heard
the
sound
of
the
trumpet
,
and
the
alarme
of
the
●attell
.
Wee
see
how
our
blessed
Sauiour
beheld
the
Citie
Ierusalem
,
and
wept
for
it
,
saying
,
O
if
thou
hadst
euen
knowne
〈◊〉
the
least
in
this
thy
day
those
things
which
belong
vnto
thy
peace
,
but
now
they
are
hid
from
thine
eyes
.
We
see
likewise
how
our
Apostle
testifieth
of
himselfe
that
in
great
affliction
and
anguish
of
heart
he
wrote
his
former
epistle
to
the
Corinthians
with
many
teares
,
And
should
we
(
men
and
brethren
)
mourne
for
you
,
an●
should
you
giue
place
to
the
Deuill
,
and
to
such
his
wicke●
instruments
as
seek
to
drowne
you
in
perdition
?
should
we
〈◊〉
grieued
at
the
heart
for
you
,
and
should
yee
walke
on
in
th●
counsell
of
the
vngodly
,
and
stand
in
the
way
of
sinners
,
an●
sit
in
the
seat
of
the
scornefull
?
should
we
be
touched
in
〈◊〉
soule
,
that
our
labour
should
be
in
vaine
amongst
you
,
an●
should
yee
go
on
in
the
wickednsse
of
your
waie
,
drinking
iniquitie
like
water
,
and
drawing
on
sinne
with
cord●
of
vanitie
as
it
were
with
cart-ropes
?
Nay
beloued
by
th●●
ou●
duty
learne
yee
your
duty
.
For
if
we
ought
to
be
thus
affecte●
towards
you
,
then
bethinke
your selues
well
how
yee
ought
to
be
affected
in
your selues
?
Surely
if
it
should
wring
te●●
from
our
eies
to
see
you
sort
your selues
with
the
wicked
,
and
to
suffer
your selues
to
be
drawne
away
with
their
error
,
〈◊〉
should
make
you
to
water
your
couch
with
teares
,
and
to
mingle
your
drinke
with
weeping
.
If
it
should
touch
vs
in
ou●
soules
to
see
you
giue
your
members
weapons
of
vnrighteousnes
vnto
sinne
,
and
to
serue
sinne
in
the
lusts
thereof
,
i●
should
fill
your
soules
full
of
heauinesse
,
and
plunge
you
i●
sorrow
of
heart
vnto
the
nethermost
hell
.
If
it
should
grieue
vs
to
see
you
after
that
yee
haue
escaped
from
the
filthinesse
of
the
world
through
the
knowledge
of
the
Lord
,
and
of
the
Sauiour
Iesus
Christ
,
to
be
yet
againe
intangled
therein
and
ouercome
,
it
should
vex
you
euen
vnto
the
death
,
and
caus●
you
to
powre
out
your
soules
vnto
the
Lord
in
the
bitternesse
of
your
spirit
.
Whatsoeuer
it
is
concerning
you
should
grieue
vs
,
should
much
more
cause
you
to
mourne
in
soule
,
and
to
be
troubled
in
your
spirits
.
For
what
is
it
that
doth
o●
should
cause
vs
to
mourne
for
you
,
and
to
be
full
of
heauinesse
for
you
?
Our
desire
is
to
present
you
holy
and
vnblameable
in
that
day
.
And
here
is
our
griefe
that
you
suffer
your selues
to
be
seduced
by
the
world
and
wicked
ones
,
and
that
our
labour
is
in
vaine
amongst
you
.
Consider
then
with
your selues
how
yee
ought
to
be
grieued
in
your selues
,
and
take
heede
how
yee
be
not
grieued
in
your selues
for
the
things
whereat
your
godly
Pastors
are
grieued
.
It
grieued
no
doubt
then
Noah
that
preacher
of
righteousnesse
that
the
Againe
,
hence
I
obserue
a
notable
comfort
for
the
faithf●ll
and
painefull
Ministers
of
Iesus
Christ
.
Hath
he
in
all
good
conscience
laboured
in
the
worke
of
the
Lord
,
and
doth
he
not
see
the
desired
fruits
of
his
labours
?
Paul
the
great
Apostle
of
Christ
,
mighty
in
the
scriptures
,
and
much
renow●ed
for
many
great
miracles
which
he
wrought
,
yet
laboured
〈◊〉
vaine
with
many
which
he
taught
,
insomuch
that
the
con●●deration
of
them
with
whom
he
laboured
so
much
with
so
●●●le
profit
made
him
weepe
and
shed
teares
,
as
in
this
place
.
It
may
not
then
seeme
strange
vnto
vs
if
our
labour
with
many
be
in
vaine
.
But
it
standeth
them
vpon
that
heare
vs
to
looke
vnto
it
that
our
labour
be
not
in
vaine
amongst
them
:
for
though
they
be
not
gathered
,
yet
shall
we
be
glorious
in
the
eyes
of
the
Lord
,
and
our
labour
shall
not
be
in
vaine
in
the
Lord
:
but
if
they
be
not
gathered
they
shall
be
scattered
from
the
presence
of
the
Lord
,
and
of
the
Lambe
for
eue●
more
.
Giue
therefore
all
diligence
that
we
may
reioyce
〈◊〉
the
day
of
Christ
,
that
we
haue
not
runne
in
vaine
,
nor
l●boured
in
vaine
amongst
you
;
for
that
will
bee
profitab●●
for
you
.
Labour
that
we
may
giue
accounts
for
you
with
io●
and
not
with
griefe
;
for
that
will
bee
vnprofitable
for
you
.
L●●
vs
haue
mutuall
ioy
one
of
another
,
and
let
our
ioy
be
in
th●
Lord
.
The
third
thing
which
I
note
is
,
that
the
Apostle
saith
,
th●
many
walke
vp
and
downe
which
are
the
enemies
of
the
crosse
〈◊〉
Christ
.
Whereby
the
Apostle
signifieth
the
great
danger
th●●
there
was
of
them
because
they
were
many
,
for
that
it
woul●
be
hard
for
the
Philippians
not
to
light
on
some
of
them
,
and
t●
be
seduced
by
them
,
vnlesse
they
should
diligently
looke
o●
him
,
and
such
as
he
was
.
Whence
I
obserue
that
it
is
not
a●waies
safe
to
follow
a
multitude
,
but
commonly
rather
dangerous
.
many
there
are
that
goe
in
at
the
wide
gate
,
and
walk●
in
the
broad
way
;
but
it
is
dangerous
to
follow
them
,
for
th●
way
leads
to
destruction
.
And
againe
our
Sauiour
hath
told
vs
that
many
should
come
in
his
name
,
and
deceiue
many
.
Yea
commonly
the
multitude
is
the
worst
.
What
were
the
rest
of
th●
old
world
besides
Noah
and
his
familie
?
Ten
had
beene
bu●
a
small
number
of
righteous
men
to
haue
beene
found
in
th●
great
Citie
of
Sodom
:
yet
were
not
ten
found
there
.
How
often
were
all
the
multitude
of
the
Israelites
ready
to
ston●
Moses
and
Aaron
?
But
one
Elias
vnto
450
of
Baals
Prophets
but
one
Micah
vnto
400
false
Prophets
.
And
how
ofte●
doth
Paul
complaine
that
a
great
doore
and
effectuall
being
opened
vnto
him
he
had
many
aduersaries
,
that
there
were
many
which
made
merchandize
of
the
word
of
God
,
many
which
were
disobedient
,
and
vaine
talkers
,
and
deceiuers
o●
mindes
?
How
often
doth
Iohn
complaine
of
many
Antichrists
,
many
false
Prophets
?
Nay
in
what
age
hath
not
the
litle
flocke
of
Christ
liued
in
the
middest
of
a
naughty
and
crooked
nation
,
beset
with
a
world
of
wickednesse
and
wicked
men
?
Where
Christ
hath
his
Church
,
there
the
Deuil●
hath
more
then
a
chappell
,
euen
500
synagogues
,
his
instruments
to
worke
his
will
so
farre
as
they
can
.
So
that
if
wee
follow
the
most
we
shall
commonly
follow
the
worst
.
A
good
hold
then
haue
they
of
it
that
make
this
to
be
one
of
the
notes
of
their
Church
.
Christ
calls
his
Church
a
litle
flocke
;
and
Esay
calls
it
a
litle
remnant
;
and
Ieremie
a
small
●eede
.
But
well
may
shee
stand
on
her
multitude
that
hath
made
all
nations
drunken
with
the
wine
of
the
wrath
of
her
fornications
,
and
so
let
her
doe
till
the
smoke
of
her
burning
ascend
.
But
why
or
whence
is
it
that
we
in
our
ordinarie
life
stand
so
much
vpon
the
multitude
?
What
more
common
amongst
vs
then
to
say
,
that
we
will
doe
as
the
most
doe
,
we
will
not
single
our selues
from
the
rest
,
&
c
?
Nay
is
not
that
profane
and
wicked
speech
often
heard
amongst
vs
,
that
it
is
good
going
with
companie
though
it
be
to
the
Deuill
?
But
(
beloued
)
our
God
hath
taught
vs
another
lesson
:
Thou
shalt
not
(
saith
he
)
follow
a
multitude
to
doe
euill
,
neither
agree
in
a
controuersie
to
decline
after
many
to
ouerthrow
the
truth
.
And
our
Apostle
here
tells
vs
,
that
many
walke
that
are
the
enemies
of
the
crosse
of
Christ
;
but
we
may
not
walke
after
them
,
but
after
him
,
and
such
as
he
is
.
For
we
are
not
to
looke
how
many
doe
walke
thus
and
thus
,
but
who
walke
as
they
should
;
not
how
many
walke
in
this
or
that
way
,
but
what
the
way
is
wherein
they
doe
walke
.
And
though
all
the
rest
bow
the
knee
to
Baal
,
yet
we
may
not
;
though
all
the
nations
of
the
earth
fall
downe
before
the
beast
and
worship
,
yet
may
not
we
.
What
if
in
an
election
of
an
officer
and
magistrate
,
the
rest
,
or
farre
the
greater
part
,
consent
vpon
an
vnfit
man
,
yet
may
not
I.
O
but
I
shall
make
my selfe
odious
if
I
single
out
my selfe
from
the
rest
,
and
preuaile
neuer
a
whit
.
Yea
but
good
Prophet
Michaiah
stood
vpon
no
such
points
,
Et
hoc
sciamus
,
fortiorem
esse
qui
pro
nobis
est
,
quam
qui
contra
nos
sunt
omnes
.
And
this
let
vs
know
,
that
he
is
stronger
who
is
for
vs
,
then
all
they
who
are
against
vs
.
LECTVRE
LXIX
.
PHILIP
.
3.
Verse
18.19
.
That
they
are
the
enemies
of
the
crosse
of
Christ
,
whose
end
is
damnation
,
whose
God
is
their
belly
&c.
THus
farre
we
haue
already
proceeded
in
this
first
reason
of
the
Apostles
which
he
vsed
to
moue
the
Philippians
to
follow
him
,
and
such
as
he
was
;
for
many
walke
,
of
whom
I
haue
told
you
often
,
and
now
tell
you
weeping
&c.
Now
follow
the
fiue
notes
whereby
the
Apostle
describeth
these
many
walkers
of
whom
he
had
told
them
often
,
and
now
told
them
weeping
.
The
first
note
whereby
he
describeth
them
is
,
that
they
are
the
enemies
of
the
crosse
of
Christ
.
Which
branch
of
his
reason
might
well
stand
for
a
sufficient
reason
with
the
Philippians
to
moue
them
not
to
walke
after
these
,
but
to
follow
him
,
and
to
walke
so
as
they
had
him
for
an
ensample
.
Now
the
Apostle
calleth
them
the
enemies
of
the
crosse
of
Christ
in
two
respects
.
1.
Because
by
vrging
the
necessitie
of
circumcision
,
and
the
workes
of
the
law
vnto
righteousnesse
and
saluation
,
they
made
the
crosse
of
Christ
to
be
of
none
effect
,
and
abolished
the
worke
of
our
redemption
by
the
bloud
of
Christ
Iesus
.
2.
Because
they
would
not
suffer
persecution
for
the
crosse
of
Christ
,
and
therefore
applied
themselues
to
the
humor
of
the
Iewes
,
and
preached
vnto
them
circumcision
,
and
the
law
.
For
thus
both
in
doctrine
,
detracting
from
the
merits
of
Christ
his
crosse
,
and
redemption
by
his
bloud
;
and
likewise
in
life
,
following
after
carnall
securitie
,
and
auoyding
persecution
for
Christ
crucified
,
they
shewed
themselues
to
be
enemies
vnto
the
crosse
of
Christ
.
Hence
then
I
obserue
who
they
be
that
be
the
enemies
of
the
crosse
of
Christ
,
namely
they
that
in
their
doctrine
detract
from
the
merits
of
Christ
his
crosse
,
and
the
worke
of
our
redemption
by
the
bloud
of
Christ
Iesus
finished
vpon
the
crosse
;
and
they
likewise
that
in
their
life
follow
after
carnall
delicacie
,
and
flie
persecution
for
the
crosse
of
Christ
,
for
Christ
crucified
:
euen
both
these
sorts
of
men
are
enemies
vnto
the
crosse
of
Christ
.
For
touching
the
first
sort
of
men
,
must
not
they
needs
be
counted
the
enemies
of
the
crosse
of
Christ
,
that
in
their
doctrine
make
the
crosse
of
Christ
to
be
of
none
effect
?
And
doe
not
they
in
their
doctrine
make
the
crosse
of
Christ
to
be
of
none
effect
,
that
teach
righteousnes
,
redemption
,
or
saluation
to
be
any
otherwise
then
by
the
onely
merits
of
Christ
his
crosse
,
and
faith
in
his
bloud
?
The
Apostle
saith
,
if
righteousnesse
be
by
the
Law
,
that
is
,
then
Christ
died
without
a
cause
,
and
in
vaine
.
For
to
this
end
,
as
the
Apostle
sheweth
,
God
sent
his
Sonne
in
the
similitude
of
sinfull
flesh
,
and
for
sinne
condemned
sinne
in
the
flesh
,
that
the
righteousnesse
of
the
Law
might
be
fulfilled
in
vs
.
Where
the
meaning
is
,
that
therefore
Christ
was
sent
to
fulfill
all
righteousnesse
in
our
flesh
,
and
to
die
for
vs
,
because
we
were
vnable
to
fulfill
the
law
to
be
made
righteous
by
it
,
or
to
saue
our
soules
from
death
.
For
if
we
had
beene
able
to
purchase
righteousnes
by
our
owne
workes
,
or
to
saue
our
soules
from
death
,
then
what
needed
Christ
to
haue
come
in
the
flesh
,
or
to
haue
died
for
vs
?
It
had
beene
in
vaine
,
and
vnprofitable
.
They
then
that
teach
righteousnesse
to
be
by
the
law
,
or
any
thing
that
we
can
doe
,
they
make
the
death
of
Christ
,
and
his
resurrection
,
his
victorie
,
his
kingdome
,
his
glory
,
himselfe
vnprofitable
,
and
of
none
effect
,
and
so
are
enemies
of
the
crosse
of
Christ
.
So
againe
,
the
Apostle
saith
,
yee
are
abolished
from
Christ
,
whosoeuer
are
iustified
by
the
law
,
yee
are
fallen
from
grace
.
Where
the
meaning
is
,
that
they
are
vtterly
voide
of
Christ
,
and
not
in
the
kingdome
of
grace
,
they
abolish
righteousnesse
,
redemption
,
and
saluation
by
Christ
and
haue
no
part
in
the
death
and
resurrection
of
Christ
,
that
seeke
to
be
made
righteous
,
or
to
purchase
saluation
by
the
works
of
the
law
.
Whereupon
againe
it
followeth
,
that
they
that
teach
righteousnesse
or
saluation
to
be
by
the
law
,
mak●
Christ
vnprofitable
,
and
abolish
the
merit
of
our
redemptio●
by
his
bloud
,
and
so
in
their
doctrine
are
enemies
vnto
th●
crosse
of
Christ
.
Will
yee
then
know
who
they
are
that
are
the
enemies
o●
the
crosse
of
Christ
at
this
day
that
yee
may
not
follow
them
▪
or
walke
as
they
doe
?
Marke
then
who
they
are
that
in
thei●
doctrine
are
iniurious
to
the
crosse
of
Christ
.
Who
are
they
that
teach
,
that
we
are
iustified
by
our
owne
works
done
according
to
the
law
,
and
not
by
the
alone
righteousnesse
of
Christ
Iesus
which
he
finished
vpon
his
crosse
?
Who
are
they
that
teach
that
our
sinnes
are
forgiuen
by
bulls
,
and
pardons
,
and
pilgrimages
,
and
not
by
the
alone
bloud
of
Christ
Iesus
?
Who
are
they
that
teach
propitiatorie
sacrifices
for
the
quicke
and
the
dead
,
other
then
that
one
sacrifice
of
Christ
Iesus
once
offered
vpon
the
crosse
,
whereby
he
hath
obtained
eternall
redemption
for
vs
?
Who
are
they
that
teach
invocation
vnto
,
and
intercession
by
Saints
or
Angels
,
or
any
other
then
him
that
by
his
owne
bloud
hath
entred
in
once
vnto
the
holy
place
,
and
is
set
at
the
right
hand
of
God
to
make
continuall
intercession
for
vs
?
Marke
who
they
be
that
be
such
,
and
see
whether
that
they
be
not
the
enemies
of
the
crosse
of
Christ
,
whether
any
be
so
iniurious
vnto
the
crosse
of
Christ
as
they
be
.
O
but
some
will
say
that
these
whom
I
now
note
be
the
onely
friends
of
the
crosse
of
Christ
.
For
doe
not
they
worship
the
crosse
of
Christ
euen
with
holy
worship
?
Doe
not
they
set
it
in
their
temples
,
&
in
the
high
waies
,
and
in
euery
place
bow
downe
vnto
it
?
Doe
not
they
adorne
it
with
gold
,
and
siluer
,
and
all
costly
precious
stones
?
Doe
not
their
great
ones
cause
it
in
all
celebritie
and
pompe
to
be
caried
before
them
?
Doe
they
not
at
all
times
,
when
they
come
out
of
their
houses
,
when
they
come
into
the
Churches
,
when
they
addresse
themselues
almost
vnto
any
thing
signe
themselues
with
the
signe
of
the
crosse
in
honor
of
the
crosse
of
Christ
?
True
it
is
,
they
whom
I
note
doe
thus
,
and
yet
these
be
they
that
be
the
enemies
of
the
crosse
of
Christ
.
For
to
doe
thus
,
and
with
these
foolish
outward
semblances
and
may-games
to
deceiue
the
world
,
is
not
to
glory
in
the
crosse
of
Christ
,
or
to
be
a
friend
of
the
crosse
of
Christ
;
but
to
teach
Christ
Iesus
purely
and
sincerely
,
to
giue
vnto
Christ
crucified
the
full
and
whole
honor
of
our
redemption
,
iustification
,
and
saluation
which
they
doe
not
,
this
is
to
be
a
true
friend
of
the
crosse
of
Christ
:
for
this
is
to
beleeue
and
know
Christ
crucified
.
There
was
a
time
indeed
when
the
crosse
of
Christ
was
most
odious
and
opprobrious
,
and
when
to
preach
or
beleeue
in
Christ
crucified
was
most
ridiculous
.
And
if
these
crosse
and
grosse
idolaters
had
liued
then
,
it
may
well
be
thought
that
they
would
haue
beene
crosse
and
grosse
persecutors
.
But
now
when
we
glory
in
nothing
more
than
to
know
Christ
and
him
crucified
,
in
such
pompous
sort
and
vaine
gesticulations
to
celebrate
the
crosse
,
and
to
detract
from
the
merits
of
Christ
crucified
,
is
to
be
iniurious
vnto
the
crosse
of
Christ
,
to
be
an
enemie
of
the
crosse
of
Christ
.
Yea
what
else
is
such
adoration
and
worship
of
the
crosse
as
they
vse
,
but
most
grosse
and
impious
idolatry
?
Take
heede
therefore
of
such
:
marke
well
who
they
be
.
Many
such
there
be
:
but
take
heede
and
beware
of
them
;
for
they
are
the
enemies
&c.
Another
sort
of
men
likewise
there
are
enemies
vnto
the
crosse
of
Christ
,
and
those
are
such
as
in
their
life
follow
after
carnall
delicacies
,
and
flie
persecution
for
the
crosse
of
Christ
,
for
Christ
crucified
.
Of
such
the
Apostle
speaketh
,
where
he
saith
,
As
many
as
desire
to
make
a
faire
shew
in
the
flesh
,
they
constraine
you
to
be
circumcised
,
only
because
they
would
not
suffer
persecution
for
the
crosse
of
Christ
.
In
which
place
the
Apostle
sheweth
the
cause
why
the
false
teachers
preached
and
vrged
circumcision
and
the
Law
.
And
this
it
was
:
The
Iewes
still
obiected
both
vnto
our
Sauiour
Christ
,
and
vnto
his
Apostles
that
they
taught
things
contrary
to
the
Law
,
and
to
the
ordinances
of
Moses
:
for
so
wee
see
it
was
in
the
accusation
of
our
Sauiour
before
his
arraignment
,
that
hee
moued
the
people
,
Will
yee
then
know
what
other
enemies
there
bee
of
the
crosse
of
Christ
at
this
day
,
that
yee
may
beware
also
to
walke
as
they
doe
?
Marke
then
who
they
are
that
to
auoid
the
danger
which
often
followeth
vpon
the
preaching
of
Christ
purely
,
fit
themselues
vnto
the
humours
of
men
,
and
so
preach
that
they
may
please
,
or
at
least
not
displease
.
Who
are
they
that
turne
with
euery
winde
,
and
rather
then
they
will
hazard
life
,
goods
,
or
name
,
will
iumpe
in
religion
iust
with
the
King
of
what
religion
soeuer
he
be
?
Who
are
they
that
to
auoid
it
may
be
only
supposed
dangers
,
doe
betray
the
truth
of
Christ
Iesus
,
sparing
to
speake
such
things
as
they
ought
,
and
speaking
such
things
as
they
ought
not
?
Who
are
they
whose
care
and
labour
it
is
a
great
deale
more
to
speake
safely
,
as
they
thinke
,
then
to
speake
sincerely
?
Many
such
carnall
Gospellers
there
be
,
of
whom
that
of
our
Sauiour
Christ
is
truly
affirmed
,
He
that
is
not
with
me
,
is
against
me
;
and
he
that
gathereth
not
with
mee
,
scattereth
.
Marke
them
who
they
bee
,
and
take
heed
and
beware
of
them
.
Walke
not
after
their
example
,
for
they
are
the
enemies
of
the
crosse
of
Christ
,
prouiding
for
their
owne
securitie
whatsoeuer
become
of
the
truth
of
Christ
Iesus
.
The
second
thing
which
the
Apostle
noteth
in
these
many
walkers
of
whom
he
had
told
them
often
,
and
now
told
them
weeping
,
is
,
that
their
end
or
reward
for
a
recompence
of
such
their
walking
is
damnation
,
or
destruction
,
if
God
shall
not
grant
them
grace
vnto
repentance
for
such
their
euill
walking
.
Which
branch
of
the
Apostles
reason
in
effect
vrgeth
thus
much
,
that
if
the
Philippians
feared
the
end
of
those
walkers
,
they
should
also
feare
to
walke
as
they
did
,
and
rather
walke
so
as
they
had
him
for
an
ensample
.
And
indeed
this
end
,
as
also
the
other
properties
after
specified
,
rightly
agree
vnto
those
enemies
of
the
crosse
of
Christ
before
mentioned
.
Hence
then
I
obserue
what
the
end
is
of
those
that
are
enemies
vnto
the
crosse
of
Christ
,
that
make
their
God
their
bellie
,
that
seeke
the
praise
of
men
,
but
not
of
God
,
that
minde
earthly
things
,
so
that
their
delight
and
affections
are
set
thereon
,
and
generally
of
such
vngodly
walkers
as
walke
cleane
otherwise
then
wee
haue
Christ
and
his
holy
Apostles
and
blessed
seruants
for
an
ensample
:
their
end
is
,
as
here
the
Apostle
saith
,
damnation
,
vnlesse
the
Lord
grant
them
grace
vnto
repentance
.
A
sentence
which
albeit
I
feare
to
pronounce
,
yet
when
and
where
the
holy
Ghost
leadeth
me
thereunto
,
I
must
speake
,
that
the
godly
may
stand
in
awe
,
and
not
sinne
,
and
that
the
vngodly
of
the
earth
may
tremble
,
and
either
reforme
the
wickednesse
of
their
wayes
,
or
else
through
the
iust
iudgement
of
God
may
smite
their
knees
one
against
another
,
and
be
drencht
vp
in
desperation
.
This
then
to
be
the
end
of
such
the
holy
Ghost
euery
where
witnesseth
.
Vpon
the
vngodly
,
saith
the
Prophet
,
the
Lord
shall
raine
snares
,
fire
and
brimstone
,
storme
and
tempest
,
this
shall
be
their
portion
to
drinke
.
Tophet
,
saith
Esay
,
is
prepared
of
old
,
it
is
euen
prepared
for
the
King
,
if
he
be
wicked
,
it
is
made
deepe
and
large
,
the
burning
thereof
is
fire
and
much
wood
,
the
breath
of
the
Lord
like
a
riuer
of
brimstone
doth
kindle
it
.
And
in
a
vision
Iohn
saw
the
beast
taken
,
and
with
him
that
false
Prophet
that
wrought
miracles
before
him
,
whereby
hee
deceiued
them
that
receiued
the
beasts
marke
,
and
them
that
worshipped
his
image
.
And
both
these
were
cast
aliue
into
a
lake
of
fire
,
burning
with
brimstone
.
All
which
places
,
and
many
others
which
might
be
alleadged
to
this
purpose
,
doe
euidently
shew
what
the
end
is
of
the
wicked
and
vngodly
of
the
earth
,
bee
they
Prince
or
subiect
,
Pastor
or
people
,
seducers
or
seduced
.
Their
end
is
,
they
shall
be
rooted
out
at
the
last
,
and
turned
into
hell
,
vnlesse
by
true
and
vnfained
repentance
they
preuent
that
iudgement
,
the
sentence
whereof
can
neuer
bee
reuersed
.
Whose
end
then
yee
feare
,
it
behoueth
you
carefully
to
looke
vnto
it
that
yee
walke
not
after
their
example
.
Consider
well
what
hath
beene
said
touching
the
enemies
of
the
crosse
of
Christ
,
and
marke
well
what
shal●
be
said
touching
those
whose
God
is
their
bellie
,
whose
glory
is
to
their
shame
,
which
minde
earthly
things
.
If
by
that
which
hath
beene
said
yee
can
descrie
who
they
be
that
be
the
enemies
of
the
crosse
of
Christ
,
or
if
that
which
shall
be
said
shall
any
way
designe
who
they
be
whose
God
is
their
bellie
,
whose
glory
is
to
their
shame
,
which
minde
earthly
things
,
take
heede
and
beware
that
yee
walke
not
as
they
doe
.
For
of
this
be
ye
sure
,
that
the
end
of
such
is
damnation
and
destruction
.
And
if
the
Cities
about
Sodome
and
Gomorrha
suffered
the
vengeance
of
eternall
fire
as
well
as
Sodome
and
Gomorrha
,
The
third
thing
which
the
Apostle
noteth
in
these
inordinate
walkers
,
is
,
that
their
God
is
their
bellie
:
whereby
the
Apostle
signifieth
that
they
preached
not
Christ
sincerely
and
purely
for
Christ
his
sake
,
but
that
they
principally
respected
in
the
preaching
of
Christ
their
profit
,
their
pleasure
,
their
ease
,
being
louers
of
pleasures
,
of
profit
,
of
ease
,
more
then
louers
of
God
;
and
therefore
their
bellie
,
that
is
,
their
profit
,
their
pleasure
,
their
ease
,
might
well
bee
called
their
God
,
that
being
each
mans
God
which
hee
loueth
and
liketh
best
.
And
this
branch
also
of
the
Apostles
reason
might
well
stand
for
a
sufficient
argument
with
the
Philippians
to
moue
them
not
to
walke
after
these
,
but
to
follow
him
,
and
to
walke
so
as
they
had
him
for
an
ensample
.
Hence
then
I
obserue
another
note
of
false
teachers
,
after
whose
example
wee
may
not
walke
:
if
their
God
be
their
bellie
,
so
that
they
care
more
to
serue
their
owne
bellies
then
the
Lord
Iesus
Christ
,
they
are
false
teachers
,
and
we
may
not
follow
them
.
This
note
of
false
teachers
our
Apostle
also
giues
in
his
epistle
to
the
Romans
,
where
hauing
exhorted
the
Romans
to
beware
of
false
Apostles
and
teachers
,
he
giues
them
this
note
to
know
them
by
,
They
that
are
such
,
saith
he
,
serue
not
the
Lord
Iesus
Christ
,
but
their
owne
bellies
,
that
is
,
they
seeke
their
owne
gaine
,
and
preach
Christ
with
reference
to
please
others
,
and
to
seeke
their
owne
ease
,
profit
,
and
pleasure
.
The
Apostle
giues
likewise
the
same
note
of
them
,
they
haue
hearts
exercised
with
couetousnesse
,
through
couetousnesse
making
marchandize
of
mens
soules
.
Such
a
one
was
Balaam
,
of
whom
the
Apostle
Peter
there
saith
,
that
he
loued
the
wages
of
vnrighteousnesse
.
greedie
dogs
which
could
neuer
haue
enough
.
And
such
were
those
of
whom
the
Apostle
said
before
,
that
they
sought
their
owne
,
and
not
that
which
was
Iesus
Christs
.
Will
yee
then
know
who
they
are
at
this
day
that
by
this
note
may
be
descried
to
be
false
teachers
,
that
knowing
them
ye
may
not
follow
them
,
nor
walke
as
they
doe
?
Marke
then
who
they
are
that
serue
their
owne
bellies
more
then
the
Lord
Iesus
Christ
.
Who
are
they
that
through
couetousnesse
would
make
marchandize
of
your
soules
,
and
speake
euill
of
the
way
of
truth
?
Who
are
they
that
for
money
set
on
sale
the
forgiuenesse
of
sinnes
,
and
the
kingdome
of
heauen
?
Who
are
they
that
vnder
colour
of
long
praiers
deuoure
widowes
houses
?
that
for
such
and
such
lands
,
or
summes
of
money
,
or
releefe
to
such
and
such
places
,
will
promise
so
many
praiers
for
so
many
dayes
or
yeeres
for
you
or
your
friends
?
Who
are
they
that
to
maintaine
their
triple
Crowne
maintaine
also
the
wicked
Stewes
?
Who
are
they
that
make
gaine
godlinesse
,
and
doe
all
that
euer
they
doe
in
deed
and
in
truth
for
the
maintenance
of
their
state
,
and
of
their
bellies
?
It
is
easily
knowne
who
they
be
,
and
it
is
as
easily
hereby
discerned
that
they
are
false
teachers
whosoeuer
they
be
.
Take
heed
then
and
beware
of
them
:
follow
them
not
,
neither
walke
as
they
doe
;
for
howsoeuer
they
haue
God
in
their
mouthes
,
yet
sound
their
hearts
,
and
trace
them
in
the
paths
wherein
they
walke
,
it
wil●
be
found
that
their
God
is
their
bellie
,
if
either
that
bee
thei●
God
which
they
loue
best
,
or
that
be
their
bellie
which
they
measure
by
their
pleasure
,
profit
,
and
ease
.
But
doe
they
alone
make
their
belly
their
God
?
Doe
not
all
they
that
more
seeke
their
owne
then
that
which
is
Iesus
Christs
make
their
bellie
their
God
?
Or
are
there
not
many
carnall
Gospellers
that
doe
so
?
How
many
are
there
that
intrude
themselues
into
this
holy
calling
,
not
with
any
purpose
to
worke
in
the
Lord
his
vineyard
,
but
onely
to
feede
vpon
the
portion
of
the
Leuites
?
How
many
are
there
that
withdraw
their
shoulders
from
the
burthen
as
much
and
as
often
as
they
can
,
and
take
as
little
paines
in
this
worke
as
they
can
,
seeking
more
their
owne
ease
then
that
which
is
Iesus
Christs
?
How
many
are
there
that
being
bewitched
with
the
loue
,
and
troubled
with
the
cares
of
the
world
,
are
so
carefully
occupied
about
the
things
of
this
life
that
they
intend
not
the
worke
of
the
ministerie
,
seeking
more
their
owne
profit
than
that
which
is
Iesus
Christs
?
how
many
are
there
that
preach
Christ
rather
through
strife
and
enuie
than
of
good
will
,
rather
in
hope
of
preferment
for
their
paines
,
than
of
any
desire
to
gaine
them
that
heare
them
vnto
Christ
,
rather
in
any
other
respect
almost
,
than
in
an
holly
zeale
of
the
glory
of
our
God
?
Surely
many
such
carnall
Gospellers
there
be
whose
God
is
indeede
their
belly
,
which
like
vnto
the
sonnes
of
Eli
so
turne
aside
after
the
loue
of
their
bellies
,
and
of
their
pleasures
,
that
either
they
forget
,
or
else
care
not
for
the
law
of
their
God
.
But
take
heede
and
beware
of
them
:
for
yee
may
not
walke
as
they
doe
.
Yea
,
generally
they
make
their
God
their
belly
that
either
serue
their
bellies
when
they
should
serue
their
God
,
or
care
more
for
the
feeding
of
the
bellie
than
for
the
knowledge
of
God
,
or
so
serue
God
as
he
doth
serue
their
bellies
.
Looke
then
well
amongst
you
that
none
of
you
be
such
,
as
are
then
a
looking
to
your
profits
,
or
pleasures
,
or
other
things
of
this
life
when
ye
should
be
looking
vnto
the
seruice
of
your
God
;
that
none
of
you
be
such
as
care
more
for
the
things
of
this
life
,
than
for
the
knowledge
of
Gods
wil
out
of
his
holy
word
;
that
none
of
you
be
such
as
measure
your
seruice
vnto
the
Lord
by
his
ministring
vnto
you
such
things
as
are
needfull
for
the
maintenance
of
this
life
:
for
such
do
make
their
God
their
bellie
,
either
caring
more
for
the
things
of
this
life
than
for
God
,
or
else
only
so
caring
for
God
as
they
are
occasioned
by
the
things
of
this
life
.
A
foule
and
grosse
Idolatrie
to
make
our
bellie
our
God
.
And
therefore
let
vs
take
heede
that
neither
we
commit
such
Idolatrie
,
nor
follow
the
example
of
such
as
commit
such
Idolatrie
.
The
fourth
thing
which
the
Apostle
noteth
in
these
inordinate
walkers
is
,
that
their
glorie
is
to
their
shame
.
Whereby
the
Apostle
signifieth
that
the
vaine
glorie
and
estimation
which
they
sought
after
amongst
men
,
neglecting
the
true
glorie
of
Christ
Iesus
,
should
turne
to
their
confusion
and
shame
.
Which
branch
also
of
the
Apostles
reason
might
well
serue
for
a
sufficient
reason
to
moue
the
Philippians
not
to
follow
the
example
of
these
,
but
to
follow
him
,
and
such
as
walked
so
as
they
had
him
for
an
ensample
.
Hence
then
I
obserue
another
note
of
false
teachers
and
inordinate
walkers
,
which
is
,
vainely
to
seeke
after
glorie
and
estimation
amongst
men
,
neglecting
the
glorie
of
God
,
after
whose
example
we
may
not
walke
,
for
that
their
glorie
shall
be
turned
into
shame
.
How
can
ye
beleeue
which
receiue
honour
one
of
another
(
saith
our
Sauiour
)
and
seeke
not
the
honour
that
commeth
of
God
alone
?
In
which
place
is
shewed
,
that
this
vaine
seeking
after
honour
and
glorie
amongst
men
is
the
very
root
of
infidelity
.
And
therfore
it
is
said
of
certaine
chiefe
rulers
that
in
a
generalitie
beleeued
in
Christ
because
of
the
miracles
which
he
did
,
but
not
indeede
truely
beleeue
,
that
they
did
not
confesse
Christ
.
And
the
reason
is
added
,
for
they
loued
the
praise
of
men
more
than
the
praise
of
God
.
Will
ye
then
know
who
by
this
note
may
be
descried
at
this
day
to
be
false
teachers
,
that
knowing
them
ye
may
not
follow
them
,
nor
walke
as
they
doe
.
Marke
who
they
are
that
seeke
honor
and
glorie
amongst
men
,
but
seeke
not
the
honour
that
commeth
of
God
alone
:
who
is
it
that
exalteth
himselfe
against
all
that
is
called
God
,
or
that
is
worshipped
,
sit
as
God
in
the
temple
of
God
,
and
shewing
himselfe
that
he
is
God
?
Who
is
it
that
is
araied
with
purple
and
skarlet
,
and
guilded
with
gold
and
precious
stones
,
and
pearles
,
and
hath
a
cup
of
gold
in
her
hand
full
of
abominations
,
and
filthinesse
of
her
fornication
where
with
she
make
all
the
Nations
of
the
earth
drunke
?
Who
is
it
that
glorifieth
her selfe
,
and
liueth
in
pleasure
,
and
saith
in
her
heart
,
I
sit
being
a
Queene
,
and
am
no
widdow
,
and
shall
see
no
mourning
?
And
what
shall
become
of
all
this
pompe
and
glorie
?
And
I
wish
that
they
were
the
men
alone
that
seeke
the
praise
of
men
,
but
not
of
God
.
But
are
there
not
many
carnall
Gospellers
that
may
be
branded
with
that
marke
?
Are
there
not
many
that
in
a
vaine
affectation
of
their
owne
praise
more
then
Gods
,
studie
rather
to
speake
vnto
the
eare
then
vnto
the
heart
?
Are
there
not
many
whose
preaching
standeth
rather
in
the
inticing
speech
of
mans
wisdome
,
then
in
plaine
euidence
of
the
spirit
and
of
power
?
If
there
be
any
that
so
vainly
hunt
after
glory
,
surely
their
glory
shall
vanish
as
smoake
and
shall
wither
as
the
greene
hearbe
.
Take
heed
therefore
and
beware
of
them
:
for
ye
may
not
walke
as
they
doe
.
The
last
thing
which
the
Apostle
noteth
in
them
,
is
,
that
they
minde
earthly
things
,
whereby
the
Apostle
signifieth
that
their
studie
,
and
delight
,
and
all
their
affections
were
se●
on
houses
,
wealth
,
friends
,
commodities
,
and
the
things
wh●ch
are
on
earth
,
and
not
on
the
things
which
are
aboue
.
Another
note
of
false
teachers
,
and
inordinate
walkers
.
Marke
then
and
see
who
they
are
that
are
such
,
and
walke
not
as
they
doe
,
but
follow
the
blessed
Apostle
,
and
such
as
walke
so
as
he
did
.
LECTVRE
LXX
.
PHILIP
.
3.
Vers.
19.20
.
Whose
glory
is
to
their
shame
,
which
minde
earthly
things
.
But
our
conuersation
is
in
heauen
.
WHose
glory
is
to
their
shame
.
]
This
is
the
fourth
thing
which
the
Apostle
noteth
in
these
many
and
inordinate
walkers
of
whom
he
had
told
them
often
,
and
now
told
them
weeping
,
that
their
glory
is
to
their
shame
.
Whereby
the
Apostle
signifieth
both
their
great
vanitie
in
seeking
after
honour
and
glory
amongst
men
,
neglecting
the
true
glory
of
Christ
Iesus
,
and
likewise
the
end
that
should
come
of
it
,
which
is
that
it
should
turne
to
their
confusion
and
shame
.
They
sought
the
praise
of
men
in
the
vanitie
of
their
hearts
,
and
not
of
God
,
but
their
glory
in
the
end
should
turne
to
their
shame
.
Which
one
branch
of
the
Apostles
reason
might
well
serue
for
a
sufficient
reason
to
moue
the
Philippians
not
to
follow
the
example
of
these
,
but
to
follow
him
,
and
such
others
as
walked
so
as
they
had
him
for
an
ensample
.
Hence
then
I
obserue
another
note
of
inordinate
walkers
,
whose
example
wee
may
not
follow
if
we
feare
the
reward
of
their
walking
:
if
they
vainly
seeke
after
glory
and
estimation
amongst
men
,
neglecting
the
glory
and
honour
that
commeth
of
God
alone
,
they
are
inordinate
walkers
,
and
wee
may
not
walke
after
them
,
for
that
the
glory
which
such
men
seeke
shall
be
turned
into
shame
.
It
is
a
generall
rule
prescribed
vnto
all
Christians
,
that
in
all
things
they
should
alwayes
seeke
the
glory
of
the
Lord
,
by
the
Apostle
,
where
he
saith
,
Whether
yee
eat
,
or
drinke
,
or
whatsoeuer
yee
doe
,
doe
all
to
the
glory
of
God
.
For
,
as
he
saith
in
another
place
,
wee
are
chosen
in
Christ
,
that
wee
should
be
to
the
praise
of
his
glory
.
Whereunto
agreeth
that
of
Peter
,
Wee
are
a
chosen
generation
,
a
royall
priesthood
,
an
holy
nation
,
a
peculiar
people
,
that
wee
should
shew
forth
the
vertues
of
him
that
hath
called
vs
out
of
darknesse
into
his
maruellous
light
.
And
a
notable
president
hereof
w●
haue
in
the
example
of
our
Sauiour
,
Let
vs
not
be
desirous
of
vaine-glory
prouoking
one
another
,
enuying
one
a●other
.
So
we
speake
,
not
as
they
which
please
men
,
but
God
,
which
trieth
our
hearts
,
neither
did
we
euer
vse
flattering
words
,
as
ye
know
,
nor
coloured
couetousnesse
,
God
is
record
,
neither
sought
we
praise
of
men
,
neither
of
you
,
nor
of
others
.
Yea
and
our
Sauiour
hath
noted
it
to
be
a
bitter
roote
of
infidelitie
,
or
at
least
a
great
let
to
come
vnto
God
where
he
saith
,
How
can
ye
belieue
which
receiue
honour
one
of
another
,
and
seeke
not
the
honour
that
commeth
of
God
alone
?
how
can
ye
beleeue
,
as
if
hee
should
haue
said
it
is
almost
impossible
,
surely
it
is
a
very
great
stoppe
and
hinderance
vnto
a
man
to
come
vnto
God
.
And
the
proofe
thereof
we
see
in
certaine
chiefe
Rulers
of
the
Iewes
,
that
they
beleeued
in
Christ
,
which
was
true
only
in
a
generalitie
,
but
they
did
not
confesse
him
.
And
the
reason
is
added
,
For
they
loued
the
praise
of
men
,
more
then
the
praise
of
God
.
Thus
then
we
see
that
generally
we
should
in
all
things
seeke
the
glorie
of
God
,
and
not
vaine
praise
and
glory
amongst
men
.
So
that
the
ambitious
and
vaine
seeking
after
honour
and
glory
amongst
men
,
neglecting
the
glory
of
God
,
is
a
plaine
note
in
all
sorts
of
men
of
inordinate
walking
.
Now
to
descend
from
the
generalitie
vnto
some
particularitie
,
did
not
this
note
amongst
others
plainely
descrie
those
false
Teachers
which
in
Pauls
absence
seduced
and
bewitched
those
Churches
which
he
had
planted
in
the
faith
of
Christ
Iesus
,
to
be
false
Teachers
?
Their
debasing
and
disgracing
of
Paul
in
his
absence
,
their
curious
affectation
of
eloquence
,
wisedome
,
knowledge
,
and
learning
,
as
if
they
had
all
learning
and
all
knowledge
,
and
Paul
none
at
all
,
their
vaine
ostentation
that
they
had
been
conuersant
with
the
Apostles
,
and
that
they
followed
their
footsteps
,
saying
that
Paul
had
not
seene
Christ
in
the
flesh
,
nor
had
conuersed
with
the
Apostles
,
their
ambitious
desire
to
please
the
Iewes
,
to
creepe
into
credit
with
them
,
and
to
worke
Paul
out
of
credit
,
their
aduancing
and
exalting
of
themselues
aboue
all
others
as
if
they
were
,
and
none
but
they
,
what
else
was
it
but
to
seeke
their
owne
praise
,
to
haue
honour
of
the
Iewes
,
and
to
be
called
of
them
Rabbi
?
and
what
else
did
it
but
bewray
them
to
be
false
Teachers
?
Which
albeit
the
Apostle
do
not
in
expressed
termes
vtter
,
yet
seemeth
he
vnto
me
to
implie
so
much
●hen
he
saith
,
That
his
preaching
stood
not
in
the
intising
speech
of
mans
wisedome
,
but
in
plaine
euidence
of
the
spirit
,
and
of
power
.
And
againe
when
he
saith
,
That
he
so
spake
not
as
they
that
please
men
,
but
as
God
which
trieth
the
hearts
.
For
in
both
these
places
I
take
it
is
signified
that
they
that
preach
in
the
intising
speech
of
mans
wisedome
,
they
that
speake
to
please
men
to
be
praised
and
had
in
honour
of
them
,
thereby
bewray
themselues
to
be
false
Teachers
.
And
it
is
a
iust
thing
with
God
that
they
which
seeke
the
praise
of
men
,
and
not
of
God
,
haue
their
praise
with
men
,
but
not
with
God
,
and
that
with
God
their
glory
bee
turned
into
their
owne
confusion
and
shame
,
if
not
in
this
day
in
their
owne
conscience
,
yet
in
that
day
when
all
faces
shall
gather
blacknesse
before
him
.
For
then
they
shall
see
that
all
glory
and
honour
is
due
vnto
him
,
that
all
true
glory
commeth
from
him
,
and
then
shall
they
be
ashamed
that
they
sought
not
the
honour
that
commeth
of
him
alone
,
and
their
shame
shall
be
their
euerlasting
woe
and
confusion
.
Will
ye
then
know
who
by
this
note
may
be
descried
at
this
day
to
be
false
Teachers
,
that
knowing
them
ye
may
not
follow
them
,
nor
walke
as
they
doe
?
Marke
who
they
are
that
seeke
honour
and
glory
amongst
men
,
but
seeke
not
the
honour
and
glory
that
commeth
of
God
alone
.
Who
is
it
that
stirres
so
much
that
he
troubles
all
for
the
chiefe
soueraigntie
in
earth
ouer
all
persons
in
all
causes
ecclesiasticall
and
ciuill
?
Who
is
it
that
exalteth
himselfe
against
all
that
is
called
God
,
or
worshipped
,
sitting
as
God
in
the
Temple
of
God
,
&
shewing
himselfe
that
he
is
God
?
Who
is
it
that
is
arayed
with
purple
and
skarlet
,
and
guilded
with
gold
and
precious
stones
,
and
pearles
,
and
hath
a
cuppe
of
gold
in
her
hand
full
of
abominations
and
filthinesse
of
her
fornication
wherewith
she
makes
all
the
nations
of
the
earth
drunke
?
Who
is
it
tha●
glorifieth
her selfe
,
and
liueth
in
pleasure
,
and
saith
in
he●
heart
I
sit
being
a
Queene
,
and
am
no
widow
,
and
shall
see
n●
mourning
?
Marke
I
say
,
and
see
whether
this
be
not
the
false
Prophet
that
workes
miracles
before
the
beast
?
Her
plagues
shall
come
at
one
day
,
death
,
and
sorrow
,
and
famine
,
and
she
shall
be
burnt
with
fire
:
for
strong
is
the
Lord
which
shall
condemne
her
.
And
our
Apostle
saith
,
their
glory
shall
bee
turned
into
shame
,
and
their
end
shall
be
damnation
.
Take
heede
therefore
and
beware
of
them
;
follow
them
not
,
lest
if
yee
be
partakers
in
their
sinnes
,
and
bee
partakers
also
of
their
punishment
.
Now
I
wish
that
this
poyson
had
crept
no
farther
into
the
Church
,
and
that
they
were
the
men
alone
that
seeke
the
praise
of
men
,
and
not
of
God
.
But
are
there
not
some
others
that
are
tainted
with
this
vice
of
vaine-glory
?
Are
there
not
some
others
that
preach
themselues
rather
then
Iesus
Christ
?
that
in
a
vaine
affectation
of
their
owne
praise
more
then
Gods
,
studie
rather
to
speak
vnto
the
eare
then
vnto
the
hart●
whose
preaching
standeth
rather
in
the
intising
speech
of
mans
wisedome
,
then
in
plaine
euidence
of
the
spirit
,
and
of
power
?
I
wish
there
were
no
such
:
but
if
there
be
,
yee
may
not
be
followers
of
them
.
For
the
Gospell
is
not
deliuered
vnto
vs
that
we
should
thereby
seeke
our
owne
praise
and
glory
,
or
that
the
people
should
honour
and
magnifie
vs
which
are
the
Ministers
thereof
,
but
to
the
end
that
the
benefit
and
the
glory
of
Christ
might
bee
preached
and
published
,
and
that
the
Father
might
be
glorified
for
his
mercy
offered
vnto
vs
in
Christ
his
sonne
,
whom
he
hath
giuen
vs
,
and
together
with
him
all
things
also
.
To
conclude
therefore
this
point
in
one
word
,
we
are
all
of
vs
that
are
Christians
both
Pastor
and
people
in
all
things
to
seeke
the
glory
of
God
,
and
not
of
men
.
For
if
we
doe
otherwise
,
and
seeke
the
glory
of
men
and
not
of
God
,
our
glory
shall
be
turned
into
shame
.
The
last
thing
which
the
Apostle
noteth
in
these
many
●nd
inordinate
walkers
of
whom
he
had
told
them
often
,
and
●ow
told
them
weeping
,
is
that
they
minde
earthly
things
.
Whereby
the
Apostle
signifieth
that
their
studie
,
delight
,
and
●ll
their
affections
were
set
on
honours
,
wealth
,
friends
,
commodities
,
and
the
things
which
are
on
earth
,
neuer
minding
●he
things
which
are
aboue
.
And
here
was
the
roote
of
all
the
other
euils
.
For
why
were
they
the
enemies
of
the
crosse
of
Christ
?
why
was
their
belly
their
God
?
why
sought
they
after
vaine-glorie
and
estimation
in
the
world
,
and
not
that
honor
●hat
commeth
of
God
alone
?
The
reason
was
,
they
minded
earthly
things
.
This
is
a
briefe
comprehension
of
the
rest
,
this
being
a
certaine
ground
of
the
rest
,
and
the
rest
being
cer●aine
notes
of
this
.
For
as
the
cause
why
they
were
enemies
to
the
crosse
of
Christ
,
why
their
God
was
their
belly
,
why
they
sought
glory
with
men
and
not
with
God
,
was
,
because
they
minded
earthly
things
,
so
these
were
euident
notes
to
conuince
them
that
they
minded
earthly
things
,
for
that
they
were
enemies
to
the
crosse
of
Christ
,
for
that
their
God
was
their
belly
,
and
that
they
sought
after
the
praise
of
men
,
and
not
of
God
.
Hence
then
I
obserue
the
last
note
of
inordinate
walkers
,
which
is
indeed
the
ground
of
all
inordinate
walking
;
and
that
is
,
the
setling
of
the
affections
on
the
things
which
are
on
earth
,
and
resting
in
them
as
in
the
chiefest
good
.
The
des●re
of
mony
,
saith
the
Apostle
,
is
the
roote
of
all
euill
,
which
while
some
lusted
after
they
erred
from
the
faith
,
and
pearced
themselues
through
with
many
sorowes
,
That
which
the
Apostle
speaketh
in
particular
of
this
one
earthly
desire
of
mony
,
is
also
true
in
the
generall
of
all
earthly
desires
.
For
the
minding
and
desire
of
all
earthly
things
is
the
roote
of
all
euill
,
whereon
when
men
set
their
affections
they
erre
from
the
faith
,
and
pierce
themselues
through
with
many
sorrowes
.
So
that
as
the
Apostle
reasoneth
,
saying
,
whereas
there
is
among
you
enuying
,
and
strife
,
and
diuisions
,
are
ye
not
carnall
,
and
walke
as
men
?
so
may
I
likewise
reason
,
is
there
any
error
in
faith
,
or
corruption
in
life
,
and
is
it
not
hence
,
for
that
they
minde
earthly
things
?
Iudas
that
was
numbred
with
the
Apostles
,
and
h●●
obtained
fellowshippe
in
that
ministration
,
betrayed
his
M●ster
Christ
Iesus
.
What
was
the
cause
?
He
bore
the
bag
,
a●●
he
loued
it
too
well
:
thirty
pieces
of
siluer
were
the
reward
〈◊〉
his
iniquitie
.
Demas
forsooke
Paul
:
what
was
the
reason
?
H●
loued
the
world
,
and
embraced
it
.
Those
Ministers
of
t●●
Gospell
,
that
the
Apostle
speaketh
of
in
the
former
chapt●●
sought
not
that
which
was
Iesus
Christs
:
and
what
was
th●
stoppe
?
they
sought
their
owne
,
their
owne
pleasure
,
the
owne
profit
,
their
owne
honour
,
their
owne
ease
,
they
minde
earthly
things
.
Neither
is
it
so
onely
in
the
ministerie
,
but
g●nerally
in
all
sorts
of
men
this
minding
of
earthly
thin●
chokes
vp
euery
good
thing
,
and
inclines
vnto
euery
bad●
thing
.
Those
chiefe
Rulers
of
whom
we
spake
before
confe●sed
not
Christ
,
what
was
the
cause
?
They
loued
the
praise
〈◊〉
men
,
more
then
the
praise
of
God
.
A
good
confessio●
hindered
by
minding
an
earthly
thing
,
the
praise
o●
men
.
Demetrius
likewise
and
his
company
raised
a
seditio●
tumult
against
Paul
:
what
was
the
cause
?
they
thought
th●●
by
his
preaching
the
siluer
Temples
of
Diana
which
the●
made
,
and
which
brought
great
gaines
vnto
them
,
would
be●
set
at
naught
.
A
wicked
sedition
raised
through
carnall
an●
earthly
minded
men
,
whose
mindes
were
so
set
vpon
the●
gaines
that
for
it
they
could
not
looke
towards
God
,
nor
abide
the
Ministers
of
Christ
his
Gospell
.
And
so
it
is
generally
,
wheresoeuer
the
affection
is
set
on
earthly
things
,
ther●
their
walking
is
inordinate
whether
it
be
in
Pastor
,
or
in
people
.
And
therefore
the
Apostle
hath
most
carefully
euery
where
admonished
vs
not
to
minde
earthly
things
:
Set
no●
your
affections
on
the
things
which
are
on
the
earth
.
And
againe
Mortifie
your
members
which
are
on
the
earth
,
fornication
,
vncleanesse
,
the
inordinate
affection
,
euill
concupiscence
,
and
couetousnesse
which
is
idolatrie
,
for
the
which
things
sakes
the
wrath
of
Go●
commeth
on
the
children
of
disobedience
.
The
like
admonition●
are
very
vsuall
in
the
holy
Scriptures
.
Marke
then
the
Apostles
rule
.
Yee
may
not
walke
after
them
which
minde
earthly
things
;
and
therefore
ye
may
no●
walke
after
them
that
be
the
enemies
of
the
crosse
of
Christ
.
For
for
this
cause
they
whom
we
haue
noted
to
be
the
enemies
of
the
crosse
of
Christ
,
whose
end
we
haue
noted
to
be
their
damnation
,
whose
God
to
be
their
belly
,
whose
glory
to
be
to
their
shame
,
for
this
cause
I
say
they
were
such
because
they
minded
earthly
things
.
O
but
some
will
say
that
these
whom
I
noted
to
be
such
,
are
the
onely
men
,
many
of
them
,
that
sequestred
themselues
from
earthly
things
,
and
haue
no
minde
of
earthly
things
.
See
then
whether
that
which
hath
beene
said
shew
not
plainely
that
they
are
the
enemies
of
the
crosse
of
Christ
,
that
their
God
is
their
belly
,
that
they
seeke
the
praise
of
men
more
then
of
God
.
For
if
they
be
such
these
are
plaine
and
euident
tokens
that
they
doe
mind
earthly
things
,
whatsoeuer
be
said
,
and
whatsoeuer
shew
be
made
to
the
contrarie
.
Neither
were
it
otherwise
hard
to
shew
by
their
whole
practise
,
that
their
whole
minde
,
and
all
their
affections
are
set
on
earthly
things
.
But
it
shall
not
be
needfull
.
That
which
hath
beene
said
may
serue
to
cleare
the
point
,
and
to
be
a
sufficient
caueat
vnto
you
that
ye
doe
not
walke
after
their
example
.
And
let
this
be
set
downe
for
a
generall
rule
,
that
we
may
not
follow
their
example
which
minde
earthly
things
.
Yet
if
our
practise
be
lookt
into
it
will
be
found
that
generally
we
follow
them
,
and
none
else
.
For
whereon
else
are
our
mindes
,
our
delight
,
our
affections
set
but
on
the
things
which
are
on
earth
?
The
rich
man
what
minded
hee
but
riches
?
the
ambitious
man
what
but
honours
?
the
voluptuous
man
what
but
pleasures
?
the
dainty
man
what
but
ease
?
the
carnall
man
what
but
the
flesh
and
the
lusts
thereof
?
Generally
our
thoughts
are
earth
creeping
thoughts
,
our
desires
earth-creeping
desires
,
our
actions
earth
smelling
actions
,
our
waies
earth-smelling
waies
.
We
thinke
and
care
some
of
vs
how
to
liue
,
some
of
vs
how
to
liue
well
.
But
how
is
that
?
to
liue
at
ease
,
to
swimme
with
pleasures
,
to
haue
wealth
at
our
wils
,
and
to
leaue
the
rest
of
our
substance
for
our
children
.
And
hence
it
is
that
the
voice
of
vnmercifulnesse
towards
the
poore
,
of
deceit
in
buying
and
selling
,
of
oppression
of
our
brethren
,
of
slandering
one
another
,
and
stealing
one
from
another
is
heard
in
our
streetes
.
Hence
it
is
that
there
are
diuisions
,
and
dissensions
,
emulations
,
strife
,
enuying
and
th●
like
amongst
vs
.
Hence
it
is
that
wisedome
crieth
withou●
and
vttereth
her
voice
in
the
streets
,
but
no
man
hearkeneth
nor
receiueth
instruction
,
euen
because
wee
minde
earthl●
things
,
and
set
our
affections
thereon
.
But
what
saith
our
Apostle
,
No
man
,
saith
he
,
that
warreth
entangleth
himselfe
wit●
the
affaires
of
this
life
,
because
he
would
please
him
that
hath
ch●sen
him
to
be
a
souldier
.
Now
we
are
all
of
vs
,
euen
so
many
a●
are
baptized
into
the
name
of
Christ
Iesus
,
billed
souldiers
to
fight
vnder
his
banner
against
euery
thing
that
exalteth
it self●
against
God
.
And
our
care
should
be
in
all
things
to
pleas●
him
that
hath
chosen
vs
to
be
his
souldiers
.
And
for
this
caus●
we
should
not
suffer
our selues
to
be
entangled
with
the
affaire●
of
this
life
,
so
that
we
should
set
our
affections
on
the
thing●
which
are
on
the
earth
.
For
it
is
the
course
of
militarie
discipline
,
that
hauing
billed
themselues
to
be
souldiers
they
minde
no
more
houshold
,
or
other
ordinarie
affaires
,
but
only
their
warre
.
Right
so
should
it
be
in
the
course
of
ou●
Christian
warfare
,
that
hauing
giuen
our
names
vnto
Christ
to
fight
vnder
his
banner
wee
should
not
henceforth
mind●
earthly
things
,
but
still
haue
close
girt
vnto
vs
the
whole
armour
of
God
that
we
may
be
able
to
resist
in
the
euill
day
,
and
hauing
finished
all
things
stand
fast
.
The
faithfull
Minister
of
the
Gospell
should
not
seeke
his
owne
,
but
that
which
is
Iesus
Christs
.
The
faithfull
Christian
should
weine
himselfe
from
the
transitorie
things
of
this
life
,
and
at
no
hand
set
his
affections
on
them
.
Howbeit
let
no
man
so
vnderstand
me
as
if
I
thought
that
we
should
not
meddle
with
the
transitorie
things
of
this
life
,
or
haue
nothing
at
all
to
doe
with
earthly
things
.
For
no
doubt
we
may
medle
with
them
,
and
vse
them
,
and
make
a
godly
vse
of
them
.
The
Patriarches
and
Prophets
,
our
blessed
Sauiour
,
and
his
holy
Apostles
as
the
Scriptures
beare
witnesse
vsed
them
,
and
made
an
holy
vse
of
them
.
Nay
not
onely
we
may
vse
them
,
and
make
an
holy
vse
of
them
,
but
we
must
count
them
the
good
blessings
of
Almightie
God
,
and
we
must
take
care
to
vse
them
to
his
glory
.
We
may
not
lightly
regard
●hem
,
or
wrechlesly
neglect
them
,
but
we
must
carefully
hu●band
them
,
and
wisely
employ
them
to
our
own
vses
,
and
the
good
of
Gods
children
.
For
therefore
wee
haue
them
that
therewith
we
may
doe
good
vnto
all
,
but
especially
vnto
those
that
are
of
the
houshold
of
faith
:
wealth
,
that
wee
may
helpe
to
supply
the
wants
of
our
brethren
,
honour
and
might
,
that
we
may
helpe
to
lift
the
poore
out
of
the
mire
,
fauour
and
friendship
,
that
so
we
may
be
the
better
able
to
relieue
them
that
are
oppressed
,
all
things
needfull
and
profitable
for
this
life
that
therewith
wee
may
doe
good
vnto
those
that
be
in
neede
or
necessitie
,
and
that
thereby
we
may
glorifie
our
Father
which
is
in
heauen
.
So
then
to
take
me
as
if
I
thought
that
we
may
not
medle
with
,
or
vse
earthly
things
&
temporall
blessings
,
were
to
mistake
me
.
But
this
I
say
with
the
Apostle
,
that
we
must
vse
them
as
though
wee
vsed
them
not
,
Wee
must
not
be
entangled
with
the
affaires
of
this
life
,
as
the
Apostle
speaketh
.
And
as
the
Prophet
saith
of
riches
that
if
they
encrease
wee
may
not
set
our
hearts
vpon
them
,
not
set
our
hearts
vpon
them
.
We
may
not
,
set
our
affections
on
things
which
are
on
the
earth
:
and
as
here
our
Apostle
saith
,
we
may
not
mind
earthly
things
to
set
our
studie
and
our
delight
thereon
.
For
if
we
doe
,
then
shall
we
be
of
those
many
which
the
Apostle
here
speaketh
of
,
and
whom
he
would
that
we
should
not
follow
:
yea
,
if
wee
minde
earthly
things
wee
shall
fall
into
tentation
and
snares
,
and
into
many
foolish
&
noysome
lusts
which
drowne
men
in
perdition
and
destruction
.
Let
vs
not
therefore
follow
the
example
of
them
which
mind
earthly
things
,
let
vs
not
set
our
affections
on
the
things
which
are
on
the
earth
:
let
vs
vse
them
,
and
let
vs
labour
to
vse
them
to
Gods
glory
,
but
let
vs
not
set
our
hearts
vpon
them
,
nor
suffer
our selues
to
be
entangled
with
them
.
Let
vs
giue
our
hearts
vnto
our
God
,
let
vs
set
our
affections
on
things
which
are
aboue
,
and
let
our
conuersation
bee
in
heauen
,
which
is
the
next
point
to
be
handled
.
LECTVRE
LXXI
.
PHILIP
.
3.
Verse
20.
But
our
conuersation
is
in
heauen
,
from
whence
also
we
looke
for
the
Sauiour
,
euen
the
Lord
Iesus
Christ
.
FOr
our
conuersation
]
This
is
the
second
reason
which
the
Apostle
vseth
to
moue
the
Philippians
to
follow
him
,
and
such
others
as
walke
so
as
they
haue
him
for
an
ensample
.
For
so
it
is
deliuered
in
the
originall
as
a
reason
,
for
our
conuersation
&c
:
a
reason
,
I
say
,
not
of
that
which
immediatly
went
before
,
but
a
reason
of
his
exhortation
in
vers.
17.
where
it
is
said
,
brethren
,
be
yee
followers
of
mee
&c.
yet
so
that
the
reason
is
drawne
from
the
antithesis
of
that
which
went
immediatly
before
.
In
these
words
then
we
haue
the
second
reason
of
the
Apostles
former
exhortation
,
drawne
from
the
antithesis
of
that
which
immediatly
went
before
.
For
as
in
the
former
reason
he
shewed
that
they
were
not
to
follow
those
false
teachers
which
walked
otherwise
then
they
had
him
for
an
ensample
,
both
by
their
studie
,
and
by
their
end
,
which
was
damnation
;
so
now
he
sheweth
that
they
are
to
follow
him
,
and
such
others
as
walke
so
as
they
haue
him
for
an
ensample
,
both
by
the
cleane
contrary
course
of
studie
,
which
he
,
and
such
as
he
is
follow
,
and
by
the
contrary
end
,
which
is
glorification
.
This
then
is
the
manner
of
the
Apostles
proceeding
:
His
exhortation
is
,
brethren
,
be
yee
followers
of
me
&c.
His
reason
is
;
for
our
conuersation
,
or
our
Citie
whereof
we
are
citizens
,
is
in
heauen
,
not
in
earth
that
we
should
minde
earthly
things
,
or
make
our
God
our
belly
;
but
in
heauen
,
from
whence
also
we
looke
for
the
Sauiour
,
euen
the
Lord
Iesus
Christ
,
by
whom
we
looke
for
another
reward
of
our
walking
,
then
that
which
the
wicked
haue
,
euen
the
glorification
of
our
vile
bodies
by
that
his
powerfull
working
whereby
he
is
able
to
subdue
&c.
In
this
reason
then
I
note
these
three
principall
points
shewing
themselues
in
a
threefold
profession
which
the
Apostle
maketh
in
the
behalfe
of
himselfe
,
and
such
others
as
walked
as
he
did
.
The
first
is
a
Christian
profession
of
their
present
conuersation
in
these
words
,
for
our
conuersation
&c.
The
second
is
a
Christian
profession
of
their
expectation
of
Christs
second
comming
to
saue
them
,
in
these
words
,
from
whence
also
&c.
The
third
is
a
Christian
profession
of
their
certaine
hope
of
the
glorification
of
their
vile
bodies
by
the
powerfull
working
of
Christ
,
in
these
words
,
who
shall
change
our
vile
bodies
&c.
Now
touching
their
present
conuersation
,
the
Apostle
maketh
this
Christian
profession
,
our
conuersation
is
in
heauen
:
which
is
as
if
the
Apostle
should
haue
said
,
It
is
not
so
with
vs
as
with
those
false
teachers
newly
mentioned
:
For
they
as
men
of
this
world
minde
earthly
things
,
and
set
their
delight
and
affections
thereon
:
but
we
carry
and
behaue
our selues
in
this
life
as
citizens
of
the
heauenly
Ierusalem
,
setting
our
affections
on
the
things
which
are
aboue
.
For
so
the
words
in
the
originall
are
as
if
we
should
thus
read
;
from
whence
&c.
which
is
as
if
our
Apostle
should
haue
said
;
a
reason
why
our
conuersation
is
in
heauen
is
,
because
from
heauen
we
certainely
looke
and
waite
for
the
appearing
of
our
Lord
Iesus
Christ
,
when
he
shall
come
as
a
swift
iudge
against
all
them
that
haue
made
their
belly
their
God
,
but
as
our
Sauiour
to
giue
vs
an
inheritance
among
them
that
are
saued
.
In
the
last
verse
the
Apostle
maketh
a
Christian
profession
of
their
certaine
hope
of
their
glorification
,
whereof
more
particularly
hereafter
.
Now
let
vs
see
what
obseruations
we
may
gather
hence
for
our
owne
vse
and
instruction
.
The
first
thing
which
I
note
is
the
Apostles
christian
profession
which
he
maketh
in
the
behalfe
of
himselfe
,
and
such
others
as
walked
so
as
he
did
touching
their
present
life
and
conuersation
,
which
is
,
that
they
caried
and
behaued
themselues
in
this
life
as
citizens
of
heauen
,
setting
their
affections
on
the
things
which
are
aboue
.
Whereof
the
Apostle
maketh
profession
to
this
end
,
that
hereby
the
Philippians
might
be
induced
to
follow
him
,
and
such
as
he
was
,
that
seeing
their
conuersation
to
be
such
and
so
holy
in
comparison
of
others
▪
they
might
make
their
choice
of
following
them
,
and
haue
their
conuersation
such
as
they
heard
and
law
that
theirs
was
.
Hence
then
I
obserue
what
the
life
and
conuersation
of
God
children
ought
to
be
in
this
vale
of
misery
,
and
valley
of
teares
:
we
should
carry
and
behaue
our selues
here
as
pilgrims
here
on
earth
,
and
hauing
our
Citie
in
heauen
,
as
citizens
of
the
heauenly
Ierusalem
,
fixing
our
faith
,
hope
,
and
loue
there
,
setling
our
thoughts
,
desires
,
and
affections
there
,
hauing
our
hearts
,
mindes
,
and
wi●l●
there
,
and
liuing
vnder
the
lawes
that
are
giuen
and
kept
there
.
This
our
Apostle
sheweth
in
the
first
chapter
of
this
Epistle
,
where
he
exhorteth
the
Philippians
,
Onely
let
your
conuersation
be
,
as
it
becommeth
the
Gospell
of
Christ
.
Where
the
Apostle
vseth
the
word
whence
this
word
here
vsed
is
deriued
:
And
the
exhortation
implying
a
dutie
,
it
is
as
much
in
effect
a●
if
he
had
said
,
that
we
ought
so
to
walke
as
citizens
of
the
Saints
and
of
the
kingdome
of
God
,
holding
on
in
that
course
which
beseemeth
the
profession
of
the
Gospell
.
As
he
which
hath
called
you
is
holy
so
be
yee
holy
in
all
manner
of
conuersation
,
because
it
is
written
▪
be
yee
holy
,
for
I
am
holy
Which
exhortation
likewise
implying
a
dutie
,
it
appeareth
that
our
conuersation
should
be
in
all
holinesse
as
becommeth
the
Saints
of
God
,
and
citizens
of
hi●
kingdome
.
But
most
plaine
to
this
purpose
is
that
of
ou●
Apostle
where
he
saith
,
If
yee
be
risen
with
Christ
,
seeke
those
things
which
are
aboue
,
where
Christ
sitteth
at
the
right
hand
o●
God
:
set
your
affections
on
the
things
which
are
aboue
.
For
in
this
place
the
Apostle
sheweth
most
plainely
,
that
if
we
be
risen
with
Christ
by
the
vertue
of
his
resurrection
,
then
we
are
in
minde
and
affection
euen
while
we
are
in
the
bodie
to
ascend
vp
into
heauen
,
and
euen
to
dwell
with
him
where
he
is
at
the
right
hand
of
God
.
And
why
should
it
seeme
strange
vnto
any
,
that
euen
while
we
liue
here
in
the
bodie
we
should
haue
our
conuersation
in
the
heauens
?
Where
should
the
bodie
liue
but
where
the
head
liueth
?
If
then
Christ
which
is
our
head
and
our
life
be
in
heauen
,
we
also
which
are
the
members
of
his
bodie
should
haue
our
life
in
heauen
where
Christ
which
is
our
life
is
?
Againe
,
where
should
the
spouse
loue
and
like
to
be
,
but
where
her
welbeloued
bridegroome
is
?
Her
heart
and
her
soule
should
be
so
knit
vnto
him
,
as
that
where
he
is
there
should
shee
be
also
.
Nay
our
Sauiour
himselfe
tells
vs
,
that
where
our
treasure
is
there
will
our
hearts
be
also
.
Is
then
Christ
in
whom
are
hid
all
the
treasures
of
wisdom
and
knowledge
,
the
treasure
and
ioy
of
our
soules
?
If
he
be
,
In
bodie
it
must
needs
be
that
we
walke
on
earth
amongst
the
sonnes
of
men
till
our
earthly
house
of
this
tabernacle
be
destroyed
,
and
we
be
clothed
with
our
house
from
heauen
.
But
here
we
haue
no
abiding
Citie
:
to
sigh
whiles
we
are
in
this
tabernacle
,
and
to
desire
to
remoue
out
of
the
bodie
,
and
to
dwell
with
the
Lord
.
Seeing
then
that
here
we
are
but
pilgrims
and
strangers
,
and
haue
no
abiding
Citie
;
being
that
here
is
but
a
vale
of
misery
,
and
a
valley
of
teares
,
we
are
not
here
to
pitch
the
resting
place
of
our
soules
,
but
liuing
here
in
the
bodie
we
are
in
heart
and
sole
,
in
minde
and
affection
to
haue
our
conuersation
in
heauen
.
And
that
so
much
the
rather
,
because
man
that
is
borne
of
woman
is
but
of
short
continuance
here
on
earth
,
and
full
of
trouble
and
misery
.
For
wherein
should
yee
haue
ioy
,
or
peace
,
or
comfort
in
the
Holy
Ghost
,
nay
how
should
he
not
be
swallowed
vp
of
griefe
,
and
sorrow
,
and
vexation
of
the
spirit
,
if
in
soule
he
should
not
ascend
into
heauen
and
set
his
affections
on
the
things
which
are
aboue
?
For
thus
it
is
that
though
our
outward
man
be
troubled
,
yet
our
inward
man
is
comforted
;
though
in
bodie
we
be
afflicted
and
distressed
on
euery
side
,
yet
in
our
soules
we
haue
peace
and
ioy
of
the
Holy
Ghost
,
euen
because
our
conuersation
is
in
heauen
,
whence
it
is
that
we
looke
not
on
the
things
which
are
seene
,
but
on
the
things
which
are
not
seene
.
This
point
might
be
farther
inlarged
.
But
by
this
it
doth
appeare
that
the
children
of
God
ought
in
this
life
to
haue
their
conuersation
in
heauen
,
walking
as
citizens
with
the
Saints
,
and
of
the
houshold
of
God
.
Will
yee
then
see
for
your
farther
vse
and
instruction
what
manner
persons
yee
ought
to
be
in
holy
conuersation
and
godlinesse
,
that
liuing
in
the
bodie
yee
may
be
said
to
walke
as
citizens
of
the
heauenly
Ierusalem
,
and
to
haue
your
conuersation
in
heauen
?
1.
If
we
will
walke
in
this
life
as
citizens
of
the
heauenly
Ierusalem
,
and
approue
our selues
to
haue
our
conuersation
in
heauen
,
we
may
not
warre
after
the
flesh
,
or
suffer
our selues
to
be
intangled
with
the
affaires
of
this
life
.
For
these
two
,
to
minde
earthly
things
,
and
to
haue
the
conuersation
in
heauen
,
are
,
as
we
see
in
this
place
,
so
opposed
the
one
vnto
the
other
,
that
the
one
is
a
plaine
note
of
inordinate
walkers
,
and
the
other
a
sure
token
of
our
adoption
into
the
sonnes
of
God
to
be
partakers
of
the
inheritance
among
the
Saints
.
Whereupon
it
is
that
the
Apostle
plainely
protesteth
against
the
one
,
but
cheerefully
professeth
the
other
.
we
walke
in
the
flesh
,
yet
doe
we
not
warre
after
the
flesh
.
And
againe
,
No
man
(
saith
he
)
that
warreth
,
he
meaneth
to
God
in
the
spirit
,
and
therefore
the
vulgar
interpreter
puts
it
into
the
text
,
no
man
that
warreth
entangleth
himselfe
with
the
affaires
of
this
life
,
because
he
would
please
him
that
hath
chosen
him
to
be
a
souldier
.
And
the
like
is
very
vsuall
.
But
see
how
cheerefully
hee
professeth
in
this
place
that
his
conuersation
is
in
heauen
;
and
in
another
place
,
that
his
house
is
from
heauen
;
and
in
other
places
,
that
he
walkes
in
the
spirit
,
and
mindes
those
things
which
are
aboue
.
This
one
thing
then
must
we
care
if
we
will
walke
as
citizens
of
heauen
,
that
we
walke
not
after
the
flesh
,
nor
set
our
affections
on
the
earth
,
nor
suffer
our selues
to
be
intangled
with
the
loue
of
the
world
.
if
any
man
l●●e
the
world
,
or
the
things
that
are
in
the
world
,
the
loue
of
the
Father
is
not
in
him
.
We
must
therefore
so
vse
the
world
as
though
we
vsed
it
not
:
And
in
no
case
wee
may
so
set
our
affections
on
any
thing
in
this
life
,
that
our
soule
should
so
cleaue
vnto
it
as
the
soule
of
Shechem
vnto
Dinah
the
daughter
of
Iacob
:
2.
If
we
will
walke
in
this
life
as
citizens
of
the
heauenly
Ierusalem
,
and
approue
our selues
to
haue
our
conuersation
in
heauen
,
we
must
so
wrestle
against
all
tentations
,
and
all
assaults
of
the
Deuill
,
that
hauing
finished
all
things
wee
may
stand
fast
.
For
so
shall
we
indeede
walke
as
citizens
of
the
houshold
of
God
,
if
our
case
being
as
our
Apostles
was
,
wee
can
say
with
our
Apostle
,
wee
are
afflicted
on
euery
side
,
yet
are
wee
not
in
distresse
,
in
pouerty
,
but
not
ouercome
of
pouerty
,
we
are
persecuted
,
but
not
forsaken
,
cast
downe
,
but
we
perish
not
.
Thus
we
make
a
good
tryall
of
our selues
,
and
shew
plainely
that
we
walke
not
as
men
simply
,
but
as
men
of
God
.
For
it
cannot
be
that
we
should
not
be
tempted
,
and
assaulted
,
that
we
should
not
haue
fightings
without
,
and
terrors
within
,
we
are
bastards
,
and
no
sonnes
.
But
if
we
at
such
times
shall
take
vnto
vs
the
whole
armour
of
God
,
if
we
shall
girde
vnto
vs
the
sword
of
the
spirit
which
is
the
word
of
God
,
as
our
blessed
Sauiour
for
our
example
did
,
for
in
that
he
was
tempted
,
he
is
able
,
and
will
also
succour
them
that
are
tempted
.
This
then
must
be
another
care
that
we
must
take
if
we
will
walke
as
citizens
of
heauen
,
that
in
all
tentations
and
troubles
whatsoeuer
we
may
stand
fast
:
for
so
shall
we
be
good
citizens
indeed
if
whatsoeuer
battery
be
laid
against
vs
still
we
stand
vpon
our
guard
,
and
hold
out
euery
enemy
.
3.
If
we
will
walke
in
this
life
as
citizens
of
the
heauenly
Ierusalem
,
and
approue
our selues
to
haue
our
conuersation
in
heauen
,
we
must
yeeld
our selues
to
be
guided
and
gouerned
by
the
lawes
of
that
Citie
,
and
to
liue
in
all
obedience
vnder
those
lawes
which
are
giuen
and
kept
there
:
for
euery
citizen
is
to
be
gouerned
by
the
lawes
of
his
Citie
,
and
to
yeeld
all
obedience
thereunto
.
As
then
the
Angels
in
heauen
are
alwaies
ready
to
obey
&
execute
his
wil
,
going
when
he
biddeth
,
and
returning
when
he
calleth
;
so
we
as
dutifull
&
obedient
children
should
with
all
willingnes
and
cheerefulnes
apply
our selues
vnto
his
sacred
will
,
neuer
attempting
any
thing
contrary
thereunto
.
For
if
when
he
sets
it
downe
as
a
law
,
that
we
flie
that
which
is
euill
,
and
doe
that
which
is
good
&c
,
we
contrariwise
flie
that
which
is
good
,
and
follow
that
which
is
euill
;
we
are
no
more
citizens
,
but
plaine
rebels
;
we
haue
no
conuersation
in
heauen
,
but
we
plainely
fight
against
heauen
,
and
against
God
.
This
then
must
be
a
third
care
that
we
must
take
if
we
will
walke
as
citizens
of
heauen
,
that
we
yeeld
our selues
to
be
gouerned
by
the
lawes
of
that
Citie
,
and
liue
in
all
obedience
vnder
those
lawes
which
the
King
of
heauen
hath
giuen
,
and
commanded
to
be
kept
.
Otherwise
how
can
we
say
that
our
conuersation
is
in
heauen
,
if
we
submit
not
our selues
vnto
the
lawes
,
and
conforme
our
liues
vnto
the
will
of
our
father
which
is
in
heauen
?
4.
And
lastly
,
if
we
will
walke
in
this
life
as
citizens
of
the
heauenly
Ierusalem
,
and
approue
our selues
to
haue
our
conuersation
in
heauen
,
we
must
in
heart
,
in
minde
,
and
in
soule
ascend
vp
thither
,
our
thoughts
,
our
desires
,
and
our
affections
must
be
setled
there
,
our
faith
,
hope
,
and
loue
must
be
roo●ed
and
grounded
there
.
By
faith
we
must
alwaies
be
looking
vnto
Christ
Iesus
the
author
and
finisher
of
our
faith
,
where
he
is
set
at
the
right
hand
of
the
throne
of
God
.
In
hope
we
must
alwaies
waite
for
that
inheritance
immortall
,
and
vndefiled
,
and
that
fadeth
not
away
,
reserued
in
heauen
for
vs
.
In
loue
we
must
alwaies
be
fast
tied
vnto
him
who
is
loue
it selfe
,
whom
we
haue
not
seene
,
and
yet
loue
him
,
and
in
whom
now
,
though
we
see
him
not
,
yet
doe
we
beleeue
,
and
reioyce
with
ioy
vnspeakable
and
glorious
.
Our
affections
must
alwaies
be
set
on
the
things
which
are
aboue
.
Our
desires
must
alwaies
runne
on
the
things
that
belong
vnto
our
peace
.
Our
thoughts
must
alwaies
be
musing
of
the
iudgements
of
his
mouth
.
Our
hearts
must
alwaies
be
lift
vp
vnto
the
Lord
.
Our
soules
must
there
alwaies
repose
themselues
where
true
ioyes
are
to
be
found
.
And
our
minds
must
alwaies
be
occupied
in
the
meditation
of
those
ioyes
which
are
prepared
to
be
shewed
in
the
last
time
.
For
thus
though
we
be
absent
in
body
from
the
Lord
,
yet
euen
whiles
we
are
in
the
body
,
we
are
and
dwell
with
the
Lord
.
And
vnlesse
we
thus
be
and
dwell
with
the
Lord
,
we
cannot
say
that
our
conuersation
is
in
heauen
,
no
more
then
we
can
say
that
our
hearts
cleaue
stedfastly
vnto
the
Lord
,
when
they
are
set
on
riches
,
and
on
the
pleasures
of
this
life
.
Now
then
that
yee
see
that
yee
ought
to
haue
our
conuersation
in
heauen
,
and
likewise
how
to
walke
to
haue
your
conuersation
in
heauen
,
it
behooueth
you
,
men
and
brethren
,
to
looke
vnto
it
whether
your
conuersation
be
such
as
it
ought
,
and
whether
it
be
where
it
ought
to
be
.
Looke
vnto
the
earth
how
yee
are
minded
towards
earthly
things
:
looke
vnto
the
tentations
of
this
life
how
fast
yee
stand
against
them
:
looke
vnto
the
law
and
will
of
God
how
yee
conforme
your selues
vnto
it
:
looke
vnto
the
things
which
are
aboue
,
how
in
heart
and
soule
yee
are
affected
toward
them
,
and
hereby
try
whether
yee
can
say
with
the
Apostle
,
our
conuersation
is
in
heauen
.
If
thou
hast
so
vsed
the
things
of
this
life
,
as
that
tho●
hast
not
too
too
much
loued
the
world
,
nor
the
things
tha●
are
in
the
world
;
if
thou
hast
manfully
resisted
the
tentation●
of
this
life
,
and
ouercome
them
;
if
in
holy
obedience
tho●
hast
conformed
thy
life
vnto
the
will
of
thy
God
;
if
being
absent
in
body
from
the
Lord
,
thy
soule
&
thine
affections
haue
beene
set
on
the
things
which
are
aboue
,
where
true
ioyes
alone
are
to
be
found
,
what
a
comfort
may
it
be
vnto
thy
soule
to
haue
such
a
testimonie
that
thy
life
and
conuersation
hath
beene
in
heauen
?
O
but
here
will
the
good
soule
say
,
I
meane
the
troubled
and
afflicted
soule
:
True
indeed
,
I
might
be
comforted
if
I
found
it
thus
with
me
:
but
thus
it
is
with
me
;
though
I
haue
not
wholly
minded
earthly
things
,
yet
haue
I
minded
them
more
then
I
should
;
though
I
haue
withstood
such
tentations
as
haue
assaulted
me
,
yet
in
great
weaknesse
;
though
I
haue
delighted
in
the
law
of
the
Lord
,
yet
haue
I
often
turned
out
of
the
way
of
his
commandements
;
though
I
haue
affected
the
things
which
are
aboue
,
yet
haue
mine
affections
beene
too
much
diuided
betweene
the
things
which
are
aboue
,
and
the
things
which
are
on
earth
.
Well
,
let
not
thy
soule
be
troubled
nor
feare
.
Doest
thou
see
,
and
know
,
and
acknowledge
thus
much
?
Dauid
saith
,
that
he
confessed
his
sinne
vnto
the
Lord
,
and
so
he
forgaue
the
punishment
of
his
sinne
.
Feare
not
then
,
but
that
he
who
hath
opened
thine
eyes
to
see
,
and
thy
heart
to
acknowledge
thy
weaknesse
and
imperfection
,
will
pardon
this
weaknesse
and
imperfection
whatsoeuer
it
is
.
Againe
,
feelest
thou
some
seedes
,
some
beginnings
of
these
things
in
thee
?
Who
is
it
that
hath
sowen
,
and
begun
these
things
in
thee
?
Euen
that
God
that
hath
said
,
I
will
not
faile
thee
nor
forsake
thee
,
and
therefore
will
performe
that
good
worke
which
hee
hath
begun
in
thee
vntill
the
day
of
Iesus
Christ
,
and
will
cause
those
holy
seedes
to
bring
forth
their
fruit
in
due
season
.
Yea
comfort
thy selfe
herein
,
if
it
be
with
thee
as
thou
sayest
,
that
thy
conuersation
hath
beene
in
heauen
.
For
art
thou
sorrie
that
thou
hast
more
minded
earthly
things
then
thou
shouldest
?
that
tentations
haue
so
nighly
surprised
thee
?
that
thou
hast
so
often
turned
aside
from
the
law
of
thy
God
?
that
●hine
heart
and
affections
of
thy
soule
haue
beene
more
diuided
twixt
heauen
and
earth
then
they
should
?
And
doest
thou
de●i●e
in
thy
soule
daily
more
and
more
to
be
weyned
from
●●●nding
earthly
things
,
to
be
strengthned
against
tentations
,
●o
be
conformed
in
thy
will
vnto
Gods
will
,
and
to
walke
with
●hy
God
with
a
perfect
heart
?
This
also
is
a
sure
token
that
●hy
conuersation
is
in
heauen
:
for
where
the
perfection
of
that
which
should
be
is
wanting
,
there
an
holy
desire
and
affection
vnto
that
which
should
be
is
accepted
.
If
therefore
in
searching
out
thy
heart
and
thy
reines
for
the
triall
of
these
points
,
thou
finde
it
to
be
with
thee
as
thou
sayest
,
thou
hast
great
cause
of
comfort
and
ioy
in
the
spirit
.
But
if
in
triall
it
appeare
that
as
thou
hast
liued
in
the
flesh
,
so
thou
hast
walked
after
the
flesh
,
neglecting
the
Law
of
God
,
yeelding
thy selfe
captiue
vnto
the
law
of
sinne
,
setting
thine
affections
on
the
things
which
are
on
earth
,
and
neuer
minding
the
things
which
are
aboue
,
then
surely
thou
art
a
stranger
from
the
life
of
God
,
and
the
way
that
thou
walkest
leadeth
vnto
hell
.
Looke
therefore
well
vnto
it
,
and
let
euery
man
haue
that
care
of
his
wayes
,
that
howsoeuer
hee
liue
here
in
the
body
,
yet
in
minde
and
affection
he
may
haue
his
conuersation
in
heauen
.
And
to
this
end
,
weyne
your selues
daily
more
and
more
from
the
loue
&
care
of
these
earthly
things
.
He
that
weepeth
through
aduersitie
,
let
him
be
as
though
hee
wept
not
;
he
that
reioyceth
through
prosperitie
,
let
him
be
as
though
hee
reioyced
not
;
hee
that
buyeth
,
as
though
he
possessed
not
;
hee
that
vseth
this
world
,
as
though
he
vsed
it
not
:
for
the
fashion
of
this
world
goeth
away
,
and
all
things
in
the
earth
are
but
meere
vanitie
.
Take
vnto
your selues
the
whole
armour
of
God
,
wrestle
harder
and
harder
daily
against
all
tentations
and
assaults
of
the
Deuill
,
fight
a
good
fight
,
stand
fast
,
quit
your selues
like
men
,
resist
the
Deuill
,
and
hee
will
flie
from
you
.
Conforme
your
wils
daily
more
and
more
vnto
Gods
will
,
yeeld
your selues
daily
more
and
more
to
bee
gouerned
by
his
lawes
,
order
your
steps
so
heere
in
his
waies
,
as
hauing
right
into
that
City
whereof
also
ye
shall
haue
possession
.
And
though
yee
liue
heere
in
the
flesh
,
yet
ascend
in
heart
,
in
minde
,
and
in
soule
into
heauen
,
let
your
thoughts
,
and
desires
,
and
affect●ons
bee
setled
there
,
your
faith
,
your
hope
,
and
your
lou●
let
them
bee
rooted
and
grounded
there
.
And
then
among●●
other
benefits
this
shall
not
be
the
least
,
that
death
shall
no●
come
hastily
vpon
you
,
yea
yee
shall
chearefully
thinke
vpo●
death
,
death
shall
be
vnto
you
an
aduantage
,
and
when
th●
will
of
God
is
,
yee
shall
desire
to
bee
loosed
and
to
bee
wit●
Christ
,
to
remoue
out
of
the
body
,
and
to
dwell
with
th●
Lord
.
For
what
is
the
cause
why
wee
so
feare
death
,
why
we●
are
so
loth
to
die
?
Here
it
is
;
because
in
the
dayes
of
our
flesh
we
haue
not
had
our
conuersation
in
heauen
.
Our
minde●
were
set
vpon
earthly
things
,
and
therefore
we
are
loth
to
par●
with
them
.
We
neuer
fought
against
any
tentation
,
nay
th●
strong
man
possessed
vs
in
such
peace
,
that
wee
neuer
knew
what
tentation
meant
,
and
therefore
wee
know
not
where
to
liue
better
then
here
.
We
regarded
not
to
submit
our selues
to
the
lawes
of
God
to
be
gouerned
by
them
,
and
therefore
wee
shrinke
at
death
for
feare
of
a
iudgement
.
We
neuer
ascended
into
heauen
in
our
hearts
or
soules
,
wee
neuer
raised
our
thoughts
,
our
desires
,
or
our
affections
so
high
,
wee
neuer
tasted
in
our selues
any
sparkle
of
those
ioyes
which
are
prepared
to
be
shewed
in
the
last
time
,
and
therefore
wee
long
not
after
heauen
,
but
we
rather
loue
to
liue
here
on
earth
.
These
are
the
things
(
I
say
)
that
make
vs
shrinke
at
death
,
and
loth
to
die
.
Let
vs
then
hearken
vnto
these
words
of
exhortation
,
and
let
vs
haue
our
conuersation
in
heauen
.
If
we
shall
,
then
shall
death
be
welcome
vnto
vs
,
and
wee
shall
accept
it
as
the
end
of
our
pilgrimage
,
and
as
the
way
to
our
abiding
Citie
Ierusalem
which
is
aboue
,
and
vnto
Christ
which
is
our
life
.
For
the
more
we
ascend
while
we
are
in
the
body
,
in
our
soules
and
spirits
,
in
our
meditations
and
desires
,
in
faith
and
hope
into
heauen
,
the
more
will
wee
desire
to
remoue
out
of
the
body
,
that
we
may
for
euer
dwell
with
the
Lord
,
and
therefore
we
will
the
more
cheerefully
open
vnto
death
when
hee
knockes
at
our
doores
.
I
heare
that
the
example
of
this
our
sister
may
be
a
good
prouocation
to
stirre
you
vp
vnto
these
things
:
for
they
that
were
with
her
giue
her
this
testimonie
,
that
in
this
time
when
the
Lord
had
laid
his
hand
vpon
her
,
she
quickly
set
apart
all
minde
of
earthly
things
,
patiently
●●bmitted
her selfe
vnto
the
will
of
the
Lord
,
willingly
set
her
●ections
on
the
things
which
are
aboue
,
and
desired
nothing
more
then
to
heare
and
thinke
of
her
Lord
and
God
,
her
Sa●iour
and
Redeemer
.
I
beseech
almightie
God
the
Father
of
our
Lord
Iesus
Christ
,
that
both
her
examp●e
,
and
the
words
●hich
ye
haue
heard
this
day
with
your
outward
eares
,
may
so
preua●le
with
you
,
that
in
this
life
ye
may
walke
as
citizens
of
the
heauenly
Ierusalem
,
hauing
your
conuersation
in
hea●en
,
weyning
your selues
from
the
world
,
and
the
things
that
●●e
in
the
wor●d
,
manfully
fighting
against
all
tentations
and
assa●lts
of
the
deuil
,
conforming
your selues
in
all
obedience
vnto
the
lawes
of
his
kingdome
,
and
while
ye
liue
here
in
the
body
climing
vp
into
heauen
,
that
when
death
comes
,
and
ye
must
remoue
out
of
the
body
,
ye
may
dwell
for
euer
with
the
Lord
,
and
be
receiued
into
the
full
possession
of
that
inheri●ance
immortall
,
and
vndefiled
,
which
is
reserued
in
heauen
for
you
.
LECTVRE
LXXII
.
PHILIP.
3
Verse
20.21
.
From
whence
also
wee
looke
for
the
Sauiour
,
euen
the
Lord
Iesus
Christ
,
who
shall
change
our
vile
body
,
&c.
FRom
whence
.
]
This
is
the
second
Christian
profession
which
the
Apostle
maketh
in
behalfe
of
himselfe
,
and
such
others
as
walked
as
he
did
;
and
it
is
of
their
expectation
of
Christ
his
second
comming
to
saue
them
.
Which
also
yeelde●h
a
reason
why
they
haue
their
conuersation
in
hea●en
Our
conuersation
,
saith
the
Apostle
,
is
in
heauen
.
And
why
so
?
From
heauen
we
certainly
looke
and
wait
for
the
appearing
of
our
Lord
Iesus
Christ
,
when
hee
shall
come
as
a
swi●●
Iudge
against
all
them
that
haue
made
their
bellie
their
Go●
but
as
our
Sauiour
to
giue
vnto
vs
an
inheritance
among
the●
that
are
saued
:
therefore
our
soule-conuersation
is
in
heauen
where
now
Christ
is
,
and
whence
he
shall
come
in
that
day
t●
saue
vs
.
In
that
the
Apostle
saith
,
from
whence
,
hee
noteth
th●
place
whence
Christ
his
second
comming
shall
be
,
and
consequently
the
place
where
now
he
is
according
to
his
humanitie●
for
there
now
he
is
whence
at
that
day
hee
shall
come
,
sittin●
now
in
glory
at
the
right
hand
of
the
throne
of
God
in
heauen
,
whence
hee
shall
also
come
in
glory
to
iudge
both
th●
quicke
and
the
dead
.
Againe
,
in
that
he
saith
,
from
whence
als●
wee
looke
for
the
Sauiour
,
he
signifieth
their
patient
expectation
and
waiting
for
the
appearing
of
our
Lord
Iesus
Christ
,
when
he
shall
appeare
the
second
time
without
sinne
vnto
saluation
〈◊〉
for
Christ
being
then
already
descended
from
the
bosome
o●
his
Father
,
and
hauing
offered
vp
himselfe
without
spot
vnto
God
to
take
away
the
sinnes
of
such
his
chosen
children
a●
through
faith
in
his
bloud
haue
their
consciences
purged
from
dead
workes
to
serue
the
liuing
God
;
now
they
waited
and
looked
for
the
promise
of
his
second
comming
,
when
he
should
come
in
the
clouds
to
be
glorified
in
his
Saints
,
but
to
render
vengeance
vnto
them
that
know
not
God
,
nor
obey
the
Gospell
of
our
Lord
Iesus
Christ
.
Againe
,
in
that
he
saith
,
from
whence
also
wee
looke
for
the
Sauiour
,
euen
the
Lord
Iesus
Christ
,
he
noteth
the
person
of
him
whose
second
comming
from
heauen
in
the
clouds
they
waited
and
looked
for
;
which
is
the
Lord
Iesus
Christ
the
Sauiour
.
The
Lord
,
who
is
to
be
feared
,
hauing
all
soueraigne
power
giuen
vnto
him
in
heauen
and
in
earth
.
The
Lord
Iesus
,
who
is
to
be
feared
and
loued
,
hauing
laid
downe
his
life
for
vs
to
saue
vs
from
our
sinnes
,
and
to
free
vs
from
condemnation
the
due
desert
of
our
sinne
.
The
Lord
Iesus
Christ
,
who
is
to
be
feared
,
loued
,
and
reuerenced
,
hauing
as
our
Priest
reconciled
vs
vnto
God
,
and
as
our
Prophet
instructed
vs
in
the
will
of
God
.
Vnto
all
which
the
Apostle
addeth
this
,
that
further
he
calleth
him
the
S●uiour
,
for
that
then
in
his
second
comming
he
should
not
only
saue
them
and
free
them
from
sinne
and
condemnation
,
which
he
did
at
his
first
comming
in
his
humilitie
,
but
shou●d
●●ue
them
and
free
them
from
death
and
corruption
,
and
●ring
them
into
the
full
possession
of
that
inheritance
pur●hased
in
heauen
for
them
.
So
that
yee
see
the
generall
point
●ere
spoken
of
is
Christ
his
second
comming
in
glory
:
the
●articular
points
are
,
the
place
whence
the
second
comming
●hall
be
,
the
patient
expectation
and
waiting
of
the
faithfull
●or
the
second
comming
,
and
the
person
of
him
that
shall
●ome
in
this
second
comming
which
the
faithfull
so
looke
●or
.
Now
let
vs
see
what
notes
and
obseruations
wee
may
ga●her
hence
,
whereof
to
make
some
further
vse
and
instruction
●or
our selues
.
The
first
thing
which
I
note
is
the
Apostles
Christian
pro●ession
which
he
maketh
in
the
behalfe
of
himselfe
,
and
such
others
as
walked
so
as
he
did
touching
the
place
whence
they
waited
for
the
appearing
of
our
Lord
Iesus
Christ
.
They
loo●ed
for
the
comming
of
the
Lord
Iesus
Christ
from
heauen
,
●here
they
had
set
their
affections
,
where
they
had
their
soule-conuersation
.
Hence
then
I
obserue
a
ground
of
that
point
of
an
article
of
our
faith
,
wherein
we
beleeue
that
Christ
shall
come
from
heauen
with
glory
to
iudge
both
the
quicke
and
the
dead
.
Whereunto
also
the
Scriptures
giue
witnesse
often
elsewhere
;
as
where
the
Angels
told
the
Apostles
,
saying
,
This
Iesus
which
is
taken
vp
from
you
into
heauen
,
shall
so
come
as
yee
haue
seene
him
goe
into
heauen
:
and
againe
,
where
the
Apostle
saith
,
that
the
Lord
shall
descend
from
heauen
with
a
shout
,
and
with
the
voice
of
the
Archangell
,
and
with
the
trumpet
of
God
:
and
againe
where
our
Sauiour
himselfe
tels
his
disciples
,
the
sonne
of
man
shall
come
in
the
clouds
of
heauen
with
power
and
great
glory
.
But
what
needeth
further
proofe
of
this
point
?
It
is
a
thing
which
wee
all
beleeue
and
confesse
,
that
Christ
being
ascended
into
heauen
where
he
sitteth
at
the
right
hand
of
the
throne
of
God
,
shall
come
againe
from
heauen
in
his
appointed
time
with
power
and
great
glory
,
so
that
euery
eye
shall
see
him
,
yea
euen
they
which
pierced
him
thorow
,
and
shall
render
vnto
euery
man
according
to
that
he
hath
done
,
whether
it
be
good
or
euill
.
The
vses
which
we
are
to
make
hereof
are
these
.
First
,
to
beware
of
such
false
teachers
as
tell
vs
that
the
body
of
Christ
is
not
only
in
heauen
,
but
in
earth
also
,
in
euery
Kingdome
,
in
euery
City
,
in
euery
parish
,
in
euery
loafe
,
i●
euery
peece
of
bread
and
cup
of
wine
where
the
sacrament
i●
receiued
.
For
doe
wee
looke
that
he
shall
come
from
heauen
the
second
time
with
power
and
great
glorie
?
And
shall
we●
not
thinke
that
now
he
is
there
whence
then
hee
shall
come
?
True
it
is
that
Christ
as
hee
is
God
is
not
in
heauen
alone
,
o●
limited
vnto
any
place
,
but
filleth
all
places
,
being
infinite
and
incomprehensible
.
But
as
he
is
man
,
so
is
he
there
alone
whence
hee
shall
appeare
the
second
time
vnto
saluation
:
for
so
it
is
written
,
Secondly
,
this
should
teach
vs
to
beware
of
such
mockers
as
walke
after
their
lusts
,
and
say
,
Where
is
the
promise
of
his
comming
?
The
holy
Ghost
hath
said
it
,
that
he
shall
come
from
heauen
the
second
time
with
power
and
great
glory
.
And
hath
hee
said
it
,
It
is
not
for
vs
to
know
the
times
and
the
seasons
which
the
Father
hath
put
in
his
owne
power
.
Of
that
day
and
houre
when
he
shall
come
know
th
no
man
,
no
not
the
Angels
in
heauen
,
but
God
only
.
Nay
Christ
himselfe
as
he
is
man
knoweth
it
not
.
Wee
know
perfectly
,
the
day
of
the
Lord
shall
come
euen
as
a
theefe
in
the
night
.
Now
if
the
good
man
of
the
house
knew
at
what
watch
the
theefe
would
come
,
he
would
surely
watch
for
that
time
,
but
would
be
very
secure
for
other
times
.
It
is
enough
therefore
for
vs
to
know
that
he
shall
come
.
And
this
,
that
we
know
that
he
shall
come
,
but
know
not
the
time
when
,
should
exercise
our
faith
and
patience
,
bridle
our
curiositie
,
and
containe
vs
in
the
feare
of
God
,
in
godlinesse
,
and
in
all
watchfulnesse
at
all
times
,
lest
hee
come
vpon
vs
at
vnwares
,
and
finde
vs
without
oile
in
our
lampes
,
either
beating
our
fellow-seruants
,
or
eating
and
drinking
with
the
drunken
,
or
running
after
noisome
lusts
,
and
the
foolish
cares
of
this
life
.
The
Lord
is
not
slacke
concerning
his
promise
,
as
some
men
count
slacknesse
,
but
is
patient
towards
vs
,
Yet
a
very
little
while
,
saith
the
Apostle
,
and
he
that
shall
come
will
come
,
and
will
not
tarrie
.
Beware
therefore
of
such
mockers
as
in
scorne
and
derision
say
,
Where
is
the
promise
of
his
comming
?
Watch
yee
and
pray
continually
,
that
yee
may
be
counted
worthy
to
escape
all
the
things
that
shall
come
to
passe
vpon
such
mockers
,
and
that
ye
may
stand
before
the
sonne
of
man
.
The
third
vse
which
we
are
to
make
hereof
,
and
whereat
our
Apostle
especially
aimeth
,
is
,
that
hence
we
should
learne
to
haue
our
conuersation
in
heauen
.
For
doe
wee
looke
that
the
Sauiour
shall
come
the
second
time
from
heauen
?
Great
reason
then
that
wee
should
haue
our
conuersation
in
heauen
,
that
in
heart
,
minde
,
and
soule
,
wee
should
ascend
thither
,
that
our
faith
,
hope
,
and
loue
should
be
rooted
there
,
that
our
thoughts
,
desires
,
and
affections
should
be
settled
there
.
Had
Daniel
reason
to
open
his
windowes
towards
Ierusalem
,
where
our
treasure
is
,
there
will
our
hearts
be
also
.
There
Christ
is
,
thence
we
looke
for
the
Sauiour
,
therefore
euen
while
wee
are
at
home
in
the
body
,
let
vs
haue
our
soule-conuersation
there
in
heauen
where
he
dwelleth
,
and
whence
wee
looke
for
him
.
The
second
thing
which
I
note
is
in
the
person
of
the
Apostle
,
and
others
like
vnto
himselfe
.
For
here
ye
see
that
the
Apostle
in
behalfe
of
himselfe
,
and
such
others
as
walked
so
as
he
did
professeth
that
they
looked
for
the
Sauiour
,
euen
the
Lord
Iesus
Christ
,
which
their
expectation
plainly
argued
the
feruent
desire
,
and
earnest
longing
which
they
had
for
the
appearing
of
Christ
the
second
time
vnto
saluation
.
Whence
I
obserue
the
gladsome
expectation
of
the
faithfull
children
of
God
for
the
second
comming
of
Christ
,
when
hee
shall
come
in
the
cloudes
of
heauen
to
iudge
both
the
quicke
and
the
dead
.
They
looke
and
waite
for
it
,
their
soules
long
after
it
,
How
long
Lord
holy
,
and
true
,
come
Lord
Iesus
,
come
quickly
.
It
is
said
in
the
Epistle
to
the
Romanes
that
the
feruent
desire
of
the
creature
waiteth
when
the
sonnes
of
God
shall
be
reuealed
.
The
word
signifieth
an
earnest
waiting
of
the
creature
,
such
as
is
the
waiting
of
them
that
are
set
in
a
watch-tower
to
descrie
,
when
the
sonnes
of
God
shall
be
reuealed
;
i.
when
it
shall
be
manifestly
knowne
,
not
onely
vnto
themselues
by
faith
,
but
vnto
men
and
Angels
that
they
are
the
sonnes
of
God
.
Now
we
are
the
sonnes
of
God
,
but
yet
it
doth
not
appeare
what
we
shall
be
;
and
we
know
that
when
hee
shall
appeare
,
we
shall
be
like
him
:
for
we
shall
see
him
as
he
is
.
And
,
as
our
Apostle
speaketh
,
when
Christ
which
is
our
life
appeareth
then
shall
we
also
appeare
with
him
in
glory
.
For
then
shall
hee
change
our
vile
body
that
it
may
be
fashioned
like
vnto
his
glorious
body
.
So
that
the
time
for
which
the
creature
waiteth
is
the
second
comming
of
Christ
.
Doth
then
the
creature
,
euen
the
heauen
and
the
earth
which
God
created
in
the
beginning
waite
with
such
a
feruent
desire
that
they
sit
as
it
were
in
a
watch-tower
continually
beholding
when
Christ
shall
appeare
the
second
time
vnto
saluation
?
How
great
then
and
gladsome
may
we
imagine
the
expectation
of
the
faithfull
children
of
God
to
be
for
the
second
comming
of
Christ
,
when
they
shall
not
onely
be
renued
,
as
the
creature
,
but
haue
a
full
complement
of
euerlasting
blessednesse
?
And
therefore
the
Apostle
addeth
,
and
not
onely
the
creature
,
but
we
also
,
yea
we
much
more
which
haue
receiued
the
first
fruits
of
the
spirit
,
euen
we
doe
sigh
in
our selues
waiting
for
the
adoption
,
euen
the
redemption
of
our
body
;
i.
waiting
for
the
consummation
of
our
adoption
and
redemption
,
when
we
shall
fully
possesse
our
inheritance
with
the
Saints
in
heauen
.
This
the
Apostle
commended
in
the
Corinthians
that
they
waited
for
the
appearing
of
our
Lord
Iesus
Christ
.
For
the
grace
of
God
which
bringeth
saluation
vnto
all
men
hath
appeared
,
and
teacheth
vs
that
wee
should
denie
vngodlinesse
,
&c.
looking
for
the
blessed
hope
and
appearing
of
the
glory
of
the
almightie
God
,
and
of
our
Sauiour
Iesus
Christ
.
Againe
,
we
,
I
say
,
much
more
,
because
the
creature
onely
waiteth
that
it
may
not
afterwards
be
subiect
vnto
corruption
,
or
vanitie
,
but
the
faithfull
that
they
may
also
iudge
the
wicked
,
and
reigne
with
him
for
euer
and
euer
.
Neither
onely
doth
this
comparison
with
the
expectation
of
the
creature
,
shew
what
the
expectation
of
the
faithfull
is
for
the
second
comming
of
Christ
;
but
much
more
will
it
appeare
if
wee
shall
compare
it
with
the
long
wished
,
&
most
desired
first
comming
of
Christ
in
the
flesh
to
destroy
sinne
in
the
flesh
.
Wee
read
how
greatly
the
Patriarches
,
and
Prophets
,
and
holy
Saints
of
God
in
the
old
Testament
desired
,
and
longed
for
that
seede
of
the
woman
,
that
starre
of
Iacob
,
that
Prince
of
peace
,
that
righteous
branch
,
that
Emmanuel
.
Our
blessed
Sauiour
himselfe
testifieth
of
Abraham
that
hee
reioyced
to
see
his
day
,
that
many
Prophets
,
and
Kings
had
desired
to
see
those
things
which
they
saw
and
had
not
seene
them
,
to
heare
those
things
which
they
heard
and
had
not
heard
them
.
And
that
good
old
Simeon
notably
expressed
his
great
desire
which
he
had
to
see
Christ
in
the
flesh
,
when
taking
him
in
his
armes
he
praised
God
and
said
,
Lord
now
lettest
thou
thy
seruant
depart
in
peace
according
to
thy
word
:
for
mine
eies
haue
seene
thy
saluation
&c.
Was
his
first
comming
so
much
expected
and
desired
by
them
then
,
and
shall
we
thinke
that
his
second
comming
is
not
much
more
desired
by
the
faithfull
now
?
It
was
ioyful
no
doubt
to
see
him
come
in
the
flesh
;
but
shall
it
not
be
much
more
ioyfull
to
see
him
come
in
glorie
?
It
was
ioyfull
to
the
shepheards
,
and
to
the
wise-men
of
the
East
to
see
the
babe
with
Mary
his
mother
,
and
Ioseph
:
but
shall
it
not
be
much
more
ioyfull
to
see
him
attended
vpon
with
tenne
thousands
of
Saints
and
Angels
?
Ioyfull
,
to
haue
the
earnest
of
our
saluation
;
but
shall
not
the
inheritance
of
it
be
much
more
ioyfull
?
Ioyfull
,
to
haue
the
sting
of
death
,
and
the
victorie
of
the
graue
taken
away
;
but
shall
not
the
vtter
exemption
from
death
and
corruption
bee
much
more
ioyfull
?
Then
shall
the
sheepe
be
gathered
into
the
fold
neuer
to
be
in
danger
of
the
wolfe
,
or
of
wandering
:
then
shall
the
corne
be
gathered
into
the
barne
neuer
to
be
shaken
with
the
winde
,
or
mingled
with
the
chaffe
againe
:
then
shall
there
be
a
perpetuall
Sabboth
and
no
worke
day
after
it
;
an
euerlasting
Iubile
when
all
bondage
shall
cease
:
then
shall
all
teares
be
wiped
from
all
eies
,
no
more
sorrow
,
nor
crying
,
nor
paine
shall
be
,
but
peace
,
and
gladnesse
,
and
ioy
,
such
as
eye
hath
not
seene
,
nor
e●re
heard
,
nor
hath
entred
into
the
heart
of
man
.
This
is
the
expectation
of
the
faithfull
,
which
maketh
them
to
looke
and
long
for
the
blessed
appearing
of
our
Lord
Iesus
Christ
.
And
now
see
the
reason
why
the
faithfull
looke
and
long
for
the
appearing
of
our
Lord
Iesus
Christ
.
Now
they
are
pilgrimes
,
then
they
shall
come
to
an
abiding
citie
:
now
they
are
compassed
with
sorrowes
,
then
shall
all
teares
be
wiped
from
their
eies
:
now
they
are
in
continuall
fight
,
then
shall
euery
enemie
be
subdued
vnto
them
:
now
they
are
absent
in
body
from
Christ
,
then
shall
they
follow
the
Lambe
whethersoeuer
he
goeth
:
now
they
know
,
and
loue
,
and
belieue
in
part
,
then
that
which
is
in
part
shall
be
abolished
:
now
they
walke
by
faith
,
then
shall
they
walke
before
the
throne
,
and
before
the
Lambe
for
euermore
:
then
shall
be
the
day
of
their
glorification
,
the
day
of
their
redemption
,
the
day
of
their
saluation
,
the
day
of
their
absolute
consummation
of
all
blessednes
.
This
is
the
cause
why
their
mindes
are
euer
running
,
their
thoughts
euer
musing
,
their
eies
euer
looking
,
their
soules
euer
longing
after
the
second
comming
of
Christ
Iesus
in
glorie
.
And
for
this
cause
they
euen
reach
after
it
,
crying
with
the
soules
vnder
the
altar
,
How
long
Lord
,
holy
,
and
true
.
But
as
for
the
wicked
and
vngodly
of
the
earth
it
is
not
so
with
them
.
They
doe
feare
and
tremble
at
the
remembrance
of
it
.
If
they
do
but
heare
of
it
their
countenance
is
changed
,
their
thoughts
are
troubled
,
so
that
the
ioynts
of
their
loynes
are
loosed
,
and
their
knees
smite
one
against
another
,
as
wee
read
of
Belshazzar
,
depart
from
me
ye
cursed
into
euerlasting
fire
,
which
is
prepared
for
the
Deuill
and
his
Angells
:
and
then
shall
they
be
cast
into
the
lake
of
fire
and
brimstone
where
they
shall
be
tormented
euen
day
and
night
for
euermore
,
not
for
1000.
or
100000.
yeare
,
but
for
euermore
.
This
is
the
cause
why
they
feare
and
tremble
at
euery
mention
of
that
day
:
and
for
this
cause
they
wish
they
might
neuer
see
it
.
Examine
then
your selues
,
men
and
brethren
,
how
yee
stand
affected
towards
the
appearing
of
our
Lord
Iesus
Christ
at
that
day
,
whether
ye
looke
and
long
for
it
,
or
yee
tremble
and
feare
at
the
mention
of
it
.
Blessed
are
all
they
that
waite
for
the
Lord
,
saith
the
Prophet
,
for
vnto
them
that
looke
for
him
shall
he
appeare
,
the
second
time
vnto
saluation
.
Is
the
message
then
of
Christ
his
second
comming
gladsome
vnto
you
?
Is
the
remembrance
of
it
ioyfull
vnto
you
?
It
is
a
sure
token
vnto
you
that
ye
belong
vnto
Christ
Iesus
,
and
it
is
a
notable
fruite
and
effect
of
your
faith
and
hope
in
Christ
Iesus
.
It
may
be
that
some
of
you
looking
more
vpon
your selues
and
your
owne
sinnes
then
vpon
Christ
and
the
bowels
of
his
mercies
,
and
being
more
sharpe
and
seuere
toward
your selues
then
quick-sighted
to
looke
toward
Christ
Iesus
,
may
feele
some
appalling
in
your selues
,
or
at
least
not
that
cheerefulnesse
in
expectation
that
should
be
.
But
let
not
your
harts
be
troubled
nor
feare
.
Ye
looke
not
only
vpon
your
sinnes
,
or
so
on
Christ
as
only
a
seuere
iudge
,
and
so
despaire
in
your selues
,
and
vtterly
abhorre
his
comming
,
but
yee
looke
for
him
,
though
not
without
hope
,
yet
without
that
cheerefulnes
which
ye
ought
.
In
this
weaknesse
the
Lord
will
perfit
his
praise
,
and
vnto
these
beginnings
hee
will
giue
a
good
issue
.
Only
let
my
counsell
be
acceptable
vnto
you
:
turne
away
your
eies
from
your selues
,
and
cast
them
vpon
Christ
Iesus
.
He
shall
be
your
iudge
that
is
your
Sauiour
.
He
hath
bidde
you
looke
vp
,
and
lift
vp
your
heads
,
for
your
redemption
draweth
neere
:
that
hee
that
belieueth
in
him
hath
euerlasting
life
,
and
shall
not
come
into
condemnation
,
but
hath
passed
from
death
vnto
life
.
Waite
therefore
patiently
and
cheerefully
for
the
Lord
for
the
grace
of
God
which
bringeth
saluation
to
all
&c.
The
third
and
last
thing
which
heere
I
note
,
is
in
the
person
of
him
whom
the
Apostle
saith
that
they
looke
for
from
heauen
,
which
is
the
Lord
Iesus
Christ
the
Sauiour
.
Wherein
I
obserue
a
reason
both
why
wee
should
walke
in
this
like
as
citizens
of
the
heauenly
Ierusalem
,
hauing
our
conuersation
in
heauen
,
and
why
wee
should
looke
and
long
for
the
second
comming
vnto
iudgement
.
For
why
should
it
seeme
strange
vnto
any
man
that
liuing
here
in
the
body
wee
should
haue
our
soule-conuersation
in
heauen
?
Is
not
our
Lord
and
King
mightie
in
power
to
saue
and
defend
vs
,
and
to
reuenge
vs
of
our
enemies
in
heauen
?
Is
not
our
Iesus
,
who
not
by
the
workes
of
righteousnesse
which
we
had
done
,
but
according
to
his
mercie
hath
saued
vs
by
the
washing
of
the
new
birth
,
and
the
renuing
of
the
holy
Ghost
,
in
heauen
?
Is
not
our
Christ
the
Mediator
of
the
new
Testament
,
that
hath
reconciled
vs
vnto
God
,
maketh
continuall
intercession
for
vs
,
and
teacheth
vs
outwardly
by
his
word
,
and
inwardly
by
his
spirit
,
in
heauen
?
Is
not
our
Sauiour
who
in
that
day
shall
make
vp
the
full
complement
of
our
saluation
,
in
heauen
?
where
then
should
our
conuersation
be
but
in
heauen
?
where
should
the
body
be
,
but
where
the
head
is
?
where
should
the
spouse
be
,
but
where
the
bridegroome
is
?
not
one
of
vs
all
but
we
are
stung
with
fierie
Serpents
,
cursed
sinnes
,
and
noysome
lusts
which
fight
against
the
soule
.
If
wee
will
be
healed
and
liue
we
must
looke
vp
vnto
the
brasen
Serpent
lift
vp
for
that
purpose
.
In
heauen
is
our
brasen
Serpent
euen
the
Lord
Iesus
Christ
.
We
must
therefore
while
we
are
in
the
body
lift
vp
our
eies
vnto
him
,
and
haue
our
soule-conuersation
in
heauen
,
if
now
we
will
be
healed
of
our
infirmities
,
and
if
when
we
remoue
out
of
the
body
we
will
dwell
with
the
Lord
.
And
as
this
should
bee
a
sufficient
reason
to
moue
vs
to
haue
our
whole
conuersation
in
heauen
,
so
should
it
also
moue
vs
to
looke
and
long
for
the
second
comming
vnto
iudgement
.
For
shall
our
Lord
and
King
come
,
which
shall
tread
downe
●he
Deuill
and
all
enemies
vnder
his
feete
,
and
leading
captiuitie
captiue
shall
make
vs
to
triumph
in
the
heauenly
places
?
Shall
our
Iesus
come
then
to
be
our
iudge
that
first
came
to
saue
his
people
from
their
sinnes
?
Shall
our
Christ
come
,
that
offered
himselfe
vpon
the
crosse
for
vs
,
and
opened
his
fathers
will
vnto
vs
?
Shall
our
Sauiour
come
to
saue
vs
from
death
and
corruption
by
glory
,
which
first
saued
vs
from
sinne
and
condemnation
by
grace
?
What
cause
then
haue
wee
to
hearken
vnto
the
counsell
of
Iames
,
How
long
Lord
,
holy
,
and
true
,
dost
thou
not
iudge
and
auenge
our
bloud
on
them
that
dwell
on
the
earth
?
Yea
to
crie
with
Iohn
,
Come
Lord
Iesus
,
come
quickely
.
Vnto
this
which
hath
beene
taught
the
example
of
our
brother
lying
here
before
vs
may
,
as
I
heare
,
be
a
good
prouocation
.
My selfe
knew
him
not
,
and
therefore
I
can
say
the
lesse
of
him
.
But
by
the
report
of
them
that
knew
him
hee
was
very
studious
,
and
for
his
time
had
profited
well
in
the
knowledge
of
such
Arts
as
he
applied
himselfe
vnto
.
He
was
also
,
as
I
heare
,
religiously
affected
,
and
godly
minded
,
hauing
in
good
measure
while
hee
was
in
the
body
his
conuersation
in
heauen
.
And
in
the
time
of
his
sicknesse
willingly
submitted
himselfe
vnto
the
will
of
his
God
,
as
one
that
looked
for
the
blessed
hope
,
and
appearing
of
the
Sauiour
,
euen
the
Lord
Iesus
Christ
in
whom
his
soule
reioyced
,
and
in
the
merits
of
whose
death
and
passion
his
heart
was
comforted
.
The
Lord
grant
that
wee
may
all
liue
in
his
feare
,
and
die
in
his
fauour
.
LECTVRE
LXXIII
.
PHILIP
.
3.
Vers.
2●
.
Who
shall
change
our
vile
body
that
it
may
be
fashioned
like
vnto
his
glorious
body
according
to
the
working
&c.
IT
remaineth
now
that
wee
proceede
vnto
the
third
and
last
branch
,
where
the
Apostle
in
the
behalfe
of
himselfe
,
and
such
others
as
walked
as
he
did
,
maketh
Christian
profession
of
their
certaine
hope
of
the
glorification
of
their
vile
bodies
by
the
powerfull
working
of
Christ
Iesus
,
set
downe
in
these
words
,
who
shall
change
&c.
They
had
their
conuersation
in
heauen
,
looking
for
the
Sauiour
from
heauen
,
euen
the
Lord
Iesus
Christ
;
and
from
heauen
they
looked
for
the
Lord
Iesus
Christ
,
knowing
that
then
hee
should
change
their
vile
bodies
and
make
them
like
vnto
his
glorious
body
&c.
The
generall
point
then
here
spoken
is
the
glorification
of
our
vile
bodies
in
the
day
of
Christ
by
the
power
of
Christ
.
The
particular
circumstances
which
here
the
Apostle
noteth
are
these
,
1.
who
shall
glorifie
vs
,
namely
the
Lord
Iesus
Christ
who
shall
change
&c.
2.
What
he
shall
glorifie
in
vs
,
namely
our
bodies
whose
soule-conuersation
hath
beene
in
heauen
.
3.
the
condition
of
our
bodies
what
now
they
are
,
namely
bodies
of
vilenesse
,
basenesse
,
and
abiectnesse
,
i.
Vile
,
base
,
and
abiect
bodies
,
subiect
to
corruption
,
sinne
,
and
all
kinde
of
vanitie
.
4.
The
time
when
he
shall
glorifie
our
vile
bodies
,
namely
in
that
day
when
he
shall
come
in
the
cloudes
of
heauen
to
iudge
both
the
quick
and
the
dead
,
which
I
note
out
of
this
that
he
saith
,
who
shall
change
,
to
wit
in
that
day
when
he
shall
come
from
whence
they
looke
for
him
.
5.
The
manner
how
he
shall
then
glorifie
our
vile
bodies
,
namely
not
by
changing
the
substance
of
our
bodies
,
in
the
forme
,
or
feature
,
or
lineaments
,
or
members
of
them
,
but
by
changing
our
vile
bodies
,
.i.
our
bodie●
which
were
created
of
God
holy
and
good
,
but
are
now
de●●led
with
our
vilenesse
,
by
changing
these
vile
bodies
,
and
fashioning
them
in
qualitie
like
vnto
his
owne
glorious
body
,
so
that
of
mortall
they
become
immotall
,
of
corruptible
incorruptible
,
of
naturall
spirituall
,
of
weake
glorious
.
6.
And
lastly
,
the
meanes
whereby
he
shall
thus
glorifie
our
vile
bodies
,
namely
by
that
diuine
power
,
and
effectuall
working
whereby
he
raised
his
owne
body
from
the
graue
,
and
whereby
he
is
able
to
doe
what
he
will
,
euen
to
subdue
all
things
vnto
himselfe
.
These
be
the
particular
circumstances
of
this
third
branch
of
the
Apostles
reason
.
Which
noting
of
them
in
this
sort
that
we
haue
done
,
may
serue
also
for
the
explication
and
opening
of
the
meaning
of
these
words
.
Let
vs
now
therefore
see
what
profitable
notes
we
may
gather
hence
for
our
farther
vse
and
instruction
.
The
first
thing
which
I
note
is
,
who
it
is
that
shall
change
our
vile
bodies
that
they
may
be
fashioned
like
vnto
his
glorious
bodie
:
which
is
,
the
Lord
Iesus
Christ
.
The
obseruation
then
hence
is
,
that
after
we
haue
slept
in
the
dust
Christ
Iesus
shall
raise
vs
againe
by
his
power
,
and
make
our
vile
bodies
like
to
his
glorious
body
.
He
it
is
that
being
one
God
with
the
Father
from
before
all
beginnings
in
the
beginning
of
time
created
vs
,
formed
vs
,
and
made
vs
,
and
breathed
into
vs
the
breath
of
life
,
and
made
vs
liuing
soules
.
All
things
(
saith
Iohn
)
was
made
by
it
,
and
without
it
was
made
nothing
that
was
made
.
And
the
Apostle
saith
,
that
by
the
Sonne
of
God
were
all
things
created
which
are
in
heauen
and
in
earth
,
things
visible
and
invisible
:
by
him
(
I
say
)
not
onely
as
an
instrument
,
but
as
an
efficient
cause
:
For
(
as
the
Apostle
saith
)
of
him
,
and
through
him
,
and
for
him
are
all
things
.
He
likewise
it
is
that
in
the
fulnesse
of
time
came
into
the
world
to
redeeme
them
which
were
vnder
the
law
,
and
to
saue
his
people
from
their
sinnes
.
When
the
fullnesse
of
time
was
come
,
(
saith
the
Apostle
)
God
sent
forth
his
Sonne
made
of
a
woman
,
and
made
vnder
the
law
,
that
he
might
redeeme
them
which
were
vnder
the
law
.
And
againe
,
This
is
a
true
saying
,
and
by
all
meanes
worthy
to
be
receiued
,
that
Iesus
Christ
came
into
the
world
to
saue
sinners
.
And
therefore
was
his
name
called
Iesus
,
because
he
should
saue
his
people
from
their
sinnes
.
He
also
it
is
that
in
the
end
of
times
shall
raise
our
bodies
out
of
the
dust
,
and
make
them
like
vnto
his
glorious
body
.
For
the
houre
shall
come
,
(
saith
Iohn
)
in
the
which
all
that
are
in
the
graues
shall
heare
his
voice
;
and
they
shall
come
forth
that
haue
done
good
vnto
the
resurrection
of
life
,
but
they
that
haue
done
euill
vnto
the
resurrection
of
condemnation
.
And
in
the
chapter
following
,
Whosoeuer
eateth
my
flesh
,
saith
Christ
,
and
drinketh
my
bloud
,
hath
eternall
life
,
and
I
will
raise
him
vp
at
the
last
day
.
And
our
Apostle
in
this
place
,
from
heauen
we
looke
for
the
Sauiour
,
euen
the
Lord
Iesus
Christ
,
who
shall
change
our
vile
body
&c.
So
that
he
that
in
the
beginning
of
time
created
vs
and
made
vs
,
and
in
the
fullnesse
of
time
redeemed
and
saued
vs
,
shall
also
in
the
end
of
time
,
raise
vs
vp
out
of
the
dust
of
death
,
and
glorifie
vs
with
himselfe
.
Whereof
also
he
gaue
vs
a
sure
testimonie
when
he
raised
vp
himselfe
from
the
dead
no
more
to
returne
vnto
the
graue
:
And
therefore
the
Apostle
saith
,
He
which
hath
raised
vp
the
Lord
Iesus
shall
raise
vs
vp
also
by
Iesus
,
and
set
vs
with
the
Saints
.
Let
this
then
serue
to
confirme
and
strengthen
vs
in
the
point
of
our
resurrection
and
glorification
.
Christ
Iesus
hath
taken
it
vpon
him
that
he
will
raise
vs
vp
at
the
last
day
,
and
glorifie
vs
with
himselfe
.
Let
vs
then
lie
downe
in
peace
,
and
commit
that
to
him
,
and
he
shall
bring
it
to
passe
.
For
is
the
glory
and
strength
of
Israel
as
a
man
that
he
should
lie
?
Hath
he
said
it
,
and
shall
it
not
be
done
?
Let
the
Sadduces
denie
the
resurrection
:
The
second
thing
which
I
note
is
,
the
time
when
Christ
shall
change
our
vile
bodies
,
and
make
them
like
vnto
his
glorious
body
.
The
time
is
in
that
day
when
the
faithfull
looke
that
he
shall
come
in
the
clouds
of
heauen
to
iudge
both
the
quicke
and
the
dead
.
Which
I
gather
from
this
that
he
faith
,
who
shall
change
&c
,
ioyned
with
that
he
had
said
before
,
from
whence
also
we
looke
&c.
For
the
meaning
is
,
that
from
heauen
they
looke
for
the
second
comming
of
Christ
,
who
then
in
his
second
comming
shall
change
&c.
The
obseruation
then
hence
is
,
that
in
the
last
day
,
when
Christ
shall
come
in
the
clouds
of
heauen
to
iudge
the
quicke
and
the
dead
,
then
shall
he
raise
vp
the
bodies
of
them
that
haue
slept
in
the
dust
,
and
glorifie
them
with
his
owne
selfe
.
Which
point
of
the
time
of
our
second
resurrection
,
and
glorification
of
our
bodies
,
the
Holy
Ghost
often
precisely
noteth
:
as
where
it
is
said
,
The
houre
shall
come
in
the
which
all
that
are
in
the
graues
shall
heare
his
voice
&c:
I
will
raise
him
vp
at
the
last
day
:
that
they
that
are
of
Christ
,
at
his
comming
shall
rise
againe
:
and
againe
where
he
saith
,
we
shall
not
all
sleepe
,
but
we
shall
all
be
changed
,
in
a
moment
,
in
the
twinkling
of
an
eye
at
the
last
trumpet
.
All
which
places
plainely
shew
the
time
of
the
resurrection
,
and
of
the
glorification
of
our
bodies
to
be
in
the
last
day
at
the
second
comming
of
Christ
vnto
iudgment
.
In
the
meane
time
they
shall
sleepe
in
the
dust
,
and
make
their
beds
in
the
graue
,
they
shall
say
to
corruption
,
thou
art
my
father
,
and
to
the
worme
,
thou
art
my
mother
,
and
my
sister
.
This
should
teach
vs
patiently
with
the
faithfull
children
of
God
to
waite
and
looke
for
the
second
comming
of
Christ
Iesus
,
yea
euen
to
long
and
reach
after
it
,
because
then
these
crackt
and
fraile
vessels
shall
be
in
better
case
then
now
they
be
.
Now
they
are
vile
,
and
rotten
,
and
naught
,
but
then
shall
they
be
changed
&
made
like
vnto
Christ
his
glorious
body
;
and
then
shall
they
be
vnited
to
the
soules
to
receiue
that
blessed
inheritance
which
God
the
Father
of
old
hath
prepared
,
God
the
Sonne
of
late
hath
purchased
,
and
God
the
Holy
Ghost
doth
daily
seale
in
the
hearts
of
Gods
children
.
That
is
the
time
for
our
full
deliuerance
,
our
full
redemption
when
al
things
shall
be
subdued
vnder
him
.
And
till
that
time
after
that
death
once
destroy
these
bodies
,
the
graue
shall
be
our
house
,
and
we
shall
make
our
bed
in
the
darke
.
The
third
thing
which
here
I
note
is
,
what
it
is
that
Christ
in
that
day
shall
raise
vp
againe
,
and
glorifie
,
namely
our
vile
body
.
Whence
my
first
obseruation
is
,
that
since
sinne
entred
into
the
world
,
and
death
by
sinne
,
such
is
the
condition
of
our
bodies
here
that
they
be
vile
,
subiect
to
all
infirmities
,
miseries
,
mortalitie
,
corruption
,
and
all
kinde
of
vanity
.
The
experience
whereof
is
so
common
,
and
so
well
knowne
vnto
vs
all
,
that
it
shall
not
be
needfull
to
proue
it
vnto
any
of
vs
How
many
aches
,
infirmities
,
diseases
are
we
troubled
withall
in
our
bodies
?
What
wounds
,
and
swellings
,
and
sores
full
of
all
manner
of
corruption
are
our
bodies
subiect
vnto
?
What
labours
,
what
perils
,
what
watchings
,
fastings
,
cold
,
nakednesse
,
imprisonments
,
how
many
kinds
of
death
are
they
subiect
vnto
?
How
soone
are
they
cut
downe
like
grasse
?
How
soone
doe
they
wither
as
the
greene
herbe
?
How
soone
doe
they
returne
vnto
the
dust
whence
they
first
came
?
Or
what
priuiledge
here
haue
the
bodies
of
them
that
come
of
noble
houses
,
of
honourable
parents
,
of
the
bloud
royall
?
None
at
all
,
but
their
bodies
are
as
vile
,
as
here
the
Apostle
meaneth
,
as
subiect
to
diseases
,
as
needing
all
helps
for
health
,
is
vnable
to
endure
labour
,
heat
,
cold
,
hunger
,
thirst
,
as
vnable
to
want
sleepe
,
rest
,
foode
,
apparell
,
as
soone
cut
downe
by
the
hand
of
death
,
as
soone
deuoured
by
the
wormes
,
as
soone
turned
vnto
the
dust
as
the
bodies
of
other
men
.
And
therefore
our
bodies
without
exception
in
the
holy
scriptures
are
called
and
likened
vnto
grasse
,
the
flower
of
the
field
,
to
earthen
vessels
,
to
earthly
houses
,
to
tabernacles
,
to
dust
and
●athe
,
&c.
All
flesh
is
as
grasse
,
and
all
the
glory
of
man
is
as
the
flower
of
grasse
:
the
grasse
withereth
,
and
the
flower
falleth
away
.
Yea
looke
what
Iobs
bodie
was
that
all
our
bodies
are
,
if
the
Lord
shall
lay
his
hands
vpon
them
:
Yea
this
shall
be
the
state
of
our
bodies
to
be
thus
vile
,
as
the
Apostle
speaketh
,
till
they
bee
changed
,
and
made
like
vnto
his
glorious
body
.
This
should
teach
vs
to
plucke
downe
our
sailes
,
and
to
abate
the
great
daintinesse
of
our
bodies
whereunto
we
are
growne
.
Such
silks
and
veluets
,
such
ruffes
and
lawnes
,
such
frizling
and
painting
,
such
chaines
,
bracelets
,
and
rings
,
as
now
commonly
we
vse
,
what
else
is
it
,
but
to
cloth
and
adorne
proud
rottennesse
?
Such
choice
of
meats
,
daintinesse
of
fare
,
variety
of
dishes
,
as
in
this
heauy
time
of
dearth
and
famine
is
some
where
vsed
,
what
else
is
it
but
to
feede
the
neuer
satisfied
belly
?
Nay
are
not
some
growne
so
nice
that
they
may
not
suffer
the
winde
to
blow
vpon
them
,
nor
the
sunne
to
shine
vpon
them
?
Is
it
not
for
some
so
hot
in
summer
,
and
againe
so
cold
in
winter
,
that
they
can
finde
no
time
to
come
to
heare
euen
the
holy
word
of
God
?
And
what
else
is
it
that
we
doe
thus
cherish
but
a
vile
body
,
subiect
to
all
kinde
of
vanity
?
The
beginning
whereof
what
is
it
but
earth
?
the
being
whereof
what
is
it
but
as
from
the
earth
?
the
end
whereof
what
is
it
but
to
the
earth
?
And
yet
what
curiositie
in
clothing
,
and
what
daintinesse
in
feeding
this
vile
body
?
An
allowance
there
is
,
and
meete
there
should
be
,
that
according
to
each
mans
degree
there
be
both
costlinesse
in
clothing
,
and
daintinesse
in
feeding
.
But
in
each
degree
there
is
such
excesse
of
decencie
,
as
that
it
may
be
thought
that
no
degree
considereth
what
a
vile
body
it
is
that
they
cherish
.
How
much
better
were
it
that
we
should
consider
our selues
,
and
that
we
should
moderate
our selues
in
these
things
each
man
according
to
his
degree
?
Let
vs
therefore
whether
we
eat
,
or
drinke
,
or
cloth
our selues
,
remember
that
the
bodies
which
we
cherish
are
but
vile
bodies
,
dust
and
ashes
,
euen
very
rottennesse
,
and
subiect
to
all
kinde
of
vanity
.
My
second
obseruation
hence
is
,
that
Christ
in
the
last
day
shall
change
our
bodies
not
our
soules
,
and
raise
vp
our
bodies
not
our
soules
.
For
our
soules
in
their
very
deliuerance
from
the
contagion
of
our
bodies
are
purged
and
cleansed
from
euery
spot
of
sinne
,
and
immediatly
translated
into
heauen
,
and
there
abide
till
the
last
iudgement
.
They
die
not
,
nor
sleepe
,
nor
wander
vp
and
downe
,
as
some
doe
foolishly
imagine
,
but
being
spirituall
substances
they
liue
and
abide
for
euer
,
aswell
out
of
the
body
,
as
in
the
body
.
Which
appeare
as
by
the
soules
of
the
rich
man
and
Lazarus
,
Yea
but
doth
not
the
Preacher
say
,
flesh
and
bloud
cannot
inherit
the
kingdome
of
God
?
There
the
meaning
of
the
Apostle
is
,
that
the
naturall
body
as
it
is
now
subiect
to
sinne
and
corruption
cannot
inherit
the
kingdome
of
God
,
vntill
it
be
glorified
,
forasmuch
as
none
vncleane
thing
entreth
into
it
.
This
therefore
is
it
that
we
teach
,
Christ
shall
raise
vp
our
vile
bodies
in
the
last
day
,
and
make
them
like
vnto
his
glorious
body
,
and
so
possesse
vs
in
soule
and
body
of
that
kingdome
prepared
for
vs
from
before
all
beginnings
.
Here
then
is
a
notable
comfort
for
all
Gods
children
,
that
not
onely
our
soules
after
this
life
ended
shall
goe
vnto
God
that
gaue
them
,
but
our
bodies
likewise
in
the
last
day
shall
be
raised
vp
againe
,
and
be
made
like
vnto
Christ
his
glorious
body
,
that
our
soules
and
bodies
being
vnited
together
wee
may
liue
for
euer
with
him
in
his
kingdome
of
glory
.
For
hereupon
thus
we
may
resolue
with
our selues
:
What
though
I
be
afflicted
and
tormented
?
What
though
my
miseries
be
as
many
and
grieuous
as
Iobs
were
?
What
though
I
bee
racked
,
torne
in
peeces
with
wilde
horses
,
my
body
cast
to
the
birds
of
the
aire
,
to
the
beast
of
the
land
,
or
to
the
fishes
in
the
sea
?
I
know
that
after
this
life
ended
there
will
follow
a
ioyfull
resurrection
.
Thus
Iob
comforted
himselfe
amidst
all
his
extremities
,
I
know
that
my
Redeemer
liueth
,
and
that
he
shall
stand
the
last
on
the
earth
;
and
though
after
my
skin
wormes
destroy
this
body
,
yet
shall
I
see
God
in
my
flesh
,
whom
I
my selfe
shall
see
,
and
mine
eyes
shall
behold
,
and
none
other
for
me
,
though
my
reines
be
consumed
within
me
.
And
so
we
read
that
the
Saints
of
God
mentioned
to
the
Hebrues
comforted
themselus
:
My
third
obseruation
hence
is
,
that
the
resurrection
of
bodies
vnto
glorification
is
only
of
them
whose
soule-conuersation
in
this
life
is
in
heauen
.
For
albeit
in
the
resurrection
not
only
the
sheepe
,
but
the
goats
,
not
only
they
that
haue
done
good
,
but
they
that
haue
done
euill
shall
rise
againe
with
their
bodies
,
yet
the
one
only
vnto
euerlasting
ioy
and
glory
,
the
other
vnto
euerlasting
woe
and
miserie
.
So
saith
Iohn
,
They
shall
come
forth
that
haue
done
good
vnto
the
resurrection
of
life
,
and
they
that
haue
done
euill
vnto
the
resurrection
of
condemnation
.
The
same
also
is
most
plaine
by
that
separation
of
the
sheepe
from
the
goats
in
the
last
day
,
where
it
is
said
,
Whereof
we
are
to
make
this
vse
,
that
if
we
will
haue
our
part
in
the
second
resurrection
after
this
life
vnto
glory
,
wee
must
also
haue
our
part
in
the
first
resurrection
in
this
life
vnto
grace
.
In
this
life
wee
must
rise
from
the
death
of
sinne
vnto
the
life
of
God
in
righteousnesse
and
true
holinesse
,
if
in
that
day
wee
will
rise
from
the
power
of
the
graue
vnto
life
euerlasting
and
blessednesse
in
the
heauens
.
blessed
and
holy
is
he
,
yea
only
blessed
and
holy
is
he
that
hath
his
part
in
the
first
resurrection
:
for
on
such
the
second
death
hath
no
power
.
Let
vs
therefore
follow
the
counsell
of
Peter
,
let
vs
amend
our
liues
,
and
turne
vnto
the
Lord
,
that
our
sinnes
may
be
done
away
when
the
time
of
refreshing
shall
come
from
the
presence
of
the
Lord
.
Let
vs
in
this
life
grow
vp
in
grace
,
that
in
that
day
we
may
rise
vp
in
glory
.
Thus
much
of
the
third
point
,
viz.
what
Christ
in
that
day
shall
raise
and
glorifie
.
The
fourth
thing
which
I
note
,
is
touching
the
manner
how
Christ
shall
in
that
day
glorifie
our
vile
bodies
,
namely
by
changing
not
the
substance
of
our
bodies
,
but
by
changing
our
vile
bodies
and
fashioning
them
in
qualitie
like
vnto
Christ
his
glorious
body
.
Whence
I
obserue
what
shall
be
the
glorified
bodies
of
the
Saints
of
God
wherein
at
the
hearing
of
his
voice
,
and
the
sound
of
the
trumpet
they
shall
rise
in
that
day
.
And
this
it
is
:
Our
corruptible
bodies
shall
be
raised
vp
in
incorruption
,
our
mortall
bodies
shall
be
raised
vp
in
immortalitie
,
our
bodies
which
were
vile
carcases
shall
be
raised
vp
in
glory
,
our
bodies
which
were
weake
shall
be
raised
vp
in
power
,
our
bodies
which
were
naturall
,
needing
foode
,
raiment
,
rest
,
sleepe
,
physicke
,
and
the
like
,
shall
be
raised
vp
spirituall
,
needing
none
of
these
things
,
but
being
as
the
Angels
of
God
exempt
from
all
wants
and
infirmities
of
this
life
.
Our
bodies
in
substance
,
in
figure
,
in
lineaments
,
and
in
members
shall
be
the
selfe-same
that
they
were
in
this
life
,
inasmuch
as
in
these
there
was
no
change
by
the
sinne
of
our
first
parents
:
but
in
such
vile
qualities
as
by
sinne
they
were
poisoned
and
infected
with
,
they
shall
so
be
changed
as
hath
beene
said
.
And
this
is
the
glorification
of
our
bodies
in
that
day
.
He
that
shall
come
to
be
glorified
in
his
Saints
,
shall
thus
change
the
vilenesse
of
our
bodies
,
and
fashion
them
like
vnto
his
owne
glorious
body
.
Of
this
glorification
Daniel
speaketh
,
where
he
saith
,
they
that
be
wise
shall
shine
as
the
brightnesse
of
the
firmament
,
and
they
that
turne
many
vnto
righteousnesse
shall
shine
as
the
starres
for
euer
and
euer
.
Peter
,
Iames
and
Iohn
saw
when
Christ
was
transfigured
in
the
mount
before
them
.
First
then
hence
wee
learne
that
the
body
of
Christ
is
not
so
deified
or
glorified
,
as
that
the
essentiall
properties
of
God
are
communicated
to
it
,
as
to
be
omnipotent
,
infinite
,
present
euery
where
,
&c.
For
this
being
true
,
that
our
bodies
shall
be
made
like
vnto
his
glorious
body
,
then
our
bodies
also
should
then
be
omnipote●●
,
infinite
,
euery
where
,
&c.
which
no
man
will
say
.
They
erre
therefore
that
maintaine
the
body
of
Christ
to
be
really
present
euery
where
.
Secondly
,
hence
we
may
learne
not
to
be
dismaied
at
whatsoeuer
sicknesse
,
danger
,
or
death
.
It
may
be
that
thus
our
bodies
may
be
turned
into
the
graue
,
and
that
death
haue
there
dominion
ouer
vs
for
a
season
:
but
in
the
last
day
our
bodies
shall
be
taken
out
of
the
power
of
death
,
and
made
like
vnto
Christ
his
glorious
body
.
Thirdly
,
hence
we
may
receiue
great
comfort
that
we
haue
such
a
Sauiour
as
will
thus
change
our
vile
bodies
,
and
make
them
like
vnto
his
glorious
body
.
Hee
will
be
a
perfect
Sauiour
,
and
therefore
as
he
receiues
our
soules
at
their
depar●ure
out
of
our
bodies
,
to
keepe
them
safe
vnder
his
custodie
●and
protection
,
so
will
hee
also
in
the
last
day
change
our
vile
●odies
,
and
make
them
like
vnto
his
glorious
body
,
that
so
he
may
be
a
perfect
Sauiour
both
of
our
soules
and
bodies
.
The
fift
and
last
thing
which
from
these
words
I
note
,
is
●ouching
the
meanes
whereby
Christ
in
that
day
shall
glorifie
●ur
vile
bodies
.
For
here
is
the
doubt
which
the
carnall
man
●akes
.
He
cannot
see
nor
conceiue
how
the
bodies
which
are
●urned
into
dust
and
ashes
,
which
haue
beene
some
torne
in
●eeces
by
the
beasts
of
the
land
,
some
deuoured
by
the
fishes
of
the
sea
,
some
eaten
vp
by
the
fowles
of
the
aire
,
how
they
●he
same
in
substance
should
possibly
be
raised
vp
againe
and
●lorified
.
To
meet
then
with
this
,
my
obseruation
hence
is
,
●hat
Christ
by
that
diuine
power
and
effectuall
working
●hereby
hee
raised
vp
his
owne
body
from
the
graue
,
and
●hereby
hee
is
able
to
doe
what
hee
will
,
euen
to
subdue
all
●hings
to
himselfe
,
shall
raise
our
bodies
in
that
day
,
euen
the
●el●e
same
in
substance
that
wee
laid
downe
,
and
shall
glorifie
●hem
.
Christ
he
is
the
first-fruits
of
them
that
sleepe
,
and
by
●is
resurrection
he
hath
sanctified
all
the
elect
thereunto
:
and
〈◊〉
according
to
the
working
of
his
mighty
power
hee
raised
●imselfe
from
the
dead
,
so
by
the
same
working
of
his
migh●ie
power
shall
he
also
raise
vs
vp
.
It
may
be
that
this
may
●eeme
impossible
with
men
:
the
things
that
are
impossible
●ith
men
are
possible
with
God
.
And
why
should
it
seeme
so
im●ossible
?
Can
the
potter
make
a
new
vessell
of
the
same
lumpe
〈◊〉
clay
if
the
first
fashion
did
dislike
him
?
and
is
not
God
●uch
more
able
out
of
our
dust
to
raise
againe
our
dead
bo●●es
?
Can
the
Goldsmith
by
his
Art
sunder
diuers
metals
●ne
from
another
,
or
the
Alchymist
draw
one
metall
out
of
●●other
?
and
is
not
God
much
more
able
to
distinguish
the
●ust
of
mens
bodies
from
the
dust
of
beasts
,
and
the
dust
of
●ne
mans
body
from
another
,
and
to
draw
out
our
bodies
●o●
whencesoeuer
they
lie
?
Was
God
able
in
the
beginning
〈◊〉
create
all
things
of
nothing
,
and
is
hee
not
much
more
able
〈◊〉
make
euery
mans
body
at
the
resurrection
of
his
owne
matter
?
Againe
,
shall
napkins
be
brought
from
Pauls
body
,
and
diseases
depart
from
them
?
shall
the
shadow
of
Peter
helpe
the
weake
and
sicke
?
shall
Elizeus
his
bones
giue
life
to
a
dead
corpes
cast
into
his
graue
?
and
shall
not
Christ
much
more
by
his
diuine
power
change
these
vile
bodies
,
and
make
them
like
vnto
his
glorious
body
?
Hee
that
doubteth
of
his
power
,
shall
be
drencht
vp
of
his
maiestie
.
Take
this
one
proofe
further
from
our
daily
experience
.
At
night
wee
lie
downe
and
sleepe
,
and
in
the
morning
wee
wake
and
rise
vp
againe
.
Our
death
what
else
is
it
but
as
a
sleepe
,
and
our
resurrection
what
else
but
as
it
were
an
awaking
againe
?
And
as
in
the
one
it
is
,
so
in
the
other
the
mighty
power
of
God
shall
be
seene
,
when
by
his
power
hee
shall
raise
vs
vp
out
of
the
sleepe
of
death
,
and
glorifie
vs
with
himselfe
in
the
kingdome
of
hi●
Father
.
This
then
may
serue
vs
to
meet
with
all
doubts
against
this
point
of
the
resurrection
and
glorification
of
our
mortall
and
vile
bodies
.
He
which
is
willing
hath
also
power
to
doe
it
,
and
by
his
power
hee
shall
raise
vs
vp
in
the
last
day
,
and
shall
change
our
vile
bodies
,
that
they
may
be
fashioned
like
vnto
his
glorious
body
.
We
are
not
therefore
to
doubt
of
it
,
lest
so
wee
also
denie
his
power
;
but
rather
wee
are
to
comfort
o●●
selues
in
this
,
that
he
who
by
his
power
is
able
to
subdue
all
things
vnto
himselfe
,
will
also
by
his
power
raise
vp
our
bodies
in
the
last
day
,
and
will
change
our
vile
bodies
,
that
they
may
be
fashioned
like
vnto
his
glorious
body
.
Laus
omnis
soli
Deo
.
THE
FOVRTH
CHAPTER
.
LECTVRE
LXXV
.
PHILIP.
4.
Verse
1.
Therefore
,
my
brethren
,
beloued
and
longed
for
,
my
ioy
and
my
crowne
,
so
continue
in
the
Lord
,
ye
beloued
.
2.
I
pray
Euodias
,
and
beseech
Syntiche
,
&c.
MAny
and
notable
,
and
most
worthy
our
continuall
meditation
,
haue
bin
the
points
which
we
haue
heard
by
occasion
of
the
things
contained
in
the
former
Chapter
,
as
touching
necessary
watchfulnesse
against
false
teachers
,
together
with
certain
marks
of
such
,
ver.
2.19
;
touching
the
true
circumcision
of
the
Spirit
,
ver.
3
;
touching
the
vanitie
of
all
confidence
and
reioycing
in
any
thing
without
Christ
,
ver.
4.
to
9
;
touching
iustification
by
the
alone
righteousnes
of
Christ
Iesus
,
through
faith
in
his
bloud
,
v.
9
;
touching
sanctification
,
by
some
sence
of
the
knowledge
of
Christ
,
and
of
the
vertue
of
his
resurrection
in
our selues
,
&c.
and
by
an
holy
acknowledgement
of
imperfection
,
and
pursuite
after
perfection
,
ver.
10.
to
15
;
touching
Christian
perfection
,
ver.
15
;
touching
the
sole
rule
of
mans
life
ver.
16
;
touching
an
holy
imitation
,
v.
17
;
touching
euill
and
vngodly
walkers
,
ver.
18
,
19
;
touching
an
holy
conuersation
,
ver
20
;
touching
the
expectation
of
the
faithfull
for
Christ
his
second
coming
,
v.
20
;
touching
the
glorification
of
our
vile
bodies
in
the
day
of
Christ
by
the
power
of
Christ
,
ver.
21
;
some
of
which
the
Apostle
purposely
disputeth
,
and
others
by
occasion
he
toucheth
.
For
in
that
Chapter
ye
may
remember
that
the
Apostle
instructeth
the
Philippians
touching
circumcision
,
and
touching
iustification
,
and
touching
sanctification
,
because
of
the
false
teachers
which
vrged
the
circumcision
of
the
flesh
,
and
iustification
by
workes
,
and
told
them
that
they
knew
Christ
well
enough
.
And
therfore
,
first
he
exhorteth
them
to
beware
of
such
false
teachers
:
secondly
he
instructeth
them
in
the
true
circumcision
of
the
Spirit
:
thirdly
he
tels
them
what
he
in
his
owne
person
thought
of
his
owne
workes
,
and
of
all
the
priuiledges
that
he
had
without
Christ
;
what
he
thought
of
the
righteousnes
of
Christ
through
faith
,
what
he
thought
of
his
knowledge
of
Christ
,
and
how
he
laboured
still
after
further
knowledge
of
Christ
,
and
further
perfection
then
as
yet
he
had
attained
vnto
:
fourthly
he
exhorteth
them
to
be
of
the
same
mind
with
him
in
these
things
,
and
all
to
proceed
by
one
rule
of
the
word
:
fiftly
and
lastly
he
exhorteth
them
to
follow
him
and
such
as
he
is
,
for
that
those
other
deceiuers
that
were
amongst
them
,
were
both
enemies
to
the
truth
,
and
had
earthly
minds
onely
;
but
he
and
such
as
walked
as
he
did
,
had
their
conuersation
in
heauen
,
from
whence
they
looked
for
the
Sauiour
,
euen
the
Lord
Iesus
Christ
,
who
should
change
their
vile
bodie
,
&c.
Now
the
Apostle
in
this
Chapter
concludeth
his
Epistle
with
certain
exhortations
,
with
signification
of
his
ioy
in
the
Lord
for
their
liberalitie
sent
vnto
him
in
prison
by
their
minister
Epaphroditus
,
and
with
diuers
salutations
to
them
,
and
from
himselfe
and
them
that
were
with
him
.
His
exhortations
are
some
of
them
generall
,
and
some
of
them
particular
,
as
we
shall
see
in
the
handling
of
the
former
part
of
this
chapter
.
His
first
exhortation
in
the
first
verse
,
ye
see
is
generall
,
wherein
he
exhorteth
the
Philippians
in
generall
vnto
perseuerance
in
the
faith
of
Christ
Iesus
,
and
the
practise
of
an
holy
life
,
as
they
haue
bene
taught
,
and
as
hitherto
they
had
done
.
His
second
exhortation
in
the
second
verse
is
particular
,
wherein
he
exhorteth
two
chiefe
women
amongst
them
,
as
it
may
seeme
to
vnitie
and
concord
,
either
betwixt
themselues
,
or
betwixt
them
and
the
Church
at
Philippi
.
In
the
first
generall
exhortation
I
note
,
first
the
maner
how
the
Apostle
comes
vnto
his
exhortation
:
secondly
the
kind
and
louing
termes
wherein
he
speaketh
vnto
the
Philippians
before
his
exhortation
:
thirdly
the
exhortation
it selfe
.
Touching
the
maner
how
the
Apostle
comes
vnto
his
exhortation
,
it
is
by
way
of
conclusion
vpon
that
which
before
he
had
said
,
Therefore
my
brethren
,
&c.
so
continue
&c.
And
it
is
as
if
he
had
said
,
Seeing
those
of
the
concision
among
you
,
which
vrge
circumcision
,
and
iustification
by
workes
,
are
such
euill
workers
as
ye
haue
heard
;
and
seeing
our
conuersation
is
in
heauen
,
from
whence
we
looke
for
the
Sauiour
,
euen
the
Lord
Iesus
Christ
,
who
shall
change
,
&c.
therefore
continue
ye
in
the
Lord
so
as
ye
haue
done
,
and
as
I
haue
now
taught
you
to
do
by
example
in
mine
owne
person
,
and
suffer
not
your selues
to
be
seduced
by
them
that
are
enemies
to
the
crosse
of
Christ
,
whose
end
is
,
&c.
Thus
the
Apostle
by
way
of
conclusion
from
that
which
he
had
said
before
,
inferreth
this
generall
exhortation
vnto
perseuerance
and
continuance
in
the
Lord
.
Now
touching
the
kinde
and
louing
termes
wherein
hee
speakes
vnto
the
Philippians
,
ye
see
he
calls
them
his
brethren
,
beloued
,
and
longed
for
,
his
ioy
,
and
his
crowne
.
In
that
he
saith
vnto
them
,
My
brethren
,
beloued
,
and
longed
for
,
he
sheweth
his
owne
kind
affection
towards
them
:
and
in
that
he
addeth
,
my
ioy
and
my
crowne
,
he
signifieth
their
pietie
,
wherein
he
was
comforted
.
To
haue
said
vnto
them
onely
my
brethren
,
as
in
the
beginning
of
the
third
Chapter
;
or
only
,
my
beloued
,
as
Chap.
2.
ver.
12.
had
betokened
abundantly
his
affection
towards
them
:
but
in
that
,
as
not
content
with
the
one
,
or
both
,
he
addeth
also
a
third
argument
of
loue
,
he
thereby
plainly
sheweth
,
what
a
large
roome
they
had
in
his
heart
.
He
calleth
them
his
brethren
in
Christ
,
as
begotten
by
one
Spirit
vnto
one
God
in
one
faith
,
through
one
Gospell
of
Christ
Iesus
.
He
calleth
them
his
beloued
,
in
the
best
bond
of
loue
,
the
vnitie
of
the
Spirit
,
through
the
embracing
of
the
same
truth
of
Christ
Iesus
.
And
for
that
he
saith
,
that
he
longed
for
them
,
he
shewed
it
in
1.
Chap.
where
he
saith
,
that
he
longed
after
them
all
from
the
very
heart
roote
in
Christ
Iesus
,
The
third
thing
which
I
noted
,
was
the
exhortation
it self
,
which
is
,
to
continue
in
the
Lord
,
So
continue
in
the
Lord
,
ye
beloued
.
The
words
precisely
are
,
So
stand
in
the
Lord
:
but
the
sence
is
very
truly
giuen
,
when
it
is
said
,
So
continue
in
the
Lord
.
For
,
to
stand
in
grace
,
in
faith
,
in
the
Spirit
,
in
the
Lord
,
is
vsually
in
the
new
Testament
,
to
continue
in
grace
,
in
faith
,
in
the
Spirit
,
By
Christ
(
saith
the
Apostle
)
we
haue
accesse
through
faith
vnto
this
grace
wherein
we
stand
,
that
is
,
wherein
we
continue
.
Stand
in
the
faith
,
saith
he
in
another
place
,
that
is
,
continue
in
the
faith
.
Let
your
conuersation
be
,
saith
he
in
the
first
chapter
of
this
Epistle
,
as
it
becometh
the
Gospell
of
Christ
,
that
I
may
heare
of
your
matters
,
that
ye
stand
in
one
spirit
,
that
is
,
that
ye
continue
in
one
spirit
.
And
to
the
Thessalonians
,
are
we
aliue
if
ye
stand
in
the
Lord
,
that
is
,
if
ye
continue
in
the
Lord
.
So
in
this
place
,
so
stand
in
the
Lord
,
that
is
,
so
continue
as
they
that
keepe
their
standing
,
without
shrinking
,
fainting
,
sliding
,
or
starting
aside
.
For
the
speech
is
borrowed
from
them
that
stand
vpon
thei●
guard
or
watch
,
or
in
their
ranke
wherein
they
are
set
.
Now
wherein
would
he
haue
them
to
stand
and
continue
?
Namely
in
the
Lord
,
that
is
,
in
the
knowledge
and
in
the
faith
of
Christ
Iesus
,
rooted
and
built
in
him
,
and
stablished
in
the
faith
.
But
what
meaneth
he
by
this
that
he
saith
,
So
continue
in
the
Lord
?
So
,
that
is
,
as
hitherto
ye
haue
done
,
and
as
now
ye
haue
bene
taught
by
example
in
mine
owne
person
,
renouncing
all
confidence
in
the
flesh
,
counting
all
mans
righteousnesse
by
any
workes
whatsoeuer
,
but
losse
and
dung
,
and
reioycing
onely
in
Christ
Iesus
;
so
continue
and
perseuere
in
the
Lord
,
rooted
and
built
in
him
,
and
stablished
in
the
faith
,
do
this
ye
beloued
,
in
the
best
bond
of
loue
.
And
let
this
be
spoken
touching
the
points
of
this
generall
exhortation
,
and
the
meaning
of
the
words
.
Now
let
vs
gather
hence
some
notes
for
our
further
vse
.
The
first
thing
which
I
note
,
is
from
the
kind
and
louing
termes
wherein
the
Apostle
writes
vnto
the
Philippians
.
He
exhorts
them
vnto
perseuerance
in
the
knowledge
and
faith
of
Christ
Iesus
;
but
in
such
a
tender
and
louing
maner
,
as
that
therein
he
bewrays
a
most
kind
and
louing
affection
towards
them
,
saying
,
my
brethren
,
beloued
,
and
longed
for
,
&c.
And
so
in
his
second
exhortation
in
ver.
2.
he
prayeth
Euodias
,
and
beseecheth
Syntyche
;
and
likewise
in
his
third
exhortation
in
vers.
3.
he
beseecheth
his
faithfull
yoke-fellow
.
Whence
I
obserue
a
necessarie
dutie
for
the
Minister
of
the
Gospell
,
which
is
,
to
be
so
tenderly
affected
towards
his
people
,
as
that
in
all
kind
and
louing
maner
he
labour
to
win
them
vnto
that
which
is
good
,
and
to
weane
them
from
that
which
is
euil
.
His
people
should
not
be
kept
strait
in
his
bowels
,
but
should
haue
a
large
roome
in
his
heart
;
so
that
whether
he
write
or
speake
vnto
them
,
it
may
appeare
that
it
is
out
of
his
loue
and
tender
affection
towards
them
.
Thus
our
Apostle
professeth
in
plaine
speech
that
he
was
affected
towards
the
Corinthians
,
where
he
saith
,
O
Corinthians
,
our
mouth
is
open
vnto
you
,
our
heart
is
made
large
,
ye
are
not
kept
strait
in
vs
.
And
this
affection
both
our
Apostle
and
the
rest
of
the
Apostles
bewray
alwayes
in
all
their
Epistles
,
instructing
them
to
whom
they
wrote
,
as
in
the
wholesome
word
of
truth
,
so
in
all
meeknesse
of
spirit
,
and
mildnesse
of
speech
,
I
beseech
you
(
saith
our
Apostle
to
the
Romanes
)
brethren
,
by
the
mercies
of
God
:
My
deare
brethren
,
let
euery
man
be
swift
to
heare
,
slow
to
speake
,
and
slow
to
wrath
.
Dearely
beloued
,
I
beseech
you
,
as
pilgrims
and
stranger
,
abstaine
from
fleshly
lusts
,
which
fight
against
the
soule
.
Iohn
:
My
babes
,
my
litle
children
,
I
write
vnto
you
,
that
ye
sin
not
.
And
Iude
:
Ye
beloued
,
remember
the
words
which
were
spoken
before
of
the
Apostles
of
our
Lord
Iesus
Christ
.
These
were
their
bowels
of
loue
towards
their
brethren
in
Christ
;
and
in
such
bowels
of
loue
should
the
Ministers
of
the
Gospell
after
their
example
deale
with
their
people
,
exhorting
them
and
admonishing
them
with
all
patience
&
long
suffering
,
and
in
all
loue
vnto
them
,
leading
them
forth
besides
the
waters
of
comfort
,
which
may
spring
vp
in
them
into
euerlasting
life
.
It
may
be
that
here
some
wil
say
,
O
we
should
like
this
wel
if
the
Ministers
of
the
Gospell
would
do
thus
;
but
some
of
them
are
so
sharpe
,
that
they
seeme
to
forget
that
they
are
Ministers
of
the
Gospel
,
at
least
they
remember
not
this
dutie
.
Why
?
because
they
are
sharpe
,
and
come
with
a
rod
?
Is
it
an
argument
against
the
father
of
the
bodie
,
that
he
loues
not
his
child
,
because
he
sometimes
reproues
him
,
and
sometimes
punisheth
him
with
the
rod
?
Or
is
it
no
argument
against
the
father
of
the
bodie
,
and
shall
it
be
an
argument
against
such
fathers
as
beget
you
in
Christ
Iesus
through
the
Gospell
?
Againe
,
did
not
those
holy
Apostles
that
came
in
such
a
spirit
of
meeknesse
,
as
we
haue
heard
,
come
also
somtimes
with
a
rod
?
The
proofes
are
so
pregnant
,
that
I
thinke
none
will
doubt
of
it
,
as
neither
of
this
,
that
their
coming
with
a
rod
was
in
great
loue
.
Againe
,
did
not
the
same
God
that
came
to
Eliah
onely
in
a
soft
and
still
voice
,
come
vnto
Corah
,
Dathan
and
Abiram
in
the
earthquake
,
and
vnto
Nadab
and
Abihu
in
the
fire
?
Againe
,
are
there
not
in
our
congregations
some
such
as
had
need
to
be
wounded
,
as
well
as
some
such
as
had
need
to
be
healed
?
And
if
we
loue
both
,
must
we
not
bring
with
vs
both
oile
and
vineger
?
Both
sharpnesse
and
meeknesse
in
their
due
places
are
needfull
,
and
a
wise
discretion
in
them
both
is
most
needfull
;
and
in
both
,
the
wise
Minister
sheweth
forth
the
bowels
of
his
loue
.
Indeed
the
termes
of
loue
are
different
,
when
we
come
with
a
rod
,
and
when
we
come
in
the
spirit
of
meeknesse
.
Wil
ye
then
that
we
come
vnto
you
in
these
terms
of
loue
which
our
Apostle
here
vseth
,
of
my
brethren
,
beloued
,
and
longed
for
?
Here
then
is
also
a
necessary
dutie
for
you
,
that
ye
be
our
ioy
and
our
crowne
,
that
so
vnto
the
rest
we
may
with
the
Apostle
adde
these
also
,
my
ioy
and
my
crowne
.
Ye
,
by
receiuing
the
wholsome
word
of
truth
which
is
able
to
saue
your
soules
,
and
by
bringing
forth
the
fruites
thereof
in
a
sober
,
righteous
and
godly
life
in
this
present
world
,
should
be
the
matter
of
our
reioycing
ouer
you
in
Christ
Iesus
.
So
was
the
elect
Ladie
,
vnto
whom
Iohn
wrote
his
second
Epistle
,
as
he
witnesseth
,
saying
,
I
reioyced
greatly
,
that
I
found
of
thy
children
walking
in
the
truth
,
as
we
haue
receiued
a
commandement
of
the
Father
.
So
was
Gaius
,
vnto
whom
Iohn
wrote
his
third
Epistle
,
as
he
witnesseth
,
saying
,
I
reioyced
greatly
when
the
brethren
came
,
and
testified
of
the
truth
that
is
in
thee
,
how
thou
walkest
in
the
truth
.
I
haue
no
greater
ioy
then
this
,
to
heare
that
my
sonnes
walke
in
veritie
.
So
was
Philemon
vnto
Paul
,
as
he
witnesseth
,
saying
,
We
haue
great
ioy
and
consolation
in
thy
loue
,
because
by
thee
the
Saints
are
comforted
.
And
so
was
Timothy
vnto
the
same
Apostle
,
the
reioycing
of
his
heart
,
because
he
continued
in
the
things
which
he
had
learned
.
So
herein
should
ye
fulfill
our
ioy
,
that
ye
suffer
the
word
of
the
Lord
to
dwell
in
you
plenteously
,
that
ye
and
your
children
walke
in
the
truth
,
as
ye
haue
bene
taught
in
Christ
Iesus
;
that
your
faith
groweth
exceedingly
,
and
that
the
loue
of
euery
one
of
you
aboundeth
towards
another
.
And
as
thus
ye
should
be
our
ioy
,
so
should
ye
also
be
our
crowne
.
Ye
,
by
your
faith
in
Christ
Iesus
,
and
by
your
loue
towards
all
Saints
,
and
by
your
growing
vp
in
all
things
into
him
which
is
your
head
,
that
is
Christ
,
by
the
worke
of
our
ministerie
,
should
be
our
glorie
in
all
places
,
and
the
crowne
of
our
reioycing
in
the
day
of
Christ
Iesus
.
So
were
the
Thessalonians
vnto
this
our
Apostle
,
as
himselfe
witnesseth
,
saying
,
What
is
our
hope
,
or
ioy
,
or
crowne
of
reioycing
?
are
not
you
euen
it
in
the
presence
of
our
Lord
Iesus
Christ
at
his
coming
?
Yes
,
ye
are
our
glorie
and
ioy
.
And
why
so
?
my
brethren
,
beloued
,
my
little
children
,
dearely
beloued
?
If
ye
be
not
ioyned
with
vs
in
one
faith
,
and
in
one
hope
in
Christ
Iesus
,
how
can
we
speake
vnto
you
as
vnto
our
brethren
?
If
the
loue
of
God
be
not
in
you
indeed
,
how
can
we
speake
vnto
you
as
vnto
our
beloued
?
If
ye
honor
not
the
Father
,
nor
obey
his
holy
will
,
how
can
we
speake
vnto
you
as
vnto
little
children
?
If
ye
desire
not
the
sincere
milke
of
the
Word
,
that
ye
may
grow
thereby
,
how
shall
we
say
that
we
long
for
you
when
wee
are
absent
from
you
?
That
therefore
we
may
alwayes
come
vnto
you
in
such
termes
of
loue
as
ye
desire
,
and
as
heere
our
Apostle
doth
vnto
the
Philippians
,
let
vs
not
runne
in
vaine
,
not
labour
in
vaine
amongst
you
;
but
receiue
from
vs
with
all
gladnesse
the
word
of
saluation
,
which
is
able
to
saue
your
soules
.
Be
diligent
to
heare
,
and
carefull
afterwards
to
meditate
on
the
things
which
ye
haue
heard
,
that
as
good
hearers
ye
may
grow
vp
in
all
godly
knowledge
of
Gods
will
,
and
in
all
holie
obedience
thereunto
,
and
that
ye
may
say
with
the
Prophet
,
O
Lord
,
I
haue
hid
thy
word
within
my
heart
,
that
I
might
not
sin
against
thee
.
Let
the
word
of
Christ
dwell
in
you
plenteously
in
all
wisedome
,
that
ye
may
abound
yet
more
and
more
in
knowledge
and
in
all
iudgement
,
that
ye
may
discerne
things
that
differ
one
from
another
,
that
ye
may
be
pure
,
&c.
Follow
after
the
truth
in
loue
,
and
in
all
things
grow
vp
into
him
which
is
the
head
,
〈◊〉
is
,
Christ
;
that
as
at
this
day
we
greatly
reioyce
to
see
the
forward
and
willing
mindes
of
many
of
you
to
come
vnto
the
house
of
God
,
and
to
heare
those
things
that
belong
vnto
your
peace
,
so
our
ioy
may
be
fulfilled
daily
more
and
more
,
and
ye
may
be
the
crowne
of
●ur
reioycing
in
the
presence
of
our
Lord
Iesus
Christ
at
his
coming
.
And
if
at
any
time
we
vse
sharpenesse
of
speech
,
know
this
,
that
it
is
for
their
sakes
that
obey
not
the
truth
,
that
we
may
reclaime
them
from
wandering
out
of
the
right
way
wherein
they
should
walke
.
And
if
the
hurts
of
our
people
may
be
healed
onely
by
applying
gentle
medicines
,
without
cutting
and
launcing
their
sores
,
onely
by
pouring
suppling
oyle
,
without
pouring
vineger
into
their
wounds
,
let
no
man
thinke
that
we
will
vse
sharpnesse
of
speech
.
In
a
word
,
this
is
our
desire
,
to
present
you
pure
and
blamelesse
in
that
day
,
not
hauing
spot
or
wrinckle
,
or
any
such
thing
.
Be
ye
filled
with
knowledge
and
loue
,
and
the
fruites
of
righteousnesse
,
that
ye
may
be
our
ioy
and
crowne
,
now
,
and
in
the
day
of
Christ
.
The
second
thing
which
I
note
,
is
the
Apostles
exhortation
,
together
with
the
reason
thereof
.
His
exhortation
is
,
that
the
Philippians
would
stand
and
continue
without
shrinking
,
fainting
,
sliding
or
starting
aside
,
in
the
knowledge
and
faith
of
Christ
Iesus
,
rooted
in
him
,
and
stablished
in
the
faith
,
so
as
hitherto
they
had
done
,
and
as
now
they
had
bene
taught
by
example
in
his
owne
person
,
renouncing
all
confidence
in
the
flesh
and
in
things
without
Christ
,
and
reioycing
onely
in
Christ
Iesus
.
The
reason
of
this
his
exhorta●ion
vnto
this
perseuerance
,
is
,
because
he
would
not
haue
them
entangled
with
those
euill
workers
of
the
concision
which
minded
earthly
things
,
and
whose
end
is
damnation
but
would
haue
them
followers
of
him
,
and
such
as
he
is
,
whose
conuersation
is
in
heauen
,
&c.
Therefore
so
continue
,
&c.
This
exhortation
then
implying
a
dutie
for
vs
,
hence
I
obserue
a
necessarie
dutie
for
all
Gods
children
,
which
is
,
perseuerance
and
continuance
in
the
faith
and
truth
of
Christ
Iesus
,
so
as
we
haue
bene
taught
out
of
the
Gospell
of
Christ
Iesus
.
A
dutie
much
,
yet
neuer
too
much
vrged
,
considering
how
many
,
after
they
haue
put
their
hand
vnto
the
plough
,
looke
backe
;
after
they
haue
begunne
in
the
Spirit
,
Abide
in
me
(
saith
our
Sauiour
)
and
I
in
you
.
Stand
fast
in
the
faith
,
saith
the
Apostle
to
the
Corinthians
.
Timothie
,
Continue
(
saith
he
)
thou
in
the
things
which
thou
hast
learned
,
and
art
perswaded
thereof
,
knowing
of
whom
thou
hast
learned
them
.
And
of
all
the
Apostles
we
reade
,
that
still
they
exhorted
all
the
Churches
euerie
where
to
continue
in
the
grace
of
God
,
If
ye
continue
in
my
word
,
(
saith
Christ
to
the
Iewes
that
beleeued
in
him
)
ye
are
verily
my
Disciples
,
and
shall
know
the
truth
,
and
the
truth
shall
make
you
free
.
But
as
the
branch
cannot
beare
fruite
of
it selfe
,
except
it
abide
in
the
Vine
,
no
more
can
we
,
except
we
abide
in
Christ
the
Lord
.
Nay
,
if
we
continue
not
in
the
Lord
,
and
in
the
faith
and
knowledge
of
our
Lord
Iesus
Christ
,
it
is
a
plaine
argument
against
vs
,
that
whatsoeuer
shew
we
make
in
the
flesh
,
yet
indeed
we
neuer
walked
in
the
truth
.
So
the
Apostle
Saint
Iohn
plainely
argueth
,
They
went
ou●
from
vs
,
but
they
were
not
of
vs
:
for
if
they
had
bene
of
vs
,
they
would
haue
continued
with
vs
.
But
this
commeth
to
passe
,
that
it
might
appeare
that
they
are
not
all
of
vs
.
Where
ye
see
that
Apostataes
,
and
such
as
fall
away
from
the
faith
and
from
the
truth
of
Christ
Iesus
,
are
proued
plainely
to
be
hypocrites
,
and
neuer
indeed
to
haue
walked
in
the
truth
,
by
this
argumen
,
tbecause
they
continued
not
in
the
truth
which
they
had
learned
and
receiued
.
As
therefore
the
precept
or
exhortation
both
of
our
Sauiour
,
and
of
our
Apostle
,
requireth
this
dutie
of
vs
,
that
wee
continue
in
the
Lord
,
and
in
the
faith
and
knowledge
of
Iesus
Christ
;
so
this
also
,
that
it
may
appeare
that
we
were
truly
rooted
in
Christ
Iesus
,
and
that
we
walked
in
the
truth
.
And
now
see
whether
the
same
reason
do
not
vrge
vs
vnto
this
dutie
,
whereby
the
Apostle
,
then
vrged
the
Philippians
thereunto
:
for
are
there
not
now
many
that
would
separate
vs
from
Christ
Iesus
?
Are
ther
not
now
many
euill
workers
,
that
teach
vs
to
repose
confidence
in
the
merite
of
our
workes
,
and
not
to
reioyce
onely
in
Christ
Iesus
?
many
that
teach
iustification
to
be
by
our
owne
righteousnesse
,
which
is
of
the
Law
,
and
not
by
the
alone
righteousnesse
of
Christ
Iesus
through
faith
?
many
that
teach
perfection
of
sanctification
in
this
life
,
otherwise
then
we
are
taught
by
the
Gospell
of
Christ
Iesus
?
many
that
teach
vs
to
be
otherwise
minded
touching
the
vantage
and
merite
of
workes
,
touching
the
righteousnesse
of
Christ
through
faith
,
●ouching
the
perfection
of
sanctification
in
this
life
,
then
was
●his
Apostle
of
our
Lord
Iesus
Christ
?
Yes
,
many
such
decei●ers
there
are
,
as
heretofore
we
haue
heard
,
creeping
in
e●ery
corner
,
and
leading
captiue
simple
men
and
women
af●er
their
owne
lusts
.
And
therefore
the
vrging
of
this
dutie
,
●uen
for
that
cause
,
is
now
necessarie
vnto
vs
,
that
Christi●ns
at
this
day
continue
in
the
Lord
,
and
in
the
faith
and
●nowledge
of
Iesus
Christ
,
so
as
they
haue
bene
taught
out
of
the
writings
of
the
Prophets
and
Apostles
,
and
so
as
they
●aue
done
by
the
illumination
of
the
Spirit
through
the
mi●isterie
of
the
word
.
A
doubt
or
two
will
here
haply
be
moued
.
First
,
whe●her
it
be
in
vs
to
continue
in
the
Lord
if
wee
will
,
or
it
be
●holly
and
onely
from
grace
,
without
anie
power
of
our
●wne
?
Whereunto
I
answer
,
no
man
can
come
vnto
Christ
,
except
the
Father
draw
him
,
making
him
,
of
vnwilling
,
●illing
,
by
putting
his
holy
Spirit
into
him
;
so
no
man
can
abide
and
continue
in
him
,
but
only
by
the
grace
of
the
same
Spirit
.
it
is
God
that
worketh
in
vs
both
the
will
and
the
deed
,
euen
of
his
good
pleasure
,
of
his
owne
free
grace
,
that
he
may
be
all
in
all
,
and
that
all
the
glorie
of
our
saluation
may
be
g●uen
vnto
him
alone
.
Why
then
doth
the
Apostle
exhort
vs
to
continue
in
the
Lord
,
if
it
be
not
in
our
owne
power
,
if
we
will
,
being
holpen
by
grace
,
to
continue
in
the
Lord
?
Which
is
as
if
it
should
be
said
,
If
the
fruite
and
increase
of
the
earth
be
wholly
the
blessing
of
the
Lord
,
then
why
doth
the
husbandman
manure
and
till
his
ground
,
and
bestow
such
paines
and
trauell
therein
?
Or
,
as
if
it
should
be
said
,
If
faith
be
wholly
the
gift
of
God
,
then
why
are
we
so
called
vpon
to
come
and
heare
the
word
preached
?
For
as
he
giueth
corne
,
and
wine
,
and
oile
,
and
all
things
else
needfull
for
this
life
,
but
yet
by
such
meanes
as
he
hath
ordained
thereunto
;
and
againe
,
as
faith
is
the
gift
of
God
alone
,
but
yet
giuen
vs
by
the
meanes
of
hearing
the
word
preached
:
A
second
doubt
also
may
be
moued
:
Whether
it
can
be
,
that
such
of
Gods
children
as
are
in
the
Lord
,
should
not
continue
in
the
Lord
?
Whereunto
I
answer
,
that
such
of
Gods
children
as
are
graffed
in
the
true
oliue
,
may
for
some
while
seeme
like
vnto
withered
branches
,
the
graces
of
Gods
Spirit
may
for
a
time
decay
in
them
,
and
lie
smothered
,
so
that
they
appeare
no
more
then
the
fire
vnder
the
ashes
or
imbers
.
So
we
may
see
in
Dauid
,
who
hauing
committed
murder
and
adulterie
,
walked
on
a
long
time
,
and
was
neuer
touched
with
any
remorse
for
such
his
grieuous
sinnes
,
so
that
for
the
time
he
might
seeme
to
be
as
a
withered
branch
.
So
we
may
see
in
Peter
many
eclipses
of
the
graces
of
Gods
Spirit
,
when
he
disswaded
Christ
his
passion
,
when
he
denied
Christ
his
maister
,
and
that
with
an
oath
,
when
he
fled
from
his
Maister
,
when
he
dissembled
for
feare
of
them
of
the
circumcision
,
and
drew
Barnabas
also
into
the
like
dissimulation
,
&c.
So
we
may
see
in
Demas
,
who
for
a
time
left
Paul
,
and
embraced
this
present
world
,
and
yet
afterwards
became
again
a
fellow-helper
with
Paul
.
In
other
holy
persons
the
like
may
be
shewed
,
in
whom
the
graces
of
God
haue
for
a
time
decayed
,
and
they
bene
like
to
withered
branches
.
But
they
cannot
finally
fall
from
grace
,
but
he
that
hath
begun
a
good
worke
in
them
,
will
performe
it
vntill
the
day
of
Iesus
Christ
.
For
hath
not
he
himselfe
said
,
I
giue
vnto
them
eternall
life
,
and
they
shall
neuer
perish
,
neither
shall
any
plucke
them
out
of
my
band
?
My
Father
which
gaue
them
me
,
is
greater
then
all
,
and
none
is
able
to
take
them
out
of
my
Fathers
hand
.
Hath
not
he
prayed
for
them
whom
the
Father
hath
giuen
him
,
whosoeuer
is
borne
of
God
sinneth
not
;
Ye
did
runne
well
,
who
did
let
you
,
that
ye
did
not
obey
the
truth
?
But
as
ye
haue
begun
to
loue
and
like
the
truth
,
so
continue
to
walke
in
the
truth
,
that
when
Christ
Iesus
shall
come
in
the
clouds
of
heauen
,
ye
may
be
the
crowne
of
our
reioycing
,
and
that
ye
may
also
appeare
with
him
in
glorie
.
LECTVRE
LXXVI
.
PHILIP.
4.
Verse
2.
I
pray
Euodias
and
beseech
Syntyche
,
that
they
be
of
one
accord
in
the
Lord
.
3.
Yea
I
beseech
thee
faithfull
yoke-fellow
,
&c.
NOw
follow
certaine
particular
exhortations
vnto
particular
and
priuate
persons
,
touching
some
discord
fallen
out
amongst
them
.
In
the
second
verse
his
request
is
vnto
Euodias
and
Syntyche
,
that
they
would
be
of
one
accord
in
the
Lord
.
What
Euodias
and
Syntyche
were
it
is
not
certaine
,
neither
are
they
mentioned
elsewhere
in
the
Scripture
.
Like
it
is
by
this
place
,
that
they
were
two
women
of
good
note
,
and
such
as
had
much
stood
with
Paul
at
his
first
planting
of
the
Church
at
Philippi
.
But
now
it
seems
they
were
at
oddes
,
whether
the
one
with
the
other
,
or
both
with
the
rest
of
the
Church
;
and
whether
about
matters
of
faith
and
religion
,
or
about
ordinary
matters
of
common
life
,
it
is
not
certaine
.
This
we
see
,
the
Apostle
would
gladly
compose
,
the
strife
,
and
therefore
he
exhorteth
them
to
be
of
one
accord
in
the
Lord
,
that
is
,
of
one
mind
and
one
iudgement
in
the
things
of
the
Lord
,
betwixt
themselues
and
with
the
Church
.
If
we
vnderstand
that
they
differed
in
matters
of
faith
and
religion
;
or
if
we
vnderstand
the
words
in
generall
,
of
what
dissensions
soeuer
,
then
the
exhortation
is
,
that
laying
aside
all
debates
and
dissensions
,
they
would
be
of
one
accord
in
the
Lord
,
that
is
,
they
would
dwell
together
in
such
vnitie
as
is
pleasing
to
the
Lord.
I
pray
Euodias
,
and
beseech
Syntyche
,
&c.
It
followeth
.
Yea
,
and
I
beseech
thee
,
&c.
In
this
verse
the
Apostles
exhortation
or
request
is
vnto
his
faithfull
yoke-fellow
,
that
he
would
be
a
meanes
to
compose
the
strifes
of
Euodias
and
Syntyche
,
with
this
reason
implied
,
because
they
were
women
which
had
laboured
with
him
when
he
preached
the
Gospell
at
Philippi
,
nor
with
him
onely
,
but
with
Clement
also
,
and
with
diuers
others
which
labored
with
him
in
the
same
work
,
whose
names
are
written
in
the
booke
of
life
.
What
this
faithfull
yoke-fellow
was
whom
he
maketh
this
request
vnto
,
it
is
not
certaine
.
Much
disputation
there
is
who
it
should
be
.
Like
it
is
that
it
was
some
speciall
man
that
preached
the
Gospell
purely
and
sincerely
there
with
him
at
Philippi
.
Him
he
requesteth
to
helpe
those
women
,
namely
Euodias
and
Syntyche
:
How
to
helpe
them
?
Namely
to
order
their
matters
,
and
to
compose
their
strifes
whatsoeuer
they
were
.
And
why
should
he
do
so
?
That
which
the
Apostle
addeth
,
seemeth
to
be
added
as
a
reason
to
moue
his
faithful
yokefellow
to
help
them
,
and
to
compose
their
strifes
:
for
they
laboured
with
him
in
the
Gospell
,
that
is
,
when
the
Gospell
was
first
preached
by
him
at
Philippi
,
they
laboured
,
yea
and
euen
stroue
,
for
so
the
word
signifieth
,
putting
themselues
in
hazard
for
the
hearing
of
the
Gospell
preached
,
and
for
the
defence
of
the
Gospell
.
For
in
the
Acts
mention
is
made
of
women
,
among
whom
was
Lydia
,
that
came
together
to
a
place
besides
the
riuer
,
First
then
in
the
person
of
Paul
,
I
note
his
holy
care
,
not
onely
to
instruct
and
exhort
the
whole
Church
of
Philippi
in
generall
,
but
likewise
priuately
such
particular
persons
as
he
heard
it
was
needfull
to
instruct
and
exhort
.
For
here
we
see
how
after
his
generall
exhortation
vnto
the
Philippians
,
he
commeth
vnto
particular
exhortations
to
priuate
persons
,
Whence
I
obserue
a
holy
dutie
of
a
good
Minister
,
which
is
,
not
only
publikly
to
teach
and
exhort
,
and
comfort
his
whole
congregation
in
the
Church
,
but
also
priuatly
to
labour
with
particular
persons
so
as
shall
be
needfull
for
them
.
If
they
need
instruction
,
to
instruct
them
;
exhortation
,
to
exhort
them
consolation
to
comfort
them
;
correction
,
to
reproue
them
;
peace-making
,
to
compose
their
strifes
;
and
euery
way
to
labour
with
them
as
it
shall
appeare
to
be
needfull
for
them
.
Examples
hereof
we
haue
in
generall
in
all
the
Apostles
,
of
whom
it
is
said
,
they
ceassed
not
to
teach
and
preach
Iesus
Christ
dayly
in
the
Temple
,
and
from
house
to
house
.
Ye
see
likewise
not
onely
Iohns
generall
Epistle
,
but
his
priuate
Epistles
also
,
one
vnto
a
certaine
Ladie
,
and
another
vnto
one
Gaius
;
in
either
of
which
,
as
he
thought
it
needfull
,
he
comforted
them
,
and
exhorted
them
,
and
admonished
them
.
And
this
our
Apostle
ye
may
see
how
he
taught
both
openly
and
throughout
euery
house
:
how
he
reproued
sins
not
onely
in
generall
,
instant
in
season
and
out
of
season
?
I
wish
they
would
at
length
remember
this
dutie
,
who
hauing
their
consciences
seared
with
an
hote
iron
,
vouchsafe
not
either
publikely
or
priuately
to
teach
,
or
exhort
,
or
admonish
the
flock
of
God
which
dependeth
on
them
.
As
publike
with
all
,
so
priuate
dealing
with
particulars
will
be
seene
to
be
needfull
,
if
any
man
do
but
with
halfe
an
eye
looke
into
the
state
of
the
people
euery
where
.
The
ignorance
in
some
,
the
wickednesse
in
others
,
the
iarres
amongst
others
in
euery
place
,
shew
plainly
how
needfull
it
is
,
vnto
publike
teaching
to
adde
also
particular
admonitions
and
exhortations
.
But
they
that
cannot
be
drawne
vnto
the
one
,
namely
to
teach
their
people
in
their
assemblies
,
it
is
hardly
to
be
hoped
that
they
will
deale
with
men
in
particular
on
the
way
,
or
at
the
plough-taile
,
or
at
the
anuil
,
or
at
the
shop-boord
,
how
needfull
soeuer
it
be
.
This
place
serueth
not
much
to
speake
vnto
them
,
and
therefore
I
let
them
alone
.
Secondly
,
in
the
person
of
Paul
,
I
note
his
godly
care
to
compose
the
strifes
of
these
two
godly
women
Euodias
and
Syntyche
.
For
there
being
a
iarre
either
betweene
themselues
about
some
priuate
matters
,
or
betweene
them
&
the
Church
about
some
matter
of
religion
,
both
himselfe
exhorteth
them
to
be
of
one
accord
in
the
Lord
,
and
also
he
dealeth
with
his
faithfull
yoke-fellow
to
helpe
to
order
their
matters
,
and
to
compose
their
strifes
,
commending
them
as
worthy
that
he
should
do
this
for
them
.
Whence
I
obserue
a
very
commendable
qualitie
,
as
in
the
Minister
of
Christ
,
so
in
euery
good
Christian
,
which
is
,
both
by
themselues
and
by
all
the
meanes
that
they
can
make
,
to
take
vp
such
quarrels
as
fall
out
among
their
brethren
.
It
is
registred
vnto
the
euerlasting
commendation
of
Cloë
,
put
away
foolish
and
vnlearned
questions
,
knowing
that
they
ingender
strife
.
Where
the
meaning
in
generall
is
,
that
he
must
be
so
carefull
to
stay
all
strife
,
that
he
must
be
carefull
to
take
away
euery
thing
which
may
be
any
occasion
of
strife
.
And
our
Sauiour
pronounceth
a
blessing
vpon
them
that
make
peace
among
their
brethren
,
saying
,
Blessed
are
the
peace-makers
,
for
they
shall
be
called
the
children
of
God
.
For
God
being
the
God
of
peace
,
the
more
that
we
haue
peace
amongst
our selues
,
and
the
more
that
we
studie
and
labour
to
make
peace
among
others
,
the
more
like
we
are
vnto
God
,
and
the
more
we
shew
our selues
to
be
the
children
of
God
.
So
that
we
see
,
that
to
make
peace
and
end
strifes
,
is
very
commendable
both
with
God
and
men
.
This
then
first
may
teach
vs
to
beware
how
we
do
sow
strife
and
dissension
betwixt
man
and
man
.
For
looke
how
commendable
a
thing
it
is
to
make
peace
and
end
strifes
;
so
intollerable
and
odious
a
thing
it
is
to
blow
the
bellowes
of
discord
amongst
brethren
and
neighbours
:
and
as
they
that
make
peace
,
do
thereby
shew
themselues
to
be
the
children
of
God
,
with
whom
dwelleth
peace
;
so
those
seditious
fire-brands
that
delight
to
stirre
vp
strife
among
their
brethren
,
and
to
set
men
by
the
eares
together
,
shew
plainly
that
they
are
the
sonnes
of
that
wicked
one
who
cannot
abide
that
brethren
should
dwel
together
in
vnitie
.
These
six
things
(
saith
Salomon
)
doth
the
Lord
hate
,
yea
his
soule
abhorreth
seuen
,
The
haughtie
eyes
,
a
lying
tongue
,
hands
that
shed
innocent
bloud
,
an
heart
that
imagineth
wicked
enterprises
,
feete
that
be
swift
in
running
to
mischiefe
,
a
false
witnesse
that
speaketh
lies
,
and
him
that
raiseth
vp
contentions
among
brethren
.
All
these
seuen
things
the
Lord
hateth
,
yea
his
soule
abhorreth
the
seuenth
as
plaine
murder
.
For
what
is
murder
if
this
be
not
,
to
rend
in
sunder
the
members
of
the
same
bodie
,
by
sowing
debates
and
diuisions
amongst
them
;
and
so
by
braules
,
and
iarres
,
and
quarrelling
,
to
kill
both
the
soule
and
the
bodie
?
The
beginning
of
contention
,
saith
the
same
Salomon
,
is
as
one
that
openeth
the
waters
:
so
that
he
that
bloweth
the
bellowes
of
contention
,
and
openeth
the
way
vnto
strife
amongst
neighbours
,
is
as
he
that
by
pulling
vp
a
sluce
,
letteth
in
the
waters
vpon
a
countrey
,
and
so
drowneth
the
whole
countrey
:
which
also
sheweth
that
such
make-bates
are
murtherers
.
Let
them
looke
vnto
this
,
which
either
by
priuie
whisperings
,
or
open
detractions
,
or
any
false
suggestion
whatsoeuer
,
either
seeke
to
make
variance
where
there
is
none
,
or
where
they
perceiue
some
litle
dislike
,
there
adde
fire
vnto
heate
,
and
set
them
as
farre
at
oddes
as
they
can
.
Of
what
root
soeuer
they
be
that
are
such
,
they
are
the
sonnes
of
Belial
,
and
no
lesse
then
murderers
.
Cast
out
the
scorner
,
saith
he
;
Cast
out
the
make-bate
,
say
I
,
and
strife
shall
go
out
;
cast
out
the
make-bate
out
of
companie
,
countrey
,
commonwealth
,
citie
,
house
where
thou
dwellest
,
so
contention
and
reproch
shall
ceasse
.
The
truth
euer
will
abide
the
light
,
and
feareth
not
to
speake
with
any
man
in
the
gate
:
but
these
are
commonly
whisperers
,
and
loue
rather
to
speake
in
the
care
then
on
the
house
top
.
Suspect
them
therefore
by
their
priuie
whispering
,
and
when
once
thou
knowest
them
,
for
euer
afterwards
be
thou
ware
of
them
.
Secondly
,
this
should
teach
vs
,
not
onely
to
studie
to
liue
in
peace
our selues
with
all
men
,
but
farther
,
when
others
are
at
oddes
,
Follow
peace
with
all
men
,
saith
the
Apostle
to
the
Hebrewes
.
And
the
Apostle
to
the
Romanes
,
If
it
be
possible
,
as
much
as
in
you
is
,
haue
peace
with
all
men
.
And
surely
a
most
blessed
thing
it
is
to
see
men
to
be
of
one
accord
in
the
Lord
:
witnesse
the
Psalmist
,
where
he
saith
,
Behold
how
good
and
ioyfull
a
thing
it
is
,
brethren
to
dwell
together
in
vnitie
.
But
the
seruants
of
God
are
not
onely
to
be
peaceable
themselues
,
but
when
either
there
are
open
iarres
,
or
inclination
thereunto
,
they
should
labour
by
all
meanes
both
by
themselues
and
others
to
set
them
at
one
.
It
was
a
good
speech
of
Abraham
vnto
Lot
,
Let
there
be
no
strife
,
I
pray
thee
,
betweene
me
and
thee
,
neither
betweene
mine
heardmen
and
thine
heardmen
;
for
we
be
brethren
.
In
imitation
whereof
,
when
strife
is
,
or
is
like
to
be
,
we
are
to
interpose
our selues
,
and
to
say
,
Let
there
be
no
strife
,
I
pray
you
,
betweene
you
;
for
ye
are
brethren
:
ye
are
neigbours
and
friends
;
ye
haue
one
Lord
,
one
faith
,
one
Baptisme
,
and
one
hope
of
your
vocation
:
be
ye
therefore
one
amongst
your selues
:
Let
all
bitternesse
,
and
anger
,
and
wrath
,
crying
,
and
euill
speaking
be
put
away
from
you
,
with
all
maliciousnesse
:
and
be
ye
courteous
one
towards
another
,
and
tender
hearted
,
forgiuing
one
another
,
if
either
haue
a
quarrell
against
other
,
euen
as
God
for
Christs
sake
forgaue
you
.
Yea
and
as
Paul
said
to
the
Corinthians
for
going
to
law
one
with
another
,
so
are
we
to
say
vnto
them
that
any
way
striue
,
Why
rather
suffer
ye
not
wrong
?
why
rather
sustaine
ye
not
harme
,
then
fall
at
such
quarrelling
one
with
another
?
Thus
,
I
say
,
should
we
in
hatred
of
strife
,
and
loue
of
peace
,
as
peace-makers
labour
to
compose
strifes
,
and
to
make
peace
where
it
is
not
.
But
what
commonly
say
wee
in
such
cases
?
One
saith
,
It
were
very
well
done
to
take
vp
their
quarrells
,
and
to
make
them
friends
.
Another
saith
,
that
he
loues
not
to
meddle
in
other
mens
matters
,
and
to
make
himselfe
some
businesse
where
happly
he
shall
haue
little
thankes
.
Another
sports
himselfe
at
their
contentions
,
and
saith
with
himselfe
;
So
,
so
,
there
goes
the
game
.
Another
haply
sheweth
his
dislike
of
their
iarres
,
and
puts
in
a
word
to
friend
them
,
and
then
he
thinkes
he
hath
done
well
.
But
not
many
in
such
cases
deale
both
by
themselues
and
by
others
,
and
labour
by
all
meanes
to
take
vp
their
quarrels
,
that
they
may
be
of
one
accord
in
the
Lord
.
Well
,
if
when
wee
were
enemies
vnto
God
,
and
God
was
angrie
with
vs
to
destroy
vs
for
euer
,
Christ
Iesus
the
Sonne
of
the
euerliuing
God
had
not
come
in
the
similitude
of
sinfull
flesh
to
make
peace
betweene
God
and
vs
,
what
had
become
of
vs
?
If
God
had
not
sent
his
Sonne
,
and
if
he
had
not
come
to
reconcile
vs
vnto
God
,
our
portion
had
beene
with
the
diuell
and
his
angells
in
the
lake
that
burneth
with
fire
and
brimstone
for
euer
.
Let
vs
,
men
and
brethren
,
be
followers
of
Christ
,
let
vs
follow
Abraham
,
and
our
Apostle
.
Let
vs
not
onely
labour
to
haue
peace
with
God
,
and
to
be
at
peace
one
with
another
,
but
when
wee
see
that
any
variance
is
,
or
is
like
to
be
betweene
man
and
man
,
let
vs
labour
,
as
much
as
we
can
,
to
set
them
at
one
.
Let
vs
hate
strife
and
debate
both
in
our selues
and
in
others
,
and
let
vs
loue
peace
and
agreement
both
in
our selues
and
in
others
.
And
then
surely
the
God
of
peace
shall
be
with
vs
to
blesse
vs
,
and
to
giue
vs
his
peace
,
which
passeth
all
vnderstanding
.
And
let
this
be
obserued
from
the
person
of
Paul
.
The
next
thing
which
I
note
,
is
in
the
persons
of
Euodias
and
Syntyche
.
Wherein
first
I
note
the
religious
affection
of
these
two
vertuous
women
;
for
by
conference
of
this
place
with
that
in
the
Acts
,
it
may
appeare
,
that
when
the
Gospell
was
first
preached
at
Philippi
,
they
not
onely
gladly
embraced
the
Gospell
,
but
stood
much
for
the
defence
of
the
Gospell
against
them
that
persecuted
the
truth
of
Christ
Iesus
,
and
often
assembled
themselues
together
with
other
women
without
the
towne
besides
the
riuer
to
pray
,
and
to
heare
the
Word
preached
.
Whereupon
it
is
that
the
Apostle
here
saith
,
that
they
laboured
with
him
in
the
Gospell
,
nor
with
him
onely
,
but
with
Clement
also
,
and
with
other
his
fellow
labourers
in
the
worke
of
the
Ministerie
.
Here
then
is
a
good
patterne
for
all
women
to
looke
vpon
,
that
they
be
alike
religiously
affected
as
these
women
were
,
&
giue
like
testimonie
thereof
as
they
did
.
There
is
no
priuiledge
vnto
them
by
their
sexe
from
this
,
but
as
all
the
rest
of
Gods
children
,
so
they
should
embrace
pure
religion
from
their
hearts
,
exercise
themselues
in
the
law
of
their
God
day
and
night
,
and
seeke
the
Lord
from
the
ground
of
their
hearts
.
Yea
and
such
hath
beene
the
mercie
of
the
Lord
toward
this
sexe
,
as
that
women
in
all
ages
haue
beene
worthily
renowned
for
many
notable
graces
of
Gods
Spirit
.
Secondly
,
in
the
persons
of
Euodias
and
Syntyche
,
I
note
a
breach
and
falling
out
,
either
betwixt
themselues
,
or
betwixt
them
and
the
Church
:
For
,
in
that
he
exhorteth
them
to
be
of
one
accord
in
the
Lord
,
it
is
plaine
that
there
was
a
breach
and
falling
out
.
Whence
I
obserue
,
that
the
children
of
God
,
how
religiously
affected
soeuer
they
be
,
yet
so
long
as
they
liue
,
are
subiect
vnto
their
falls
,
and
subiect
vnto
diuers
disordered
affections
,
as
anger
,
discord
,
and
the
like
.
We
see
how
Peter
and
Barnabas
were
drawne
on
vnto
shrewd
dissimulation
for
feare
of
the
Iewes
.
Here
then
first
,
let
the
children
of
God
learne
to
humble
themselues
,
and
to
walke
before
the
Lord
with
feare
and
trembling
.
The
manifold
falles
and
disordered
affections
whereunto
they
are
subiect
,
may
keepe
them
in
a
reuerent
and
sonne-like
awe
,
that
they
presume
not
aboue
that
is
meete
;
for
by
their
falls
they
may
see
what
strength
there
is
in
themselues
to
stand
,
if
the
Lord
should
not
sustaine
and
vphold
them
.
As
therefore
the
Apostle
exhorteth
,
so
let
all
of
vs
make
an
end
of
our
saluation
with
feare
and
trembling
,
fearing
but
not
doubting
,
because
he
is
faithful
which
hath
promised
;
standing
in
awe
but
sinning
not
,
euen
standing
in
awe
,
lest
we
doe
sinne
and
displease
the
Lord
.
Secondly
,
hence
we
may
learne
,
not
presently
sharply
to
censure
men
vpon
their
breaches
,
or
vpon
their
falls
;
for
they
are
no
other
things
then
do
befall
the
children
of
God
.
Rather
we
are
,
if
they
be
such
as
haue
made
a
good
profession
of
the
truth
,
in
such
cases
to
helpe
them
,
as
here
our
Apostle
speakes
:
first
,
to
labour
to
raise
them
,
if
they
be
fallen
,
and
if
they
be
at
oddes
,
to
set
them
at
one
,
euen
because
of
their
holy
profession
,
lest
the
way
of
truth
should
be
euill
spoken
of
:
for
that
our
Apostle
makes
the
reason
vnto
his
faithfull
yoke-fellow
,
why
he
would
haue
him
to
help
these
godly
women
,
and
to
set
them
at
one
,
euen
because
they
were
such
as
had
striuen
with
him
in
the
Gospell
.
LECTVRE
LXXVII
.
PHILIP.
4.
Verse
3.
Whose
names
are
written
in
the
booke
of
life
.
4.
Reioyce
in
the
Lord
alway
,
againe
I
say
,
reioyce
.
WE
haue
heard
the
Apostles
particular
exhortations
,
first
,
vnto
Euodias
and
Syntyche
,
verse
2.
secondly
,
vnto
his
faithfull
yoke
fellow
,
verse
3.
Vnto
Euodias
and
Syntyche
,
that
they
would
be
of
one
accord
in
the
Lord
;
vnto
his
faithfull
yoke-fellow
,
that
he
would
be
a
meanes
to
set
them
at
one
,
because
they
were
such
as
for
their
labour
with
him
and
other
his
fellow-labourers
in
the
Gospell
,
were
worthie
that
he
should
doe
this
for
them
.
One
thing
yet
remaineth
to
be
noted
from
the
exhortation
vnto
his
faithfull
yoke-fellow
,
which
is
,
the
Apostles
affirmation
of
his
fellow-labourers
,
that
their
names
were
in
the
booke
of
life
.
Whereby
he
meaneth
that
their
life
was
as
certainely
sealed
vp
with
God
,
as
if
their
names
had
bene
written
in
a
booke
to
that
purpose
.
For
the
better
vnderstanding
of
which
phrase
and
manner
of
speech
;
first
,
we
are
to
know
,
that
in
the
Scriptures
there
is
mention
made
of
three
bookes
attributed
vnto
God
.
One
,
the
booke
of
Gods
prouidence
;
another
the
booke
of
Gods
iudgement
;
a
third
,
the
booke
of
life
.
The
booke
of
Gods
prouidence
,
is
his
fore-knowledge
of
all
things
before
euer
they
were
:
And
of
this
the
Psalmist
speaketh
where
he
saith
,
Thine
eyes
did
see
me
when
I
was
without
forme
:
for
in
thy
booke
were
all
things
written
which
in
continuance
were
fashioned
,
when
there
was
none
of
them
before
.
Where
by
the
booke
of
God
is
meant
,
his
fore-knowledge
whereby
he
knew
all
things
from
euerlasting
.
The
booke
of
Gods
iudgement
,
is
his
knowledge
of
all
our
thoughts
,
words
,
and
workes
,
which
in
the
last
day
shall
so
clearely
be
presented
vnto
vs
,
as
if
they
were
then
read
out
of
a
booke
,
and
according
to
which
he
shall
then
iudge
vs
:
And
of
this
Iohn
speaketh
where
he
saith
;
I
saw
the
dead
,
both
great
and
small
stand
before
God
,
and
the
bookes
were
opened
,
and
the
dead
were
iudged
of
those
things
which
were
written
in
the
bookes
according
to
their
workes
.
Where
by
the
bookes
is
meant
that
knowledge
of
all
our
thoughts
,
words
,
and
works
which
God
in
the
last
iudgement
shal
present
vnto
euery
mans
conscience
,
so
clearely
as
if
a
man
should
open
a
booke
wherein
they
were
all
written
,
and
distinctly
read
them
out
of
that
booke
.
The
third
booke
which
is
called
the
booke
of
life
,
euen
of
eternall
life
,
is
the
euerlasting
fore-knowledge
of
God
,
whereby
he
specially
and
particularly
knew
from
euerlasting
who
are
his
,
and
by
a
speciall
care
preserueth
them
vnto
life
as
certainely
,
as
if
their
names
were
registred
in
a
booke
to
that
purpose
.
And
of
this
the
holy
Ghost
maketh
often
mention
in
holy
Scripture
:
If
thou
wilt
not
pardon
their
sinne
,
I
pray
thee
race
me
out
of
the
booke
which
thou
hast
written
.
In
the
Psalme
,
where
Dauid
in
great
anguish
of
spirit
prayeth
thus
against
his
persecuters
,
Let
them
be
put
out
of
the
booke
of
life
,
neyther
let
them
be
written
with
the
righteous
.
In
Esay
,
where
the
Prophet
saith
,
he
that
shal
remaine
in
Ierusalem
,
shal
be
called
holie
,
euen
euery
one
that
is
written
vnto
life
in
Ierusalem
.
In
Ezechiel
,
the
writing
of
the
house
of
Israel
.
In
Daniel
,
where
it
is
said
,
At
that
time
shall
thy
people
be
deliuered
,
euery
one
that
shall
be
found
written
in
the
booke
.
In
Luke
,
where
our
Sauiour
bids
his
Disciples
reioyce
,
because
their
names
are
written
in
heauen
.
In
the
Apocalyps
,
where
it
is
said
,
He
that
ouercommeth
,
shall
be
clothed
in
white
aray
,
and
I
will
not
put
out
his
name
out
of
the
booke
of
life
.
And
againe
,
Whosoeuer
was
not
found
written
in
the
booke
of
life
,
was
cast
into
the
lake
of
fire
.
And
againe
,
There
shall
enter
into
this
Citie
no
vncleane
thing
,
neyther
whosoeuer
worketh
abomination
or
lies
,
but
they
which
are
written
in
the
Lambes
booke
of
life
.
Thus
ye
see
mention
of
three
books
attributed
vnto
God
in
the
Scriptures
,
one
of
prouidence
,
another
of
iudgement
,
and
a
third
of
life
,
which
here
our
Apostle
speaketh
of
.
Secondly
,
we
are
to
know
that
no
materiall
booke
is
properly
attributed
vnto
God
,
as
though
he
did
write
any
thing
in
a
booke
,
but
onely
by
a
borrowed
speech
,
borrowed
from
the
manner
or
them
that
for
their
better
remembrance
of
things
,
write
them
in
a
booke
;
so
to
imply
,
that
God
knowes
all
things
,
and
that
they
are
alwayes
had
in
remembrance
before
him
,
as
if
they
were
in
a
book
.
And
therefore
we
defined
his
booke
of
prouidence
,
to
be
his
fore-knowledge
of
all
things
before
euer
they
were
,
whereby
he
knew
them
as
wel
from
euerlasting
,
as
if
they
had
bene
written
in
a
booke
from
euerlasting
.
His
booke
of
iudgement
likewise
we
defined
to
be
,
his
knowledge
of
all
our
thoughts
,
words
,
and
workes
,
which
in
the
last
iudgement
he
shall
present
vnto
euery
mans
conscience
,
so
clearely
as
if
they
were
all
read
out
of
a
booke
,
and
according
to
which
he
shall
then
iudge
vs
.
And
lastly
,
the
booke
of
life
we
defined
to
be
,
the
euerlasting
fore-knowledge
of
God
,
whereby
he
specially
and
particularly
knew
who
are
his
,
and
by
a
speciall
and
peculiar
care
preserueth
them
vnto
life
as
certainly
as
if
their
names
were
billed
in
a
booke
,
and
registred
to
be
had
in
remembrance
before
him
for
euer
.
So
that
mention
of
such
bookes
in
the
Scripture
is
not
made
in
respect
of
God
,
as
if
he
vsed
,
or
needed
to
vse
any
booke
to
any
purpose
;
but
for
vs
,
and
for
our
vnderstanding
,
that
we
,
by
the
manner
which
we
see
vsed
amongst
men
,
may
the
better
conceiue
and
know
,
that
God
knew
all
things
from
euerlasting
,
that
in
the
last
day
all
things
shall
be
naked
in
his
sight
,
and
that
he
knoweth
all
his
by
head
,
so
that
he
hath
a
speciall
care
ouer
them
.
Those
things
thus
noted
,
for
the
better
vnderstanding
of
the
phrase
and
manner
of
speech
here
vsed
by
the
Apostle
,
let
vs
now
come
a
little
nearer
to
the
opening
of
the
meaning
of
these
words
.
The
speech
of
the
Apostle
is
touching
his
fellow-labourers
,
which
had
laboured
with
him
in
the
Ministerie
,
when
the
Church
was
first
planted
at
Philippi
:
Of
whom
he
saith
,
that
their
names
were
in
the
booke
of
life
.
Whereby
he
meaneth
,
that
they
were
of
the
number
of
those
whom
God
had
chosen
in
Christ
Iesus
vnto
euerlasting
life
,
so
that
their
life
was
as
surely
sealed
vp
with
God
,
as
if
he
had
taken
their
particular
names
,
and
written
them
in
a
book
to
remember
them
,
and
to
giue
vnto
them
that
which
he
had
purposed
from
euerlasting
.
This
being
the
meaning
,
it
remaineth
now
that
we
see
what
obseruation
we
may
gather
hence
for
our
further
vse
.
But
first
a
doubt
is
to
be
answered
,
touching
some
contradiction
which
may
seeme
to
be
betweene
this
of
our
Apostle
here
,
and
that
of
the
same
Apostle
,
where
it
is
sayd
,
that
the
Lord
onely
knoweth
who
are
his
.
The
Lord
knoweth
who
are
his
,
I
know
whom
I
haue
chosen
;
yet
in
the
truth
of
the
thing
it
is
true
,
that
he
alone
knoweth
who
are
his
,
and
that
he
alone
knoweth
whom
he
hath
chosen
:
as
that
place
in
the
Apocalyps
makes
more
plaine
,
where
it
is
thus
said
,
To
him
that
ouercommeth
will
I
giue
to
eate
of
the
Manna
that
is
hid
,
and
will
giue
him
a
white
stone
,
and
in
the
stone
a
new
name
written
,
which
no
man
knoweth
sauing
he
that
receiueth
it
.
For
hereby
it
is
signified
,
that
no
person
liuing
knoweth
who
are
renewed
in
Christ
Iesus
vnto
righteousnes
,
and
true
holines
,
but
God
onely
,
and
the
spirit
of
man
which
is
in
man
.
Thus
then
we
say
,
that
God
alone
knoweth
who
are
his
,
and
whom
he
hath
chosen
,
absolutely
,
and
of
himselfe
;
so
that
no
man
can
absolutely
and
of
himselfe
say
of
another
,
that
he
is
the
chosen
of
God
,
that
his
name
is
in
the
booke
of
life
.
Yet
may
the
Lord
,
and
sometimes
doth
he
reueale
vnto
his
children
that
which
he
alone
,
absolutely
,
and
of
himselfe
knoweth
,
as
the
reuelations
vnto
Abraham
,
Moses
,
and
the
Prophets
manifestly
proue
.
And
whether
in
that
abundance
of
reuelations
which
the
Lord
shewed
vnto
our
Apostle
,
But
I
rather
thinke
that
here
he
thus
spoke
as
he
thought
by
the
rule
of
charitie
.
For
,
what
saith
the
Apostle
in
another
place
of
charitie
?
that
it
beleeueth
all
things
,
and
hopeth
all
things
:
yea
,
and
where
it
seeth
certaine
fruites
and
effects
of
election
and
saluation
,
there
it
is
certainly
to
be
perswaded
of
election
and
saluation
.
Our
Apostle
therefore
seeing
how
faithfully
those
his
fellow-labourers
had
laboured
in
the
worke
of
the
Ministerie
with
him
,
in
the
planting
of
the
Church
at
Philippi
,
how
constantly
they
had
walked
in
the
truth
,
notwithstanding
the
great
opposition
that
was
against
them
,
how
vnblameably
they
had
had
their
conuersation
amongst
men
,
in
charitie
thus
he
iudged
,
that
their
names
were
in
the
booke
of
life
.
And
this
may
verie
well
stand
with
the
other
,
that
the
Lord
onely
knoweth
who
are
his
.
For
that
which
properly
belongeth
vnto
the
Lord
,
absolutely
and
by
himselfe
to
know
whose
names
are
in
the
booke
of
life
,
that
the
Apostle
assumeth
not
to
himselfe
;
but
seeing
the
fruites
of
their
election
in
their
liues
,
he
by
the
rule
of
charitie
thus
iudgeth
of
their
saluation
,
that
euerlasting
life
was
surely
sealed
vp
for
them
with
God
.
To
come
then
vnto
my
note
,
the
thing
which
here
I
note
,
is
the
Apostles
charitable
iudgement
of
his
fellow-labourers
in
the
Gospell
of
Christ
Iesus
.
By
their
fruites
he
iudged
that
they
were
branches
of
the
true
vine
;
vpon
their
holy
profession
and
constant
endeuor
to
increase
the
kingdome
of
Christ
Iesus
,
he
pronounceth
that
their
names
were
written
in
the
booke
of
life
.
Whence
first
my
obseruation
in
generall
is
,
that
the
children
of
God
not
onely
may
and
ought
certainly
to
be
perswaded
of
their
owne
saluation
in
Christ
Iesus
,
but
further
,
that
they
are
by
the
rule
of
charitie
to
assure
themselues
of
the
saluation
of
such
of
their
brethren
as
walke
in
the
truth
,
hauing
their
conuersation
honest
.
For
albeit
this
be
most
true
,
that
not
any
can
be
so
certaine
of
any
other
mans
election
or
saluation
as
of
his
owne
,
because
he
feeleth
onely
in
himselfe
the
testimony
of
the
Spirit
witnessing
vnto
his
spirit
that
he
is
the
sonne
of
God
,
and
because
onely
in
himselfe
he
knoweth
his
faith
towards
God
,
and
his
loue
towards
all
Saints
,
not
onely
by
the
outward
fruites
thereof
,
but
like
wise
by
the
inward
motions
thereof
which
he
feeles
in
his
owne
soule
:
yet
may
the
children
of
God
by
such
outward
fruites
and
effects
of
their
election
as
they
shall
see
in
their
brethren
,
according
to
the
rule
of
charitie
iudge
that
they
are
the
chosen
children
of
God
,
and
heires
of
saluation
.
So
we
see
that
the
Apostle
writing
to
the
Romanes
,
Corinthians
,
Ephesians
,
writeth
vnto
them
as
Saints
by
calling
,
sanctified
in
Christ
Iesus
,
chosen
in
him
before
the
foundation
of
the
world
,
and
predestinated
to
be
adopted
through
Iesus
Christ
vnto
God
.
And
why
did
he
thus
iudge
of
them
?
Euen
because
of
their
communion
with
the
Saints
in
the
Gospel
of
Christ
,
because
of
the
testification
of
their
faith
,
and
of
their
loue
towards
all
Saints
,
whereby
they
shewed
themselues
to
be
partakers
of
the
fatnesse
of
the
true
oliue
Christ
Iesus
.
So
Peter
writing
vnto
the
strangers
that
dwelt
here
and
there
throughout
Pontus
,
Galatia
,
Cappadocia
,
Asia
and
Bithynia
,
calleth
them
the
elect
of
God
.
And
why
?
Euen
because
of
their
constant
faith
,
constant
loue
,
and
constant
abiding
in
the
Church
of
Christ
Iesus
.
So
Iohn
calleth
them
vnto
whom
he
wrote
,
the
sonnes
of
God
:
and
the
Lady
vnto
whom
he
wrote
,
the
elect
Ladie
,
because
they
continued
in
the
Church
,
and
walked
in
the
truth
.
Do
we
then
see
in
our
brethren
the
outward
fruites
of
an
holy
vocation
,
of
regeneration
and
sanctification
?
Do
we
see
them
make
an
holy
profession
of
the
blessed
truth
of
Christ
Iesus
,
giue
good
testimonie
of
a
sincere
faith
in
Christ
Iesus
,
walk
in
holy
obedience
towards
God
,
and
loue
towards
their
brethren
,
faithfully
labour
in
the
workes
of
their
calling
,
and
denying
vngodlinesse
and
worldly
lusts
,
liue
soberly
,
and
righteously
,
and
godly
in
this
present
world
?
Of
such
we
may
and
are
to
perswade
our selues
that
they
are
reserued
vnto
the
same
inheritance
in
heauen
with
vs
,
and
of
them
we
may
say
,
that
they
are
the
sonnes
of
God
,
elect
in
Christ
Iesus
our
Lord
vnto
eternall
saluation
,
prepared
to
be
shewed
in
the
last
times
.
And
besides
this
that
the
holy
Ghost
by
the
mouth
of
the
Apostles
warranteth
vs
hereunto
,
the
rule
also
of
charitie
directeth
vs
so
to
do
.
For
,
as
before
we
heard
,
Charitie
beleeueth
all
things
,
charitie
hopeth
all
things
.
Which
yet
is
not
so
to
be
vnderstood
,
as
if
charitie
were
foolish
,
rashly
to
beleeue
euery
thing
that
is
told
,
and
there
to
hope
where
there
is
no
cause
of
hope
:
for
that
the
Wiseman
maketh
a
note
of
a
foolish
man
,
The
foolish
will
beleeue
euery
thing
.
But
so
charitie
beleeueth
all
things
and
hopeth
all
things
,
as
that
it
keepes
it selfe
within
the
rule
of
pietie
,
wisedome
and
religion
.
If
the
thing
displease
God
,
be
repugnant
to
the
truth
,
be
hurtfull
or
disgracefull
to
any
of
Gods
children
,
charitie
beleeueth
it
not
,
hopeth
it
not
.
But
where
there
are
good
tokens
of
Christianitie
,
plaine
signes
of
a
sincere
faith
,
euident
testimonies
of
an
holy
obedience
,
there
surely
the
rule
of
charitie
bids
vs
beleeue
and
hope
the
best
,
and
there
we
may
be
bold
to
say
,
that
they
are
the
sonnes
of
God
,
that
their
names
are
written
in
the
booke
of
life
.
And
is
it
not
our
Sauiours
rule
,
that
we
should
iudge
of
the
tree
by
the
fruite
,
for
that
a
good
tree
bringeth
not
forth
euill
fruite
,
nor
an
ill
tree
good
fruite
?
If
it
beare
grapes
,
will
any
man
iudge
it
to
be
a
thorne
?
if
it
bring
forth
figs
,
will
any
man
iudge
it
to
be
a
thistle
?
Nay
,
by
the
fruite
the
tree
is
knowne
what
it
is
;
and
if
the
fruite
be
good
,
it
may
thereby
be
knowne
that
the
tree
is
good
.
Right
so
,
if
we
haue
our
fruite
in
righteousnesse
and
holinesse
,
it
may
thereby
be
knowne
,
that
we
are
the
branches
of
the
true
vine
Christ
Iesus
.
Whether
then
we
looke
vnto
the
example
of
the
Apostles
,
or
vnto
the
rule
of
charitie
,
which
the
Apostles
followed
,
or
vnto
that
rule
of
Christ
,
to
discerne
of
the
tree
by
the
fruite
,
we
see
that
the
children
of
God
may
not
onely
perswade
themselues
of
their
owne
saluation
in
Christ
Iesus
,
but
further
also
may
certainly
iudge
of
the
saluation
of
their
godly
brethren
.
Now
see
,
viri
,
fratres
,
men
&
brethren
,
the
great
necessitie
that
there
is
,
that
we
should
be
thus
perswaded
one
of
another
,
euen
so
great
,
as
that
without
it
,
the
bond
of
peace
,
loue
,
and
Christianitie
cannot
be
maintained
.
For
how
can
we
loue
them
,
of
whom
we
haue
no
hope
that
they
shall
be
heires
of
the
same
saluation
with
vs
?
How
can
we
haue
peace
with
them
,
of
whom
we
are
not
perswaded
that
they
are
at
peace
with
God
?
How
can
we
pray
with
them
,
and
say
,
Our
Father
which
art
in
heauen
,
touching
whom
we
doubt
whether
God
be
their
Father
?
How
can
we
communicate
in
the
Lords
Supper
with
them
,
of
whom
we
doubt
whether
they
be
ioyned
with
vs
in
the
same
communion
of
Saints
?
How
can
we
liue
with
them
as
with
our
brethren
and
beloued
,
if
we
doubt
whether
they
be
within
the
same
couenant
of
grace
with
vs
?
A
shallow
peace
,
and
a
shadow
of
loue
,
and
a
semblance
of
Christianitie
there
may
be
,
but
such
as
vnder
a
colour
onely
deceiueth
,
and
hath
no
soundnesse
in
it
.
It
is
this
perswasion
of
our
owne
minds
touching
our
brethren
,
that
they
are
in
one
couenant
of
grace
with
vs
,
that
they
are
members
of
the
same
mysticall
bodie
of
Christ
Iesus
with
vs
,
that
they
are
heires
of
the
same
saluation
with
vs
;
that
through
one
God
,
one
faith
,
one
baptisme
,
one
Gospell
of
Christ
Iesus
,
they
and
we
shall
reigne
together
in
one
kingdome
;
it
is
this
,
I
say
,
that
linkes
vs
in
the
true
bond
of
peace
,
loue
,
and
Christianitie
;
and
either
this
must
be
,
or
else
that
cannot
be
.
If
then
we
desire
to
be
knit
together
in
the
true
bond
of
peace
,
loue
,
and
Christianitie
,
let
vs
so
walke
that
we
may
be
thus
perswaded
one
of
another
.
As
we
are
called
to
the
knowledge
of
the
truth
,
so
let
vs
walke
in
the
truth
,
and
let
vs
keep
fast
the
profession
of
our
hope
vnto
the
end
.
Let
vs
follow
the
truth
in
loue
,
and
in
all
things
grow
vp
into
him
which
is
the
head
,
that
is
Christ
,
rooted
&
built
in
him
,
&
stablished
in
the
faith
.
Let
our
loue
one
towards
another
abound
yet
more
&
more
,
in
all
knowledge
and
in
all
iudgement
.
Let
vs
haue
our
conuersation
such
as
becometh
the
Saints
of
God
,
and
let
vs
prouide
for
things
honest
,
not
onely
before
the
Lord
,
but
also
before
men
.
Thus
shall
we
haue
a
sure
seale
vnto
our
soules
,
thus
shall
we
giue
a
good
testimonie
vnto
others
that
we
are
the
sonnes
of
God
,
and
thus
shall
we
be
knit
together
in
one
mind
and
in
one
iudgement
,
that
we
may
walke
together
in
the
house
of
God
as
friends
.
My
next
obseruation
hence
,
is
for
the
comfort
of
the
Minister
in
particular
.
The
Apostle
,
ye
see
,
vpon
the
faithfull
labours
of
those
that
had
laboured
with
him
in
the
preaching
of
the
Gospell
at
Philippi
,
pronounceth
that
their
names
were
in
the
booke
of
life
.
Whence
I
obserue
this
for
the
comfort
of
the
good
Minister
of
the
Gospell
of
Christ
Iesus
:
If
he
haue
faithfully
and
painfully
laboured
in
the
worke
of
the
Ministerie
,
if
he
haue
in
all
good
conscience
instructed
and
admonished
his
people
,
and
endeuoured
to
increase
the
kingdome
of
Christ
Iesus
,
his
reward
is
with
God
,
and
his
life
is
as
surely
sealed
vp
with
God
,
as
if
his
name
were
written
in
a
booke
to
that
purpose
.
To
which
purpose
is
that
also
of
the
Apostle
,
where
he
saith
,
Euery
man
shall
receiue
wages
according
to
his
labour
.
If
any
mans
worke
that
he
hath
built
vpon
abide
,
he
shall
receiue
wages
,
which
wages
the
Apostle
calleth
elsewhere
a
crowne
of
righteousnesse
,
which
the
Lord
the
righteous
Iudge
shall
giue
him
at
that
day
.
Yea
but
what
if
he
labour
all
night
,
and
catch
nothing
?
What
if
he
run
in
vaine
,
and
spend
his
strength
in
vaine
and
for
nothing
amongst
his
people
?
iudgement
with
the
Lord
,
and
his
worke
with
his
God
.
Though
Israel
be
not
gathered
,
yet
shall
he
be
glorious
in
the
eyes
of
the
Lord
,
and
his
God
shall
be
his
strength
.
So
that
howsoeuer
his
labour
be
in
vaine
vnto
them
,
yet
shal
it
not
be
in
vaine
in
the
Lord
;
though
they
be
not
taught
,
yet
shall
not
he
lose
his
reward
.
For
,
because
he
hath
bene
faithfull
,
Now
see
then
,
men
and
brethren
,
what
this
should
teach
you
.
Is
it
so
that
the
Lord
rewardeth
him
that
faithfully
laboureth
in
the
vineyard
with
euerlasting
life
,
but
is
angrie
with
him
that
loytereth
,
euen
vnto
death
?
Behold
then
what
care
the
Lord
hath
ouer
you
,
&
what
dutie
ye
owe
vnto
him
again
.
For
wherefore
doth
he
send
out
the
laborers
vnto
you
?
Wherfore
doth
he
so
reward
the
labors
of
them
that
labor
faithfully
amongst
you
&
admonish
you
?
Wherefore
is
he
so
angry
with
them
that
do
not
labour
amongst
you
?
Is
it
not
for
your
sakes
,
that
ye
may
be
prepared
an
holy
people
vnto
the
Lord
,
that
ye
may
be
instructed
in
righteousnesse
vnto
saluation
,
and
that
no
holy
dutie
may
be
neglected
towards
you
?
Consider
then
with
your selues
,
what
it
is
that
the
Lord
looketh
for
from
you
;
grapes
,
or
wilde
grapes
?
It
is
iudgement
and
righteousnesse
,
mercie
and
truth
,
peace
and
loue
,
integritie
and
holinesse
,
that
he
lookes
for
,
and
that
he
requires
for
such
his
louing
kindnesse
towards
you
,
for
such
his
continuall
care
ouer
you
.
And
if
these
things
be
amongst
you
and
abound
,
then
blessed
shall
ye
be
of
the
Lord
,
and
ye
shall
eate
of
the
fruite
of
your
wayes
.
But
if
he
looke
for
iudgement
,
and
behold
oppression
;
for
righteousnesse
and
behold
a
crying
,
for
mercie
and
behold
crueltie
,
for
truth
and
behold
falshood
,
for
peace
and
behold
discord
,
for
loue
and
behold
hatred
,
for
integritie
and
behold
dissimulation
and
hypocrisie
,
for
holinesse
and
behold
profanenesse
and
all
kind
of
iniquitie
;
then
what
remaineth
but
a
remouing
of
our
candlestick
out
of
his
place
?
what
,
but
a
fearefull
looking
for
of
iudgement
,
wherein
shall
be
indignation
and
wrath
vnto
them
that
disobey
the
truth
,
and
obey
vnrighteousnesse
.
Seeing
therefore
the
Lord
in
his
tender
care
ouer
vs
,
sendeth
forth
labourers
vnto
vs
,
and
so
plentifully
rewardeth
their
holy
labours
amongst
vs
;
let
vs
againe
with
all
care
consider
what
he
requireth
of
vs
for
such
his
care
ouer
vs
,
and
in
all
obedience
addresse
our selues
vnto
that
dutie
.
His
will
is
,
that
we
should
hearken
vnto
the
voice
of
them
that
come
in
his
Name
,
and
he
hath
in
nothing
so
much
delight
,
as
when
his
word
is
obeyed
.
His
care
ouer
vs
in
sending
his
Ministers
vnto
vs
early
and
late
,
shal
be
repayed
by
vs
with
a
good
dutie
towards
him
,
if
we
will
hearken
and
obey
.
Let
vs
therefore
hearken
and
obey
,
and
so
shall
we
reape
vnto
our selues
a
good
reward
.
For
he
that
plentifully
rewardeth
him
that
laboureth
amongst
vs
and
admonisheth
vs
,
will
also
in
like
mercie
reward
vs
,
if
in
vs
the
fruites
of
his
labours
grow
vp
in
righteousnesse
and
true
holinesse
.
And
let
this
suffice
to
be
spoken
by
occasion
of
the
Apostles
affirmation
touching
his
fellow-labourers
,
that
their
names
are
in
the
booke
of
life
.
LECTVRE
LXXVIII
.
PHILIP.
4.
Verse
.
4.
Reioyce
in
the
Lord
alwayes
,
and
againe
,
I
say
,
reioyce
.
5.
Let
your
patient
mind
be
knowne
to
all
men
.
The
Lord
is
at
hand
.
HAuing
spoken
before
of
the
Apostles
exhortation
vnto
the
Philippians
in
generall
,
and
likewise
of
his
two
particular
exhortations
,
the
one
vnto
Euodias
and
Syntyche
,
the
other
vnto
his
faithfull
yoke-fellow
:
the
last
day
we
spent
that
whole
time
in
speaking
of
the
Apostles
affirmation
touching
his
fellow-labourers
,
that
their
names
were
in
the
book
of
life
,
which
the
Apostle
addeth
vnto
the
end
of
his
particular
exhortation
vnto
his
faithful
yoke
felow
.
Now
the
Apostle
hauing
made
these
particular
exhortations
vnto
those
godly
women
Euodias
and
Syntyche
,
and
vnto
his
faithfull
yoke-fellow
in
their
behalfe
,
he
goeth
from
those
particularities
,
and
againe
maketh
sundrie
exhortations
vnto
all
the
Philippians
.
The
words
which
I
haue
read
vnto
you
,
ye
see
,
are
an
exhortation
vnto
the
Philippians
to
reioyce
in
the
Lord
.
Where
,
the
thing
whereunto
he
exhorteth
,
as
ye
see
,
is
to
reioyce
.
A
thing
which
the
sensuall
man
can
quickly
lay
hold
on
,
who
loues
to
reioyce
,
and
to
cheere
himselfe
in
the
dayes
of
his
flesh
;
which
yet
might
now
seeme
vnseasonable
vnto
the
Philippians
,
who
liued
in
the
midst
of
a
naughtie
and
crooked
nation
,
by
whom
they
were
hated
euen
for
the
truths
sake
which
they
professed
.
Marke
therefore
wherein
the
Apostle
would
they
should
reioyce
,
namely
in
the
Lord
.
And
here
the
sensuall
man
that
haply
would
catch
hold
when
it
is
said
,
reioyce
,
by
and
by
when
it
is
added
,
in
the
Lord
,
will
let
his
hold
go
.
But
they
that
by
reason
of
the
billowes
and
waues
of
the
troublesome
sea
of
this
world
,
cannot
brooke
the
speech
,
when
it
is
said
reioyce
,
are
to
lay
sure
hold-fast
vpon
it
,
when
it
is
added
,
reioyce
in
the
Lord
:
which
hold-fast
once
taken
,
that
they
might
for
euer
keepe
it
sure
,
in
the
third
place
it
is
added
,
reioyce
in
the
Lord
alwayes
,
to
note
the
constancie
that
should
be
in
the
Christian
ioy
.
O
but
the
Apostle
was
not
well
aduised
of
his
speech
,
to
exhort
them
to
reioyce
in
the
Lord
alway
.
Not
well
aduised
?
Yes
:
Reioyce
in
the
Lord
always
,
and
againe
I
say
,
reioyce
in
the
Lord
alwayes
.
He
repeateth
it
,
to
make
the
better
impression
of
a
thing
so
needfull
.
So
that
here
we
haue
the
Apostles
exhortation
to
reioyce
,
but
in
the
Lord
;
not
with
a
momentany
or
flitting
ioy
,
but
alwayes
,
both
in
weale
and
in
woe
;
not
vnaduisedly
deliuered
,
or
as
a
matter
of
no
moment
,
but
doubled
,
as
seriously
deliuered
,
and
to
be
hearkened
vnto
.
And
let
this
suffice
for
a
generall
view
of
the
points
of
this
exhortation
,
and
for
the
meaning
of
the
words
.
Now
let
vs
see
what
notes
arise
hence
for
our
own
vse
.
The
first
thing
which
I
note
in
this
exhortation
,
is
,
that
the
Apostle
exhorteth
the
Philippians
to
reioyce
in
the
Lord
,
allowing
and
perswading
ioy
and
reioycing
,
but
so
limiting
it
,
that
it
be
in
the
Lord
,
not
onely
allowing
it
as
lawfull
,
but
perswading
it
as
requisite
that
they
should
reioyce
in
the
Lord
.
Whence
I
obserue
what
the
Christian
mans
reioycing
is
,
wherein
he
may
and
ought
to
reioyce
:
his
reioycing
is
,
and
may
,
and
ought
to
be
in
the
Lord
.
It
is
a
common
and
ordinarie
obiection
against
them
that
from
their
soules
desire
to
be
followers
of
the
holy
Apostle
in
a
sincere
embracing
of
the
truth
of
Christ
Iesus
,
that
they
are
melancholike
men
,
sad
and
austere
men
,
men
which
can
abide
no
mirth
,
which
can
away
with
no
ioy
and
reioycing
.
But
let
them
not
deceiue
you
.
a
ioyfull
heart
maketh
a
cheerfull
countenance
:
and
againe
with
the
same
,
that
a
ioyfull
heart
causeth
good
health
:
and
with
the
sonne
of
Sirach
,
that
the
ioy
of
the
heart
is
the
life
of
man
,
and
that
a
mans
gladnesse
is
the
prolonging
of
his
dayes
.
Let
mount
Sion
reioyce
,
and
let
the
daughters
of
Iuda
be
glad
.
And
againe
with
the
same
Dauid
we
say
,
Sing
,
reioyce
,
and
giue
thankes
,
sing
to
the
harp
with
a
singing
voice
,
with
shalmes
also
and
sound
of
trumpets
.
And
with
the
Apostle
we
exhort
all
men
in
all
places
to
reioyce
euermore
.
is
ioy
to
him
that
is
destitute
of
vnderstanding
;
Soule
,
thou
hast
much
goods
laid
vp
in
store
for
many
yeares
,
liue
at
ease
,
eate
,
drinke
,
and
take
thy
pastime
;
heard
it
by
and
by
said
vnto
him
,
Thou
foole
,
this
night
will
they
fetch
away
thy
soule
from
thee
,
and
then
whose
shall
those
things
be
which
thou
hast
prouided
?
For
as
Zophar
in
Iob
saith
,
The
reioycing
of
the
wicked
is
short
,
and
the
ioy
of
hypocrites
is
but
a
moment
:
And
our
Sauiour
pronounceth
a
woe
vpon
such
reioycing
,
saying
,
Woe
be
to
you
that
now
laugh
,
for
ye
shall
weepe
and
waile
.
And
as
our
Apostle
saith
of
worldly
sorrow
that
it
causeth
death
;
lie
vpon
beds
of
Iuorie
,
and
stretch
themselues
vpon
their
beds
,
and
eate
the
lambes
of
the
flocke
,
and
the
calues
out
of
the
stall
,
that
sing
to
the
sound
of
the
violl
,
and
inuent
to
themselues
instruments
of
musicke
,
that
drinke
wine
in
bolles
,
and
annoynt
themselues
with
the
best
oyntments
,
and
in
the
meane
time
are
not
sorrie
for
the
affliction
of
Ioseph
.
And
out
of
Ieremie
we
exhort
all
men
in
all
places
,
saying
;
Let
not
the
wise
man
glory
in
his
wisedome
,
nor
the
strong
man
in
his
strength
,
neither
the
rich
man
glorie
in
his
riches
.
And
out
of
Dauid
,
If
riches
increase
,
let
no
man
set
his
heart
vpon
them
.
And
thus
we
weane
men
from
this
worldly
reioycing
as
much
as
we
can
.
What
is
then
the
reioycing
which
we
teach
?
As
the
Apostle
saith
of
sorrow
,
is
a
worldly
sorrow
which
causeth
death
,
and
a
godly
sorrow
which
causeth
repentance
vnto
saluation
;
so
I
say
of
reioycing
,
that
there
is
a
worldly
reioycing
,
when
men
take
more
pleasure
in
the
vanities
of
this
life
and
the
pleasures
of
sinne
,
then
in
the
things
which
belong
vnto
their
peace
,
which
causeth
death
;
&
a
godly
reioycing
,
when
men
reioyce
in
the
Lord
,
so
that
they
put
their
whole
confidence
in
him
,
and
count
all
things
losse
and
dung
in
comparison
of
that
reioycing
which
they
haue
in
him
,
which
causeth
confidence
vnto
saluation
.
The
reioycing
then
which
we
teach
,
is
not
the
worldly
reioycing
which
the
world
teaches
,
&
which
causeth
death
;
but
the
godly
reioycing
which
causeth
confidence
vnto
saluation
.
We
say
that
ye
may
,
and
that
ye
ought
to
reioyce
in
the
Lord
.
So
the
holy
Ghost
often
exhorteth
vs
to
doe
,
and
so
the
godly
haue
alwayes
done
.
Be
glad
,
O
ye
righteous
,
saith
Dauid
,
and
reioyce
in
the
Lord
.
Let
Israel
reioyce
in
him
that
made
him
,
and
let
the
children
of
Sion
be
ioyfull
in
their
King
.
Let
him
that
reioyceth
(
saith
the
Apostle
out
of
the
Prophet
)
reioyce
in
the
Lord
.
My
brethren
(
saith
the
Apostle
)
reioyce
in
the
Lord
.
I
will
greatly
reioyce
in
the
Lord
,
and
my
soule
shal
be
ioyfull
in
my
God
:
for
he
hath
clothed
me
with
the
garments
of
saluation
,
&c.
So
did
Mary
,
saying
,
My
soule
doth
magnifie
the
Lord
,
and
my
spirit
reioyceth
in
God
my
Sauiour
.
So
Peter
giueth
testimonie
to
the
strangers
to
whom
he
wrote
,
that
they
reioyced
in
the
Lord
,
with
ioy
vnspeakeable
and
glorious
.
And
now
see
besides
these
exhortations
and
examples
so
to
doe
,
what
great
cause
we
haue
to
reioyce
in
the
Lord
,
and
how
litle
cause
there
is
to
reioyce
in
any
thing
else
:
for
what
haue
we
that
we
haue
not
from
him
?
or
what
want
we
,
which
if
we
haue
,
he
must
not
supply
?
Haue
we
peace
in
all
our
quarters
,
and
plenteousnesse
in
all
our
houses
?
haue
we
a
blessing
in
the
fruit
of
our
body
,
in
the
fruit
of
our
ground
,
in
the
fruit
of
our
cattel
,
in
the
increase
of
our
kine
,
and
in
our
flockes
of
sheepe
?
are
our
wiues
fruitfull
as
the
vine
,
and
our
children
like
the
Oliue
branches
round
about
our
tables
?
haue
we
health
,
strength
,
foode
,
rayment
,
and
other
necessaries
of
this
life
?
Euerie
good
giuing
,
and
euery
perfect
gift
is
from
aboue
,
and
commeth
downe
from
the
Father
of
lights
,
with
whom
is
no
variablenesse
,
neyther
shadowing
by
turning
.
But
to
come
nearer
vnto
the
causes
of
Christian
reioycing
,
Doth
the
Spirit
witnesse
vnto
our
spirit
,
that
we
are
the
sonnes
of
God
?
Is
the
darkenesse
of
our
vnderstandings
lightned
,
the
frowardnesse
of
our
wills
corrected
,
the
corruption
of
our
affections
purged
?
Do
we
feele
in
our selues
the
vertue
of
Christ
his
resurrection
by
the
death
of
sinne
,
and
the
life
of
God
in
our selues
?
Are
our
soules
fully
assured
of
the
free
forgiuenes
of
our
sinnes
,
by
grace
,
through
the
redemption
that
is
in
Christ
Iesus
?
dare
we
go
boldly
vnto
the
throne
of
grace
,
and
crie
Abba
,
which
is
,
Father
?
Do
we
know
that
Death
shall
not
haue
dominion
ouer
vs
,
and
that
Hell
shall
neuer
be
able
to
preuaile
against
vs
?
Behold
then
,
what
cause
we
haue
of
our
reioycing
in
the
Lord
,
for
abundance
of
spirituall
blessings
in
heauenly
things
,
for
our
election
in
Christ
Iesus
vnto
euerlasting
life
before
the
foundation
of
the
world
,
for
our
creation
in
time
after
his
owne
image
in
righteousnesse
and
true
holinesse
,
for
our
redemption
by
the
bloud
of
Christ
Iesus
,
when
we
,
through
sinne
,
had
defaced
the
image
wherein
we
were
created
,
and
sold
our selues
as
bond
slaues
vnto
Sathan
;
for
our
vocation
vnto
the
knowledge
of
the
truth
by
the
Gospel
of
Christ
Iesus
,
for
our
adoption
into
the
glorious
liberty
of
the
sons
of
God
,
for
our
iustification
and
tree
forgiuenesse
of
our
sinnes
by
the
bloud
of
Christ
Iesus
,
for
our
sanctification
by
the
Spirit
of
grace
vnto
some
measure
of
righteousnesse
and
holinesse
of
life
,
for
our
regeneration
vnto
a
liuely
hope
in
Christ
Iesus
,
and
for
the
assured
confidence
which
we
haue
of
our
glorification
after
this
life
with
Christ
Iesus
,
who
shall
change
our
vile
body
,
that
it
may
be
fashioned
like
vnto
his
glorious
bodie
,
&c.
All
graces
of
Gods
Spirit
,
and
for
them
all
such
matter
of
reioycing
in
the
Lord
,
as
may
make
our
hearts
dance
for
ioy
,
and
may
rauish
our
soules
with
gladnesse
.
And
as
we
haue
all
things
from
the
Lord
that
we
haue
,
whether
for
the
body
or
for
the
soule
,
for
this
life
present
,
or
that
that
is
to
come
;
so
,
what
is
it
that
we
want
which
he
doth
not
supply
?
Want
we
riches
?
The
Lord
maketh
poore
,
and
maketh
rich
:
and
he
is
rich
vnto
all
them
that
call
vpon
him
faithfully
.
Want
we
preferment
?
Promotion
cometh
neyther
from
the
East
,
nor
from
the
West
,
nor
yet
from
the
South
:
God
is
the
Iudge
:
he
putteth
downe
one
,
and
setteth
vp
another
.
Want
we
wisedome
?
If
any
man
lacke
wisedome
,
let
him
aske
of
God
,
which
giueth
vnto
all
men
liberally
,
and
reprocheth
no
man
,
and
it
shall
be
giuen
him
.
Want
we
patience
in
troubles
?
That
is
the
wisedome
which
Iames
specially
speaks
of
in
the
place
mentioned
,
wisedome
patiently
to
endure
whatsoeuer
God
laieth
vpon
vs
,
which
ye
see
God
liberally
giueth
to
them
that
lacke
&
aske
.
Want
we
comfort
in
our
soules
?
God
is
the
God
of
patience
and
consolation
,
I
will
turne
their
mourning
into
ioy
,
and
will
comfort
them
,
and
giue
them
ioy
for
their
sorrowes
.
Yea
,
whatsoeuer
it
is
that
we
want
,
it
is
the
Lord
that
must
supply
our
wants
:
He
openeth
his
hand
,
and
filleth
all
things
liuing
with
plenteousnes
:
The
Lord
will
giue
grace
and
glory
,
saith
the
Psalmist
in
another
place
,
and
no
good
thing
will
he
withhold
from
them
that
walke
vprightly
:
no
good
thing
which
he
knoweth
to
be
good
for
them
,
and
also
good
for
his
glorie
.
Haue
we
then
whatsoeuer
blessings
we
haue
from
the
Lord
,
and
doth
the
Lord
supply
whatsoeuer
we
want
,
so
farre
forth
as
he
sees
it
to
be
expedient
for
vs
,
and
good
for
his
owne
glorie
?
See
then
what
cause
we
haue
to
reioyce
in
the
Lord
.
Yea
,
and
what
cause
is
there
why
we
should
reioyce
in
any
thing
but
in
the
Lord
?
Riches
,
honour
,
strength
,
beauty
,
and
whatsoeuer
else
the
world
most
esteemeth
of
,
what
is
it
else
but
vanitie
,
and
vexation
of
the
spirit
?
Amongst
other
things
most
precious
in
the
life
of
man
,
wisedome
is
more
to
be
sought
after
then
gold
and
siluer
,
and
not
to
be
weighed
with
precious
stones
;
righteousnes
most
commendeth
man
vnto
man
,
and
holinesse
most
commendeth
man
vnto
God
.
And
yet
what
is
our
wisedome
,
what
is
our
righteousnesse
,
what
is
our
holinesse
that
we
should
reioyce
in
them
?
Be
it
that
we
haue
the
wisedome
of
Salomon
,
be
it
that
we
be
as
,
righteous
as
Noah
,
Daniel
,
and
Iob
;
be
it
that
we
be
as
holie
as
Dauid
,
the
holie
Prophets
and
Apostles
;
yet
for
all
this
,
if
we
will
come
vnto
God
,
we
must
lay
all
these
aside
,
and
Christ
Iesus
he
must
be
our
wisedome
,
and
righteousnes
,
and
holinesse
.
Whatsoeuer
our
wisedome
be
,
it
will
not
leade
vs
vnto
God
;
whatsoeuer
our
righteousnesse
be
,
it
will
not
present
vs
righteous
before
God
;
whatsoeuer
our
holinesse
be
,
we
cannot
stand
in
it
in
the
iudgement
before
God
.
Nay
,
when
we
come
vnto
God
,
we
must
renounce
our
wisedome
as
foolishnesse
,
we
must
count
our
righteousnesse
losse
and
dung
,
we
must
abandon
all
conceit
of
holinesse
,
as
also
we
see
our
Apostle
did
:
who
though
he
were
of
the
kindred
of
Israel
,
of
the
tribe
of
Beniamin
,
an
Ebrew
of
the
Ebrews
,
by
profession
a
Pharisie
,
as
zealous
of
the
tradition
of
his
fathers
as
any
,
and
as
vnrebukeable
touching
the
righteousnes
of
the
law
as
any
;
yet
when
once
he
came
to
the
knowledge
of
Christ
,
he
counted
all
these
things
as
no
vantage
at
all
vnto
him
,
but
losse
and
dung
,
for
Christ
his
sake
.
For
herein
is
our
reioycing
,
that
Christ
is
made
of
God
vnto
vs
wisedome
,
and
righteousnesse
,
and
sanctification
,
and
redemption
,
as
it
is
written
.
Nay
,
to
go
yet
further
,
what
are
our
faith
,
hope
,
and
loue
that
we
should
reioyce
in
them
?
To
be
strong
in
faith
,
to
be
perfect
in
loue
,
to
be
stedfast
in
hope
,
are
things
for
which
we
should
pray
alwayes
with
all
maner
prayer
and
supplication
in
the
spirit
.
But
if
we
shall
reioyce
and
repose
our
confidence
in
the
strength
of
our
faith
,
in
the
perfection
of
our
loue
,
in
the
stedfastnesse
of
our
hope
,
then
we
are
abolished
from
Christ
,
and
our
reioycing
is
not
good
.
It
is
Christ
Iesus
in
whom
we
must
beleeue
,
whom
we
must
loue
,
&
in
whom
we
must
hope
.
Our
faith
must
be
built
vpon
him
,
our
loue
must
be
grounded
on
him
,
our
hope
must
be
stablished
in
him
,
and
in
him
we
must
reioyce
.
Thus
then
we
see
that
we
haue
not
any
thing
to
reioyce
in
without
vs
,
nor
yet
in
our
wisedome
,
righteousnesse
,
or
holinesse
,
nor
yet
in
our
faith
,
hope
,
or
loue
.
We
must
reioyce
in
the
Lord
,
and
in
him
it
well
becometh
the
Saints
to
be
ioyfull
.
Let
me
therefore
in
the
bowels
of
Christ
Iesus
beseech
you
to
reioyce
,
not
as
the
world
doth
in
the
pleasures
of
sinne
,
and
the
vanities
of
this
life
,
but
to
reioyce
in
the
Lord
the
strong
God
of
our
saluation
.
Ye
see
the
exhortations
of
the
holy
Ghost
,
and
the
examples
of
godly
men
,
and
ye
see
what
great
cause
we
haue
to
reioyce
in
the
Lord
,
and
how
little
cause
we
haue
to
reioyce
in
any
thing
else
.
All
reioycing
in
the
world
,
what
is
it
in
comparison
of
this
reioycing
in
the
Lord
?
It
is
as
the
morning
cloud
,
or
as
the
morning
dew
,
it
vanisheth
away
;
or
as
it
is
in
the
place
of
Iob
,
It
is
short
,
and
but
a
moment
.
Nay
,
in
it
onely
is
true
ioy
,
and
sound
reioycing
.
Other
ioyes
may
for
a
while
please
the
outward
sense
,
but
the
ioy
that
quickens
the
heart
,
and
cheeres
the
soule
,
is
the
ioy
in
the
holy
Ghost
.
Other
reioycing
,
the
more
it
is
,
the
worse
it
is
;
but
this
,
the
more
it
is
,
the
better
it
is
;
and
the
more
we
do
reioyce
in
the
Lord
,
the
more
cause
we
shall
finde
we
haue
to
reioyce
in
the
Lord
.
Reioyce
therefore
in
the
Lord
alwayes
,
and
againe
I
say
,
reioyce
.
The
second
thing
which
I
note
in
the
Apostles
exhortation
is
,
that
he
exhorts
the
Philippians
to
reioyce
in
the
Lord
,
not
for
a
day
,
or
for
a
season
,
not
by
fits
,
or
when
he
makes
his
face
to
shine
on
them
,
but
to
reioyce
in
the
Lord
alwayes
,
as
well
in
aduersity
,
as
in
prosperity
.
Whence
I
obserue
the
constancie
which
is
in
Christian
reioycing
,
whereby
it
is
knowne
indeed
to
be
Christian
.
The
constancy
of
our
Christian
reioycing
is
,
to
reioyce
in
the
Lord
always
,
as
wel
when
he
seemeth
to
hide
away
his
face
from
vs
,
as
when
he
maketh
his
face
to
shine
vpon
vs
.
This
constancie
of
reioycing
,
the
Apostle
exhorteth
the
Thessalonians
vnto
,
where
he
saith
vnto
them
,
Reioyce
euermore
.
for
a
while
they
beleeue
,
but
in
time
of
tentation
they
go
away
:
so
may
it
also
be
said
of
some
that
seeme
to
reioyce
in
the
Lord
,
that
for
a
while
they
seeme
to
reioyce
in
the
Lord
,
euen
as
long
so
he
showreth
downe
the
early
and
the
latter
raine
vpon
them
,
but
in
time
of
persecution
,
trouble
,
and
aduersitie
,
they
hang
downe
their
heads
,
and
murmure
against
the
Lord
.
It
seemeth
that
Sathan
thought
that
Iob
would
haue
beene
such
an
one
,
as
appeareth
by
these
words
,
where
he
saith
vnto
God
,
Doth
he
feare
God
for
nought
?
And
the
same
may
be
said
of
reioycing
,
Hast
thou
not
made
an
hedge
about
him
,
and
about
his
house
,
and
about
all
that
he
hath
on
euery
side
?
Thou
hast
blessed
the
works
of
his
hands
,
and
his
substance
is
increased
in
the
Land
.
But
stretch
out
now
thy
hand
,
and
touch
all
that
he
hath
,
to
see
if
he
will
not
blaspheme
thee
to
thy
face
.
But
he
was
deceiued
in
Iob.
Yet
therein
he
bewrayed
a
disease
wherewith
many
sonnes
of
men
are
much
tainted
,
which
are
neuer
knowne
what
they
are
vntill
the
Lord
send
them
some
aduersitie
;
for
we
see
many
,
that
so
long
as
they
haue
all
things
at
their
desire
,
reioyce
in
the
Lord
;
who
so
much
as
they
?
specially
,
when
their
dishes
are
full
furnished
,
O
then
how
well
doth
it
like
them
,
to
confesse
that
he
is
good
&
gracious
,
and
bountifull
!
But
if
the
Lord
begin
to
handle
them
somewhat
roughly
,
so
that
things
fall
not
out
to
their
contentment
,
then
their
countenance
is
changed
,
and
they
take
the
matter
sore
to
heart
.
And
if
he
proceed
,
and
depriuing
them
of
his
blessings
,
afflict
them
in
body
or
in
goods
,
then
they
fal
to
murmure
,
and
oftentimes
to
blasphemies
:
which
blasphemies
,
albeit
some
of
them
vtter
not
with
their
mouthes
,
yet
in
their
hearts
repine
they
at
the
Lord
,
for
such
his
iudgements
vpon
them
.
Now
these
in
triall
proue
plainly
to
be
hypocrites
,
and
by
triall
it
appeareth
that
their
ioy
is
not
Christian
,
because
it
is
not
constant
,
but
ebbeth
and
floweth
according
to
the
ebbe
and
floud
of
aduersitie
and
prosperitie
.
What
shall
we
say
then
?
when
the
Lord
afflicteth
vs
with
pouertie
,
sickenesse
,
and
the
like
crosses
;
must
we
reioyce
in
the
Lord
?
Yea
verily
:
the
Lord
that
killeth
and
maketh
aliue
,
that
woundeth
and
healeth
,
that
bringeth
to
the
graue
,
and
raiseth
vp
,
that
maketh
poore
,
and
maketh
rich
,
that
bringeth
low
,
and
exalteth
.
There
is
no
euill
in
the
Citie
which
the
Lord
hath
not
done
:
No
euill
,
that
is
,
no
crosse
or
affliction
,
no
plague
or
punishment
which
he
sendeth
not
.
And
whatsoeuer
crosse
or
affliction
it
is
,
vnto
his
children
it
is
but
either
a
probation
,
that
the
triall
of
their
faith
,
being
much
more
precious
then
gold
that
perisheth
,
may
be
found
to
their
praise
,
and
honour
,
and
glorie
at
the
appearing
of
Iesus
Christ
,
such
as
was
Iobs
affliction
;
or
else
,
it
is
a
fatherly
correction
,
that
being
chastened
of
the
Lord
,
My
brethren
,
saith
Iames
,
count
it
exceeding
ioy
when
ye
fall
into
diuerse
tentations
and
trialls
,
&c.
Are
they
to
correct
and
chastice
vs
?
If
we
endure
chastening
,
God
offereth
himselfe
vnto
vs
as
vnto
sonnes
,
for
whom
he
loueth
,
he
chasteneth
.
O
but
sometimes
he
shutteth
vs
euen
vp
in
despaire
and
infidelitie
:
how
shall
we
then
reioyce
in
the
Lord
?
I
demand
then
:
Dost
thou
know
it
,
and
lothe
it
,
and
long
to
be
brought
againe
into
the
glorious
libertie
of
the
sonnes
of
God
?
Thou
hast
good
cause
to
reioyce
in
the
Lord
,
for
he
hath
onely
hid
his
face
from
thee
for
a
while
,
that
he
may
haue
mercie
on
thee
for
euer
.
And
what
if
thy
faith
or
hope
be
but
as
a
graine
of
Mustard
seed
?
what
if
being
as
it
were
couered
vnder
the
ashes
,
they
seeme
not
to
be
?
Christ
Iesus
is
most
plentifull
,
to
helpe
them
that
are
most
weake
:
and
he
is
all-sufficient
,
to
supply
all
wants
.
If
any
seede
of
God
be
there
,
in
thy
weakenesse
he
will
perfite
his
praise
.
Yea
,
but
in
that
our
Sauiour
pronounceth
a
blessing
vpon
them
that
mourne
,
Let
this
then
teach
vs
to
take
heed
how
we
murmure
against
the
Lord
,
for
pouertie
,
sickenesse
,
or
any
crosse
whatsoeuer
.
They
are
from
the
Lord
whatsoeuer
they
be
,
and
if
we
be
his
children
,
they
are
onely
eyther
for
the
triall
of
our
faith
and
patience
,
that
patience
hauing
her
perfect
worke
,
we
may
be
perfect
and
entire
,
lacking
nothing
;
or
else
,
as
a
louing
correction
of
a
mercifull
father
,
that
we
may
be
reclaimed
from
the
wickednesse
of
our
wayes
.
And
if
we
do
not
now
reioyce
in
the
Lord
,
when
he
seemeth
thus
to
hide
his
face
from
vs
,
certainly
,
whatsoeuer
shew
we
made
before
of
reioycing
in
the
Lord
,
we
plaied
but
the
hypocrites
.
Howsoeuer
therefore
,
looking
vnto
our selues
,
vnto
our
sins
,
vnto
our
infirmities
,
vnto
our
afflictions
,
vnto
the
world
we
may
sigh
and
mourne
,
yet
let
vs
reioyce
in
the
Lord
.
We
are
not
bid
to
reioyce
in
our selues
:
Nay
,
in
our selues
we
shal
be
sure
to
haue
cause
enough
of
mourning
.
We
must
therefore
go
out
of
our selues
vnto
the
Lord
,
and
we
must
reioyce
in
him
.
We
must
looke
vnto
him
,
and
remember
that
he
is
good
,
and
therefore
whatsoeuer
he
doth
is
good
;
that
he
is
Almightie
,
aod
therefore
can
raise
vs
out
of
the
dust
of
death
,
and
set
vs
with
the
Princes
of
the
earth
;
that
he
is
mercifull
,
and
therefore
will
not
suffer
the
rod
of
the
vngodly
to
rest
on
the
lot
of
the
righteous
.
And
againe
,
we
must
remember
that
he
was
poore
,
that
we
might
be
made
rich
in
him
;
that
he
was
weake
,
that
we
might
be
made
strong
in
him
;
that
he
was
tempted
,
that
he
might
be
able
to
succour
them
which
are
tempted
.
What
cause
therefore
soeuer
of
mourning
there
be
in
our selues
,
let
vs
looke
out
of
our selues
,
and
let
vs
reioyce
in
him
alwayes
.
If
he
blesse
vs
,
then
we
thinke
and
yeeld
easily
that
we
haue
cause
to
reioyce
in
the
Lord
:
and
if
he
crosse
vs
with
any
plague
or
trouble
,
then
we
haue
also
cause
to
reioyce
in
him
,
because
it
is
for
our
good
,
and
his
owne
glorie
.
Reioyce
therefore
in
the
Lord
alwayes
.
LECTVRE
LXXIX
.
PHILIP.
4.
Verse
4.
Againe
,
I
say
,
reioyce
.
5.
Let
your
patient
mind
be
knowne
to
all
men
.
The
Lord
is
at
hand
.
THese
words
are
(
as
we
heard
the
last
day
)
an
exhortation
vnto
the
Philippians
to
reioyce
,
not
as
the
world
doth
,
but
to
reioyce
in
the
Lord
;
not
with
a
momentanie
and
flitting
ioy
,
but
alwayes
,
both
in
weale
and
in
woe
;
not
vnaduisedly
made
,
or
about
a
light
and
easie
matter
,
but
seriously
made
,
and
about
a
matter
very
needfull
,
and
yet
hard
to
be
perswaded
,
and
therefore
doubled
,
Againe
,
I
say
,
reioyce
in
the
Lord
alwayes
.
Now
see
how
it
pleaseth
the
Lord
,
that
as
the
Apostle
comes
againe
and
againe
vnto
this
holy
exhortation
,
and
leaues
it
not
with
once
or
twice
,
but
euen
the
third
time
also
exhorteth
them
to
reioyce
in
the
Lord
;
so
I
should
come
vnto
you
againe
and
againe
,
euen
three
seuerall
times
with
the
same
exhortation
to
reioyce
in
the
Lord
.
Againe
,
saith
the
Apostle
,
I
say
reioyce
,
euen
in
the
Lord
alwayes
,
for
that
is
to
be
added
,
and
resumed
to
the
former
place
.
From
which
doubling
and
redoubling
of
this
exhortation
,
I
obserue
both
how
needfull
and
withall
how
hard
a
matter
it
is
to
perswade
this
constant
reioycing
in
the
Lord
,
to
reioyce
in
the
Lord
alwayes
.
For
to
this
end
doth
the
holy
Ghost
often
in
the
Scriptures
vse
to
double
and
redouble
his
speech
,
euen
to
shew
both
the
needfulnes
of
his
speech
,
and
the
difficultie
in
respect
of
man
of
enforcing
his
speech
.
In
the
Psalme
,
how
often
doth
the
Prophet
exhort
the
faithful
vnto
the
praises
of
the
Lord
,
euen
before
all
the
people
,
that
they
&
their
posteritie
might
know
them
,
O
that
men
would
therefore
praise
the
Lord
for
his
goodnesse
,
and
declare
the
wonders
that
he
doth
for
the
children
of
men
!
Euen
foure
seueral
times
in
that
one
Psalme
.
And
wherefore
?
but
to
shew
how
needfull
it
was
they
should
do
so
,
and
how
hardly
men
are
drawne
to
do
so
.
How
often
likewise
doth
our
Sauiour
exhort
his
disciples
vnto
humilitie
&
meeknes
?
Learne
of
me
that
I
am
meeke
and
lowly
in
heart
;
sometimes
telling
them
,
that
whosoeuer
among
them
would
be
great
,
But
it
wil
not
be
amisse
yet
a
litle
more
particularly
to
looke
into
the
reasons
why
it
is
so
needfull
to
reioyce
in
the
Lord
alwayes
,
and
why
we
are
so
hardly
perswaded
to
reioyce
in
the
Lord
alwayes
.
Who
seeth
not
,
that
considereth
any
thing
,
what
mightie
enemies
we
haue
alwayes
to
fight
withall
,
the
flesh
within
vs
to
snare
and
deceiue
vs
,
the
world
without
vs
to
fight
and
wage
warre
against
vs
,
and
the
diuel
euer
seeking
like
a
roaring
Lion
whom
he
may
deuoure
?
Who
seeth
not
,
what
fightings
without
,
what
terrors
within
,
what
anguishes
in
the
soule
,
what
griefes
in
the
bodie
,
what
perils
abroade
,
what
practises
at
home
,
what
troubles
we
haue
on
euery
side
?
When
then
Satan
that
old
dragon
casts
out
many
flouds
of
persecutions
against
vs
,
when
wicked
men
cruelly
,
disdainfully
,
and
despitefully
speake
against
vs
;
when
lying
,
slandering
,
and
deceitfull
mouthes
are
opened
vpon
vs
;
when
we
are
mocked
and
iested
at
,
and
had
in
derision
of
all
them
that
are
about
vs
;
when
we
are
afflicted
,
tormented
,
and
made
the
worlds
wonder
;
when
the
sorrowes
of
death
compasse
vs
,
and
the
flouds
of
wickednesse
make
vs
afraid
,
and
the
paines
of
hell
come
euen
vnto
our
soule
:
what
is
it
that
holds
vp
our
heads
that
we
sinke
not
?
how
is
it
that
we
stand
either
not
shaken
,
or
if
shaken
,
yet
not
cast
downe
?
Is
it
not
by
our
reioycing
which
we
haue
in
Christ
Iesus
?
Yes
verily
:
we
lift
vp
our
eyes
vnto
heauen
,
and
we
are
of
good
comfort
,
because
he
hath
ouercome
the
world
;
we
lift
vp
our
eyes
vnto
the
Lord
,
and
we
reioyce
in
him
,
because
he
shal
giue
a
good
end
vnto
all
our
troubles
,
and
shall
wipe
all
teares
from
our
eyes
.
In
Dauids
troubles
,
he
was
all
his
stay
,
as
himselfe
euery
where
almost
protesteth
;
and
when
the
Apostles
were
persecuted
,
beaten
,
and
cast
in
prison
,
they
reioyced
,
because
of
their
strong
consolation
in
Christ
Iesus
.
And
so
it
is
with
all
the
faithfull
children
of
God
,
whatsoeuer
flouds
do
beate
vpon
them
,
whatsoeuer
causes
of
sorrow
do
ouertake
them
,
yet
do
they
stand
and
quaile
not
,
because
of
the
reioycing
they
haue
in
Christ
Iesus
.
On
this
rocke
all
the
surges
of
the
sea
of
this
world
are
broken
.
Againe
,
when
others
of
vs
are
assaulted
by
that
mightie
Prince
of
darknesse
,
when
we
are
tried
by
mockings
&
scourgings
,
by
bonds
and
imprisonment
;
when
we
feele
the
smart
of
losse
,
or
hurt
in
bodie
,
goods
or
name
;
when
the
Beast
of
Spaine
,
and
with
him
that
false
Prophet
of
Rome
thunder
out
threatnings
,
and
imagine
all
kind
of
mischiefe
against
vs
;
when
the
paines
of
death
take
hold
of
vs
,
and
multitude
of
sorowes
beset
vs
round
about
,
why
is
it
that
our
hearts
do
faile
within
vs
?
how
is
it
that
we
fall
from
our
former
loue
,
and
that
feare
commeth
vpon
vs
as
vpon
a
woman
in
her
trauell
?
Is
it
not
through
our
want
of
reioycing
in
the
Lord
!
Yes
verily
:
we
feele
not
in
our
soules
the
treasures
of
mercies
that
are
hid
for
vs
in
Christ
Iesus
,
which
should
keepe
vs
standing
against
all
batteries
and
assaults
whatsoeuer
,
and
therefore
we
are
not
onely
daunted
and
dismayed
with
these
things
,
but
are
quite
affright
and
vtterly
ouercome
of
them
.
If
any
one
of
Iobs
afflictions
lie
vpon
vs
,
we
breake
out
into
all
the
impatiencies
that
he
did
,
but
we
cannot
lay
hold
of
any
such
comforts
as
he
did
.
If
death
seize
vpon
sonne
or
daughter
,
or
any
deare
vnto
vs
,
Absalon
my
sonne
,
my
sonne
Absalon
,
would
God
I
had
died
for
thee
,
O
Absalon
my
sonne
,
my
sonne
:
but
though
Ioab
would
,
yet
can
he
not
comfort
vs
as
he
did
Dauid
.
And
as
thus
it
may
appeare
how
needfull
a
thing
it
is
that
we
reioyce
in
the
Lord
alwayes
,
so
it
may
easily
also
be
seene
how
hardly
we
are
perswaded
to
reioyce
in
the
Lord
always
.
Euery
man
complaineth
where
his
shoo
pincheth
him
,
and
euery
man
layes
his
hand
vpon
his
sore
.
But
very
few
in
such
cases
when
the
hand
of
the
Lord
is
vpon
them
,
when
they
are
humbled
and
brought
low
through
oppression
,
through
any
pl●gue
or
trouble
,
can
be
brought
vnto
this
,
to
reioyce
in
the
Lord
.
Nay
tell
one
wicked
and
vngodly
man
when
his
troubles
are
multiplied
,
and
when
his
sorrowes
are
increased
,
that
he
is
to
know
that
the
Lord
his
hand
is
in
all
these
,
that
he
is
not
to
murmure
against
the
Lord
,
but
to
reioyce
in
the
Lord
;
doth
he
not
say
of
them
that
thus
speake
vnto
him
,
that
they
are
mad
?
doth
he
not
with
indignation
aske
,
what
cause
he
hath
to
reioyce
in
the
Lord
?
doth
he
not
stil
crie
out
vpon
his
crosses
,
and
miseries
,
and
vexations
,
and
paines
?
and
doth
he
not
within
a
while
belch
out
most
impious
blasphemies
?
And
hence
it
is
that
many
with
Iudas
in
such
cases
fall
to
despaire
,
●nd
that
many
with
him
become
their
owne
butchers
.
Yea
●et
the
children
of
God
themselues
say
,
whether
their
afflictions
and
their
sorrowes
do
not
sometimes
sinke
them
so
far
,
that
their
soule
euen
almost
refuseth
comfort
in
the
Lord
:
very
few
like
vnto
Iob
that
mirrour
of
patience
,
who
when
they
heare
of
the
losse
of
all
their
goods
,
and
of
their
seruants
,
and
of
the
death
of
their
children
,
can
be
content
to
frame
themselues
to
the
will
of
God
,
and
say
,
Naked
came
I
out
of
my
●others
wombe
,
and
naked
shall
I
returne
againe
:
the
Lord
hath
giuen
,
and
the
Lord
hath
taken
away
:
blessed
be
the
name
of
the
Lord
Or
when
they
are
smitten
with
sores
and
boiles
,
from
the
s●l●
of
their
foote
to
the
crowne
of
their
head
,
can
with
the
sam●
Iob
comfort
themselues
,
and
say
,
What
?
shall
we
receiue
good
at
the
hands
of
God
,
and
not
receiue
euil
?
And
yet
this
most
rare
patterne
of
patience
,
into
what
sharpe
fits
of
impatiencie
did
he
sometimes
breake
out
,
crying
out
in
the
bitternesse
of
his
soule
,
Let
the
day
perish
wherein
I
was
borne
,
and
the
night
wherein
it
was
said
.
There
is
a
man
child
conceiued
,
&c.
And
thus
it
fareth
often
with
the
deare
children
of
God
,
that
they
sinke
so
farre
,
that
their
soule
almost
refuseth
comfort
in
the
Lord
.
Their
sense
and
feeling
of
their
paine
and
affliction
,
is
sometimes
so
great
,
that
they
haue
almost
no
sense
or
feeling
of
God
.
Which
yet
I
do
not
so
speak
,
as
if
the
children
of
God
might
not
be
touched
with
sorrow
and
heauinesse
for
the
crosses
of
this
life
:
for
no
doubt
they
may
;
but
to
shew
that
sometimes
they
are
so
cast
downe
with
heauinesse
,
that
it
is
a
hard
matter
to
reare
them
vp
againe
.
For
as
Iobs
friends
disputed
against
him
,
so
they
against
themselues
,
that
they
are
punished
of
God
for
their
sins
and
iniquities
,
and
that
therefore
now
he
hath
shut
vp
his
louing
kindnesse
in
displeasure
.
And
then
they
stand
prying
and
looking
into
their
sinnes
,
and
hardly
can
they
be
drawne
to
lift
vp
their
eyes
vnto
the
Lord
,
that
in
him
they
may
find
comfort
vnto
their
soules
.
I
wil
not
stand
vpon
the
further
enlarging
of
this
point
.
By
this
which
hath
bene
spoken
,
ye
see
how
needful
it
is
we
should
reioyce
in
the
Lord
alwaies
,
and
withall
how
hardly
we
are
perswaded
to
reioyce
in
the
Lord
alwaies
,
and
consequently
vpon
what
cause
the
Apostle
doubled
and
redoubled
this
his
exhortation
.
Now
this
may
first
instruct
vs
in
the
merciful
goodnesse
of
our
God
towards
vs
,
who
in
things
so
needfull
for
vs
,
and
whereunto
we
are
so
hardly
drawne
,
ceasseth
not
to
stirre
vp
our
dull
minds
,
and
againe
and
againe
to
call
them
to
our
remembrance
:
Precept
vpon
precept
,
precept
vpon
precept
,
line
vnto
line
,
line
vnto
line
,
here
a
litle
,
and
there
a
litle
.
Euen
as
yong
schollers
are
dealt
withall
,
so
dealeth
he
with
vs
,
he
goeth
ouer
and
ouer
the
same
lesson
with
vs
,
and
gladly
he
woul●
beate
it
into
vs
.
Secondly
this
may
teach
vs
our
dulnesse
to
conceiue
,
and
slacknesse
to
embrace
the
things
that
belong
vnto
our
peace
.
Such
things
must
be
doubled
and
redoubled
vnto
vs
,
and
ye●
we
will
not
learne
them
;
they
must
be
often
vrged
,
and
much
beaten
vpon
,
and
yet
we
wil
not
receiue
instruction
.
The
Lord
must
euen
draw
vs
vnto
himselfe
by
his
holy
Spirit
,
and
yet
we
will
not
runne
after
him
;
he
must
send
his
holy
Prophets
and
Ministers
vnto
vs
early
and
late
,
and
all
litle
enough
to
stirre
vp
our
dull
minds
.
Thirdly
,
this
may
teach
vs
to
hold
fast
that
reioycing
which
we
haue
in
Christ
Iesus
.
For
is
it
so
,
that
the
holy
Apostle
doth
so
often
exhort
vs
to
reioyce
in
the
Lord
alwaies
;
is
it
so
,
that
it
is
so
needful
for
vs
to
reioyce
in
the
Lord
alwaies
,
that
only
by
our
reioycing
in
him
,
we
stand
fast
against
whatsoeuer
troubles
and
sorrowes
;
and
without
it
,
we
are
quite
affright
and
vtterly
ouercome
of
them
;
is
it
so
,
that
we
are
so
hardly
drawne
to
reioyce
in
the
Lord
alwaies
?
How
are
we
then
to
hold
fast
that
reioycing
which
we
haue
in
Christ
Iesus
,
euen
so
fast
,
that
nothing
take
it
from
vs
?
Let
vs
therefore
reioyce
,
but
let
vs
reioyce
in
the
Lord
,
&
let
vs
reioyce
in
him
alwaies
,
that
so
no
man
,
nay
that
nothing
take
from
vs
our
reioycing
in
him
.
A
ioyfull
heart
maketh
a
cheerfull
countenance
,
and
if
the
heart
be
ioyful
in
the
Lord
,
it
cheeres
the
heart
and
quickens
the
soule
,
howsoeuer
the
countenance
be
appalled
.
Other
ioyes
in
riches
,
in
honours
,
in
friends
,
in
the
vanities
of
this
life
,
and
in
the
pleasures
of
sinne
,
haply
haue
their
moment
of
time
,
and
their
appearance
of
good
:
but
their
time
is
but
only
a
moment
,
and
their
good
but
onely
an
appearance
and
outward
semblance
:
onely
the
reioycing
in
the
Lord
,
is
the
true
and
sound
reioycing
,
and
which
causeth
good
health
vnto
the
soule
.
Let
vs
therefore
reioyce
in
the
Lord
,
and
let
vs
reioyce
in
him
alwaies
,
not
onely
when
he
feedeth
vs
with
the
floure
of
wheate
,
but
when
he
giueth
vs
plenteousnesse
of
teares
to
drink
.
For
whether
he
blesse
vs
or
crosse
vs
,
it
is
for
our
good
,
and
his
glorie
,
and
therfore
he
is
to
be
blessed
in
both
.
Yea
,
&
whatsoeuer
crosses
or
sorows
we
suffer
,
let
that
remembrance
of
Christ
his
blessed
death
and
passion
which
this
day
we
celebrate
,
be
sufficient
to
cause
vs
to
reioyce
in
the
Lord
.
For
what
are
all
our
sufferings
or
sorrowes
vnto
those
benefits
of
Christ
his
death
and
passion
,
whereof
this
day
may
put
vs
in
mind
,
&
which
this
day
shall
be
sealed
vnto
the
soules
of
those
which
are
worthie
communicants
in
this
holy
Supper
?
For
when
this
is
sealed
vnto
our
soules
in
this
holy
Supper
,
that
Christ
died
for
vs
,
that
by
his
bloud
we
receiue
remission
of
our
sins
,
that
we
are
incorporated
into
his
mysticall
bodie
,
and
made
one
with
him
and
he
with
vs
;
that
he
hath
obtained
eternall
redemption
for
vs
,
and
that
in
Christ
are
treasured
vp
for
vs
all
the
benefites
of
our
saluation
,
euen
as
surely
as
we
are
sure
of
the
bread
and
wine
which
we
receiue
into
our
bodies
at
this
Supper
;
what
sorrowes
for
any
crosses
should
so
far
sinke
vs
,
but
that
we
should
recouer
our selues
by
our
reioycing
which
we
haue
in
Christ
Iesus
?
For
though
hell
it selfe
should
open
her
mouth
vpon
vs
,
though
sorrow
it selfe
should
seeke
to
swallow
vs
vp
quick
,
yet
stil
here
is
matter
enough
wherein
to
reioyce
.
Reioyce
therefore
in
the
Lord
alway
,
againe
I
say
,
reioyce
.
Thus
much
of
this
exhortation
.
It
followeth
.
Let
your
patient
mind
,
&c.
This
is
also
an
exhortation
vnto
the
Philippians
,
wherein
the
Apostle
exhorteth
them
not
only
to
such
a
patience
as
is
tried
and
seene
in
bearing
iniuries
and
putting
vp
wrongs
,
but
generally
vnto
such
a
moderate
,
curteous
,
easie
,
and
gentle
behauiour
towards
their
neighbours
and
brethren
,
as
that
they
will
rather
lose
of
their
right
,
then
not
liue
in
peace
and
vnitie
with
them
.
For
so
the
word
here
vsed
signifieth
,
namely
a
moderation
of
that
by
equitie
,
which
in
rigour
might
be
exacted
.
The
word
is
sometimes
translated
as
if
we
should
reade
thus
in
this
place
,
Let
your
curteous
mind
,
&c.
as
in
the
Acts
,
Felix
,
I
pray
thee
that
thou
wouldest
heare
vs
of
thy
curtesie
a
few
words
.
And
in
the
first
Epistle
of
Peter
,
where
he
saith
,
Seruants
be
subiect
to
your
maisters
with
all
feare
,
not
onely
to
the
good
and
curteous
,
but
also
to
the
froward
.
Sometimes
it
is
translated
as
if
we
should
thus
reade
,
Let
your
gentle
mind
,
&c.
as
in
the
second
Epistle
to
the
Corinthians
,
I
beseech
you
by
the
meeknesse
and
gentlenesse
of
Christ
;
and
in
the
first
Epistle
to
Timothy
,
where
it
is
said
that
a
Bishop
must
not
be
giuen
to
filthy
lucre
,
but
gentle
.
And
sometimes
againe
it
is
translated
,
as
if
we
should
thus
reade
,
Let
your
soft
mind
,
&c.
as
in
the
Epistle
to
Titus
,
where
he
willeth
Titus
to
put
his
people
in
mind
that
they
be
no
fighters
,
but
soft
,
shewing
all
meeknesse
to
all
men
.
But
it
comes
all
to
one
,
whether
we
reade
,
Let
your
patient
,
or
your
curteous
,
or
your
gentle
,
or
your
soft
minde
be
knowne
vnto
all
men
.
The
thing
which
he
exhorteth
them
vnto
,
is
such
a
mildenesse
of
their
behauiour
,
and
moderation
of
their
affections
among
their
neighbours
and
brethren
,
as
that
,
for
vnities
sake
,
they
will
rather
lose
of
their
owne
,
then
strictly
stand
vpon
their
right
in
matters
of
this
life
.
And
this
their
mildenesse
and
moderation
among
their
neighbours
,
he
would
haue
so
notorious
and
euident
,
that
it
might
be
knowne
,
and
that
to
all
men
;
not
for
matter
of
ostentation
and
vaine-glorie
amongst
men
,
but
that
holding
out
this
light
to
all
men
in
their
liues
,
they
may
be
won
vnto
the
faith
of
Christ
,
and
the
Name
of
God
may
be
glorified
.
And
because
the
Philippians
might
haply
thus
obiect
and
say
:
Yea
indeed
,
must
we
put
vp
iniuries
,
must
we
not
stand
vpon
our
right
,
but
sometimes
yeeld
of
our
right
;
then
shall
we
make
a
hand
indeede
,
and
quickly
be
the
meanest
among
men
,
and
be
trampled
vnder
feete
,
as
the
clay
in
the
streets
.
Therefore
the
Apostle
addeth
,
The
Lord
is
at
hand
;
as
if
he
should
haue
said
:
Though
they
do
abuse
your
patient
mildenesse
,
and
gentle
moderation
of
your
affections
,
yet
do
ye
hold
on
this
good
course
,
and
possesse
your
soules
in
patience
.
For
the
Lord
is
at
hand
,
euen
neare
,
to
auenge
you
of
your
wrongs
,
and
to
repay
you
with
glorie
.
So
that
here
we
haue
an
exhortation
,
and
a
reason
.
The
exhortation
is
to
bring
them
to
a
gentle
moderation
of
their
affections
towards
their
brethren
in
matters
of
ordinary
life
.
The
reason
is
,
to
preuent
an
obiection
.
Now
then
that
we
see
the
meaning
of
the
words
,
and
the
speciall
points
,
together
with
the
purpose
of
the
Apostle
therein
,
let
vs
further
see
what
we
may
obserue
hence
for
our
owne
vse
.
The
first
thing
which
I
note
in
the
exhortation
is
,
that
the
Apostle
exhorteth
the
Philippians
to
a
gentle
moderation
of
their
affections
towards
their
brethren
in
matters
of
ordinary
life
,
so
that
for
the
keeping
of
vnity
sometimes
they
yeeld
of
their
right
.
Whence
I
obserue
a
necessarie
rule
for
all
Christians
,
to
be
kept
for
euer
in
all
their
dealings
with
their
neighbors
,
which
is
,
in
matters
of
ordinarie
life
,
to
vse
such
moderation
of
their
affections
,
as
that
,
for
vnities
sake
,
they
do
not
alwayes
strictly
stand
vpon
their
right
,
but
sometimes
yeeld
of
their
right
,
and
sit
them
downe
with
the
losse
,
and
patiently
put
vp
the
wrong
.
A
notable
patterne
of
the
practise
of
this
rule
we
haue
in
Abraham
,
who
in
the
strife
that
was
betweene
his
heard-men
and
Lots
heard-men
,
Lot
,
I
pray
thee
let
there
be
no
strife
betweene
thee
and
me
,
nor
betweene
mine
heard-men
and
thine
heard-men
;
for
we
be
brethren
.
Is
not
the
whole
land
before
thee
?
depart
I
pray
thee
from
me
:
if
thou
wilt
take
the
left
hand
,
then
I
will
go
to
the
right
:
or
if
thou
go
to
the
right
hand
,
then
I
wil
go
to
the
left
.
He
was
Lots
elder
,
and
his
vncle
,
and
euerie
way
his
better
,
yet
he
stood
not
vpon
these
points
,
looking
when
Lot
should
come
vnto
him
,
and
stoupe
to
him
,
but
in
great
mildnesse
and
patience
he
so
moderates
his
affections
,
as
that
he
goes
vnto
him
,
and
moues
the
peace
,
and
yeelds
his
owne
right
to
haue
it
.
Another
patterne
hereof
we
haue
figured
in
that
Parable
in
the
Gospel
,
But
what
is
our
practise
?
Ye
know
that
in
the
parable
of
the
seruant
that
had
all
his
debt
forgiuen
him
,
how
meeting
with
his
fellow
that
owed
him
an
hundred
pence
,
he
layd
hands
on
him
,
and
tooke
him
by
the
throate
,
saying
,
Pay
me
that
thou
owest
;
and
when
he
could
not
,
he
cast
him
into
prison
till
he
should
pay
the
debt
.
So
we
,
if
we
thinke
that
we
haue
right
on
our
side
,
we
stand
vpon
it
:
and
what
?
who
is
he
?
shal
we
yeeld
of
our
right
?
so
we
may
be
counted
fooles
indeed
.
Shall
we
sit
downe
with
the
losse
?
Nay
,
we
will
haue
it
if
he
haue
it
out
of
his
belly
.
Shall
we
put
vp
such
a
wrong
?
Nay
then
let
them
abuse
me
at
their
pleasures
.
We
are
as
good
as
they
,
we
are
their
betters
euery
way
;
or
though
we
be
meaner
then
they
,
yet
shall
they
not
thinke
to
haue
vs
vnder
their
girdles
?
we
may
not
,
we
cannot
,
we
will
not
suffer
these
and
these
things
.
This
is
our
practise
,
quite
contrary
to
the
rule
before
mentioned
,
and
to
those
good
patterns
before
proposed
.
We
make
a
ieast
of
that
of
our
Sauiour
,
where
he
sayth
,
Whosoeuer
shall
smite
thee
on
thy
right
cheeke
,
turne
to
him
the
other
also
:
and
we
say
,
whosoeuer
giues
me
a
blow
,
he
shal
haue
two
for
it
,
or
at
least
,
he
shall
haue
as
good
as
he
brings
.
So
farre
are
we
from
that
minde
to
sustaine
any
losse
,
or
to
put
vp
any
wrong
.
And
hereupon
it
is
that
we
are
so
vnpeaceable
one
with
another
,
and
so
vncharitable
one
towards
another
.
Hereupon
it
is
that
there
are
such
hart-burnings
,
grudgings
,
iarres
,
debates
,
contentions
,
and
diuisions
amongst
vs
.
Well
,
will
we
mend
that
which
is
amisse
,
and
put
in
practise
the
rule
that
hath
bene
giuen
vnto
vs
?
Let
vs
then
obserue
these
rules
.
First
,
hath
our
neighbour
or
brother
some
faults
that
are
rather
naturall
,
then
punishable
by
the
lawes
;
as
for
example
,
is
he
somewhat
proud
,
somewhat
couetous
,
somewhat
hastie
,
and
angry
,
somewhat
superstitious
?
&c.
Let
vs
learne
to
skill
of
his
nature
,
&
beare
with
it
:
Secondly
,
such
words
and
deeds
as
haply
might
haue
not
the
best
construction
,
let
vs
make
the
best
of
them
.
Thirdly
,
such
faults
as
are
secret
,
or
committed
by
infirmitie
,
let
vs
not
publish
,
but
hide
and
couer
them
.
Fourthly
,
if
his
fault
be
greater
,
and
such
as
iustly
may
offend
vs
,
LECTVRE
LXXX
.
PHILIP
.
4.
Verse
5.
Let
your
patient
minde
be
knowne
to
all
men
.
The
Lord
is
at
hand
.
THese
words
are
,
as
we
heard
the
last
day
,
another
exhortation
vnto
the
Philippians
,
wherein
the
Apostle
exhorteth
them
,
not
onely
to
such
a
patience
as
is
tried
and
seene
in
bearing
iniuries
and
putting
vp
wrongs
,
but
generally
to
such
mildenesse
in
their
behauiour
,
and
moderation
of
their
affections
amongst
their
neighbours
and
brethren
,
as
that
for
vnities
sake
they
will
rather
lose
of
their
owne
,
then
strictly
stand
vpon
their
right
in
matters
of
ordinarie
life
:
for
so
the
word
here
vsed
by
the
Apostle
signifieth
,
namely
a
moderation
of
that
by
equitie
,
which
in
rigour
might
be
exacted
.
Now
this
their
mildenesse
and
moderation
among
their
brethren
the
Apostle
would
haue
so
conspicuous
and
euident
,
as
that
it
might
be
knowne
,
and
that
to
all
men
;
not
for
matter
of
ostentation
and
vaine-glory
amongst
men
,
but
both
that
all
men
,
as
occasions
were
offered
,
might
haue
triall
thereof
in
them
;
and
that
amongst
all
men
religion
might
thereby
be
increased
,
and
the
Name
of
God
glorified
:
Let
your
&c.
That
which
followeth
,
The
Lord
is
at
hand
,
is
a
reason
of
the
exhortation
,
added
by
the
Apostle
,
to
preuent
an
obiection
:
for
,
the
drift
of
the
Apostles
exhortation
vnto
them
,
aiming
at
this
,
that
there
should
be
such
moderation
in
them
,
as
that
they
should
not
alwayes
stand
vpon
their
right
,
but
sometimes
yeeld
of
their
right
,
and
patiently
put
vp
the
losse
or
the
wrong
;
they
might
haply
thus
obiect
and
say
,
So
should
we
make
a
hand
indeed
,
and
quickly
be
the
meanest
among
men
,
and
be
trampled
vnder
feet
as
the
clay
in
the
streetes
.
Therefore
the
Apostle
addeth
,
The
Lord
is
at
hand
;
as
if
he
should
haue
said
,
Though
they
do
abuse
your
patient
mildenesse
and
gentle
moderation
of
your
affections
,
yet
do
ye
hold
on
a
good
course
,
in
patience
possesse
your
soules
,
and
let
your
patient
mind
be
knowne
to
all
men
:
for
the
Lord
is
at
hand
,
euen
neare
to
aide
and
helpe
you
,
to
auenge
you
of
your
wrongs
,
and
to
repay
you
with
glorie
in
the
Kingdome
of
glorie
.
The
first
thing
which
I
noted
in
the
exhortation
was
,
that
the
Apostle
exhorteth
the
Philippians
to
a
gentle
moderation
of
their
affections
towards
their
brethren
in
matters
of
ordinarie
life
,
so
that
for
the
keeping
of
vnitie
sometimes
they
yeeld
of
their
right
.
Whence
I
obserued
a
necessarie
rule
for
all
Christians
to
be
kept
for
euer
in
all
their
dealings
with
their
neighbours
;
which
is
,
in
matters
of
ordinarie
life
to
vse
such
moderation
of
their
affections
,
as
that
for
vnities
sake
,
they
do
not
alwayes
strictly
stand
vpon
their
right
,
but
sometimes
yeeld
of
their
right
,
and
sit
them
downe
with
the
losse
,
and
patiently
put
vp
the
wrong
.
Two
notable
patterns
I
shewed
you
of
the
practise
of
this
rule
:
the
one
in
Abraham
,
First
,
hath
our
neighbour
or
brother
some
faults
that
are
rather
naturall
then
punishable
by
the
lawes
,
as
for
example
,
is
he
some
what
proud
,
somewhat
couetous
,
somewhat
hastie
and
angrie
,
somewhat
vnsociable
,
somewhat
suspicious
?
&c.
we
must
in
such
cases
deale
with
him
as
Dauid
did
with
his
eldest
brother
Eliab
.
When
Dauid
being
sent
of
his
father
vnto
his
brethren
to
the
battell
,
had
shewed
his
mislike
,
that
none
would
vndertake
to
fight
with
Goliah
,
Eliab
was
verie
angry
with
Dauid
,
and
said
,
Why
camest
thou
downe
hither
?
and
with
whom
hast
thou
left
those
few
sheepe
in
the
wildernes
?
I
know
thy
pride
and
malice
of
thine
heart
,
that
thou
art
come
downe
to
see
the
battell
.
Now
what
was
Dauids
reply
vnto
these
sharpe
speeches
of
his
brother
?
He
knew
his
brethrens
stomacke
against
him
,
and
therefore
onely
said
,
What
haue
I
now
done
?
is
there
not
a
cause
?
and
so
departed
.
So
we
should
learne
to
skil
of
the
nature
of
them
with
whom
we
liue
,
and
we
should
beare
much
with
such
faults
as
these
.
To
quit
their
pride
with
disdaine
,
if
they
be
proud
;
to
be
euer
telling
them
of
their
couetousnes
,
if
they
be
couetous
;
to
put
fewell
vnto
the
fire
by
ministring
occasions
of
anger
,
if
they
be
hastie
and
angrie
;
to
increase
their
iealousie
by
any
preposterous
dealing
,
if
they
be
some
what
suspicious
,
is
no
way
for
vs
to
cure
their
faults
,
or
to
liue
with
them
in
that
Christian
sort
we
should
.
This
is
that
which
behooueth
vs
,
if
we
will
haue
our
patient
mindes
knowne
,
we
must
beare
with
these
and
such
like
faults
in
our
neighbours
and
brethren
,
and
spare
oftentimes
to
speake
or
do
that
which
their
humour
cannot
brooke
.
The
second
rule
which
we
must
obserue
is
this
;
such
words
and
deeds
as
haply
sometimes
might
haue
not
the
best
construction
or
meaning
,
we
must
make
the
best
of
them
:
for
if
when
things
are
said
or
done
which
might
be
well
meant
,
and
well
taken
,
they
be
worse
taken
then
they
are
meant
,
and
rather
the
worst
then
the
best
be
made
of
them
;
shall
we
say
of
those
men
,
that
they
are
patiently
and
gently
minded
?
nay
surely
,
this
is
rather
an
argument
of
an
exasperate
minde
,
which
had
rather
blow
the
bellowes
,
then
quench
the
fire
,
rather
make
a
breach
where
there
were
none
,
then
make
vp
a
breach
where
there
were
one
.
And
therefore
the
Apostle
putteth
such
as
take
all
things
in
the
euill
part
,
A
third
rule
which
we
must
obserue
is
this
:
Such
faults
as
are
secret
,
or
committed
by
infirmitie
,
we
must
not
diuulgate
and
publish
,
but
rather
hide
and
couer
them
.
It
is
the
saying
of
our
blessed
Sauiour
,
Whatsoeuer
ye
would
that
men
should
do
to
you
,
euen
so
do
ye
to
them
:
and
it
implieth
this
withall
,
that
whatsoeuer
we
would
not
that
men
should
do
to
vs
,
we
should
not
do
to
them
.
Now
then
,
who
is
it
of
vs
,
that
if
we
fall
through
infirmitie
,
if
we
runne
into
any
secret
sin
,
would
haue
it
published
in
Gath
,
or
noysed
in
the
streetes
of
Ashkelon
?
In
many
things
we
sinne
all
:
and
he
is
the
best
that
offends
the
least
.
But
who
can
brooke
him
,
that
whatsoeuer
fault
he
heares
in
the
house
,
by
and
by
tells
it
on
the
house
tops
?
or
how
shall
he
approue
his
moderation
,
and
his
patient
minde
vnto
men
,
that
whatsoeuer
fault
he
knowes
of
his
neighbor
or
brother
,
disperseth
it
abroad
and
makes
it
his
common
talke
where
he
cometh
?
Nay
,
herein
is
our
moderation
and
mildenes
seene
and
approued
,
if
when
we
know
any
slip
or
fall
of
our
neighbour
,
which
haply
many
know
not
,
we
patiently
passe
by
it
,
and
so
beare
it
,
that
as
much
as
in
vs
lies
,
we
burie
it
out
of
the
sight
and
speech
of
men
.
For
as
Peter
saith
of
loue
,
A
fourth
rule
which
we
must
obserue
,
is
this
:
when
the
faults
of
our
neighbour
are
such
as
that
they
may
iustly
offend
vs
,
behouefull
it
is
that
we
go
vnto
him
,
and
tel
him
his
fault
betweene
him
and
vs
alone
;
and
if
thus
he
hearken
not
vnto
vs
,
then
to
call
vnto
vs
one
or
two
moe
,
that
his
fault
being
here
opened
againe
,
that
which
is
amisse
may
be
amended
,
and
he
in
the
best
sort
that
may
be
,
may
be
reclaimed
.
Which
rule
is
also
the
rule
of
our
blessed
Sauiour
touching
priuate
iniuries
and
wrongs
,
where
he
saith
,
If
thy
brother
trespasse
against
thee
,
he
speaketh
of
priuate
trespasses
and
wrongs
:
for
such
as
are
publike
,
and
to
the
offence
of
the
Church
,
hast
saued
a
soule
from
death
;
and
he
repenting
,
A
fift
rule
which
we
must
obserue
,
and
the
last
which
now
I
will
note
,
is
this
;
generally
in
matters
of
this
life
we
must
remit
of
that
which
in
rigor
might
be
done
.
For
if
we
shall
thus
stand
vpon
it
,
that
this
we
may
do
by
right
,
and
this
the
law
will
beare
vs
out
vnto
,
what
proofe
hereby
shall
we
make
of
our
moderation
and
patient
mind
?
Who
so
sheddeth
mans
bloud
,
by
man
shall
his
bloud
be
shed
.
Now
who
will
commend
the
moderation
of
that
Iudge
,
that
so
oft
as
bloud
is
shed
,
pronounceth
sentence
of
death
,
because
in
rigour
of
the
words
it
may
seem
he
may
do
that
,
which
indeed
in
the
equitie
of
the
law
he
may
not
?
And
so
it
fareth
with
vs
,
if
in
matters
of
this
or
that
qualitie
betwixt
vs
and
our
neighbours
,
we
shall
alwaies
do
that
which
in
extremitie
of
right
it
seemeth
that
we
may
,
and
not
moderate
right
by
equitie
,
who
shall
commend
our
moderation
?
If
we
haue
the
losse
,
we
must
sometimes
sustaine
it
;
if
we
haue
the
wrong
,
we
must
sometimes
put
it
vp
,
and
for
peace
and
vnities
sake
we
must
remit
and
yeeld
of
our
right
,
if
we
wil
haue
our
moderation
and
patient
mind
to
be
knowne
.
Moe
rules
might
be
added
vnto
these
,
but
let
these
for
this
time
suffice
.
And
now
I
beseech
you
to
thinke
on
these
things
,
and
in
your
liues
one
with
another
to
practise
them
,
that
so
your
moderate
,
and
curteous
,
and
soft
,
and
gentle
,
and
patient
mind
may
be
knowne
.
Beare
one
with
another
in
such
faults
as
are
naturally
in
any
of
you
,
and
spare
sometimes
to
speake
or
do
that
which
anothers
humor
cannot
brooke
:
make
not
alwaies
the
worst
of
such
words
or
deeds
,
as
haply
might
haue
not
the
best
construction
and
meaning
,
but
rather
when
in
themselues
they
are
either
doubtfull
,
or
not
altogether
the
best
,
make
the
best
of
them
,
and
so
construe
them
,
as
they
may
be
wel
meant
rather
then
as
they
might
be
il
taken
.
Be
not
hastie
to
publish
whatsoeuer
fault
of
your
neighbour
you
heare
or
know
,
but
such
faults
as
either
are
not
commonly
known
abroad
,
or
whereinto
he
hath
fallen
through
infirmitie
,
hide
&
couer
them
,
&
as
much
as
in
you
is
,
burie
them
out
of
the
sight
and
speech
of
men
.
Traduce
not
one
another
,
nor
breake
out
into
intemperate
heates
one
against
another
,
but
in
matters
wherein
ye
may
haue
iust
occasion
of
offence
one
against
another
,
first
priuately
expostulate
your
matters
one
with
another
;
and
if
amends
do
not
follow
,
debate
your
matters
one
with
another
,
in
the
hearing
of
one
or
two
of
your
neighbours
and
friends
,
which
may
heare
and
helpe
to
order
your
matters
.
Be
not
auerse
from
sitting
downe
sometimes
with
the
losse
,
and
from
putting
vp
sometimes
the
wrong
,
but
for
the
maintenance
of
peace
and
concord
one
with
another
,
remit
and
yeeld
one
vnto
another
,
that
which
in
right
sometimes
ye
might
haue
one
of
another
,
that
so
your
patient
mind
may
be
knowne
vnto
all
.
And
why
should
I
need
in
many
words
at
this
time
to
exhort
you
vnto
this
moderation
one
towards
another
?
May
not
this
day
,
may
not
that
holy
table
sufficiently
exhort
you
here
unto
?
For
vnlesse
ye
be
patiently
minded
one
towards
another
,
can
ye
either
worthily
celebrate
those
holy
mysteries
of
Christ
his
blessed
death
and
passion
,
or
thankfully
celebrate
this
day
in
remembrance
of
his
resurrection
?
To
celebrate
these
holy
mysteries
worthily
,
is
not
to
come
hither
as
to
an
ordinary
table
,
and
here
to
eate
and
drink
;
but
to
come
hither
prepared
with
all
holy
reuerence
,
hauing
examined
our selues
before
as
touching
our
faith
in
Christ
Iesus
,
whether
by
faith
in
Christ
Iesus
we
feele
a
full
assurance
in
our
soules
of
the
forgiuenesse
of
our
sinnes
,
and
of
all
other
benefites
of
Christ
his
death
and
passion
,
which
in
this
Supper
we
desire
for
our
further
assurance
to
be
sealed
vnto
vs
;
and
touching
our
repentance
,
whether
we
be
truly
grieued
in
our
soules
for
our
sinnes
against
our
God
,
and
fully
purpose
hereafter
to
conforme
our selues
vnto
the
will
of
God
set
downe
in
his
word
:
as
touching
,
I
say
,
our
faith
and
repentance
,
so
touching
our
loue
,
whether
we
loue
one
another
,
so
that
as
members
of
the
same
bodie
,
we
beare
one
with
another
,
and
helpe
one
another
.
For
as
faith
and
repentance
towards
God
,
so
this
loue
also
towards
our
neighbour
is
so
necessarily
requisite
,
that
otherwise
we
do
not
worthily
celebrate
these
holy
mysteries
.
And
therefore
if
we
will
be
worthie
partakers
of
this
holy
Supper
,
as
here
we
that
are
many
,
do
all
eate
one
bread
,
and
drinke
of
one
cup
,
are
all
confirmed
in
one
faith
,
and
nourished
to
grow
vp
into
one
bodie
,
whereof
Christ
is
the
head
;
so
must
we
loue
one
another
,
and
as
members
of
the
same
bodie
,
beare
one
with
another
,
and
helpe
one
another
.
So
that
at
this
time
the
verie
celebration
of
these
holy
mysteries
,
may
sufficiently
put
vs
in
mind
of
that
moderation
&
patient
mind
which
ought
to
be
in
one
of
vs
towards
another
.
Neither
that
onely
,
but
this
day
also
,
wherein
we
celebrate
the
remembrance
of
Christ
his
blessed
resurrection
,
may
sufficiently
put
vs
in
mind
hereof
.
For
hath
Christ
loosed
the
bands
of
death
,
and
by
his
resurrection
from
the
dead
,
triumphed
ouer
death
,
and
mightily
declared
himselfe
to
be
the
Sonne
of
God
?
Yes
he
hath
,
and
this
day
we
celebrate
the
most
ioyfull
remembrance
thereof
.
And
how
should
not
thi●
put
vs
in
mind
of
rising
from
the
death
of
sinne
vn●●
the
〈◊〉
of
God
?
Or
how
shall
we
thinke
that
we
are
risen
〈…〉
●fe
of
God
,
if
there
be
not
this
moderation
and
p●
〈…〉
in
vs
one
towards
another
?
Since
then
by
the
res●●rection
of
Christ
as
this
day
we
are
put
in
mind
of
our
r●●●●●ection
from
the
death
of
sin
vnto
the
life
of
God
,
thereby
also
we
are
put
in
mind
of
that
moderation
and
patient
mind
which
ought
to
be
in
one
towards
another
:
let
therefore
the
celebration
of
those
holy
mysteries
of
Christ
his
death
and
passion
,
let
the
memoriall
of
his
blessed
resurrection
as
on
this
day
,
be
sufficient
to
stirre
you
vp
vnto
this
moderation
which
our
Apostle
here
requireth
,
and
whereof
hitherto
we
haue
spoken
.
And
whosoeuer
findeth
himselfe
to
haue
failed
herein
heretofore
,
let
him
giue
all
diligence
hereafter
that
his
patient
mind
may
be
knowne
vnto
all
men
.
The
second
thing
which
I
note
in
this
exhortation
,
is
this
,
that
the
Apostle
would
haue
this
their
moderation
and
mildnesse
so
conspicuous
and
euident
,
as
that
it
might
be
knowne
,
and
that
to
all
men
:
no
doubt
to
this
end
,
that
all
men
,
as
occasions
were
offered
,
might
haue
triall
of
their
moderation
and
mildnesse
,
and
that
thereby
religion
among
all
men
might
be
increased
,
and
the
name
of
God
,
in
whom
they
beleeued
,
glorified
.
Whence
I
obserue
the
extent
of
the
moderation
and
mildnesse
that
ought
to
be
in
vs
,
how
farre
the
practise
thereof
is
to
reach
,
that
they
may
haue
triall
and
experience
thereof
;
namely
,
not
to
them
alone
that
vse
vs
kindly
and
gently
,
or
to
them
alone
which
are
within
,
but
to
them
also
which
are
without
,
euen
vnto
all
men
is
our
patient
mind
to
be
made
knowne
.
For
as
our
Sauiour
saith
in
somewhat
another
matter
,
If
ye
loue
them
which
loue
you
,
what
reward
shall
ye
haue
?
and
if
ye
be
friendly
to
your
brethren
onely
,
what
singular
thing
do
ye
?
So
may
it
well
be
said
in
this
matter
,
if
our
patient
mind
be
onely
knowne
vnto
them
that
vse
vs
with
all
mildnes
and
gentlenesse
,
what
singular
thing
do
we
?
and
if
we
moderate
our
affections
,
and
yeeld
onely
vnto
them
that
yeeld
vnto
vs
,
what
praise
shall
we
haue
?
Our
moderation
then
and
patient
mind
is
not
to
be
restrained
in
the
vse
thereof
vnto
these
and
these
men
,
but
it
is
to
be
shewne
vnto
all
men
with
whom
we
liue
,
be
they
better
or
worse
.
So
the
Apostle
speaking
of
charitable
beneficence
,
Let
vs
do
good
(
saith
he
)
while
we
haue
time
vnto
all
men
.
And
againe
,
Haue
peace
with
all
men
.
And
generally
the
precept
is
,
that
we
haue
our
conuersation
honest
amongst
all
men
.
As
lights
therefore
(
for
so
we
are
called
)
we
must
communicate
the
light
that
is
in
vs
vnto
all
men
,
holding
forth
our
lights
of
gentlenesse
,
goodnes
,
meeknes
,
temperancie
,
moderation
,
patience
,
&c.
vnto
all
men
:
imitating
therein
our
Father
which
is
in
heauen
,
maketh
his
Sunne
to
arise
on
the
euill
and
on
the
good
,
and
sendeth
raine
on
the
iust
and
vniust
.
And
now
why
are
we
to
vse
this
moderation
towards
all
men
,
that
our
patient
mind
may
be
knowne
vnto
all
men
?
The
reason
is
,
that
all
men
seeing
our
moderation
and
mildnesse
towards
all
men
,
may
thinke
the
better
of
the
Religion
which
we
professe
,
and
the
rather
glorifie
the
Lord
of
glorie
,
in
whom
we
beleeue
.
For
if
they
shall
see
vntowardlines
and
vnkindnesse
in
one
of
vs
towards
another
,
quickly
do
they
speake
euill
of
the
name
of
God
,
and
of
the
doctrine
which
we
teach
.
And
therefore
the
Apostle
alwayes
exhorts
all
sorts
vnto
all
holy
duties
:
and
why
?
that
the
name
of
God
and
his
doctrine
be
not
euill
spoken
of
:
that
the
word
of
God
be
not
euill
spoken
of
:
that
the
worthy
Name
,
after
which
they
be
named
,
be
not
blasphemed
.
But
if
they
shall
see
moderation
and
mildnesse
,
meeknesse
,
gentlenesse
and
patience
in
one
of
vs
towards
an
other
,
we
cannot
better
draw
men
vnto
the
glory
of
our
God
,
and
to
a
good
opinion
of
our
religion
,
and
of
the
truth
which
we
professe
.
And
in
this
respect
it
is
that
our
blessed
Sauiour
thus
exhorteth
all
men
,
Let
your
light
so
shine
before
men
,
that
they
may
see
your
good
workes
,
and
glorifie
your
Father
which
is
in
heauen
.
And
in
the
same
respect
also
it
is
,
that
the
Apostle
Peter
exhorteth
,
saying
,
Haue
your
conuersation
honest
among
the
Gentiles
,
that
they
which
speake
euill
of
you
as
of
euill
doers
,
may
by
your
good
workes
which
they
shall
see
,
glorifie
God
in
the
day
of
the
visitation
.
For
an
ornament
then
of
the
truth
which
we
professe
,
and
for
the
glorie
of
our
God
in
whom
we
beleeue
,
our
patient
mind
is
to
be
made
knowne
vnto
all
men
,
not
to
our
brethren
onely
,
or
such
as
vse
vs
kindly
,
but
euen
to
all
men
.
Here
then
first
were
to
be
reproued
those
braules
and
quarels
which
fall
out
amongst
neighbours
and
brethren
about
matters
of
two
pence
,
matters
of
nothing
.
Our
Apostle
would
haue
our
moderation
and
patient
mind
knowne
vnto
all
men
.
How
is
it
then
that
neighbours
and
brethren
will
not
one
yeeld
vnto
another
,
wil
not
one
beare
with
another
?
One
wil
haue
his
right
,
and
not
yeeld
a
iote
;
another
will
auenge
his
wrong
,
or
else
he
will
die
for
it
;
a
third
will
beare
coles
at
no
mans
hands
,
but
such
as
he
brewes
such
shall
he
drinke
,
and
this
amongst
neighbours
and
brethren
.
And
how
shall
it
be
thought
,
that
we
will
vse
moderation
towards
all
men
,
while
such
is
our
behauiour
towards
our
neighbours
and
brethren
?
Whilest
it
is
thus
among
our selues
,
we
shew
plainly
how
litle
heed
we
haue
taken
vnto
this
exhortation
of
the
holy
Ghost
,
&
consequently
how
litle
care
we
take
,
that
the
name
of
God
,
and
the
truth
which
we
professe
,
be
not
euill
spoken
of
.
Secondly
,
here
were
to
be
reproued
such
carnall
exceptions
as
are
commonly
taken
against
this
exhortation
.
The
holy
Ghost
saith
,
Let
your
patient
mind
be
knowne
vnto
all
men
.
Vnto
all
men
,
say
we
:
this
is
an
hard
saying
.
Vnto
such
as
vse
vs
kindly
and
curteously
,
great
reason
that
our
patient
mind
should
be
knowne
:
but
vnto
them
that
be
euer
readie
to
thwart
and
crosse
vs
,
to
wrong
and
grieue
vs
,
to
taunt
and
mocke
vs
,
to
reuile
and
speake
euill
of
vs
,
what
reason
that
our
patient
mind
should
be
knowne
?
Thus
will
we
rather
teach
the
holy
Ghost
what
to
speake
,
then
we
will
be
taught
by
the
holy
Ghost
what
to
do
.
But
such
exceptions
we
must
take
heed
of
,
if
we
will
suffer
our selues
to
be
taught
by
the
ho
holy
Ghost
,
and
as
our
Apostle
willeth
,
we
must
let
our
patient
mind
be
knowne
vnto
all
men
without
such
exception
of
any
.
Thirdly
,
hence
we
learne
what
we
are
to
respect
in
the
practise
of
euery
Christian
vertue
,
namely
the
glorie
of
God
,
and
the
propagation
of
his
truth
.
For
as
our
Sauior
saith
of
almes
,
prayer
,
fasting
,
and
the
like
,
Let
vs
therefore
hearken
vnto
the
exhortation
of
our
Apostle
,
and
as
he
exhorteth
let
our
patient
mind
be
knowne
vnto
all
men
.
Let
vs
not
bangle
and
wrangle
one
with
another
for
euery
light
matter
,
but
let
vs
beare
one
with
another
,
and
yeeld
one
vnto
another
.
Let
vs
not
after
the
fancie
of
our
owne
reason
abridge
that
which
the
holy
Ghost
enlargeth
,
but
let
our
moderation
be
knowne
to
all
,
without
exception
of
any
.
And
let
vs
in
the
practise
both
of
this
and
of
euery
Christian
vertue
,
aime
at
the
glorie
of
God
,
and
the
furtherance
of
his
holy
truth
which
we
professe
.
And
as
this
day
we
professe
by
our
meeting
at
this
holy
Table
,
sound
loue
and
charitie
with
all
men
,
so
at
all
times
let
our
moderation
and
patient
mind
be
knowne
vnto
all
men
.
LECTVRE
LXXXI
.
PHILIP
.
4.
Verse
5.
The
Lord
is
at
hand
.
THese
words
haue
bene
already
noted
to
consist
of
an
exhortation
,
and
a
reason
of
the
exhortation
.
The
exhortation
this
,
Let
your
patient
mind
,
&c.
The
reason
this
,
The
Lord
is
at
hand
.
In
the
exhortation
were
noted
,
first
the
thing
whereunto
the
Apostle
exhorteth
the
Philippians
:
secondly
the
large
scope
wherein
the
thing
is
to
runne
.
The
thing
whereunto
the
Apostle
exhorteth
the
Philippians
,
is
mildnesse
in
their
behauiour
,
and
moderation
of
their
affections
towards
their
neighbours
and
brethren
,
so
that
for
vnities
sake
they
would
rather
lose
their
owne
,
then
strictly
stand
vpon
their
right
in
matters
of
ordinarie
life
.
The
large
field
wherein
he
would
haue
this
their
mildnesse
and
moderation
to
runne
,
reacheth
vnto
all
men
,
Let
your
patient
mind
be
knowne
to
all
,
&c.
The
Lord
is
at
hand
.
This
reason
,
as
I
told
you
,
is
added
to
preuent
an
obiection
.
For
the
Apostle
hauing
exhorted
the
Philippians
to
such
a
mildnesse
and
moderation
,
as
that
they
should
not
alwayes
strictly
stand
vpon
their
right
,
but
sometimes
yeeld
of
their
right
,
and
patiently
put
vp
the
losse
and
the
wrong
;
the
Philippians
might
haply
thus
obiect
and
say
,
that
so
indeed
their
case
should
be
most
miserable
,
and
they
should
be
trampled
vnder
feete
as
clay
in
the
streetes
.
Therefore
the
Apostle
addeth
,
The
Lord
is
at
hand
:
as
if
he
should
haue
said
;
Though
they
abuse
your
patient
mildnesse
and
gentle
moderation
of
your
affections
,
yet
do
ye
hold
on
a
good
course
,
in
patience
possesse
your
soules
,
and
let
your
patient
mind
be
knowne
vnto
all
men
:
for
the
Lord
is
at
hand
:
otherwise
indeed
your
case
were
hard
,
if
the
Lord
were
farre
from
you
,
and
lookt
not
at
you
,
nor
regarded
you
to
helpe
you
in
euery
time
of
need
,
and
to
relieue
you
in
euery
your
wrongs
:
But
the
Lord
is
at
hand
.
Now
we
must
vnderstand
that
the
Lord
is
said
to
be
at
hand
,
after
diuers
sorts
in
the
holy
Scriptures
.
For
sometimes
he
is
said
to
be
neare
,
or
at
hand
,
in
respect
of
himselfe
,
of
the
presence
of
his
deitie
and
glorious
maiestie
:
as
where
the
Apostle
saith
,
he
is
not
farre
from
euery
one
of
vs
;
for
in
him
we
liue
,
and
moue
,
and
haue
our
being
.
Thus
himselfe
saith
,
that
he
filleth
heauen
and
earth
:
he
climbe
vp
into
heauen
,
there
he
is
;
if
he
goe
downe
into
hell
,
there
he
is
:
if
he
take
the
wings
of
the
morning
,
and
dwel
in
the
vttermost
parts
of
the
Sea
,
there
also
doth
his
hand
leade
him
;
if
he
say
,
the
darkenesse
shall
couer
him
,
euen
the
night
shal
be
light
about
him
.
And
thus
he
is
neare
euen
vnto
all
the
world
,
vnto
his
enemies
,
sitting
in
the
middest
of
them
,
seeing
their
deuices
,
and
laughing
them
to
scorne
;
vnto
all
that
haue
life
,
or
being
,
communicating
that
vnto
them
,
which
alone
is
properly
in
himselfe
,
who
is
life
,
and
whose
name
is
I
am
.
The
Lord
is
neare
vnto
all
that
call
vpon
him
,
yea
to
all
that
call
vpon
him
in
truth
:
he
is
neare
vnto
them
to
heare
them
,
and
to
helpe
them
.
And
thus
is
he
peculiarly
said
to
be
neare
vnto
his
children
:
not
that
he
offereth
not
this
speciall
grace
of
comming
neare
vnto
them
,
vnto
the
wicked
:
for
thus
he
saith
vnto
them
by
his
Prophet
,
Seeke
ye
the
Lord
whiles
he
may
be
found
,
call
ye
vpon
him
whiles
he
is
neare
:
that
is
,
whiles
he
offereth
himselfe
,
and
his
grace
vnto
you
,
if
ye
will
receiue
it
.
Nay
more
then
so
,
sometimes
he
is
so
neare
vnto
the
wicked
,
that
he
lightens
them
with
his
holy
Spirit
,
giues
them
a
tast
of
the
heauenly
gift
,
Be
patient
and
settle
your
hearts
,
for
the
coming
of
the
Lord
draweth
neare
:
and
likewise
where
the
Apostle
saith
,
He
that
shall
come
will
come
,
and
will
not
tarry
.
In
the
first
sense
,
the
Lord
is
at
hand
aswell
to
the
wicked
as
the
godly
,
to
giue
as
well
to
the
one
as
to
the
other
,
life
and
being
,
&
other
good
graces
of
his
Spirit
.
In
the
second
sense
,
the
Lord
is
at
hand
by
his
prouidence
peculiarly
to
the
godly
,
to
saue
and
defend
them
,
and
to
giue
the
Spirit
of
sanctification
vnto
them
.
In
the
third
sense
also
,
the
Lord
is
at
hand
,
both
to
the
wicked
,
and
to
the
godly
,
to
render
vengeance
in
flaming
fire
vnto
the
wicked
,
and
to
crowne
the
godly
with
a
crowne
of
glorie
and
immortalitie
in
the
heauens
.
In
the
first
sense
I
take
it
,
it
is
not
here
said
,
that
the
Lord
is
a●
hand
,
because
that
could
be
no
such
speciall
reason
to
moue
the
Philippians
vnto
mildn●sse
and
patience
towards
all
men
,
hauing
no
more
comfort
in
it
for
the
godly
,
then
for
the
wicked
.
But
whether
it
be
meant
in
the
second
or
third
sense
,
that
the
Lord
is
at
hand
,
the
reason
holdeth
strongly
,
that
they
should
in
patience
and
mildnes
possesse
their
soules
,
though
haply
their
patience
and
mildnesse
be
much
abused
.
For
be
it
that
the
reason
why
their
patient
mind
should
be
knowne
vnto
all
men
,
though
their
patience
be
much
abused
,
be
eyther
this
,
because
the
Lord
is
at
hand
to
heare
and
help
them
when
they
are
oppressed
,
to
saue
and
defend
them
when
they
are
wronged
;
or
this
,
because
the
Lord
is
at
hand
to
giue
vnto
them
a
crowne
that
haue
borne
the
crosse
,
and
to
auenge
them
vtterly
of
their
enemies
;
eyther
of
the
reasons
might
be
sufficient
motiues
to
perswade
them
to
let
their
patien●
minde
be
knowne
vnto
all
men
.
And
whether
of
them
to
choose
the
rather
as
more
agreeable
to
the
Apostles
minde
,
I
cannot
peremptorily
affirme
.
Either
of
them
may
very
we●
stand
with
the
meaning
of
the
Apostle
in
this
place
.
And
therefore
,
we
will
see
what
profitable
notes
we
may
gather
from
either
of
them
,
whereof
we
may
make
some
vse
for
our selues
.
First
then
,
admitting
this
to
be
the
meaning
of
the
Apostle
in
this
place
,
the
Lord
is
at
hand
by
his
watchfull
prouidence
ouer
you
,
to
heare
and
helpe
you
,
to
saue
and
defend
you
;
I
note
that
the
Apostles
reason
to
moue
the
Philippians
vnto
a
patient
mildenesse
,
and
gentle
moderation
towards
all
men
,
yea
though
their
patience
and
mildenes
were
much
abused
,
is
,
because
the
Lord
is
at
hand
,
by
his
watchful
prouidence
ouer
them
,
to
heare
and
help
them
,
to
saue
and
defend
them
,
when
they
are
abused
,
oppressed
,
or
afflicted
.
Whence
I
obserue
a
speciall
motiue
,
which
may
and
ought
to
perswade
vs
to
possesse
our
soules
in
patience
whensoeuer
we
are
abused
,
oppressed
,
or
afflicted
,
namely
the
certaine
perswasion
hereof
,
that
the
Lord
his
prouidence
alwayes
watcheth
ouer
vs
,
to
behold
our
sufferings
and
our
wrongs
,
to
heare
vs
when
we
call
vpon
him
in
truth
,
to
rid
and
saue
vs
from
the
wrongfull
dealings
of
men
,
and
to
deliuer
vs
in
euerie
needfull
time
of
trouble
.
If
we
be
the
Lord
his
inheritance
,
we
must
looke
for
it
,
to
haue
many
trialls
of
our
patience
and
moderation
by
many
sufferings
and
wrongs
.
O
but
in
such
causes
of
impatiencie
,
how
should
a
man
be
patient
?
when
open
foes
maligne
him
,
fained
friends
abuse
him
,
and
troubles
hedge
him
in
on
euery
side
;
when
no
man
beares
with
him
,
no
man
yeelds
to
him
;
but
,
the
more
he
yeelds
and
beares
with
others
,
the
more
he
is
abused
and
wronged
by
others
;
what
should
perswade
him
to
moderation
and
mildenes
,
to
gentlenes
and
patience
?
Do
we
aske
what
?
Do
we
know
that
the
Lord
his
prouidence
watcheth
ouer
vs
alway
?
Do
we
know
that
he
will
not
leaue
vs
not
forsake
vs
,
nor
deliuer
vs
into
the
will
of
our
enemies
?
Do
we
know
that
all
the
haires
four
head
are
numbred
,
and
that
not
one
of
them
shall
fall
to
the
ground
without
our
heauenly
Fathers
will
?
Here
then
is
,
or
should
be
,
enough
to
perswade
vs
to
be
patient
and
moderate
whensoeuer
we
are
abused
,
afflicted
,
or
oppressed
:
the
Lord
is
at
hand
.
The
Lord
,
the
Lord
,
strong
,
mercifull
,
and
gracious
,
slow
to
anger
,
abundant
in
goodnes
and
truth
,
reseruing
mercie
for
thousands
,
and
not
making
the
wicked
innocent
,
the
most
mightie
God
,
vnto
whom
al
power
is
giuen
in
heauen
and
in
earth
,
who
sitteth
in
heauen
,
and
beholdeth
the
earth
,
and
seeth
whatsoeuer
is
done
among
the
sonnes
of
men
;
our
Lord
by
right
of
creation
,
in
that
he
made
vs
of
nothing
when
we
were
not
;
our
Lord
in
the
right
of
redemption
,
in
that
when
we
were
bondslaues
vnder
hell
,
death
,
and
damnation
,
he
payed
the
ransome
of
our
redemption
,
and
freed
vs
from
the
bondage
of
sinne
and
Satan
;
and
our
Lord
in
the
right
of
soueraignty
,
to
rule
and
gouerne
vs
by
his
Spirits
to
saue
and
defend
vs
vnder
his
wings
;
he
is
at
hand
,
neare
about
our
paths
and
about
our
beds
,
pitcheth
his
tents
round
about
vs
,
and
giueth
his
Angels
charge
ouer
vs
:
he
is
at
hand
,
neare
to
behold
our
sufferings
and
our
wrongs
,
I
haue
seene
,
I
haue
seene
the
affliction
of
my
people
which
is
in
Egypt
,
where●nto
the
Egyptians
oppresse
them
:
Neare
to
heare
vs
when
we
call
vpon
him
,
as
himselfe
saith
,
Call
vpon
me
in
the
day
of
trouble
,
and
I
will
heare
thee
,
and
thou
shalt
glorifie
me
:
Neare
to
deliuer
vs
from
the
wrongfull
dealings
of
men
:
and
therefore
the
Prophet
prayeth
vnto
him
,
O
deliuer
me
from
the
wrongfull
dealings
of
men
,
and
giue
me
not
ouer
vnto
mine
oppressours
:
Neare
to
saue
vs
vnder
his
feathers
in
euery
needefull
time
of
trouble
;
for
so
the
Psalmist
saith
,
The
Lord
will
be
a
defence
for
the
oppressed
,
euen
a
refuge
in
due
time
of
trouble
.
Hereof
Iacob
had
experience
when
Laban
persecuted
him
,
in
that
the
Lord
curbed
Laban
,
when
he
said
vnto
him
,
Take
heede
that
thou
speake
not
to
Iacob
ought
saue
good
.
Hereof
Ioseph
had
experience
in
his
danger
by
his
brethren
,
in
that
the
Lord
first
by
Reuben
saued
him
that
he
was
not
slaine
;
and
after
that
he
was
sold
,
made
him
Ruler
of
Pharaohs
house
,
and
of
all
his
substance
.
I
will
not
be
afraid
though
ten
thousands
of
people
beset
me
round
about
:
nay
,
though
an
hoste
of
men
were
laid
against
me
,
yet
shall
not
mine
heart
be
afraid
:
nay
,
though
I
walke
through
the
valley
of
the
shadow
of
death
I
wil
feare
no
euill
.
And
why
?
for
thou
art
with
me
,
saith
the
Prophet
:
thou
O
Lord
art
with
me
,
and
therefore
,
whosoeuer
be
against
me
,
in
what
danger
soeuer
I
be
,
I
will
feare
no
euill
.
This
then
,
to
know
that
the
Lord
is
with
vs
,
and
that
he
is
alwaies
neare
at
hand
to
heare
vs
and
to
helpe
vs
,
should
quiet
vs
,
as
of
all
feare
,
so
of
all
perturbations
of
the
minde
,
so
that
we
should
patiently
brooke
whatsoeuer
might
otherwise
stirre
vs
vnto
impatiencie
.
How
is
it
then
that
vpon
euery
occasion
we
are
so
vnpatient
,
and
haue
so
little
hold
of
our selues
?
If
any
man
thwart
or
crosse
vs
,
if
any
man
harme
or
wrong
vs
,
if
any
man
taunt
or
mocke
vs
,
if
any
man
reuile
or
speake
euill
of
vs
,
if
anie
man
offer
vs
any
hard
measure
in
word
or
in
deed
,
how
do
we
bite
vpon
the
bridle
,
and
stomacke
the
matter
?
One
abuse
must
be
quit
with
another
,
one
wrong
with
another
,
one
mischiefe
with
another
,
or
else
we
think
we
haue
neuer
plaied
the
men
.
But
if
we
be
falsly
accused
before
the
Iudge
,
of
theft
,
murder
,
sedition
,
treason
or
the
like
;
if
we
be
wrongfully
scourged
,
imprisoned
,
racked
,
or
tormented
;
if
we
be
cruelly
or
deceitfully
turned
out
of
house
and
home
,
lands
and
liuing
,
and
all
that
we
haue
:
O
how
then
are
our
soules
disquieted
within
vs
,
and
how
do
our
hearts
burnt
within
vs
till
we
be
auenged
of
such
as
haue
thus
dealt
with
vs
?
Here
must
reuenge
be
sought
by
bloud
,
death
,
and
if
there
be
any
further
reuenge
then
this
.
And
tell
me
I
pray
,
what
is
the
cause
of
such
impatiencie
in
these
and
the
like
cases
,
yea
oftentimes
when
the
Lord
his
hand
is
vpon
vs
in
pouertie
,
sickenes
,
and
the
like
?
Is
it
not
euen
hence
,
because
either
we
know
not
,
or
remember
not
that
the
Lord
is
at
hand
?
Yes
verily
,
it
is
the
ignorance
,
or
forgetfulnesse
of
the
Lord
,
and
of
his
prouident
watchfulnesse
ouer
vs
,
that
makes
vs
fret
and
fume
,
and
like
the
dogge
runne
vpon
the
bone
that
is
cast
at
vs
.
We
know
not
,
or
we
remember
not
that
vengeance
is
the
Lords
,
and
that
he
hath
promised
that
he
will
repay
and
reward
the
wicked
after
their
deseruing
:
and
therefore
forsooth
,
when
we
thinke
there
is
cause
,
we
will
be
disquieted
,
we
will
kill
and
slay
,
and
we
will
be
auenged
.
For
if
we
knew
or
remembred
that
vengeance
is
the
Lords
,
and
that
he
wil
repay
,
we
would
patiently
passe
by
the
contumelies
and
wrongs
of
men
,
and
leaue
them
to
the
Lord
that
iudgeth
righteous
iudgement
.
We
know
not
,
or
we
remember
not
,
that
the
Lord
is
neare
vnto
all
that
call
vpon
him
in
truth
to
heare
and
help
vs
in
all
dangers
,
if
we
patiently
waite
vpon
him
,
that
we
may
be
safe
vnder
his
feathers
;
and
therefore
forsooth
when
troubles
assault
vs
,
or
the
sorrows
of
death
compasse
vs
about
,
we
thinke
we
do
well
to
be
as
vnpatient
as
Ionas
was
angrie
for
his
gourd
.
For
if
we
knew
,
or
remembred
,
that
he
is
at
hand
at
euerie
needfull
time
of
trouble
to
helpe
vs
,
our
soules
would
patiently
wait
vpon
the
Lord
vntill
he
should
helpe
vs
.
Eyther
we
thinke
not
of
the
Lord
and
of
his
watchfull
prouidence
ouer
vs
to
saue
and
defend
vs
,
and
to
auenge
our
sufferings
and
wrongs
;
or
carnally
we
say
,
if
the
Lord
be
at
hand
,
I
wish
I
might
know
it
,
I
wish
I
might
heare
him
,
I
wish
I
might
see
him
,
as
if
otherwise
we
could
not
discerne
of
his
being
neare
vnto
vs
;
or
if
we
be
better
taught
,
yet
we
thinke
him
not
neare
if
he
do
not
alwayes
heare
and
helpe
when
we
wish
and
call
.
And
therefore
euery
small
thing
and
least
trifle
almost
moues
vs
,
and
disquiets
vs
,
and
puts
vs
out
of
all
patience
.
Whatsoeuer
therefore
contumelies
or
disgraces
are
offred
vnto
vs
,
whatsoeuer
losses
or
wrongs
we
sustaine
,
whatsoeuer
troubles
or
tentations
do
assault
vs
,
whatsoeuer
malice
or
wickednes
be
practised
against
vs
,
let
vs
know
that
the
Lord
his
prouidence
watcheth
ouer
vs
to
saue
&
defend
vs
,
to
take
our
matter
into
his
owne
hand
,
and
to
be
auenged
of
our
enemies
.
And
therefore
let
vs
not
he
discouraged
,
or
disquieted
,
let
vs
not
fret
or
fume
,
or
busie
our
heads
with
thinking
of
reuenge
,
but
let
vs
in
our
patience
possesse
our
soules
,
and
let
our
patient
mind
be
knowne
to
all
men
.
If
we
cannot
by
our
moderation
and
mildnes
,
by
our
gentlenes
and
patience
winne
them
vnto
vs
that
in
word
or
deed
wrong
vs
,
but
that
they
like
vnto
wicked
Iulians
the
more
abuse
vs
and
wrong
vs
,
yet
the
Lord
is
at
hand
to
behold
our
sufferings
&
wrongs
,
and
to
take
our
matter
into
his
owne
hand
.
To
bridle
then
our
impatience
let
vs
thinke
with
our selues
;
Are
we
euill
entreated
through
tyrants
?
doth
our
owne
familiar
friend
lie
●n
waite
against
vs
?
do
some
imagine
mischiefe
for
vs
,
others
whet
their
tongues
against
vs
,
and
shoote
out
their
arrowes
,
euen
bitter
words
,
and
do
others
practise
what
they
can
against
vs
?
Well
,
the
Lord
is
at
hand
,
he
seeth
and
knoweth
all
things
,
he
deliuereth
vs
,
and
auengeth
vs
of
all
that
rise
vp
against
vs
,
when
,
and
as
it
seemes
good
vnto
him
.
He
that
keepeth
vs
slumbereth
not
,
nor
sleepeth
;
and
therefore
in
our
patience
will
we
possesse
our
soules
,
reposing
our selues
vnder
the
couert
of
his
wings
.
Thus
if
we
shall
lift
vp
our
eies
vnto
the
Lord
,
and
perswade
our selues
of
his
being
alwaies
neare
at
hand
vnto
vs
by
his
watchfull
prouidence
ouer
vs
,
we
shall
not
only
not
be
troubled
with
these
sharp
fits
of
this
hote
ague
of
impatience
vpon
euery
accident
or
crosse
,
but
as
men
truly
humbled
in
our selues
,
mortified
vnto
the
world
,
and
looking
onely
vnto
the
Lord
,
we
shall
in
all
mildnesse
and
moderation
make
our
patient
minde
knowne
vnto
all
men
.
And
let
this
be
spoken
of
this
obseruation
from
this
meaning
of
these
words
.
Secondly
,
admitting
this
to
be
the
meaning
of
the
Apostle
in
this
place
,
that
the
Lord
is
at
hand
by
his
second
comming
in
the
flesh
vnto
iudgement
to
requite
our
hard
measures
into
their
bosome
that
haue
ill
meated
vnto
vs
,
and
to
wipe
all
teares
from
our
eyes
,
and
giue
vs
rest
with
himselfe
,
I
note
that
the
Apostles
reason
to
moue
the
Philippians
vnto
a
patient
mildnesse
and
gentle
moderation
towards
all
men
,
is
because
the
Lord
is
at
hand
to
breake
the
clouds
,
and
to
come
vnto
iudgement
,
to
wipe
all
teares
from
their
eyes
,
and
to
recompence
tribulation
to
all
that
haue
troubled
them
.
And
hence
I
obserue
another
speciall
motiue
which
may
&
ought
to
perswade
vs
to
possesse
our
soules
in
patience
whensoeuer
we
are
abused
,
oppessed
,
or
afflicted
,
namely
,
the
approching
of
Christ
his
second
coming
into
iudgement
,
when
he
shall
recompence
tribulation
to
them
that
trouble
vs
,
and
to
vs
which
are
troubled
rest
with
him
.
This
motiue
also
vnto
patience
the
Apostle
Iames
vseth
,
Be
ye
patient
vnto
the
coming
of
the
Lord
:
Be
ye
patient
and
settle
your
hearts
:
for
the
coming
of
the
Lord
draweth
neare
.
And
certainly
if
we
could
and
would
remember
this
,
that
the
coming
of
the
Lord
draweth
neare
,
we
would
be
lesse
prouoked
vpon
euery
occasion
vnto
intemperate
heates
,
and
whatsoeuer
might
haply
seeme
enough
to
disquiet
vs
,
we
would
passe
it
ouer
with
greater
patience
.
For
thus
we
should
say
with
our selues
:
Hath
God
giuen
all
iudgement
vnto
his
Son
,
and
is
he
readie
to
come
vnto
iudgement
?
Is
the
time
at
hand
when
he
shall
descend
from
heauen
with
a
shoute
,
and
with
the
voice
of
the
Archangell
,
and
with
the
trumpet
of
God
?
when
he
shal
shew
himselfe
in
flaming
fire
,
rendring
vengeance
vnto
them
that
know
not
God
,
nor
obey
the
Gospel
of
our
Lord
Iesus
Christ
?
when
he
shall
come
to
be
glorified
in
his
Saints
,
and
to
be
maruellous
in
all
them
that
beleeue
?
Shall
I
then
when
I
am
abused
or
wronged
,
be
grieued
and
disquieted
,
or
seek
to
be
auenged
?
Nay
,
the
time
is
at
hand
when
all
wrongs
shall
be
redressed
by
him
that
iudgeth
righteously
:
in
the
meane
time
I
will
beare
with
patience
what
man
doth
or
saith
against
me
.
Thus
by
remembrance
of
the
approching
of
Christ
his
second
coming
vnto
iudgment
,
should
our
patient
mind
be
knowne
vnto
all
men
.
O
but
,
will
foolish
man
say
,
this
hath
bene
said
these
fifteene
hundred
yeares
,
that
the
Lord
is
at
hand
,
and
that
his
coming
draweth
neare
,
and
yet
all
things
continue
alike
;
how
should
this
then
still
be
a
motiue
vnto
patience
?
When
this
second
coming
shall
be
,
I
cannot
say
.
which
the
Father
hath
kept
in
his
owne
power
,
and
so
peculiarly
reserued
vnto
himselfe
,
as
that
of
that
day
and
houre
knoweth
no
man
,
no
not
the
Angels
in
heauen
but
God
onely
,
nay
not
Christ
Iesus
himselfe
as
he
is
man
knoweth
it
.
And
therefore
they
who
labour
in
that
point
to
designe
that
time
,
are
therein
more
curious
then
wise
.
But
hath
it
bene
said
these
fifteene
hundred
yeares
,
that
the
Lord
is
at
hand
,
and
that
his
coming
draweth
neare
?
And
did
the
holy
Ghost
who
cannot
lie
,
say
then
that
it
was
neare
,
and
is
it
now
very
neare
,
euen
at
our
doores
?
The
Lord
is
patient
toward
vs
,
and
would
haue
no
man
to
perish
,
but
would
all
men
to
come
to
repentance
,
and
therefore
hath
hitherto
deferred
his
coming
.
But
yet
a
very
litle
while
,
and
he
that
shall
come
,
will
come
,
and
will
not
tarrie
.
If
fifteene
hundred
yeares
be
past
,
the
rest
of
the
time
appointed
must
needs
be
shorter
,
and
so
the
day
and
houre
approach
nearer
.
And
what
one
signe
foretold
to
go
before
his
second
coming
,
is
not
already
past
,
except
it
be
that
one
of
the
calling
of
the
Iewes
?
Let
the
exhortation
then
of
our
Apostle
preuaile
with
vs
,
that
our
patient
mind
be
knowne
to
all
men
.
Let
vs
be
meeke
and
gentle
,
kind
and
curteous
one
to
another
,
yeelding
one
vnto
another
,
and
bearing
one
with
another
:
for
the
Lord
is
at
hand
,
his
comming
,
draweth
neare
,
when
he
shall
giue
vs
rest
with
him
,
and
auenge
all
our
wrongs
.
LECTVRE
LXXXII
.
PHILIP
.
4.
Verse
6.
Be
nothing
carefull
,
but
in
all
things
let
your
requests
be
shewed
vnto
God
in
prayer
and
supplication
,
with
giuing
of
thankes
.
WE
haue
heard
diuers
exhortations
of
the
Apostle
vnto
the
Philippians
.
His
last
exhortation
vnto
them
in
the
former
verse
,
was
,
that
their
moderate
,
and
gentle
,
and
patient
mind
might
be
knowne
vnto
all
men
.
The
reason
,
because
the
Lord
is
at
hand
,
not
onely
according
to
the
presence
of
his
Deitie
&
glorious
maiestie
,
which
filleth
heauen
and
earth
,
Be
nothing
carefull
.
In
these
words
we
haue
another
exhortation
vnto
the
Philippians
;
wherein
the
Apostle
disswadeth
one
thing
,
perswadeth
another
thing
,
and
noteth
the
consequence
or
effect
which
will
follow
vpon
both
.
The
thing
which
he
disswadeth
,
is
,
too
great
carefulnesse
for
the
things
of
this
life
,
and
for
the
euent
of
such
things
as
commonly
we
take
in
hand
and
haue
to
deale
withall
,
in
these
words
,
Be
nothing
carefull
.
Where
the
word
vsed
by
the
Apostle
,
signifieth
oftentimes
a
diffident
carefulnes
,
such
as
distracteth
the
mind
sundrie
wayes
,
and
almost
eateth
vp
a
man
;
such
as
is
the
couetous
mans
carefulnes
,
whose
mind
runneth
so
still
vpon
his
matters
,
as
that
not
daring
either
to
depend
vpon
God
,
or
the
faithfulnesse
of
any
man
for
the
euent
of
them
,
his
turmoiled
thoughts
are
alwayes
busied
about
them
.
Which
carefulnes
being
an
euill
carefulnes
,
the
Apostle
disswadeth
it
,
saying
,
be
nothing
carefull
,
that
is
,
let
it
be
farre
from
you
to
be
troubled
with
such
worldly
and
distrustfull
carefulnesse
for
any
thing
in
this
life
,
or
for
the
euent
of
any
thing
that
you
haue
to
deale
withall
.
The
thing
which
he
perswadeth
,
is
,
in
all
things
to
flie
vnto
God
by
prayer
,
as
depending
wholly
vpon
him
,
and
committing
all
their
wayes
vnto
him
.
So
that
as
he
would
not
haue
them
too
carefull
about
any
thing
,
so
he
would
not
haue
them
carelesse
in
any
thing
,
but
in
all
things
to
flie
vnto
God
,
powring
out
such
prayers
vnto
him
as
may
be
accepted
with
him
.
Where
first
note
the
antithesis
,
in
that
the
Apostle
saith
,
Be
carefull
for
nothing
,
but
in
all
things
,
&c.
Secondly
note
the
distribution
of
prayer
into
his
diuers
kinds
,
Let
your
requests
,
or
suites
,
or
petitions
,
there
is
the
generall
;
be
shewed
vnto
God
in
prayer
,
and
supplication
,
with
giuing
of
thanks
;
prayer
,
supplication
and
thanksgiuing
,
these
be
the
kinds
or
particulars
comprehended
vnder
the
generall
.
By
requests
therefore
is
meant
generally
whatsoeuer
prayer
is
made
vnto
God
for
the
obtaining
of
that
which
is
good
,
or
auoiding
of
that
which
is
euil
.
By
prayer
is
meant
such
prayer
as
we
powre
out
vnto
God
for
blessings
corporall
or
spirituall
,
temporall
or
eternall
.
By
supplication
is
meant
such
prayer
as
we
make
vnto
God
for
preseruing
vs
from
euils
corporall
or
spirituall
,
temporall
or
eternall
.
By
giuing
of
thankes
is
meant
a
thankfull
praising
of
God
for
benefits
bestowed
vpon
vs
,
or
for
our
deliuerance
from
euils
.
And
all
these
are
commonly
in
all
the
prayers
of
the
faithfull
,
as
wherein
both
they
giue
thankes
vnto
God
for
blessings
receiued
,
and
preseruation
from
euils
;
and
also
pray
vnto
God
for
the
things
which
are
good
,
and
to
be
deliuered
from
the
things
which
are
euill
.
Thirdly
,
note
this
that
the
Apostle
saith
,
Let
your
requests
be
shewed
vnto
God
,
or
be
made
knowne
vnto
God
;
not
as
if
their
requests
,
or
any
thing
else
were
not
knowne
vnto
God
;
but
the
meaning
is
,
either
that
their
requests
should
be
knowne
by
an
approuing
knowledge
vnto
God
,
so
that
they
should
be
accepted
with
him
;
or
that
their
requests
should
be
knowne
,
not
vnto
men
,
as
their
patient
mind
was
to
be
knowne
,
but
vnto
God
.
The
thing
then
which
he
perswadeth
in
effect
is
this
,
in
all
things
whatsoeuer
to
depend
vpon
God
,
and
to
flie
vnto
him
by
prayer
,
both
powring
out
acceptable
prayers
vnto
him
for
obtaining
of
good
things
and
deliuerance
from
euill
things
,
and
giuing
him
thankes
for
blessings
in
good
things
and
delirance
from
euill
.
The
consequence
or
effect
which
will
follow
vpon
both
,
the
thing
disswaded
and
the
thing
perswaded
,
the
Apostle
noteth
in
the
next
verse
,
And
the
peace
,
&c.
So
that
these
words
deuide
themselues
into
these
three
branches
:
first
a
dehortation
from
a
thing
which
is
euill
,
in
these
words
,
Be
nothing
carefull
;
secondly
,
an
exhortation
vnto
a
thing
which
is
good
,
in
these
words
,
But
in
all
things
,
&c.
thirdly
,
a
consequent
or
effect
which
will
follow
vpon
flying
the
euill
and
following
the
good
,
in
these
words
,
And
the
peace
.
&c.
Now
let
vs
see
whit
we
may
gather
hence
for
our
vse
.
The
first
thing
which
I
note
,
is
the
Apostles
dehortation
,
wherein
he
disswadeth
the
Philippians
from
all
worldly
and
distrustfull
carefulnes
for
any
thing
in
this
life
,
or
the
euent
of
any
thing
that
they
haue
to
deale
withall
.
Whence
I
obserue
a
fault
which
we
are
by
all
meanes
to
take
heed
of
and
to
flie
,
namely
,
too
too
great
carefulnes
for
the
things
of
this
life
.
We
may
not
in
any
wise
so
trouble
our selues
with
turmoiling
thoughts
and
cares
for
the
things
of
this
life
,
or
the
euent
of
any
thing
we
haue
to
deale
withall
,
as
if
we
durst
not
depend
vpon
God
,
or
the
faithfulnesse
of
any
man
,
vnlesse
our
owne
cares
also
were
continually
employed
about
them
.
Carefulnes
and
diligence
in
all
our
labours
is
requisite
and
necessarie
,
but
worldly
and
distrustfull
carefulnesse
for
any
thing
is
wretched
and
vngodly
.
For
the
better
conceiuing
therfore
of
this
note
,
we
are
to
vnderstand
that
there
are
three
sorts
of
carefulnes
:
one
godly
and
necessarie
;
another
worldly
and
wicked
;
and
a
third
mixt
of
both
,
neither
simply
godly
,
nor
simply
wicked
,
but
mixt
of
both
.
A
godly
carefulnes
it
is
when
we
giue
all
diligence
to
do
the
workes
of
our
callings
with
all
faithfulnes
,
doing
that
which
we
should
,
and
commending
the
euent
vnto
God
.
And
so
farre
is
it
off
,
that
this
should
be
misliked
or
forbidden
here
or
elsewhere
,
that
it
is
euery
where
commanded
,
and
by
example
in
the
godly
commended
vnto
vs
.
He
that
ruleth
,
saith
the
Apostle
,
let
him
do
it
with
diligence
.
Walke
worthy
of
the
vocation
whereunto
ye
are
called
,
endeuouring
to
keepe
the
vnitie
of
the
Spirit
in
the
bond
of
peace
.
And
to
this
purpose
is
that
of
the
Apostle
,
where
he
saith
,
If
there
be
any
that
prouideth
not
for
his
owne
,
and
namely
for
them
of
his
houshold
,
he
denieth
the
faith
,
and
is
worse
then
an
infidel
:
and
that
,
Studie
to
shew
thy selfe
approued
vnto
God
,
a
workman
that
needeth
not
to
be
ashamed
.
And
as
in
these
and
many
other
like
places
,
this
carefulnes
is
commanded
,
so
is
it
oft
commended
vnto
vs
in
the
example
of
the
godly
.
The
Apostle
witnesseth
this
carefulnesse
to
haue
bene
in
himselfe
,
where
he
saith
,
that
he
had
the
care
of
all
the
Churches
;
Another
carefulnesse
there
is
,
neither
simply
good
,
nor
simply
euill
,
but
mixt
of
both
,
namely
when
we
are
carefull
to
do
the
duties
of
our
calling
,
and
withall
trouble
our selues
too
much
about
the
euent
of
things
,
which
we
should
leaue
wholly
to
the
Lord
.
And
this
carefulnes
is
good
so
farre
as
it
makes
vs
carefull
to
do
the
duties
of
our
calling
.
But
in
that
hereby
we
trouble
our selues
too
much
about
the
euent
of
our
labours
and
successe
of
our
businesse
,
it
is
euill
.
For
this
is
to
be
left
vnto
the
Lord
,
according
to
that
of
the
Prophet
,
Commit
thy
way
vnto
the
Lord
,
and
trust
in
him
,
and
he
shall
bring
it
to
passe
.
We
are
to
do
that
we
ought
by
the
dutie
of
our
place
and
calling
,
and
the
Lord
he
must
giue
the
increase
,
the
blessing
,
and
the
euent
,
and
we
must
pray
and
wait
for
it
from
him
.
Otherwise
howsoeuer
our
carefulnesse
be
about
that
we
ought
,
yet
is
it
euill
,
because
it
is
more
employed
thereabout
then
it
ought
.
A
third
carefulnes
there
is
,
which
is
worldly
,
and
ariseth
of
distrust
in
God
,
which
is
when
men
are
too
too
much
carefull
of
the
things
of
this
life
,
and
of
the
euent
of
the
things
they
haue
to
deale
withall
,
as
that
the
thought
thereof
troubleth
them
day
and
night
,
causeth
their
sleepe
to
depart
from
their
eyes
,
and
euen
eateth
them
vp
aliue
.
This
is
the
carefulnesse
which
the
Apostle
here
forbiddeth
,
not
the
first
,
nor
the
second
,
but
so
much
as
it
is
linked
in
with
this
last
about
the
euent
of
things
.
So
that
as
I
said
before
,
we
may
not
in
any
wise
so
trouble
our selues
with
turmoyling
thoughts
and
cares
for
the
things
of
this
life
,
or
the
euent
of
any
thing
we
haue
to
deale
withall
,
as
if
we
durst
not
depend
vpon
God
,
or
the
faithfulnes
of
any
man
,
vnlesse
our
owne
cares
also
be
continually
employed
about
them
.
This
also
our
blessed
Sauiour
forbiddeth
,
Be
not
carefull
for
your
life
,
what
ye
shall
eate
,
or
what
ye
shall
drinke
,
nor
yet
for
your
bodie
what
ye
shall
put
on
.
Cast
all
your
care
on
him
.
Cast
thy
burden
,
or
thy
care
vpon
the
Lord
,
and
he
shall
nourish
thee
.
As
if
the
Prophet
and
the
Apostle
should
haue
said
:
Be
ye
nothing
carefull
,
but
if
there
be
any
thing
that
troubles
you
,
any
thing
which
may
cause
you
to
care
,
cast
it
off
your selfe
,
and
cast
it
vpon
the
Lord
.
Which
carefulnesse
if
it
were
onely
thus
forbidden
by
the
holy
Ghost
,
it
should
be
sufficient
either
for
the
not
entertaining
,
or
for
the
dislodging
of
such
a
guest
being
entertained
.
But
besides
that
it
is
forbidden
,
there
are
many
other
reasons
also
why
this
ouermuch
carefulnes
should
vtterly
be
abandoned
from
among
the
sonnes
of
God
.
For
first
,
whence
ariseth
this
euill
among
the
sonnes
of
men
of
ouermuch
carking
and
caring
for
the
things
of
this
life
?
Is
it
not
from
our
ignorance
or
distrust
of
Gods
prouidence
and
care
ouer
vs
?
Yes
surely
,
either
we
know
not
that
he
can
and
will
,
or
else
we
doubt
whether
he
can
and
will
prouide
for
vs
and
ours
when
age
,
or
pouertie
,
or
sicknesse
,
or
famine
,
or
imprisonment
,
or
banishment
,
or
the
like
shall
befall
vs
.
And
therefore
we
scratch
and
scrape
together
all
that
euer
we
can
,
lest
when
either
some
of
those
things
shall
surprise
vs
,
or
the
charge
of
family
and
children
shall
grow
vpon
vs
,
we
should
perish
in
the
needfull
time
of
trouble
.
And
hereupon
it
is
that
our
blessed
Sauiour
sets
vs
vnto
the
fowles
of
the
heauen
,
that
by
them
we
may
be
taught
in
the
prouidence
and
care
of
God
ouer
vs
.
Behold
(
saith
he
)
the
fowles
of
the
heauen
;
for
they
sow
not
,
neither
reape
,
nor
carrie
into
the
barnes
,
yet
your
heauenly
Father
feedeth
them
.
Are
not
ye
much
better
then
they
?
As
if
he
should
haue
said
:
Gods
prouidence
and
care
watcheth
ouer
the
fowles
of
the
heauen
to
feed
them
,
which
yet
are
far
meaner
and
baser
creatures
then
your selues
;
how
should
ye
then
seeing
this
,
either
not
know
,
or
doubt
of
Gods
prouidence
&
care
ouer
you
?
They
sow
not
,
nor
reape
,
nor
carrie
into
the
barnes
,
and
yet
God
feedeth
them
;
how
should
ye
then
seeing
this
,
when
ye
haue
plowed
and
sowen
,
commit
the
rest
vnto
the
Lord
,
and
without
farther
carking
or
caring
,
to
trust
surely
that
he
will
feed
you
?
Thus
we
see
how
our
blessed
Sauiour
to
beate
downe
our
immoderate
carefulnes
,
instructeth
vs
in
Gods
prouidence
ouer
vs
,
and
thereby
sheweth
plainly
that
the
root
whence
this
vnmeasurable
carefulnes
springeth
,
is
ignorance
or
distrust
in
Gods
prouidence
ouer
vs
.
Secondly
,
to
what
vse
or
profite
is
our
ouermuch
carking
and
caring
for
the
things
of
this
life
?
Is
it
not
in
vain
,
and
to
no
vse
at
all
?
The
Prophet
tels
vs
so
,
where
he
saith
,
It
is
in
vaine
for
you
to
rise
vp
early
,
and
to
lie
downe
late
,
and
to
eate
the
bread
of
carefulnes
:
as
if
he
should
haue
said
,
Early
rising
to
worke
and
labor
,
going
late
to
bed
from
worke
,
all
the
care
that
we
can
take
is
in
vaine
and
to
no
purpose
,
except
the
Lord
giue
a
blessing
vnto
it
.
To
which
purpose
also
is
that
of
our
blessed
Sauiour
,
where
he
saith
,
Which
of
you
by
taking
care
,
is
able
to
adde
one
cubite
vnto
his
stature
?
as
if
he
should
haue
said
,
As
it
is
in
vaine
for
him
that
is
of
a
low
stature
to
trouble
his
thoughts
about
the
adding
of
any
thing
vnto
his
stature
,
because
when
he
hath
taken
as
much
care
that
way
as
he
can
,
yet
he
cannot
adde
one
cubit
,
or
one
hand
breadth
,
or
one
inch
vnto
his
stature
;
so
is
it
in
vain
for
any
man
to
vex
himself
&
trouble
his
thoughts
about
the
gathering
of
riches
,
or
the
euent
of
his
labours
,
because
when
he
hath
taken
as
much
care
as
he
can
,
yet
not
by
his
care
are
his
riches
increased
,
but
by
the
Lord
his
blessing
,
who
maketh
poore
and
maketh
rich
;
are
reserued
and
heaped
vp
to
the
owners
thereof
for
their
euill
.
For
either
they
are
as
a
fretting
canker
vnto
the
rest
,
to
bring
the
owners
thereof
vnto
pouertie
,
or
else
they
are
gathered
for
him
that
wil
scatter
them
.
So
that
to
be
ouermuch
carefull
,
is
altogether
in
vaine
and
vnprofitable
.
And
thirdly
,
as
it
is
vaine
and
vnprofitable
,
so
is
it
also
pernicious
and
hurtfull
.
For
whiles
our
thoughts
are
running
vp
and
downe
vpon
this
or
that
matter
,
whiles
we
are
troubled
with
cares
here
or
there
,
while
the
things
of
this
life
,
and
the
euent
of
things
we
deale
withall
runnes
in
our
heads
,
and
tosseth
vs
to
and
fro
as
billowes
in
the
sea
,
we
are
not
onely
dispossest
of
euery
good
thought
,
&
euery
good
care
,
but
if
any
good
thought
or
care
be
suggested
vnto
vs
,
it
is
quite
choked
by
these
worldly
cares
of
this
life
.
This
is
clearely
proued
by
that
in
the
parable
of
the
seed
,
where
it
is
said
,
they
that
receiue
the
seed
among
the
thornes
,
are
such
as
heare
the
word
,
but
the
cares
of
this
world
,
and
the
deceitfulnesse
of
riches
,
and
the
lusts
of
other
things
enter
in
and
choke
the
word
and
it
is
vnfruitfull
:
the
cares
of
this
world
choke
the
word
.
Great
reason
then
ye
see
,
why
we
should
abandon
this
ouermuch
carefulnesse
,
because
it
is
forbidden
by
the
holy
Ghost
,
because
it
springeth
from
the
ignorance
or
distrust
of
Gods
prouidence
,
because
it
is
in
vaine
and
vnprofitable
,
and
because
it
is
pernicious
and
hurtfull
.
Adde
also
hereunto
,
that
the
day
hath
enough
with
his
owne
griefe
,
This
then
may
teach
vs
to
moderate
our
cares
,
that
they
be
not
excessiue
and
vnmeasurable
.
The
prohibition
of
such
carefulnesse
is
strait
,
the
cause
of
it
is
euill
,
the
vse
of
it
is
none
,
the
hurt
of
it
is
great
.
Let
vs
not
therefore
suffer
our selues
to
be
turmoiled
with
such
cares
.
Let
such
cares
be
left
vnto
the
couetous
worldling
which
hath
made
the
wedge
of
gold
his
god
,
which
still
cryeth
,
Giue
,
giue
,
and
neuer
saith
he
hath
enough
,
but
the
more
he
hath
,
the
more
he
craueth
.
Let
him
(
for
so
he
will
)
torme●t
himselfe
with
such
cares
,
let
his
thoughts
be
troubled
o●
his
bed
about
ioyning
house
to
house
,
and
laying
ground
to
ground
,
about
his
ships
at
sea
,
his
marchandize
at
home
,
his
sheepe
and
oxen
in
the
field
;
let
his
sleepe
depart
from
his
eyes
about
his
sales
and
bargaines
,
his
gaines
and
losses
,
his
debts
and
improuements
;
let
him
be
distracted
with
cares
as
with
wilde
horses
,
about
the
euent
of
his
businesse
,
the
successe
of
his
labours
,
the
maintenance
of
wife
and
familie
:
Let
all
his
dayes
be
sorrowes
,
and
his
trauell
griefe
,
and
let
his
heart
take
no
rest
in
the
night
.
For
this
is
iust
the
case
of
him
that
immoderately
scrapes
and
scratches
,
carkes
and
cares
,
perhaps
for
an
vnthrift
,
perhaps
for
a
stranger
,
perhaps
for
an
enemy
.
He
eates
vp
,
and
wasts
and
consumes
himselfe
with
care
,
and
oftentimes
enioyes
no
pleasure
of
that
he
hath
.
But
let
such
care
be
farre
from
vs
,
and
if
such
cares
haue
surprised
any
of
vs
,
let
vs
shake
them
off
,
and
following
the
counsell
of
our
Apostle
,
let
vs
be
carefull
for
nothing
.
What
then
!
should
we
be
idle
,
and
carelesse
,
and
let
the
world
runne
as
it
listeth
?
should
we
do
nothing
,
care
for
nothing
,
but
leaue
all
things
,
as
they
say
,
to
Fortune
,
and
let
euerie
thing
be
as
it
be
may
,
and
fall
out
as
it
can
?
Not
so
.
We
are
not
to
be
idle
:
no
such
thing
spoken
of
in
our
Apostle
;
but
we
are
to
labour
and
worke
euery
man
in
his
calling
.
We
are
to
care
;
for
not
euery
care
is
forbidden
here
in
our
Apostle
;
but
we
are
not
to
be
ouermuch
careful
for
any
thing
,
so
as
the
worldling
careth
,
and
killeth
himselfe
with
care
.
We
are
not
when
we
haue
done
what
we
can
and
ought
,
to
cast
all
care
away
,
and
to
leaue
all
things
,
as
they
say
,
to
the
hazard
,
to
fall
out
as
they
can
;
but
the
euent
and
successe
to
leaue
vnto
God
,
always
depending
vpon
him
,
and
flying
vnto
him
by
prayer
,
and
supplication
,
and
giuing
of
tha●kes
in
all
things
,
in
prosperitie
and
aduersitie
,
praying
for
good
things
,
praying
against
euill
things
,
giuing
of
thankes
for
blessings
receiued
,
and
casting
all
our
care
vpon
God
who
careth
for
vs
:
for
to
this
purpose
I
take
this
which
followeth
in
our
Apostle
to
be
spoken
,
when
he
saith
,
but
in
all
,
&c.
Whence
I
obserue
,
that
carefulnesse
for
the
things
of
this
life
is
so
to
be
abandoned
,
that
yet
we
cast
our
care
vpon
the
Lord
,
doing
that
we
ought
,
but
alwayes
depending
vpon
him
for
the
euent
and
successe
,
and
flying
vnto
him
in
all
things
by
prayer
,
and
supplication
,
and
giuing
of
thankes
.
Man
goeth
forth
to
his
worke
,
and
to
his
labour
vntill
the
euening
,
as
the
Psalmist
speaketh
,
and
therein
he
doth
well
:
for
man
is
borne
vnto
labour
and
trauell
as
the
sparkes
flie
vpward
,
euer
since
it
was
said
vnto
Adam
;
In
the
sweate
of
thy
face
shalt
thou
eate
thy
bread
.
So
that
the
Apostle
maketh
it
a
rule
,
that
He
that
will
not
worke
,
shall
not
eate
.
But
our
care
for
a
blessing
vpon
our
labours
,
for
the
successe
and
euent
of
our
labours
,
that
must
be
committed
vnto
the
Lord
,
that
must
be
layd
on
him
.
So
the
Prophet
willeth
,
Commit
thy
wayes
vnto
the
Lord
,
and
trust
in
him
,
and
he
shall
bring
it
to
passe
.
And
againe
,
Cast
thy
burthen
vpon
the
Lord
,
and
he
shall
nourish
thee
,
he
will
not
suffer
the
righteous
to
fall
for
euer
.
If
there
be
any
thing
that
troubleth
thee
,
or
that
thou
wantest
,
commit
all
the
care
thereof
vnto
the
Lord
,
and
stay
thy selfe
vpon
his
prouidence
,
and
vndoubtedly
thou
shalt
not
want
.
So
our
blessed
Sauiour
,
If
God
so
clothe
the
grasse
of
the
field
which
is
to
day
,
and
to
morrow
is
cast
into
the
ouen
,
shall
he
not
do
much
more
vnto
you
,
O
ye
of
little
faith
?
What
must
be
the
conclusion
but
this
,
Cast
therefore
your
care
vpon
him
?
And
so
the
Apostle
Peter
willes
vs
,
Cast
all
your
care
on
God
,
for
he
careth
for
you
.
Let
this
then
first
teach
vs
,
not
to
be
idle
,
or
carelesse
in
matters
:
for
this
is
not
the
thing
forbidden
,
to
labour
,
or
to
do
the
workes
of
our
calling
,
but
to
be
too
too
carefull
about
that
we
do
,
or
haue
to
do
:
and
though
we
may
not
be
too
too
carefull
about
that
we
do
,
or
haue
to
do
,
yet
may
we
not
be
carelesse
,
or
say
as
the
maner
of
some
is
,
let
the
world
wag
as
it
list
,
care
shall
neither
kill
me
,
nor
touch
me
.
This
carelesnesse
beseemeth
not
the
children
of
God
,
but
is
a
note
of
retchlesse
persons
,
such
as
not
onely
cast
all
care
away
,
but
also
all
honestie
,
godlinesse
,
and
goodnesse
.
As
therefore
too
much
carefulnesse
,
so
let
this
carelesnesse
be
farre
from
euerie
one
of
vs
.
Secondly
,
let
this
teach
vs
so
to
labour
and
do
all
that
we
haue
to
do
,
as
that
still
we
depend
vpon
the
Lord
his
prouidence
and
care
ouer
vs
,
and
in
all
things
flie
vnto
him
by
praier
,
and
supplication
,
with
giuing
of
thankes
.
It
is
he
that
must
blesse
our
labours
,
and
giue
a
good
end
vnto
our
businesse
.
We
onely
can
do
that
we
ought
to
do
,
and
then
commend
both
it
and
our selues
vnto
the
Lord
,
in
humble
and
heartie
prayer
.
Which
if
it
were
so
well
thought
of
as
it
should
be
,
many
of
politike
complots
and
deuices
might
very
well
be
spared
:
for
we
plot
,
and
deuise
,
and
cast
,
and
winde
vp
and
downe
about
this
matter
and
that
matter
,
as
if
we
by
our
maine
wit
would
bring
that
to
passe
,
which
the
Lord
otherwise
either
could
not
,
or
would
not
.
Well
,
the
best
plot
that
I
can
tell
you
of
is
this
,
faithfully
do
ye
that
which
ye
ought
to
do
,
pray
vnto
the
Lord
for
his
blessing
vpon
it
,
and
so
commit
it
vnto
him
,
that
he
may
do
in
it
what
he
will
,
and
what
seemeth
best
vnto
him
.
This
I
am
sure
is
the
best
plot
,
because
the
most
Christian
.
Let
this
therefore
be
our
Christian
policie
:
let
vs
feare
the
Lord
,
and
walke
in
his
wayes
;
let
vs
do
the
duties
of
our
calling
,
whatsoeuer
we
haue
to
do
,
let
vs
labour
therein
as
we
ought
,
and
let
vs
pray
vnto
the
Lord
for
his
blessing
vpon
it
,
let
vs
commit
it
vnto
him
,
and
then
let
him
do
as
he
will
.
LECTVRE
LXXXIII
.
PHILIP
.
4.
Verse
7.
And
the
peace
of
God
which
passeth
all
vnderstanding
,
shall
preserue
your
hearts
and
mindes
in
Christ
Iesus
.
THese
words
,
as
we
haue
already
heard
,
diuide
themselues
into
three
branches
:
first
,
a
dehortation
,
in
these
words
,
Be
nothing
,
&c.
secondly
,
an
exhortation
,
in
these
,
But
in
all
things
,
&c.
thirdly
,
a
consequent
or
effect
which
wil
follow
vpon
both
,
in
these
,
And
the
peace
of
God
,
&c.
Another
thing
there
is
which
I
would
obserue
from
the
words
of
the
exhortation
of
our
Apostle
in
this
place
.
The
chiefe
scope
and
drift
of
his
exhortation
we
haue
alreadie
heard
,
which
is
,
that
the
Philippians
would
cast
their
care
on
God
,
and
in
all
things
runne
vnto
him
by
prayer
,
pouring
out
such
prayers
vnto
him
as
may
be
accepted
with
him
,
for
his
blessing
vpon
what
they
do
and
desire
,
&
for
deliuerance
from
such
euills
as
presently
they
suffer
,
or
feare
to
follow
.
Where
note
that
the
Apostle
would
haue
their
requests
to
be
shewed
vnto
God
by
praier
and
supplication
,
so
that
withall
there
should
be
ioyned
giuing
of
thankes
.
Whence
I
obserue
,
that
as
prayer
and
supplication
,
so
giuing
of
thankes
also
is
a
necessary
seruice
of
God
,
a
necessary
duty
of
a
Christian
.
For
,
as
there
are
many
causes
of
our
often
approching
vnto
the
throne
of
grace
by
prayer
and
supplication
for
blessings
in
good
things
,
and
deliuerance
from
euill
,
so
are
there
many
causes
of
pouring
out
our
soules
before
God
in
humble
praise
and
heartie
thankesgiuing
for
blessings
in
good
things
,
and
deliuerance
from
euill
.
Neither
is
there
any
whose
wants
or
miseries
vrge
them
vnto
prayer
and
supplication
,
which
haue
not
also
such
proofes
of
Gods
mercies
and
louing
kindnesse
towards
them
,
as
may
and
ought
to
prouoke
them
vnto
thankesgiuing
.
Many
are
the
blessings
and
graces
for
the
bodie
,
for
the
soule
,
for
this
life
present
,
for
that
that
is
to
come
,
which
enforce
our
prayers
vnto
God
that
we
may
obtaine
them
.
Many
are
the
euills
touching
the
body
,
touching
the
soule
,
touching
this
life
present
,
touching
that
that
is
to
come
,
which
enforce
our
supplications
vnto
God
that
we
may
be
deliuered
from
them
.
And
are
there
not
as
many
blessings
and
graces
corporall
and
spirituall
,
temporall
and
eternall
,
which
the
Lord
hath
already
vouchsafed
vnto
vs
?
as
many
euills
corporall
and
spirituall
,
temporall
and
eternall
,
from
which
the
Lord
hath
deliuered
vs
,
which
should
enforce
our
praise
and
thanksgiuing
vnto
God
?
Yes
verily
,
but
that
rather
we
looke
vnto
the
things
which
we
would
haue
,
then
vnto
the
things
which
already
we
haue
receiued
,
we
might
as
wel
see
the
one
as
the
other
.
And
hereupon
it
is
,
that
as
well
praise
and
thankesgiuing
are
commanded
by
the
holy
Ghost
in
the
Scripture
,
as
prayer
and
supplication
,
and
that
the
godly
in
al
ages
haue
poured
out
their
soules
before
God
as
well
in
praise
and
thankesgiuing
,
as
in
prayer
and
supplication
.
I
exhort
(
saith
the
Apostle
vnto
Timothie
)
that
first
of
all
supplications
,
prayers
,
intercessions
,
and
giuing
of
thankes
be
made
for
all
men
.
And
to
the
Thessalonians
,
Pray
(
saith
the
Apostle
)
continually
,
and
in
all
things
giue
thankes
.
And
looke
into
the
practise
of
the
godly
in
all
ages
.
Iacob
praying
vnto
the
Lord
to
be
deliuered
from
the
hand
of
his
brother
Esau
,
Israelites
,
Deborah
and
Barak
,
Hannah
and
Marie
,
Dauid
and
Iehosaphat
made
vnto
the
Lord
,
are
not
vnknowne
vnto
them
that
haue
knowledge
in
the
booke
of
God
.
Paul
likewise
witnesseth
of
himselfe
almost
vnto
all
the
Churches
he
wrote
vnto
,
that
still
in
his
prayers
he
gaue
thankes
to
God
for
them
.
And
of
him
and
Silas
it
is
said
,
they
prayed
and
sung
a
psalme
vnto
God
.
Nay
,
how
often
do
we
reade
that
Christs
owne
mouth
was
filled
with
the
praises
of
God
,
giuing
thankes
in
his
miracles
of
feeding
certaine
thousands
with
some
few
loaues
and
fishes
,
giuing
thankes
when
he
instituted
the
holy
Supper
,
giuing
thankes
because
his
Father
had
heard
him
,
giuing
thankes
for
opening
those
things
vnto
Babes
,
which
were
hid
from
the
wise
,
and
men
of
vnderstanding
?
Generally
this
note
hath
so
well
tuned
at
all
times
in
the
mouthes
of
all
Gods
children
,
that
they
haue
euer
bene
ready
to
giue
thanks
vnto
him
in
all
things
,
euen
as
ready
to
offer
vnto
the
Lord
the
sacrifice
of
praise
and
thanksgiuing
for
benefits
and
blessings
receiued
,
as
to
poure
out
their
praiers
vnto
him
for
such
graces
of
his
Spirit
as
they
stood
in
need
of
.
But
is
it
so
with
vs
?
Haue
our
mouthes
bene
filled
with
the
praises
of
the
Lord
,
and
with
thankesgiuing
vnto
our
God
?
When
our
wants
haue
enforced
vs
to
prayers
,
haue
we
remembred
to
praise
the
Lord
for
such
mercies
as
we
had
receiued
?
Or
hath
not
the
Song
of
praise
and
thankesgiuing
bene
eyther
as
a
strange
and
daintie
Song
vnto
vs
which
we
could
not
tune
,
or
as
an
harsh
and
vnpleasant
Song
wherein
we
haue
had
no
delight
?
Haue
we
not
bene
as
those
ten
Lepers
,
If
the
Lord
himselfe
had
not
bene
on
our
●ide
,
when
those
enemies
rose
vp
against
vs
,
they
had
swallowed
vs
vp
quicke
,
when
their
wrath
was
kindled
against
vs
;
the
waters
had
drowned
vs
,
and
the
streame
had
gone
ouer
our
soule
,
yea
the
deepe
waters
of
the
proud
had
gone
ouer
our
soule
:
when
,
I
say
,
the
Lord
had
wrought
such
a
mightie
deliuerance
for
vs
,
how
many
of
vs
like
vnto
good
▪
Iehosaphat
and
his
people
assembled
our selues
,
eyther
the
fourth
day
after
,
or
at
all
after
in
the
valley
of
Berachah
or
blessing
,
to
giue
thankes
vnto
the
Lord
?
in
how
many
places
did
we
meete
together
,
to
praise
the
Lord
in
the
midst
of
the
great
Congregation
?
whatsoeoer
were
done
in
other
places
,
no
such
matter
here
.
We
indeed
of
this
place
whence
others
should
haue
all
good
example
,
are
so
much
afraid
to
seeme
forward
in
good
things
,
that
we
are
hardly
or
neuer
drawne
vnto
it
in
time
of
common
danger
to
fast
and
pray
,
or
after
deliuerance
from
such
danger
to
praise
and
giue
thankes
.
Our
prayers
for
Prince
,
for
people
,
for
peace
,
for
prosperitie
,
for
raine
,
for
faire
weather
,
in
time
of
famine
,
in
time
of
warre
,
in
time
of
common
sickenesse
,
and
the
like
which
we
vse
,
are
good
,
and
very
good
.
And
were
it
not
well
that
our
requests
were
shewed
vnto
God
in
prayer
and
supplication
with
giuing
of
thankes
?
If
euerie
man
shall
looke
into
himselfe
,
we
shall
all
of
vs
finde
a
great
defect
in
our selues
this
way
.
For
if
the
hand
of
the
Lord
be
any
way
vpon
vs
,
then
we
call
vpon
him
,
and
pray
vnto
him
;
as
for
example
,
if
we
be
sicke
,
then
we
poure
out
our
requests
vnto
God
for
health
,
and
for
deliuerance
from
that
paine
wherein
we
lie
.
But
how
many
of
vs
do
then
remember
to
praise
the
Lord
,
either
for
that
health
which
before
the
Lord
gaue
vnto
vs
,
or
for
other
good
graces
and
blessings
of
the
soule
and
of
the
bodie
,
wherewith
euen
then
we
do
abound
?
Nay
surely
the
paine
of
our
sickenesse
takes
such
hold
on
vs
,
that
onely
we
remember
it
,
and
pray
to
be
deliuered
from
it
,
forgetting
the
praises
of
the
Lord
for
other
his
mercies
vnto
vs
.
And
afterward
,
when
we
are
restored
vnto
health
,
how
many
of
vs
do
sing
a
new
Song
vnto
the
Lord
for
it
?
We
commend
our
Physition
,
or
such
a
potion
that
we
tooke
,
or
such
a
medicine
that
was
applyed
,
or
such
a
diet
that
we
kept
;
but
not
many
of
vs
sing
the
praises
of
the
Lord
,
by
whose
onely
blessing
vpon
those
meanes
we
haue
recouered
our
health
.
I
do
instance
onely
in
this
one
example
.
But
the
like
is
to
be
said
of
other
crosses
.
If
we
be
in
pouerty
,
in
imprisonment
,
in
banishment
;
yea
if
our
head
,
or
tooth
,
or
toe
do
ake
,
and
the
like
,
we
poure
out
our
complaints
before
God
,
and
make
our
prayers
vnto
him
.
But
how
seldome
are
our
requests
shewed
vnto
him
with
giuing
of
thankes
?
I
dispute
not
the
point
,
whether
together
with
our
praiers
and
supplications
should
alwayes
be
ioyned
praise
and
thankesgiuing
.
Sure
it
is
,
that
there
is
none
of
vs
all
,
in
any
such
need
or
necessitie
,
in
any
such
miserie
or
affliction
,
but
we
haue
many
blessings
of
the
Lord
,
for
which
we
ought
to
be
thankfull
.
So
that
as
we
haue
need
to
pray
vnto
the
Lord
,
so
we
haue
cause
also
to
giue
thankes
vnto
the
Lord
euen
then
when
we
pray
.
But
this
is
it
which
I
vrge
,
that
as
we
are
to
pray
vnto
the
Lord
for
such
things
as
we
neede
,
so
we
are
to
giue
thankes
vnto
the
Lord
for
such
blessings
as
we
haue
receiued
.
For
this
is
true
,
that
whatsoeuer
it
be
that
we
aske
,
we
are
not
worthie
new
blessings
and
graces
,
vnlesse
we
be
thankefull
for
the
old
.
And
this
is
as
true
,
that
so
our
payers
are
accepted
with
God
,
as
we
are
thankfull
vnto
God
.
Our
vnthankefulnesse
shuts
out
our
prayers
that
they
enter
not
into
the
eares
of
the
Lord
God
of
hoasts
.
And
amongst
other
our
sinnes
,
in
my
iudgement
,
our
vnthankfulnesse
is
one
great
cause
why
the
hand
of
the
Lord
now
a
long
time
hath
bene
,
and
yet
is
so
heauie
vpon
vs
.
Of
late
,
euen
by
the
space
of
a
twelue
moneth
,
he
hath
giuen
vs
great
hope
of
remouing
one
of
his
plagues
of
dearth
and
famine
from
vs
by
such
seasonable
seasons
as
he
hath
granted
vnto
vs
.
But
haue
we
sung
songs
of
thanksgiuing
for
this
mercie
of
the
Lord
towards
vs
?
No
surely
:
and
therefore
now
again
he
hath
filled
the
clouds
with
raine
,
and
threatneth
vs
with
vnseasonable
weather
.
Let
vs
therefore
now
at
length
returne
from
our
vnthankfulnes
,
and
sing
new
songs
of
praises
vnto
the
Lord
.
Whensoeuer
we
haue
need
,
let
vs
pray
vnto
the
Lord
,
but
withal
let
vs
remember
the
louing
mercies
of
the
Lord
towards
vs
,
and
let
vs
giue
him
thanks
for
them
.
Otherwise
our
requests
wil
sooner
turne
into
murmuring
complaints
,
then
vnto
acceptable
prayers
.
As
therefore
the
Apostle
exhorteth
the
Colossians
,
so
do
I
you
,
Whatsoeuer
ye
do
in
word
or
deed
,
do
all
in
the
name
of
the
Lord
Iesus
,
&c.
and
as
our
Apostle
here
saith
,
Let
your
requests
,
&c.
And
the
peace
of
God
,
&c.
This
is
the
consequent
or
effect
which
wil
follow
vpon
it
,
if
we
hearken
vnto
the
exhortation
.
If
we
shall
be
too
too
carefull
for
nothing
,
but
in
all
things
flie
vnto
God
by
prayer
,
giuing
him
thankes
for
blessings
receiued
,
and
powring
out
our
prayers
and
supplications
vnto
him
for
such
things
as
are
necessarie
:
what
then
?
then
this
wil
follow
,
the
peace
of
God
which
passeth
all
vnderstanding
,
shall
preserue
your
hearts
and
minds
in
Christ
Iesus
,
that
ye
fall
not
away
from
Christ
Iesus
by
any
inordinate
affections
,
or
wicked
cogitations
,
through
impatience
or
despaire
,
but
that
ye
haue
a
quiet
mind
and
conscience
in
all
things
whatsoeuer
do
befall
vnto
you
.
Now
for
the
more
particular
explication
of
these
things
,
we
must
vnderstand
,
that
where
the
Apostle
saith
,
the
peace
of
God
,
he
meaneth
not
that
peace
which
is
in
God
,
and
which
is
himself
,
but
that
peace
which
he
communicateth
vnto
vs
.
Which
yet
is
two
fold
:
one
,
which
signifieth
our
reconciliation
with
God
through
Christ
,
whereof
the
Angels
spake
in
their
song
,
when
they
sung
,
Glorie
be
to
God
on
hie
,
and
in
earth
peace
;
and
whereof
the
Apostle
speaketh
when
he
saith
,
that
Christ
came
,
and
preached
peace
to
them
which
were
a
farre
off
,
and
to
them
which
were
neare
.
In
both
which
places
,
by
peace
is
meant
our
reconciliation
with
God
through
Christ
,
and
of
this
peace
of
God
,
the
Apostle
here
speaketh
not
.
Another
peace
there
is
which
God
communicateth
vnto
vs
,
which
is
the
peace
and
quietnesse
of
our
mind
and
conscience
through
our
reconciliation
with
God
by
Iesus
Christ
,
whereof
the
Apostle
speaketh
when
he
saith
,
that
being
iustified
by
faith
,
we
haue
peace
towards
God
,
through
Iesus
Christ
.
Where
by
peace
is
meant
that
quietnes
of
mind
and
conscience
which
we
haue
through
our
iustification
by
faith
in
Christ
Iesus
.
And
of
this
our
Apostle
here
speaketh
,
and
saith
of
it
,
that
it
passeth
all
vnderstanding
,
that
is
,
that
this
inward
peace
of
our
mind
and
conscience
,
wrought
in
vs
by
the
power
of
the
Spirit
through
our
reconciliation
with
God
,
and
iustification
by
faith
in
the
bloud
of
Christ
Iesus
,
is
such
a
thing
as
all
mans
vnderstanding
cannot
reach
vnto
or
comprehend
.
This
peace
of
God
then
,
which
thus
farre
passeth
all
reach
of
mans
vnderstanding
,
the
Apostle
tels
the
Philippians
if
they
hearken
to
his
exhortation
,
shall
keepe
their
hearts
and
minds
,
that
is
,
their
whole
soules
,
both
the
vnderstanding
and
the
sensitiue
part
,
in
Christ
Iesus
,
so
that
neither
through
inordinate
affections
which
are
seated
in
the
heart
,
nor
through
wicked
cogitations
in
the
mind
,
they
should
fall
away
from
the
faith
of
Christ
Iesus
in
their
heart
,
or
from
the
knowledge
of
Christ
Iesus
in
their
mind
.
The
summe
of
all
is
this
,
that
if
they
will
hearken
vnto
his
exhortation
,
to
be
nothing
carefull
,
but
in
all
things
to
shew
their
requests
vnto
God
in
prayer
and
supplication
,
with
giuing
of
thankes
,
then
they
shall
haue
such
a
peace
and
quietnesse
of
mind
and
conscience
,
as
farre
passeth
all
reach
of
mans
vnderstanding
,
which
shall
keep
their
hearts
and
minds
,
euen
their
whole
soules
in
Christ
Iesus
,
so
that
they
shall
not
fall
from
him
,
either
through
inordinate
affections
,
or
wicked
cogitations
.
I
cannot
stand
vpon
the
seuerall
obseruations
which
were
hence
to
be
made
;
I
will
onely
point
at
some
of
them
,
as
time
will
giue
leaue
.
First
then
hence
I
obserue
,
what
the
fruite
or
consequent
is
which
followeth
the
laying
aside
of
ouermuch
carefulnes
,
and
the
reposing
of
our selues
in
God
by
prayer
in
all
our
matters
.
The
consequent
or
fruit
which
followeth
vpon
it
,
is
,
the
peace
of
God
,
the
peace
which
God
giueth
vnto
our
minds
and
consciences
to
keepe
as
with
a
garrison
our
hearts
and
minds
in
Christ
Iesus
.
For
whilest
we
are
choked
with
the
cares
of
this
life
,
and
thoughts
do
boyle
within
our
breasts
as
in
a
fornace
of
lead
,
whilest
it
is
so
that
we
cannot
perswade
our selues
to
depend
vpon
God
for
the
euent
and
successe
of
our
matters
,
vnlesse
our
owne
cares
also
be
continually
employed
about
them
,
what
peace
or
quietnes
can
we
haue
in
our
minds
and
consciences
?
The
peace
of
our
minds
and
consciences
indeed
consisteth
in
our
reconciliation
with
God
through
Christ
,
in
our
iustification
by
faith
in
the
bloud
of
Christ
,
as
the
Apostle
witnesseth
in
the
place
before
alledged
,
where
he
saith
,
that
being
iustified
by
faith
,
we
haue
peace
towards
God
,
through
our
Lord
Iesus
Christ
.
But
what
reconciliation
with
God
,
where
the
loue
of
the
world
so
swayeth
,
that
his
thoughts
are
altogether
set
vpon
it
,
his
cares
are
wholly
employed
about
it
?
Know
ye
not
(
saith
Iames
)
that
the
amitie
of
the
world
is
the
enmitie
of
God
?
Whosoeuer
therefore
maketh
himselfe
a
friend
of
the
world
,
maketh
himselfe
the
enemie
of
God
.
As
good
communion
betwixt
light
and
darknesse
,
as
good
concord
betwixt
Christ
and
Belial
,
as
good
agreement
betwixt
the
temple
of
God
and
idols
,
as
betwixt
the
loue
of
God
and
the
loue
of
the
world
.
And
therefore
Iohn
saith
,
If
any
man
loue
the
world
,
the
loue
of
the
Father
is
not
in
him
.
So
that
where
there
is
this
excessiue
loue
of
the
world
,
as
to
carrie
all
our
cares
and
thoughts
after
it
,
it
is
a
signe
that
there
is
no
reconciliation
with
God
,
and
therefore
no
peace
of
conscience
.
But
if
we
shall
lay
aside
all
worldly
and
distrustfull
carefulnes
,
and
cast
our
care
vpon
the
Lord
;
if
we
shal
walke
as
we
ought
,
and
commit
our
wayes
vnto
the
Lord
;
if
we
shall
pray
vnto
the
Lord
for
his
blessing
vpon
that
we
do
,
and
depend
on
him
for
the
euent
and
successe
,
hence
will
follow
this
peace
of
God
,
this
peace
of
conscience
which
God
giueth
,
which
our
Apostle
here
speaketh
of
.
For
albeit
these
things
be
not
precisely
the
cause
of
our
peace
of
conscience
,
but
our
reconciliation
with
God
,
yet
we
see
the
promise
of
the
holy
Ghost
,
that
this
peace
shall
follow
these
things
,
to
keepe
our
hearts
and
minds
in
Christ
Iesus
.
Which
fruite
to
haue
followed
that
practise
in
the
godly
at
all
times
,
might
easily
be
proued
,
if
time
would
giue
leaue
.
But
for
this
time
let
vs
make
this
vse
hereof
,
to
abandon
ouermuch
carefulnesse
for
any
thing
,
in
all
things
to
flie
vnto
God
by
prayer
,
to
commit
all
our
wayes
vnto
him
,
and
to
depend
vpon
him
for
all
things
we
haue
to
do
or
deale
withall
For
what
is
more
to
be
desired
of
man
in
this
world
,
then
the
peace
of
God
which
passeth
all
vnderstanding
?
then
to
haue
our
hearts
and
minds
kept
in
Christ
Iesus
?
S●eing
then
this
is
the
fruite
which
the
Lord
maketh
to
follow
thereupon
,
let
vs
hearken
to
the
exhortation
of
our
Apostle
,
let
vs
be
nothing
carefull
,
but
in
all
things
,
&c.
and
then
the
peace
of
God
,
&c.
Secondly
,
in
that
this
peace
is
called
the
peace
of
God
,
hence
I
obserue
the
author
of
our
peace
of
conscience
,
which
is
God
through
Christ
.
Whereunto
the
Apostles
giue
witnesse
in
euery
of
their
Epistles
almost
,
when
they
pray
for
grace
and
peace
vnto
the
Churches
to
which
they
write
,
from
God
the
Father
,
and
from
the
Lord
Iesus
Christ
,
that
is
,
from
God
who
giues
it
in
,
through
,
and
for
the
Lord
Iesus
Christ
.
And
hereupon
it
is
that
God
is
often
called
the
God
of
peace
,
because
he
is
the
author
of
our
peace
;
and
that
Christ
is
called
our
peace
,
because
through
him
we
haue
peace
.
And
why
is
God
said
to
be
the
author
of
our
peace
through
Christ
?
Euen
because
by
Christ
he
hath
reconciled
vs
vnto
himself
;
as
the
Apostle
witnesseth
where
he
saith
,
God
hath
reconciled
vs
vnto
himselfe
by
Iesus
Christ
.
For
God
(
saith
he
)
was
in
Christ
,
and
reconciled
the
world
vnto
himselfe
,
not
imputing
their
sinnes
vnto
them
.
This
is
it
that
makes
our
peace
of
conscience
,
euen
our
reconciliation
with
God
;
we
know
that
Gods
wrath
is
appeased
towards
vs
,
that
the
partition
wall
which
was
betweene
God
and
vs
is
broken
downe
,
that
God
hath
receiued
vs
into
grace
and
fauour
through
Iesus
Christ
his
Sonne
,
and
therefore
all
is
at
peace
within
,
our
soule
and
conscience
is
quiet
and
free
from
all
feare
and
care
.
There
is
a
peace
of
the
world
,
when
we
are
quiet
and
free
from
troubles
,
warres
,
and
the
like
:
but
what
is
this
peace
vnto
that
other
?
Though
we
want
this
outward
peace
,
and
haue
that
inward
peace
,
we
haue
the
greatest
peace
and
quietnesse
that
may
be
:
but
if
there
want
this
inward
peace
,
what
outward
peace
soeuer
there
be
,
what
peace
is
there
?
Surely
where
the
want
of
this
peace
of
conscience
is
,
there
is
alreadie
a
torment
of
hell
.
If
then
they
of
Tyrus
and
Sydon
made
so
great
account
of
that
outward
peace
,
Thirdly
,
hence
I
obserue
the
excellencie
of
this
inward
peace
of
conscience
which
God
giueth
vnto
his
children
,
it
passeth
all
reach
of
mans
vnderstanding
.
For
in
mans
reason
and
vnderstanding
,
who
more
wretched
then
the
children
of
God
?
With
whom
is
God
more
displeased
then
with
his
owne
children
?
They
are
hated
,
reuiled
,
persecuted
,
afflicted
:
they
are
scorned
,
imprisoned
,
banished
,
and
made
the
worlds
wonder
.
So
that
as
it
was
prophecied
of
Christ
,
that
he
should
be
iudged
as
plagued
,
and
smitten
of
God
,
and
humbled
;
so
the
world
iudgeth
of
faithfull
Christians
,
that
they
are
plagued
and
punished
of
God
for
their
sins
and
their
iniquities
.
And
they
thinke
they
haue
good
reason
so
to
iudge
.
And
if
it
be
answered
,
that
though
their
outward
man
be
disquieted
yet
in
that
they
haue
peace
of
conscience
,
they
haue
quietnes
enough
:
they
cannot
skill
of
this
,
what
this
inward
peace
should
be
which
should
giue
them
such
quietnes
.
That
a
man
when
he
is
reuiled
should
blesse
,
when
he
is
persecuted
should
suffer
it
,
when
he
is
euill
spoken
of
should
pray
,
when
he
hath
nothing
,
should
be
as
if
he
possessed
all
things
,
when
he
may
seeme
to
haue
cause
of
despaire
,
should
abound
in
hope
,
when
he
is
in
tribulation
should
reioyce
in
tribulation
,
and
all
through
the
inward
peace
of
their
conscience
by
their
reconciliation
with
God
,
this
is
a
thing
which
seemes
as
absurd
to
them
as
any
thing
can
be
,
this
knowledge
is
too
wonderfull
and
excellent
for
them
,
they
cannot
attaine
it
:
it
is
without
the
compasse
of
their
vnderstanding
,
they
cannot
tell
what
to
make
of
it
.
And
therefore
saith
our
Sauiour
vnto
his
disciples
,
Peace
I
leaue
with
you
,
my
peace
I
giue
vnto
you
,
not
as
the
world
giueth
,
giue
I
vnto
you
.
Nay
,
the
world
knoweth
not
that
peace
which
God
giueth
vnto
vs
,
but
calleth
that
peace
which
indeed
is
no
peace
,
crying
,
Peace
,
peace
,
when
their
destruction
hasteth
vpon
them
.
Let
this
then
teach
Gods
good
children
to
ioy
and
reioyce
in
that
peace
of
conscience
which
God
hath
giuen
them
through
Christ
.
It
is
a
grace
of
God
which
the
wicked
of
the
world
feele
not
,
nor
know
what
it
meaneth
,
and
which
the
world
neither
can
giue
,
nor
take
away
from
vs
.
If
we
haue
this
we
haue
all
,
howsoeuer
we
seeme
to
want
all
:
and
if
we
want
this
,
we
want
all
,
howsoeuer
we
seeme
to
haue
all
.
If
we
haue
this
peace
within
vs
,
we
haue
God
with
vs
,
and
therefore
howsoeuer
the
diuell
rage
,
and
all
the
world
say
all
maner
of
euill
sayings
,
and
practise
all
maner
of
wickednes
against
vs
,
yet
herein
we
may
reioyce
,
and
herein
let
vs
reioyce
.
Lastly
,
hence
I
obserue
a
testimonie
and
a
plaine
proofe
for
the
perseuerance
of
Gods
children
in
the
faith
and
knowledge
of
Christ
Iesus
.
For
the
peace
of
God
shall
keepe
their
hearts
and
minds
in
Christ
Iesus
,
as
saith
the
Apostle
.
If
we
our selues
were
left
vnto
our selues
to
keepe
our selues
in
Christ
Iesus
,
quickly
might
we
fall
from
Christ
,
and
depart
away
from
our
liuing
God
.
But
not
we
our selues
,
but
the
peace
of
God
and
the
God
of
peace
shall
keepe
vs
in
Christ
I●s●s
.
How
then
shall
he
fall
,
that
is
thus
kept
from
falling
?
Againe
,
if
it
were
onely
said
,
that
we
are
kept
in
Christ
Iesus
,
the
question
might
haply
be
the
greater
;
albeit
it
be
in
truth
out
of
question
,
that
he
whom
the
Lord
keepeth
shall
neuer
fall
:
but
it
is
said
,
that
the
peace
of
God
shall
keepe
vs
as
garrison
souldiers
keepe
their
Citie
from
the
inuasion
of
any
enemie
.
So
that
the
peace
of
God
and
the
God
of
peace
shall
be
vnto
vs
as
a
garrison
of
souldiers
to
keepe
vs
in
Christ
Iesus
,
that
we
fall
not
away
from
him
.
And
being
thus
kept
,
how
shall
we
fall
?
Againe
,
what
is
it
that
not
we
our selues
but
the
peace
of
God
shall
keepe
,
and
that
thus
strongly
?
Is
it
our
bodie
,
or
our
goods
?
No
,
these
are
not
the
things
wherein
our
saluation
consisteth
.
For
though
these
perish
,
yet
our
saluation
may
be
sure
with
our
God
.
But
the
peace
of
God
shall
preserue
our
hearts
whereby
we
beleeue
vnto
saluation
,
and
our
minds
,
the
subiect
of
the
knowledge
of
Christ
Iesus
,
he
shall
keepe
them
in
Christ
Iesus
,
that
we
fall
not
from
him
.
He
shall
preserue
our
hearts
free
from
inordinate
affections
,
that
we
may
trust
perfectly
on
the
grace
of
God
:
he
shall
preserue
our
minds
from
wicked
cogitations
,
that
we
may
abound
in
the
knowledge
of
our
Lord
Iesus
Christ
:
he
shall
preserue
euen
both
in
Christ
Iesus
,
that
in
neither
we
fall
from
him
.
For
if
either
our
hearts
onely
be
sound
,
and
our
minds
corrupt
,
then
is
our
faith
in
vaine
;
or
if
our
minds
onely
be
sound
,
and
not
our
hearts
,
then
our
knowledge
is
in
vaine
.
But
he
shall
preserue
euen
both
in
Christ
Iesus
,
that
neither
there
be
zeale
without
knowledge
,
nor
knowledge
without
zeale
,
but
that
we
abound
and
continue
.
Shall
then
not
our selues
,
but
the
peace
of
God
preserue
and
keepe
as
strongly
as
may
be
,
not
our
bodies
or
goods
,
but
our
hearts
and
minds
in
Christ
Iesus
,
that
we
fall
not
away
from
the
faith
and
knowledge
of
Christ
Iesus
?
And
is
not
here
euidence
enough
for
our
perseuerance
in
grace
,
if
we
be
carefull
for
nothing
,
but
in
all
things
,
&
c
?
These
things
should
and
might
haue
bene
enlarged
.
The
comfort
which
hence
may
arise
vnto
the
godly
,
passeth
the
tongue
,
or
pen
,
or
vnderstanding
of
any
man
.
I
must
leaue
it
vnto
the
meditation
of
euery
godly
soule
.
Onely
with
the
Apostle
now
I
say
vnto
you
,
be
nothing
carefull
,
&c.
and
then
assure
your selues
of
the
consequent
,
that
the
peace
of
God
,
&c.
LECTVRE
LXXXIV
.
PHILIP
.
4.
Verse
8.
Furthermore
,
brethren
,
whatsoeuer
things
are
true
,
whatsoeuer
things
are
honest
,
whatsoeuer
things
are
iust
,
whatsoeuer
things
are
pure
,
&c.
BEsides
certaine
particular
exhortations
vnto
some
particular
persons
,
we
haue
heard
in
this
Chapter
diuers
exhortations
vnto
the
Philippians
in
generall
.
One
vnto
perseuerance
,
that
they
would
so
continue
in
the
Lord
,
as
they
had
bene
taught
in
the
Lord
,
vers.
1.
Another
vnto
a
Christian
ioy
,
that
they
would
reioyce
in
the
Lord
alwayes
,
ver.
4.
Another
vnto
a
patient
moderation
in
their
whole
life
and
behauiour
,
that
their
patient
and
gentle
mind
might
be
knowne
vnto
all
men
,
ver.
5.
And
another
to
the
laying
aside
of
all
worldly
and
distrustfull
carefulnesse
,
and
reposing
of
our selues
in
all
things
in
God
by
humble
and
heartie
prayer
with
giuing
of
thankes
,
ver.
6.
Whereunto
the
Apostle
also
ioyned
the
consequent
or
effect
which
should
follow
the
abandoning
of
worldly
and
distrustfull
carefulnes
,
and
the
reposing
of
our selues
in
God
by
prayer
;
which
is
,
that
the
peace
of
God
which
passeth
all
vnderstanding
,
shall
preserue
our
hearts
,
&c.
His
first
exhortation
vnto
perseuerance
was
,
lest
they
should
suffer
themselues
to
be
seduced
and
drawne
from
the
truth
which
he
had
taught
them
,
by
those
false
teachers
which
were
crept
in
amongst
them
.
His
second
exhortation
vnto
a
Christian
ioy
,
was
,
lest
they
should
suffer
themselues
to
be
daunted
or
dismayed
when
persecution
,
or
affliction
,
or
any
other
crosse
should
befall
them
.
His
third
exhortation
vnto
a
patient
moderation
in
their
whole
life
and
behauiour
,
was
,
that
all
men
seeing
their
patient
and
gentle
mind
,
might
thereby
the
rather
be
brought
to
glorifie
God
,
and
to
embrace
the
truth
of
the
Gospell
of
Christ
Iesus
.
His
fourth
exhortation
to
the
laying
aside
of
too
too
worldly
carefulnesse
,
and
the
reposing
of
our selues
in
God
by
prayer
with
giuing
of
thankes
,
was
,
to
direct
them
in
a
Christian
course
for
all
the
things
of
this
life
,
and
the
euent
of
all
things
they
had
to
deale
withall
.
His
adioyning
of
the
consequent
or
effect
which
will
follow
vpon
it
,
was
the
rather
to
induce
them
to
take
that
Christian
course
whereunto
he
directed
them
.
Furthermore
,
whatsoeuer
things
be
.
)
After
such
diuerse
exhortations
of
the
Apostle
vnto
the
Philippians
,
as
we
haue
heard
,
the
Apostle
now
,
for
a
generall
conclusion
of
his
exhortations
,
exhorteth
them
generally
vnto
whatsoeuer
thing
is
good
in
the
life
of
man
,
that
as
they
had
bene
taught
by
word
and
by
example
,
so
they
would
frame
their
liues
to
the
rule
of
all
holinesse
and
righteousnesse
.
Some
generall
heads
of
things
the
Apostle
pointeth
at
,
as
things
true
,
things
honest
,
things
iust
,
things
pure
,
things
worthy
loue
,
things
of
good
report
;
but
,
not
standing
vpon
any
of
them
,
he
exhorteth
them
to
thinke
on
,
and
to
do
whatsoeuer
things
are
of
any
of
these
kindes
,
and
generally
,
whatsoeuer
besides
these
is
vertuous
and
commendable
,
which
they
had
eyther
heard
him
teach
,
or
seene
him
do
:
adding
withall
this
promise
thereunto
,
that
so
the
God
of
peace
should
be
with
them
.
When
he
saith
,
Furthermore
,
it
is
as
if
he
had
thus
said
,
Not
to
stand
vpon
farther
particulars
,
which
would
be
too
tedious
,
let
me
for
a
generall
conclusion
of
my
exhortations
at
this
time
vnto
you
,
onely
put
you
in
minde
of
some
generall
heads
of
Christian
duties
,
which
I
would
haue
you
to
thinke
on
,
and
to
do
;
and
then
beseech
you
besides
to
think
on
,
and
to
do
whatsoeuer
besides
them
hath
the
commendation
of
any
vertue
;
and
whatsoeuer
is
praise-worthy
,
euen
whatsoeuer
ye
haue
learned
,
&
receiued
,
and
heard
,
and
seene
in
me
.
First
then
,
he
commendeth
vnto
them
whatsoeuer
things
are
true
,
exhorting
them
to
thinke
on
,
and
to
do
whatsoeuer
things
are
true
;
true
in
opinion
,
that
they
may
be
free
from
errour
;
true
in
word
,
that
they
may
be
free
from
leasing
;
true
indeed
,
that
they
may
be
free
from
all
hypocrisie
and
dissimulation
;
whatsoeuer
things
are
indeed
any
way
true
,
he
would
haue
them
to
thinke
on
them
,
and
to
do
them
.
Secondly
,
he
commendeth
vnto
them
whatsoeuer
things
are
honest
,
or
as
the
word
rather
signifieth
,
whatsoeuer
things
do
set
them
out
with
an
holy
grauity
,
exhorting
them
to
think
on
,
and
to
do
whatsoeuer
things
haue
in
them
a
reuerent
and
comely
grauity
,
that
what
things
are
graue
and
comely
for
their
persons
,
they
may
say
and
do
;
and
such
things
as
are
light
and
vnbeseeming
them
in
attire
,
or
gesture
,
or
word
,
or
deed
,
they
may
flie
and
anoyd
.
Thirdly
,
he
commendeth
vnto
them
,
whatsoeuer
things
are
iust
,
&c.
exhorting
them
to
thinke
on
,
and
to
do
,
whatsoeuer
things
are
iust
,
that
euery
man
may
haue
his
right
of
them
,
and
that
which
is
due
vnto
them
,
that
no
man
may
be
def●auded
by
them
,
that
as
they
would
haue
others
to
do
vnto
them
so
they
may
do
vnto
others
.
Fourthly
,
he
commendeth
vnto
them
whatsoeuer
things
are
pure
,
exhorting
them
to
thinke
on
,
and
to
do
whatsoeuer
things
are
pure
,
that
in
their
liues
they
may
be
vnspotted
,
and
in
their
words
and
deeds
vndefiled
,
being
cleansed
from
all
filthinesse
of
the
flesh
,
and
of
the
spirit
.
Fiftly
,
he
commendeth
vnto
them
whatsoeuer
things
pertaine
to
loue
,
or
whatsoeuer
things
may
make
them
louely
,
exhorting
them
to
thinke
on
,
and
to
do
,
whatsoeuer
things
may
make
them
louely
,
and
winne
them
loue
and
fauour
with
all
men
,
yet
so
with
men
,
that
with
God
also
.
Sixtly
,
he
commendeth
vnto
them
whatsoeuer
things
are
of
good
report
,
exhorting
them
to
thinke
on
,
and
to
do
whatsoeuer
things
are
of
good
report
amongst
men
,
that
by
such
things
they
may
purchase
to
themselues
a
good
report
amongst
men
,
and
be
free
from
such
speeches
and
censures
as
things
of
euill
report
might
easily
bring
vpon
them
.
Lastly
,
hauing
thus
pointed
at
these
generall
heads
of
Christian
dutie
,
generally
he
commendeth
vnto
them
,
whatsoeuer
thing
besides
these
hath
in
it
commendation
of
vertue
or
matter
of
praise
,
exhorting
them
,
that
if
besides
these
things
alreadie
spoken
of
,
there
be
any
vertue
,
that
is
,
any
thing
which
h●th
in
it
commendation
of
vertue
,
or
,
if
there
be
any
praise
,
or
any
thing
praise-worthy
with
good
men
,
they
should
thinke
on
,
euen
seriously
and
aduisedly
these
things
,
letting
those
things
of
ceremony
to
passe
which
the
false
teachers
vrged
.
Whereunto
that
he
might
the
rather
perswade
them
;
first
,
he
tells
them
,
that
these
things
which
now
he
commendeth
vnto
them
,
and
whereunto
now
he
exhorteth
them
,
are
no
new
things
,
such
as
they
neuer
knew
nor
heard
of
,
but
such
as
both
they
had
learned
by
hearing
,
and
receiued
by
instruction
,
and
heard
at
his
mouth
,
and
seene
in
him
,
in
the
practise
of
his
life
:
and
therefore
,
as
before
he
willed
them
to
thinke
on
them
,
so
now
he
willeth
them
to
do
them
,
that
knowing
them
,
and
doing
them
,
they
might
haue
the
full
commendation
of
them
.
Secondly
,
he
promiseth
them
,
that
if
thus
they
shall
thinke
on
,
and
do
these
things
whereunto
he
hath
exhorted
them
,
then
the
God
of
peace
shall
be
with
them
,
to
giue
vnto
them
the
peace
of
conscience
,
and
a
peaceable
life
amongst
men
,
so
farre
forth
as
may
be
for
his
glorie
,
and
their
good
.
This
I
take
to
be
the
meaning
of
these
words
.
The
branches
then
into
which
they
diuide
themselues
,
ye
see
,
are
an
exhortation
,
and
two
reasons
or
motiues
to
enforce
the
exhortation
.
The
exhortation
is
,
to
thinke
on
,
and
to
do
,
whatsoeuer
things
are
true
,
&c.
The
former
motiue
to
induce
them
hereunto
is
drawne
from
the
things
themselues
whereunto
he
exhorteth
them
,
which
were
no
new
things
:
but
such
as
both
they
had
learned
,
and
receiued
,
and
heard
,
and
seene
in
his
owne
example
.
The
latter
motiue
to
induce
them
is
a
promise
,
that
the
God
of
peace
shall
be
with
them
,
if
they
will
thinke
on
,
and
do
these
things
.
Thus
much
of
the
meaning
of
these
words
,
and
of
the
things
therein
contained
.
Now
let
vs
see
what
notes
we
may
gather
hence
for
our
further
vse
and
instruction
.
First
then
,
to
beginne
with
the
most
generall
,
here
I
note
,
that
if
there
be
any
vertue
,
any
praise
,
any
thing
that
is
good
,
any
thing
that
is
commendable
,
the
Apostle
would
haue
the
Philippians
seriously
to
thinke
on
it
with
themselues
,
and
diligently
to
practise
it
in
their
liues
,
whatsoeuer
it
be
.
Whence
I
obserue
this
note
for
vs
and
for
all
Christians
,
that
we
all
of
vs
ought
to
haue
our
hearts
set
,
and
our
frete
prest
to
follow
whatsoeuer
is
good
and
commendable
amongst
the
sons
of
men
.
And
this
is
plainly
proued
out
of
the
writings
of
the
Prophets
and
Apostles
.
Thus
saith
the
Prophet
Dauid
,
Peter
,
Eschue
euill
,
and
do
good
,
neither
of
them
insisting
vpon
any
particular
good
,
but
exhorting
or
commanding
to
do
good
,
euen
whatsoeuer
is
good
and
commendable
.
Euer
follow
(
saith
he
)
that
which
is
good
,
both
toward
your selues
,
and
toward
all
men
.
Where
the
Apostle
would
haue
the
Thessalonians
so
farre
from
recompensing
euil
for
euill
vnto
any
man
,
that
he
would
haue
them
forward
and
ready
to
do
whatsoeuer
is
good
vnto
all
men
.
It
is
then
ye
see
a
duty
required
of
vs
,
to
follow
whatsoeuer
is
good
and
commendable
,
procure
things
honest
in
the
sight
of
all
men
.
And
if
we
must
needes
haue
motiues
to
draw
vs
on
to
this
dutie
,
because
otherwise
we
are
too
too
dull
and
slow
,
behold
what
the
Apostle
saith
to
this
purpose
,
To
euery
man
(
saith
he
)
that
doth
good
,
shall
be
glorie
,
and
honour
,
and
peace
.
But
what
should
other
motiue
need
then
this
,
that
whatsoeuer
is
good
,
is
onely
good
by
participation
with
God
,
who
alone
is
good
,
as
our
Sauiour
tells
vs
,
Only
we
must
take
heed
,
lest
as
the
Serpent
beguiled
Eue
,
through
his
subtiltie
,
vnder
a
shew
and
colour
of
good
,
perswading
her
that
that
was
good
,
which
indeed
was
euill
;
so
the
world
or
the
diuell
deceiue
vs
vnder
a
shew
and
colour
of
good
,
and
perswade
vs
that
that
is
good
which
is
not
,
that
that
is
praise-worthie
which
is
not
.
For
not
that
which
the
world
iudgeth
to
be
good
is
alwayes
good
,
but
that
onelie
which
the
Lord
alloweth
for
good
in
his
word
:
neyther
is
that
alwayes
praise-worthy
which
the
world
praiseth
,
but
that
onely
which
the
Lord
praiseth
.
It
is
good
(
saith
the
world
)
to
saue
a
mans
life
,
though
it
be
by
a
lie
,
or
by
periurie
;
and
if
a
man
frame
himselfe
to
the
fashion
of
the
world
,
the
world
praiseth
him
.
But
doth
the
Lord
either
approue
him
for
good
,
Let
me
die
the
death
of
the
righteous
,
and
let
my
last
end
be
like
his
:
shall
I
refuse
to
vse
this
prayer
,
becau●e
he
vsed
it
?
Nay
,
if
Simon
Magus
when
he
hath
sinned
,
Let
this
then
first
teach
vs
to
abstaine
from
all
appearance
of
euill
.
For
thus
we
are
to
reason
with
our selues
;
Are
we
to
thinke
on
,
and
to
do
whatsoeuer
is
good
and
commendable
?
Then
whatsoeuer
is
euill
and
blame-worthie
,
we
are
not
to
thinke
on
,
nor
to
do
.
That
which
is
good
,
is
onely
to
busie
all
our
thoughts
,
and
to
take
vp
all
our
actions
:
but
whatsoeuer
is
euill
,
is
not
once
to
enter
into
our
thoughts
,
much
lesse
may
it
be
the
worke
of
our
hands
.
The
Prophet
speaketh
of
a
generation
of
men
that
imagine
mischiefe
vpon
their
beds
,
and
set
themselues
in
no
good
way
,
Secondly
,
let
this
teach
vs
,
wisely
to
consider
our
wayes
,
what
is
indeed
and
truly
good
and
commendable
.
For
not
whatsoeuer
thing
seemeth
vnto
vs
,
or
is
thought
by
others
to
be
good
and
commendable
are
we
exhorted
here
to
think
on
,
and
to
do
,
but
to
think
on
,
and
to
do
whatsoeuer
is
indeed
and
truly
good
&
commendable
.
It
is
thought
in
some
countries
,
nay
I
may
say
it
is
thought
among
vs
(
for
vnto
a
high
degree
of
excesse
are
we
growne
that
way
,
)
that
to
bowze
&
carowse
,
to
quaffe
cup
after
cup
,
and
to
beare
his
drinke
wel
,
is
a
very
commendable
thing
.
Here
then
we
are
to
look
whether
it
be
indeed
commendable
.
For
if
it
be
,
then
we
are
to
do
it
by
our
Apostles
rule
in
this
place
.
But
what
saith
the
Spirit
?
Take
heede
(
saith
our
Sauiour
)
to
your selues
,
lest
at
any
time
your
hearts
be
oppressed
with
surf●tting
and
drunkennesse
.
The
Apostle
goeth
further
,
If
any
that
is
called
a
brother
,
be
a
drunkard
,
with
such
one
eate
not
.
The
Prophet
goeth
yet
further
,
and
denounceth
a
woe
against
drunkards
,
saying
,
Woe
to
them
that
rise
vp
early
to
follow
drunkennesse
.
And
the
Apostle
openeth
the
woe
thus
,
that
they
shall
not
inherit
the
kingdome
of
God
.
to
them
that
are
mightie
to
drinke
wine
,
and
to
them
that
are
strong
to
powre
in
strong
drinke
:
If
thou
exceed
in
drinking
,
thy
sinne
is
drunkennesse
,
how
well
soeuer
thou
beare
thy
drinke
,
and
a
woe
is
vnto
thee
.
I
instance
onely
in
this
sinne
,
because
this
sinne
hath
so
much
dared
to
braue
it selfe
amongst
vs
.
But
as
in
this
,
so
in
many
other
things
it
may
be
found
,
that
howsoeuer
they
be
thought
commendable
,
yet
indeed
they
are
not
.
Let
vs
therefore
looke
vnto
the
thing
that
seemeth
vnto
vs
,
or
is
thought
by
others
to
be
good
and
commendable
;
and
if
it
be
indeed
such
,
so
that
it
haue
allowance
from
the
Lord
in
his
word
to
be
such
,
then
let
vs
thinke
on
it
,
and
do
it
.
But
in
any
case
let
not
the
iudgement
of
the
world
so
sway
with
vs
,
as
that
vpon
the
worlds
word
we
thinke
on
,
and
do
whatsoeuer
seemeth
good
and
commendable
vnto
it
.
Thirdly
,
let
this
teach
vs
to
suppresse
that
conceit
of
not
following
something
which
is
good
,
because
it
is
in
such
request
with
them
which
otherwise
are
not
good
.
For
whatsoeuer
is
good
,
if
it
be
indeed
good
,
in
whomsoeuer
it
be
,
we
are
to
loue
it
,
and
to
like
it
,
to
thinke
on
it
,
and
to
do
it
.
What
needes
it
to
will
any
of
vs
to
take
vp
a
peece
of
golde
,
though
it
be
out
of
a
dung-hill
?
Howsoeeur
therefore
the
man
be
superstitious
,
loose
of
life
,
profane
and
wicked
,
yet
if
there
be
any
good
thing
in
him
,
let
vs
not
disdaine
it
,
or
refuse
it
because
of
him
,
but
let
vs
obserue
it
,
and
thinke
on
it
,
and
do
it
.
If
there
be
any
vertue
,
any
praise
,
any
thing
that
is
good
,
any
thing
that
is
commendable
indeed
,
wheresoeuer
it
is
,
let
not
that
cause
vs
to
balke
it
,
but
let
vs
thinke
on
it
,
and
do
it
.
And
let
this
suffice
for
the
generall
,
of
thinking
on
,
and
doing
whatsoeuer
is
good
and
commendable
.
Now
come
we
to
the
generall
heads
of
such
good
and
commendable
things
as
the
Apostle
commendeth
vnto
the
Philippians
.
Secondly
,
then
here
I
note
that
the
Apostle
would
haue
the
Philippians
seriously
to
thinke
on
,
with
themselues
,
and
diligently
to
practise
in
their
liues
,
whatsoeuer
things
are
true
.
Whence
I
obserue
this
note
,
for
vs
,
and
for
all
men
,
that
whatsoeuer
things
are
true
,
we
are
to
thinke
on
them
,
and
to
do
them
.
Is
it
a
truth
in
religion
?
We
are
to
embrace
it
,
and
professe
it
;
as
we
see
our
Apostle
was
not
disobedient
to
the
heauenly
vision
which
appeared
to
him
in
the
way
,
but
hauing
the
eyes
of
his
vnderstanding
opened
by
the
Lords
Spirit
,
he
straitway
preached
Christ
in
the
synagogues
,
Speake
euery
man
the
truth
vnto
his
neighbour
;
and
after
him
the
Apostle
saying
,
Cast
off
lying
,
and
speake
euery
man
truth
vnto
his
neighbour
.
Is
it
a
truth
in
our
deeds
and
in
the
waies
of
our
life
?
We
are
to
be
as
Nathaniels
,
true
Israelites
in
deed
in
whom
is
no
guile
,
&
not
to
make
shew
of
one
thing
,
and
in
truth
to
be
another
thing
.
Whatsoeuer
truth
it
is
,
it
ought
to
be
so
precious
vnto
vs
,
as
that
with
the
Apostle
we
should
say
,
We
cannot
do
any
thing
against
the
truth
,
but
for
the
truth
;
we
cannot
hold
of
errour
against
the
truth
,
we
cannot
lie
to
falsifie
the
truth
,
we
cannot
dissemble
to
make
shew
of
others
then
the
truth
is
we
are
.
Let
this
one
reason
for
this
time
serue
to
presse
this
point
.
Christ
is
truth
,
as
himselfe
saith
,
I
am
the
way
,
the
truth
,
and
the
life
;
and
whatsoeuer
he
spake
was
truth
,
and
for
the
truth
,
for
no
guile
was
euer
found
in
his
mouth
:
Are
we
then
to
thinke
on
,
and
to
do
whatsoeuer
things
are
true
?
First
,
let
this
teach
vs
to
take
heede
and
beware
of
errours
in
religion
,
whereby
the
truth
of
the
Gospel
of
Christ
Iesus
is
peruerted
.
Whosoeuer
saith
it
,
if
it
be
a
truth
,
it
is
to
be
maintained
;
but
if
it
be
an
errour
from
the
truth
,
whosoeuer
saith
it
,
it
is
to
be
reiected
.
If
Fathers
,
Councels
,
Church
,
and
all
say
it
,
if
it
be
an
errour
,
what
is
that
to
me
?
But
if
it
be
a
truth
,
be
it
Arrian
,
or
Lutheran
,
or
Papist
,
or
Protestant
that
saith
it
,
what
is
that
to
me
?
No
authoritie
may
giue
warrant
to
an
errour
,
neither
may
any
mans
person
or
profession
preiudice
a
truth
;
but
whatsoeuer
is
true
,
we
are
to
thinke
on
it
,
and
do
it
;
whatsoeuer
is
erroneous
,
we
are
not
to
thinke
on
it
,
nor
to
do
it
.
What
shall
we
say
then
vnto
them
that
wholly
build
vpon
the
Church
,
the
Church
,
and
euer
runne
on
vs
with
open
mouthes
,
the
doctrine
of
the
Church
,
the
doctrine
of
the
Church
;
and
this
Church
forsooth
is
the
Church
of
Rome
?
What
shall
we
say
vnto
them
that
hauing
laid
downe
and
taught
a
truth
,
afterwards
perceiuing
themselues
therein
to
concurre
with
Caluin
,
did
therefore
reuoke
it
,
and
turned
the
truth
into
an
error
?
We
say
vnto
them
as
Esay
said
vnto
the
Iewes
in
his
time
:
Should
not
a
people
enquire
at
their
God
?
To
the
law
,
and
to
the
testimonie
,
if
they
speake
not
according
to
this
word
,
it
is
because
there
is
no
light
in
them
.
The
thing
that
we
aske
,
is
,
what
is
a
truth
according
to
the
word
,
what
is
an
errour
from
the
word
?
not
what
the
Church
teacheth
,
or
what
Caluin
saith
.
If
they
can
shew
that
the
things
which
their
Church
teacheth
are
true
,
we
professe
our
willingnesse
to
embrace
whatsoeuer
things
are
true
;
and
if
Caluin
say
the
truth
,
why
should
they
reiect
it
because
he
sayeth
it
?
Learne
you
to
discerne
betweene
truth
and
error
;
and
looke
not
so
much
who
sayeth
it
,
as
whether
it
be
true
or
erroneous
that
is
said
.
If
the
Church
,
or
some
speciall
professors
of
the
truth
,
agree
vpon
a
truth
,
it
may
verie
well
sway
with
vs
.
But
howsoeuer
men
say
,
a
truth
in
religion
is
therefore
to
be
receiued
because
it
is
a
truth
,
and
an
error
therefore
to
be
reiected
because
it
is
an
errour
.
If
it
be
a
truth
receiue
it
,
if
an
errour
reiect
it
.
Againe
,
are
we
to
thinke
on
and
to
do
whatsoeuer
things
are
true
?
Let
this
then
teach
vs
to
put
away
lying
out
of
our
mouthes
.
Whatsoeuer
things
are
true
,
we
are
to
speake
them
in
their
due
times
and
places
:
but
whatsoeuer
things
are
lies
and
falshoods
,
there
is
no
time
or
place
for
the
speaking
of
them
.
For
all
lying
is
of
the
diuel
,
and
he
is
the
father
thereof
.
Iohn
)
worketh
abomination
or
lies
,
shall
not
ent●r
into
the
heauenly
Ierusalem
:
and
againe
,
Without
shall
be
dogs
,
and
enchanters
,
and
whoremongers
,
and
murtherers
,
and
idolaters
,
and
whosoeuer
loueth
or
maketh
lies
.
And
therefore
the
holy
Ghost
very
often
very
carefully
forbiddeth
it
,
saying
,
Lie
not
one
to
another
,
seeing
that
ye
haue
put
off
the
old
man
with
his
workes
:
and
againe
,
Cast
off
lying
,
&c.
And
yet
see
how
men
loue
rather
to
lie
then
to
speake
truly
;
as
if
they
had
rather
runne
with
the
diuell
,
then
walke
in
truth
with
God
.
One
desperately
lyeth
in
despite
of
the
truth
,
and
boasteth
himselfe
of
his
lying
.
Another
lieth
,
hoping
so
to
conceale
his
sins
as
he
hath
fallen
into
,
and
so
addeth
iniquitie
to
iniquitie
.
Another
lieth
,
but
it
is
forsooth
in
ieast
,
and
he
meaneth
no
harme
by
his
lying
.
And
another
lieth
,
but
it
is
forsooth
greatly
for
the
behoofe
and
good
of
his
friend
,
or
else
he
would
not
doe
it
.
Thus
lying
,
which
the
Lord
so
much
hateth
,
euery
where
aboundeth
.
And
though
none
indeed
can
,
yet
some
thinke
they
may
pleade
pardon
for
their
lying
.
The
desperate
lier
,
it
may
be
hopeth
not
for
,
nor
reckoneth
vpon
any
pardon
.
He
hath
made
a
couenant
with
death
,
and
with
hell
he
is
at
agreement
.
And
what
pardon
he
hopeth
for
,
I
know
not
,
that
to
conceale
his
other
faults
and
sinnes
,
also
lieth
.
But
if
two
sinnes
be
not
to
be
bound
together
,
because
in
one
we
shall
not
be
vnpunished
,
then
what
hope
of
impunitie
when
vnto
other
sinnes
is
added
also
lying
?
Now
for
lying
in
ieast
,
no
man
,
I
thinke
,
will
say
that
it
is
either
a
lesse
fault
,
or
more
pardonable
then
an
idle
word
:
and
yet
we
see
our
blessed
Sauiour
tels
vs
,
that
of
euery
idle
word
that
men
shall
speake
,
they
shall
giue
account
thereof
at
the
day
of
iudgement
.
And
as
for
lying
for
the
behoofe
and
good
of
our
friend
,
the
Apostle
thereby
plainly
condemneth
it
,
in
that
we
may
not
do
euil
,
by
his
rule
,
that
good
may
come
thereof
.
no
lie
is
of
the
truth
.
Some
kind
of
lying
is
lesse
faultie
then
other
,
lying
lips
are
an
abomination
to
the
Lord
;
a
false
witnesse
shall
not
be
vnpunished
,
and
he
that
speaketh
lies
shall
not
escape
.
Let
vs
speake
the
truth
euery
man
one
vnto
another
;
for
we
are
members
one
of
another
.
Let
vs
speake
euery
man
the
truth
from
his
heart
,
without
mincing
it
,
and
speaking
it
by
halfes
.
The
truth
wil
beare
out
it selfe
:
speake
therefore
the
truth
,
and
shame
the
diuell
.
By
speaking
the
truth
we
are
like
vnto
God
,
but
by
lying
we
are
like
vnto
the
diuell
.
Whatsoeuer
things
therefore
are
true
,
let
vs
thinke
on
them
,
and
do
them
.
Againe
,
are
we
to
thinke
on
and
to
do
whatsoeuer
things
are
true
?
Let
this
then
thirdly
teach
vs
to
be
that
in
truth
which
we
would
seeme
vnto
the
world
to
be
,
auoiding
all
hypocrisie
and
dissimulation
.
Would
we
seem
vnto
the
world
to
be
religious
towards
God
,
iust
in
our
dealing
with
men
,
chaste
in
our
bodies
,
harmlesse
in
our
liues
,
mercifull
to
the
poore
,
despisers
of
the
world
,
&
c
?
Let
vs
be
such
in
deed
and
in
truth
,
not
in
word
and
in
shew
onely
.
For
the
hypocrite
,
Iob
,
shall
not
come
before
God
.
And
therefore
Peter
willeth
vs
to
lay
aside
all
maliciousnes
,
and
all
guile
,
and
dissimulation
.
The
faithfull
are
failed
from
among
the
children
of
men
.
Men
speake
deceitfully
euery
one
with
his
neighbour
,
they
flatter
with
their
lips
,
and
dissemble
with
their
double
heart
.
But
the
hypocrites
hope
shall
perish
,
his
confidence
also
shall
be
cut
off
,
and
his
trust
shall
be
as
the
house
of
a
spider
.
Let
vs
therefore
hate
all
hypocrisie
and
dissimulation
:
as
we
would
seeme
to
be
,
so
let
vs
be
indeed
such
as
we
ought
to
be
;
and
whatsoeuer
things
are
true
in
religion
,
in
word
or
in
deede
,
let
vs
thinke
on
them
,
and
doe
them
.
LECTVRE
LXXXV
.
PHILIP
.
4.
Verse
8.
Whatsoeuer
things
are
honest
,
whatsoeuer
things
are
iust
,
whatsoeuer
things
are
pure
,
whatsoeuer
things
are
louely
,
&c.
WHatsoeuer
things
are
honest
.
Here
is
the
second
generall
head
of
that
Christian
dutie
which
the
Apostle
commendeth
vnto
the
Philippians
,
wherein
he
exhorteth
them
to
thinke
on
,
and
to
doe
whatsoeuer
things
may
grace
them
with
a
reuerent
and
comely
grauitie
,
that
their
grauitie
in
all
things
pertaining
to
them
being
such
as
beseemeth
their
persons
,
they
may
so
purchase
vnto
themselues
reuerence
amongst
men
.
For
so
I
vnderstand
the
word
vsed
by
our
Apostle
in
this
place
.
Whence
I
obserue
this
lesson
for
vs
;
that
whatsoeuer
things
beseeme
our
persons
,
we
are
to
do
them
,
and
that
with
such
a
comely
grauitie
as
may
winne
reuerence
vnto
our
persons
.
This
dutie
the
Apostle
prescribeth
vnto
Titus
,
and
in
him
vnto
all
Ministers
,
where
he
saith
,
Aboue
all
things
shew
thy selfe
an
example
of
good
workes
,
with
vncorrupt
doctrine
,
grauitie
,
integritie
,
&c:
where
besides
other
things
,
ye
see
,
he
requireth
in
Titus
,
and
so
in
other
Ministers
of
the
Gospell
,
grauitie
,
that
is
,
such
an
outward
graue
cariage
of
themselues
,
as
may
winne
reuerence
vnto
their
persons
.
This
dutie
he
prescribeth
also
to
elder
men
in
the
same
Chapter
,
sober
,
honest
,
&c
:
honest
,
that
is
,
graue
,
euen
with
such
a
grauitie
as
may
ioyne
reuerence
to
their
persons
.
And
this
dutie
in
this
place
he
prescribeth
euen
vnto
all
,
that
we
all
labour
vnto
such
a
grauitie
as
best
beseemeth
our
persons
whatsoeuer
we
be
.
Neither
let
any
man
here
so
mistake
me
,
as
if
I
meant
,
that
in
any
man
there
should
be
such
an
austeritie
that
a
man
may
hardly
come
to
the
sight
or
speech
of
him
.
For
the
seruant
of
God
should
be
meeke
,
and
kind
,
and
gentle
,
and
curteous
vnto
all
men
,
euen
as
the
Apostle
exhorteth
,
saying
,
Be
ye
curteous
one
vnto
another
.
This
then
should
teach
vs
to
take
heed
and
beware
of
such
lightnesse
as
is
any
way
vnbeseeming
our
persons
;
of
lightnes
in
our
attire
and
apparell
,
of
lightnesse
in
our
gate
and
gesture
,
of
lightnesse
in
our
talke
and
speech
,
of
lightnes
in
our
actions
and
deeds
.
For
grauitie
in
all
these
things
is
not
more
beseeming
,
then
any
such
lightnesse
is
vtterly
vnbeseeming
in
any
man
.
To
see
a
Minister
weare
this
shagge
and
ruffian
like
haire
,
which
is
too
too
common
among
all
sorts
of
men
;
to
see
him
turne
himselfe
into
euery
cut
,
and
euery
new
fashion
of
apparell
that
comes
vp
,
or
to
heare
him
bring
into
the
pulpit
riming
stuffe
and
scurrile
ieasts
to
moue
laughter
:
To
see
a
Magistrate
drinking
&
carowsing
among
boon
companions
,
or
dancing
about
a
may-pole
,
or
running
into
such
folly
as
he
should
restraine
in
others
:
To
see
an
ancient
matron
mincing
her
treadings
,
or
tricking
and
trimming
her selfe
like
vnto
one
of
the
yonger
sort
,
or
any
way
wantonly
carying
her self
:
to
see
a
yong
woman
ful
of
talk
,
or
much
abroad
in
the
streets
,
or
familiar
with
others
then
of
her
owne
sexe
:
to
see
a
scholler
courting
yong
women
,
or
frequenting
tauernes
,
innes
,
or
alehouses
,
or
sporting
himselfe
any
way
lasciuiously
:
generally
to
see
a
man
more
garish
in
his
attire
and
apparell
,
more
nice
in
his
gate
and
gesture
,
more
vaine
in
his
talke
and
speech
,
more
vnreuerent
in
his
actions
and
deeds
then
is
meet
for
his
place
and
calling
;
how
vnbeseeming
is
it
?
how
disgracefull
is
it
to
their
persons
that
offend
any
of
these
wayes
?
A
mans
garment
,
saith
the
sonne
of
Sirach
,
and
his
excessiue
laughter
,
and
his
going
,
declare
what
person
he
is
.
Lightnesse
in
these
things
,
shew
that
he
is
light
,
and
consequently
his
credite
amongst
men
,
and
that
worthily
,
is
also
light
.
And
yet
how
much
do
all
sorts
offend
this
way
?
Ministers
and
Magistrates
,
ancient
matrons
and
yong
women
,
schollers
,
and
men
generally
?
Vnto
euery
of
these
,
a
reuerence
beseeming
them
is
due
;
which
yet
they
want
,
because
there
wanteth
in
themselues
that
grauitie
which
beseemeth
their
persons
,
and
wherby
they
should
win
reuerence
vnto
their
persons
.
For
here
,
in
my
iudgement
,
is
one
very
great
cause
of
that
want
of
reuerence
which
is
euery
where
.
We
complaine
greatly
,
and
not
without
iust
cause
,
of
great
want
of
reuerence
in
the
yonger
sort
towards
their
elders
and
their
betters
in
their
places
:
but
certainly
here
is
one
great
cause
of
it
,
we
our selues
euery
man
in
his
place
,
walke
not
in
that
grauitie
that
beseemeth
our
persons
;
we
are
not
of
that
discreete
and
seemly
cariage
which
should
win
reuerence
vnto
vs
in
our
places
:
but
not
considering
our selues
one
way
or
other
,
we
bewray
that
vanitie
,
that
lightnes
,
that
foolishnesse
,
and
oftentimes
that
boyishnesse
in
our selues
,
which
causeth
want
of
reuerence
,
and
bringeth
contempt
vnto
our
persons
.
Well
,
ye
see
our
Apostle
would
haue
vs
to
thinke
on
and
to
do
whatsoeuer
things
are
graue
,
and
decent
,
and
beseeming
our
persons
in
our
places
.
Let
vs
hearken
vnto
our
Apostle
,
and
let
vs
euery
man
consider
himselfe
,
and
do
that
which
is
graue
and
beseeming
vs
in
our
places
.
Let
vs
auoide
both
in
our
apparell
,
and
in
our
gesture
,
and
in
our
talke
,
and
in
our
deeds
,
whatsoeuer
may
bewray
any
kind
of
lightnesse
in
vs
.
So
shall
we
do
that
which
in
this
point
we
ought
,
and
so
shall
we
recouer
that
reuerence
which
we
haue
lost
.
Whatsoeuer
things
are
iust
.
This
is
the
third
generall
head
of
that
Christian
dutie
which
the
Apostle
commendeth
to
the
Philippians
;
wherein
he
exhorteth
them
to
think
on
and
to
do
whatsoeuer
things
are
iust
,
that
euery
one
may
haue
that
which
is
right
,
and
none
may
be
defrauded
of
that
which
is
due
vnto
him
.
For
the
Apostles
speech
here
of
iust
things
,
is
meant
(
I
take
it
)
of
things
which
may
be
iustly
required
of
vs
,
that
such
should
be
performed
;
not
of
things
which
we
may
iustly
require
of
others
;
for
such
things
we
will
exact
fast
enough
,
though
we
be
not
exhorted
thereunto
.
Hence
then
I
obserue
this
lesson
for
vs
,
That
whatsoeuer
things
may
iustly
be
required
of
vs
,
we
are
to
think
on
them
and
to
do
them
.
May
the
Lord
iustly
require
a
dutie
of
vs
,
and
may
the
Prince
iustly
require
a
dutie
of
vs
?
Giue
vnto
God
those
things
which
are
Gods
,
and
giue
vnto
Caesar
those
things
which
are
Caesars
.
That
obedience
which
is
due
vnto
the
Lord
,
giue
vnto
him
;
and
that
loyaltie
which
is
due
vnto
the
Prince
,
giue
vnto
him
.
May
our
neighbour
require
a
dutie
of
vs
?
The
rule
of
our
blessed
Sauiour
is
generall
,
Whatsoeuer
ye
would
that
men
should
do
vnto
you
,
euen
so
do
ye
to
them
.
And
a
most
absolute
and
rare
example
thereof
we
haue
in
Iob
in
Chap.
31.
from
verse
16.
to
22.
whence
it
is
most
plaine
,
that
what
could
be
iustly
required
of
him
by
his
neighbour
,
he
was
not
awanting
in
it
.
Are
we
maisters
?
what
the
seruants
may
iustly
require
of
vs
,
that
we
must
thinke
on
and
do
;
as
it
is
written
,
Ye
maisters
,
do
vnto
your
seruants
that
which
is
iust
and
equall
,
knowing
that
ye
haue
also
a
maister
in
heauen
.
Are
we
seruants
?
what
our
maisters
may
iustly
require
of
vs
,
that
must
we
think
on
and
do
;
as
it
is
written
,
Seruants
,
be
obedient
vnto
them
that
are
your
maisters
according
to
the
flesh
,
in
all
things
,
not
with
eye-seruice
as
men-pleasers
,
but
in
singlenesse
of
heart
,
fearing
God
,
&c.
Are
we
husbands
?
what
our
wiues
may
iustly
require
of
vs
,
that
must
we
thinke
on
and
do
;
as
it
is
written
,
Husbands
loue
your
wiues
,
and
be
not
bitter
vnto
them
.
Are
we
wiues
?
what
our
husbands
may
iustly
require
of
vs
,
that
must
we
thinke
on
and
do
;
as
it
is
written
,
Wiues
submit
your selues
vnto
your
husbands
,
as
it
is
comely
in
the
Lord
.
Are
we
fathers
?
Fathers
,
prouoke
not
your
children
to
anger
,
lest
they
be
discouraged
.
Are
we
children
?
Children
obey
your
parents
in
all
things
,
for
that
is
welpleasing
vnto
the
Lord
.
Which
also
tutors
and
schollers
are
to
apply
vnto
themselues
.
Do
we
owe
any
thing
to
any
man
?
Owe
nothing
to
any
man
,
but
to
loue
one
another
.
Do
we
lend
any
money
to
any
?
If
thou
lend
money
to
my
people
,
saith
the
Lord
,
that
is
,
to
the
poore
with
thee
,
thou
shalt
not
be
as
an
vsurer
to
him
,
ye
shall
not
oppresse
him
with
vsurie
Are
we
Ecclesiasticall
men
,
or
temporall
men
,
or
militarie
men
,
or
scholasticall
men
,
or
publike
men
,
or
priuate
men
?
Look
what
may
be
iustly
required
of
vs
by
the
lawes
of
the
Church
,
or
of
the
Common
weale
,
or
of
armes
,
or
of
schollers
,
or
of
those
cities
and
places
where
we
dwell
and
liue
,
that
we
are
to
think
on
,
and
to
do
.
Generally
,
what
men
soeuer
we
be
,
what
things
soeuer
may
iustly
be
required
of
vs
by
the
law
of
nature
or
of
nations
,
by
the
law
of
God
or
of
man
,
we
are
to
think
on
them
and
to
do
them
.
And
that
for
these
reasons
:
first
,
because
the
things
are
iust
in
themselues
;
for
otherwise
they
cannot
iustly
be
required
of
vs
:
but
being
iust
in
themselues
,
we
are
to
think
on
them
,
and
to
do
them
.
Secondly
,
because
the
things
which
may
iustly
be
required
of
vs
,
do
indeed
make
vs
debters
vnto
them
that
may
require
them
of
vs
.
For
haue
we
counsell
,
wisedome
,
learning
,
strength
,
&
c
?
We
are
debters
vnto
them
that
need
these
things
,
and
require
them
of
vs
.
And
hereupon
the
Apostle
said
,
debter
both
to
the
Grecians
and
to
the
Barbarians
,
both
to
the
wise
men
and
to
the
vnwise
:
a
debter
to
bestow
on
them
such
spirituall
gifts
as
he
had
receiued
of
the
Lord
.
Thirdly
,
because
the
things
which
are
iustly
required
of
vs
,
may
be
for
their
good
that
require
them
.
For
we
are
to
do
good
vnto
all
,
Do
good
vnto
all
,
but
especially
vnto
them
that
are
of
the
houshold
of
faith
.
Being
then
that
thereby
we
may
do
good
,
whatsoeuer
things
may
iustly
be
required
of
vs
,
we
are
to
thinke
on
them
,
and
to
do
them
.
This
then
should
teach
vs
in
any
case
to
beware
of
defrauding
any
of
any
thing
that
is
due
vnto
him
.
Let
no
man
,
saith
the
Apostle
,
oppresse
or
defraud
his
brother
in
any
matter
.
But
do
we
not
defraud
the
Lord
?
defraud
the
Prince
?
defraud
our
neighbours
and
brethren
?
Yes
surely
.
And
wherein
do
we
defraud
them
?
In
that
we
giue
them
not
that
which
is
due
vnto
them
;
in
that
we
do
not
thinke
on
and
do
whatsoeuer
things
they
may
iustly
require
of
vs
.
For
who
is
he
that
walketh
in
that
obedience
which
the
Lord
most
iustly
requireth
of
him
?
Our
manifold
rebellions
against
our
God
,
and
our
wilfull
transgressions
against
his
law
,
are
too
too
great
euidence
against
vs
.
I
cannot
speake
of
many
things
wherein
we
sin
all
against
our
God
.
Giue
me
leaue
to
warne
you
at
this
time
of
o●e
.
Ye
know
how
earnestly
the
Lord
requireth
of
vs
the
sanctifying
of
the
Sabbath
,
and
how
sharply
he
hath
punished
the
breach
of
that
commandement
,
euen
by
death
,
and
desolation
of
kingdomes
.
Yet
how
much
do
we
profane
it
,
as
throughout
the
whole
yeare
,
so
especially
at
this
time
of
the
yere
,
by
bringing
in
our
may-poles
,
by
hauing
our
ales
,
by
that
most
disorderly
trunke-playing
,
by
rifling
,
by
bowling
,
and
diuers
other
kinds
of
gaming
;
by
our
ill
customes
of
riding
,
going
,
drinking
,
dancing
,
and
many
the
like
offensiue
things
on
that
day
?
If
we
must
needs
haue
these
things
,
some
of
which
are
heathenish
,
and
the
rest
no
way
necessary
and
little
better
,
yet
let
vs
spare
the
Lord
his
day
,
let
vs
consecrate
that
day
,
and
therein
our selues
vnto
him
.
We
haue
other
sinnes
too
many
,
though
we
do
not
adde
this
vnto
them
of
profaning
the
Lord
his
day
.
Let
vs
remember
what
the
Lord
in
this
iustly
requireth
of
vs
,
and
let
vs
not
defraud
him
of
this
due
.
Againe
,
how
many
villanous
and
traiterous
wretches
are
there
,
which
giue
not
vnto
their
Prince
that
loyaltie
which
she
most
iustly
requireth
of
them
?
Those
most
bloudy
treasons
which
her
most
vnnaturall
subiects
haue
practised
against
her
,
besides
many
others
plotted
by
those
faithlesse
and
cruell
monsters
of
Rome
and
Spaine
,
from
all
which
the
Lord
by
a
most
mighty
hand
hath
deliuered
her
,
and
let
vs
still
pray
vnto
our
good
God
that
he
will
still
keepe
her
safe
vnder
his
wings
and
deliuer
her
;
those
bloudie
treasons
,
I
say
,
shew
how
many
haue
defrauded
her
of
that
which
is
most
due
vnto
her
.
Come
lower
,
and
what
end
shall
we
make
?
How
imperious
are
masters
ouer
their
seruants
,
and
how
vntrustie
are
seruants
toward
their
masters
?
How
bitter
are
the
husbands
sometimes
towards
their
wiues
,
and
how
vndutifull
are
they
againe
towards
their
husbands
?
How
cockering
are
parents
of
their
children
,
and
how
stubborne
are
children
towards
their
parents
?
how
negligent
are
tutors
?
how
dissolute
are
schollers
?
how
carelesse
are
they
that
owe
,
to
repay
that
they
owe
?
and
how
ready
are
they
that
lend
to
grate
vpon
them
to
whom
they
lend
?
How
many
men
in
the
Ministerie
defraud
their
Churches
of
that
which
is
due
vnto
them
?
and
how
many
of
the
rest
defraud
the
Common-wealth
of
that
which
is
due
vnto
it
?
To
speake
all
in
one
word
,
how
few
of
all
sorts
thinke
on
and
do
that
which
might
iustly
be
required
of
them
?
Well
,
ye
see
the
Apostle
would
haue
vs
to
thinke
on
and
to
do
whatsoeuer
things
may
iustly
be
required
of
euery
one
of
vs
in
our
place
.
Let
vs
therefore
euery
one
of
vs
consider
our selues
in
our
place
,
and
let
vs
see
what
thing
it
is
that
may
iustly
be
required
of
vs
.
Not
one
of
vs
all
but
we
shall
find
many
things
which
the
Lord
our
God
,
which
our
soueraigne
Prince
,
which
our
neighbours
and
brethren
may
iustly
require
of
vs
.
Not
one
of
vs
all
,
but
we
shall
find
many
things
which
by
the
law
of
Nature
,
by
the
law
of
Nations
,
by
the
law
of
God
,
by
the
law
of
man
,
may
iustly
be
required
of
vs
.
Let
vs
therefore
euery
one
of
vs
thinke
of
these
things
,
and
let
vs
all
of
vs
in
our
place
do
whatsoeuer
may
iustly
be
required
of
vs
.
Let
our
care
be
not
to
defraud
any
,
God
or
man
,
Prince
or
people
,
neighbour
or
brother
,
one
or
other
of
that
which
is
due
vnto
him
,
but
whatsoeuer
things
are
iust
let
vs
thinke
on
them
,
and
do
them
.
So
shall
we
do
that
which
we
ought
,
and
so
shall
the
wrath
of
the
Lord
which
is
kindled
against
vs
,
be
turned
away
from
vs
.
It
followeth
:
Whatsoeuer
things
are
pure
.
This
is
the
fourth
generall
head
of
that
Christian
duty
which
the
Apostle
commendeth
vnto
the
Philippians
;
wherein
he
exhorteth
them
to
thinke
on
,
and
to
do
whatsoeuer
things
are
pure
,
that
hauing
their
conuersation
honest
,
holie
,
and
harmelesse
,
they
might
be
blamelesse
,
innocent
,
and
vndefiled
by
any
filthinesse
of
sinne
.
Whence
I
obserue
this
lesson
for
vs
,
that
whatsoeuer
things
are
pure
and
cleane
from
all
filthinesse
of
the
flesh
and
of
the
spirit
,
we
are
to
thinke
on
them
,
and
to
do
them
.
The
Scribes
and
Pharisees
thought
on
and
obserued
an
outward
puritie
,
and
cleannesse
of
the
body
;
for
they
would
not
eate
till
first
they
had
washed
their
hands
.
To
eate
with
vnwashen
hands
defileth
not
the
man
.
Our
aduersaries
imagine
that
they
thinke
well
on
this
point
,
a
great
many
of
them
,
if
they
keepe
themselues
single
and
vnmarried
,
though
then
they
burne
and
wallow
in
all
filthy
lusts
and
pleasures
.
But
the
holy
Ghost
hath
taught
vs
that
marriage
is
honourable
,
and
the
bed
vndefiled
.
And
therefore
he
hath
said
vnto
all
,
without
exception
of
any
,
To
auoyde
fornication
,
let
euerie
man
haue
his
wife
,
and
let
euerie
woman
haue
her
husband
.
That
outward
cleannesse
then
of
the
body
in
washing
of
the
hands
,
and
the
like
,
nor
this
abstinence
from
marriage
are
the
pure
things
which
we
are
to
thinke
on
and
to
do
,
but
farre
other
things
.
We
are
to
be
pure
in
heart
,
hauing
our
hearts
purified
by
faith
.
For
by
faith
God
purifieth
our
hearts
.
consciences
purged
from
dead
workes
to
serue
the
liuing
God
.
We
are
to
be
pure
in
our
tongue
and
talke
,
that
our
speech
may
be
to
the
vse
of
edifying
,
and
may
minister
grace
vnto
the
hearers
.
We
are
to
be
pure
in
our
works
and
deeds
,
that
we
may
be
blamelesse
,
and
without
rebuke
for
any
thing
that
we
do
.
We
are
to
be
pure
in
our
bodies
,
that
our
bodies
may
be
fit
temples
for
the
holy
Ghost
to
dwel
in
.
For
,
know
ye
not
(
saith
the
Apostle
)
that
your
bodie
is
the
temple
of
the
holy
Ghost
?
To
speake
all
in
one
word
,
we
are
to
be
pure
in
the
whole
man
,
both
in
our
vtter
and
in
our
inner
man
,
being
cleansed
from
all
filthinesse
both
of
the
flesh
and
of
the
spirit
,
and
growing
vp
vnto
full
holinesse
in
the
feare
of
God
.
This
is
that
puritie
which
the
Lord
requireth
at
our
hands
,
euen
to
be
pure
in
our
flesh
and
in
our
spirit
,
in
our
soule
and
in
our
bodie
,
in
our
hearts
and
in
our
consciences
,
in
our
words
and
in
our
deeds
,
that
so
we
may
be
blamelesse
and
without
rebuke
.
What
then
?
Am
I
come
to
teach
you
to
be
pure
men
and
women
?
Dare
I
take
vpon
me
to
perswade
you
vnto
purity
?
Yea
,
euen
so
beloued
.
As
the
Prophet
saith
,
so
say
I
vnto
you
,
Wash
you
,
make
you
cleane
.
I
haue
made
my
heart
cleane
,
I
am
pure
from
sinne
.
True
indeede
,
yet
are
we
still
to
endeuour
our selues
vnto
it
,
and
to
labour
after
it
.
desire
the
best
gifts
;
and
we
are
to
follow
peace
with
all
men
,
and
holinesse
:
though
in
this
life
we
cannot
come
vnto
them
and
comprehend
them
.
Otherwise
that
of
our
Sauior
should
be
in
vaine
,
Be
ye
perfect
as
your
Father
which
is
in
heauen
is
perfect
.
This
then
should
teach
vs
to
take
heede
and
beware
of
whatsoeuer
things
may
defile
vs
in
our
bodies
or
in
our
souls
.
The
time
was
when
they
defiled
themselues
that
touched
a
dead
corps
,
or
any
thing
that
was
vncleane
.
But
all
those
things
perished
with
the
vsing
.
Now
our
blessed
Sauiour
hath
told
vs
what
the
things
are
that
defile
the
man
,
and
those
are
,
euill
thoughts
,
murders
,
adulteries
,
fornications
,
thefts
,
false
testimonies
,
slanders
:
likewise
couetousnesse
,
scurrile
ieasting
,
corrupt
communication
,
and
the
like
.
And
therefore
the
holy
Ghost
euery
where
giueth
out
caueats
against
these
things
,
admonishing
alwayes
to
take
heed
and
beware
of
them
.
Let
no
corrupt
communication
proceede
out
of
your
mouthes
,
sayth
the
Apostle
.
And
yet
,
how
do
many
of
vs
defile
our selues
with
filthie
and
vnseemly
talke
?
It
is
a
shamefull
thing
vnto
chaste
eares
to
heare
what
filthy
ribauldries
,
what
bawdy
talking
,
what
vncomely
ieasting
,
what
lewd
and
wanton
songs
and
sonnets
are
vsed
in
many
places
both
by
men
and
women
,
old
and
yong
.
They
remember
not
that
their
tongues
were
giuen
them
therewith
to
glorifie
the
God
of
heauen
,
but
as
if
their
tongues
were
their
owne
to
speake
therewith
what
they
list
,
therewith
they
despite
the
Lord
,
offend
their
brethren
,
Flie
fornication
(
saith
the
Apostle
;
)
euery
sin
that
a
man
doth
is
without
the
bodie
,
but
he
that
committeth
fornication
sinneth
against
his
owne
bodie
.
And
yet
how
do
men
defile
their
bodies
in
all
places
with
the
filthinesse
of
this
sinne
?
Know
we
not
(
beloued
)
that
our
bodies
are
the
members
of
Christ
?
or
if
we
do
,
shall
we
take
the
members
of
Christ
,
and
make
them
the
members
of
an
harlot
?
God
forbid
.
Know
we
not
that
he
which
coupleth
himselfe
with
an
harlot
,
is
one
body
with
her
?
And
shall
we
ioyne
our selues
vnto
an
harlot
,
&
cut
off
our selues
from
the
body
of
Christ
Iesus
?
God
forbid
.
Know
we
not
that
our
bodies
are
the
temples
of
the
holy
Ghost
to
dwell
in
?
And
shall
we
by
following
after
strange
flesh
driue
the
holy
Ghost
out
of
the
temples
of
our
bodies
?
If
any
man
destroy
the
temple
of
God
,
him
shall
God
destroy
.
Now
what
do
we
else
but
destroy
the
temple
of
God
,
when
we
make
our
bodies
a
cage
of
vncleane
birds
,
and
of
all
hatefull
lusts
and
pleasures
?
It
behooueth
therefore
euerie
man
to
looke
into
himselfe
,
how
he
suffereth
himselfe
to
be
defiled
with
this
vncleannesse
,
that
he
keepe
his
body
a
pure
virgin
vnto
the
Lord
.
Againe
,
Let
none
of
you
(
saith
the
Apostle
)
suffer
as
a
murderer
,
or
as
a
theefe
,
or
as
an
euill
doer
,
or
as
a
busie
body
in
other
mens
matters
.
And
yet
by
killing
,
and
stealing
,
and
robbing
,
and
all
manner
of
euill
doing
we
breake
out
,
and
as
the
Prophet
saith
,
Bloud
toucheth
bloud
.
And
indeede
so
little
nowadayes
do
we
thirst
after
purity
in
all
our
wayes
,
that
we
had
euen
as
leife
be
counted
impure
as
pure
.
Yea
now
we
haue
taken
it
vp
for
a
scoffe
and
reproach
vnto
them
that
make
any
conscience
of
their
wayes
,
that
Forsooth
they
are
pure
men
,
and
they
are
pure
women
;
and
if
any
such
haply
treade
a
little
awrie
,
then
,
These
be
the
pure
men
,
these
be
the
pure
women
.
Thus
instead
of
hearkning
vnto
the
Apostles
exhortation
we
mock
and
reproch
them
that
endeuour
to
keepe
themselues
pure
.
Well
,
ye
see
that
our
Apostle
would
haue
vs
to
thinke
on
,
and
to
do
whatsoeuer
things
are
pure
.
Let
vs
hearken
vnto
the
Apostle
,
and
let
vs
labour
and
striue
vnto
it
,
both
by
praier
,
and
euerie
holy
course
,
to
be
pure
in
body
and
in
soule
,
in
word
and
in
deede
,
and
in
our
whole
man
.
Let
vs
abstaine
from
whatsoeuer
things
may
any
way
defile
vs
:
Fornication
,
&
all
vncleannesse
,
or
couetousnesse
,
let
it
not
once
be
named
amongst
vs
,
as
it
becometh
Saints
;
neyther
filthinesse
,
nor
foolish
talking
,
nor
iesting
,
which
are
things
not
comely
;
but
rather
giuing
of
thanks
.
Euen
whatsoeuer
things
are
pure
,
let
vs
thinke
on
them
,
and
do
them
.
It
followeth
.
Whatsoeuer
things
pertaine
to
loue
:
This
is
the
fift
generall
head
of
that
Christian
dutie
which
the
Apostle
commendeth
vnto
the
Philippians
,
wherein
he
exhorteth
them
to
think
on
,
and
to
do
whatsoeuer
things
are
louely
,
and
may
procure
them
loue
and
fauour
with
all
men
.
For
so
I
vnderstand
the
Apostle
in
this
place
.
Whence
I
obserue
this
lesson
for
vs
,
that
whatsoeuer
things
may
win
vs
loue
and
fauour
amongst
men
,
we
are
to
thinke
on
them
,
and
to
do
them
.
It
is
said
of
our
blessed
Sauiour
,
that
he
increased
in
wisedome
,
and
stature
,
and
in
fauour
with
God
and
men
.
And
it
cannot
but
be
commendable
in
vs
,
so
to
carrie
our selues
,
as
that
we
grow
in
loue
and
fauour
amongst
men
.
What
then
?
Are
we
to
communicate
with
the
idolatrous
in
their
superstitions
,
with
the
drunkards
in
their
drunkennesse
,
with
the
lasciuious
in
their
wantonnesse
,
with
the
idle
in
their
idlenesse
,
with
the
vnthrifts
in
their
vnthriftinesse
,
with
the
factious
in
their
factiousnesse
,
with
the
carelesse
in
their
retchlesnesse
,
with
the
carnall
in
their
carnalitie
,
that
we
may
winne
their
loue
and
fauour
?
The
fauour
indeed
of
such
is
seldome
wonne
but
so
.
But
it
is
not
so
much
the
loue
and
fauour
of
them
,
as
the
loue
and
fauor
of
the
good
and
godly
that
we
are
to
seeke
.
What
then
?
Are
we
to
soothe
and
flatter
them
,
to
speake
that
we
should
not
,
that
we
may
seeke
to
please
them
;
to
spare
to
speake
that
we
should
,
lest
we
offend
them
;
to
hazard
a
good
conscience
,
for
the
pleasing
of
them
;
or
euerie
way
to
labour
to
creepe
into
their
fauour
?
for
thus
sometimes
euen
their
fauor
is
won
.
Nay
,
neither
are
we
thus
to
seeke
after
the
fauour
of
good
men
.
But
so
we
are
to
thinke
on
,
and
to
do
whatsoeuer
things
may
winne
vs
loue
and
fauour
amongst
men
,
as
that
the
same
things
also
may
purchase
vs
fauour
with
God
:
For
otherwise
if
they
be
not
acceptable
vnto
God
,
howsoeuer
they
might
winne
vs
fauour
amongst
men
,
we
are
not
to
thinke
on
them
,
nor
to
do
them
.
What
then
are
the
things
which
may
winne
vs
fauour
with
God
and
men
?
If
we
put
on
tender
mercie
,
kindenesse
,
humblenesse
of
minde
,
meekenesse
,
long-suffering
,
patience
,
and
temperance
:
if
we
be
true
in
word
and
deede
,
iust
in
our
dealings
,
helpefull
to
the
poore
,
honest
in
our
conuersation
,
if
we
honour
the
aged
,
seeke
not
our
owne
,
but
the
wealth
of
others
,
&c.
these
are
things
as
pleasing
vnto
God
,
so
such
as
winne
the
loue
and
fauour
of
all
men
,
not
onely
the
good
and
godly
,
but
also
the
wicked
and
vngodly
.
These
things
therefore
we
are
to
thinke
on
and
to
do
.
And
so
our
Apostle
willeth
,
where
he
saith
,
Now
therefore
,
as
the
elect
of
God
,
holy
and
beloued
,
put
on
tender
mercie
,
&c.
This
should
teach
vs
to
auoid
the
things
which
may
bring
vpon
vs
the
hatred
and
obloquy
of
men
.
Otherwise
then
the
maner
of
some
is
,
who
purposely
do
some
things
,
that
thereby
they
may
spite
and
grieue
some
men
.
It
is
not
the
hatred
or
displeasure
of
men
that
may
withhold
vs
from
speaking
,
or
doing
that
we
ought
.
But
if
to
spite
or
grieue
some
man
,
we
sticke
not
to
speake
or
do
that
which
may
displease
our
God
,
then
our
iudgement
sleepeth
not
.
If
we
bring
vpon
our selues
the
hatred
of
men
,
and
withall
the
displeasure
of
God
,
the
burthen
will
be
too
heauy
for
vs
to
beare
.
Let
vs
therefore
hearken
vnto
the
counsell
of
our
Apostle
,
and
let
vs
thinke
on
,
and
do
whatsoeuer
things
may
win
vs
loue
and
fauour
with
men
,
so
that
withall
they
be
pleasing
vnto
God
.
Let
vs
auoide
whatsoeuer
things
may
bring
vpon
vs
the
hatred
or
displeasure
of
men
,
specially
such
as
are
displeasing
vnto
God
.
Let
vs
loue
and
liue
so
,
that
we
may
be
loued
of
God
and
man
;
euen
whatsoeuer
things
are
louely
,
let
vs
think
on
them
,
and
do
them
.
LECTVRE
LXXXV
.
PHILIP.
4.
Verse
8.
Whatsoeuer
things
are
of
good
report
,
thinke
on
these
things
,
and
do
these
things
,
9.
Which
ye
haue
both
learned
,
and
receiued
,
&c.
THere
is
yet
remaining
another
generall
head
of
Christian
piety
,
which
the
Apostle
commendeth
vnto
the
Philippians
,
wherein
he
exhorteth
them
to
thinke
on
,
and
to
do
whatsoeuer
things
are
of
good
report
amongst
men
,
that
by
such
things
they
may
win
vnto
themselues
a
good
name
,
and
be
well
spoken
and
reported
of
in
the
places
where
they
liue
.
Whence
I
obserue
this
lesson
for
vs
,
that
whatsoeuer
things
may
purchase
vs
a
good
report
,
or
continue
our
good
name
amongst
the
sonnes
of
men
,
we
are
to
thinke
on
them
,
and
to
do
them
,
that
as
much
as
is
possible
we
may
heare
well
of
all
men
.
A
good
name
(
saith
Salomon
)
maketh
the
bones
fat
:
A
good
name
(
saith
the
same
Salomon
)
is
to
be
chosen
aboue
great
riches
:
a
good
name
is
better
then
a
good
ointment
.
A
good
life
(
saith
the
sonne
of
Syrach
)
hath
the
dayes
numbred
,
but
a
good
name
endureth
for
euer
:
it
continueth
with
thee
aboue
a
thousand
treasures
of
gold
.
And
therefore
it
is
that
men
are
oftentimes
as
iealous
of
their
good
name
and
good
report
among
men
as
of
their
liues
,
and
count
themselues
(
after
a
sort
)
killed
when
their
good
name
is
empaired
,
or
called
into
question
.
To
haue
then
a
good
name
,
ye
see
,
and
to
be
well
reported
of
,
is
as
much
worth
as
gold
;
nay
,
as
a
thousand
treasures
of
gold
;
nay
,
as
much
worth
as
a
mans
life
.
Therefore
the
Apostle
exhorteth
to
procure
things
honest
before
all
men
:
Yea
but
this
is
great
vanitie
,
to
seek
after
fame
&
good
report
among
men
,
that
men
may
speake
well
,
and
report
well
of
vs
.
It
is
so
indeed
,
if
therein
we
seek
our
owne
glorie
.
For
how
good
soeuer
,
how
full
of
rare
vertues
soeuer
the
things
be
that
we
do
,
if
therein
we
seeke
our
owne
glorie
,
it
is
surely
great
vanitie
.
We
must
therefore
know
,
that
we
are
to
thinke
on
,
and
to
do
the
things
that
are
of
good
report
,
both
before
the
Lord
,
and
also
before
men
,
not
for
our
owne
glorie
,
but
for
the
glorie
of
Christ
Iesus
in
whom
we
beleeue
,
for
the
glorie
of
the
Gospell
of
Christ
Iesus
,
which
we
professe
.
We
must
haue
care
that
we
may
be
well
spoken
of
,
well
reported
of
,
not
for
any
tickling
vanitie
of
our
owne
praises
,
but
that
the
name
of
God
,
that
the
truth
of
Christ
Iesus
might
be
well
spoken
of
for
our
sakes
.
For
it
is
an
ornament
and
honour
vnto
the
truth
with
men
,
if
the
professors
of
the
truth
be
of
good
report
amongst
men
.
And
therefore
our
blessed
Sauiour
saith
,
Let
your
light
so
shine
before
men
,
that
they
may
see
your
good
workes
,
and
glorifie
your
Father
which
is
in
heauen
.
And
our
Apostle
describing
the
office
of
a
Minister
,
saith
,
that
he
must
be
well
reported
of
,
euen
of
them
that
are
without
,
lest
he
fall
into
rebuke
,
indeed
that
the
word
of
God
be
not
euill
spoken
of
.
And
the
Apostle
Peter
prescribing
vnto
wiues
how
they
ought
to
order
themselues
towards
their
husbands
,
saith
,
that
they
are
to
be
subiect
vnto
them
;
and
why
?
that
euen
they
which
obey
not
the
word
,
may
without
the
word
be
wonne
by
the
conuersation
of
the
wiues
,
while
they
behold
their
pure
conuersation
which
is
with
feare
.
And
to
the
s●me
purpose
he
giueth
this
generall
exhortation
,
Haue
your
conuersation
honest
among
the
Gentiles
,
that
they
which
speake
euill
of
you
as
of
euil
doers
,
may
by
your
good
works
which
they
shall
see
,
glorifie
God
in
the
day
of
visitation
.
To
the
end
therfore
that
God
may
be
glorified
,
and
that
the
truth
which
we
professe
may
be
wel
spoken
of
,
we
are
to
thinke
on
and
to
do
whatsoeuer
things
are
of
good
report
,
whereby
we
may
winne
or
continue
a
good
name
and
report
amongst
men
.
This
then
should
teach
vs
to
take
heed
and
beware
of
whatsoeuer
things
may
bring
an
euill
report
vpon
vs
;
and
the
rather
,
for
that
the
hurt
thereof
lights
not
vpon
our selues
alone
,
but
vpon
the
name
of
our
God
whereby
we
are
called
,
and
vpon
the
truth
of
our
God
which
we
professe
.
What
ill
reports
Eli
his
sonnes
heard
touching
the
offerings
of
the
Lord
,
we
all
know
,
men
abhorred
the
offerings
of
the
Lord
.
Their
sinne
which
they
committed
was
very
great
,
and
brought
a
very
ill
report
vpon
them
;
but
hereby
it
is
aggrauated
,
that
it
brought
a
dishonour
vpon
the
holy
name
of
God
and
the
offerings
of
the
Lord
.
And
so
must
we
reckon
,
that
whatsoeuer
ill
report
we
bring
vpon
our selues
by
any
euill
that
we
do
,
it
lights
not
on
our selues
alone
,
but
vpon
our
God
in
whom
we
beleeue
,
and
vpon
his
truth
which
we
pr●fesse
.
And
yet
how
carelesse
are
we
of
such
things
as
bring
ill
reports
vpon
vs
?
Factions
,
diuisions
and
contentions
,
what
ill
reports
do
they
bring
vpon
vs
,
and
vpon
the
truth
which
we
professe
?
And
yet
how
is
the
corne
ouergrowne
euery
where
by
these
weeds
and
tares
?
Euery
one
of
vs
will
post
the
name
off
from
one
to
another
.
The
Brownists
and
Barrowists
they
make
no
diuision
in
the
Church
;
the
ringleaders
of
factions
,
they
make
no
factions
in
societies
;
the
firebrands
of
contention
,
they
make
no
contention
among
neighbours
and
brethren
,
but
such
,
and
such
,
and
such
.
But
yet
the
thing
remaineth
to
our
great
infamie
;
faction
,
diuision
and
contention
,
they
grow
vp
to
our
shame
.
Againe
,
vsurie
(
I
thinke
)
will
be
confessed
to
be
a
thing
of
euil
report
:
I
am
sure
the
Lord
hath
forbidden
it
,
Yea
but
what
if
an
euill
report
be
brought
vpon
vs
without
a
cause
?
What
if
we
be
counted
schismaticall
,
factious
,
contentious
,
vsurers
,
or
the
like
,
without
a
cause
?
Without
a
cause
?
then
no
matter
.
If
there
be
a
cause
of
such
report
,
then
we
are
to
looke
vnto
it
:
but
if
not
,
we
need
not
to
be
moued
much
at
the
matter
.
a
glutton
,
and
a
drinker
of
wine
,
a
friend
of
Publicans
and
sinners
.
What
maruell
if
the
world
speake
euill
of
vs
,
and
like
the
Dragon
cast
out
whole
flouds
of
euill
reports
vpon
vs
?
But
this
we
are
to
looke
vnto
,
that
neither
we
thinke
on
,
nor
do
any
thing
that
may
bring
an
euill
report
vpon
vs
iustly
.
For
we
heare
what
our
Apostle
saith
;
Whatsoeuer
things
are
of
good
report
,
we
are
to
thinke
on
them
and
to
do
them
,
but
whatsoeuer
things
are
of
euill
report
,
we
are
not
to
thinke
on
them
nor
to
do
them
.
Let
vs
therefore
carefully
looke
vnto
the
things
whereon
we
set
our
hearts
,
or
whereunto
we
set
our
hands
.
Is
it
a
thing
of
good
report
,
which
may
make
vs
well
spoken
of
amongst
men
?
Let
vs
then
thinke
on
it
and
do
it
,
that
so
the
truth
which
we
professe
may
be
well
spoken
of
.
But
is
it
a
thing
of
euill
report
,
which
may
make
vs
ill
spoken
of
?
Let
euen
this
be
enough
to
disswade
vs
from
thinking
on
it
,
or
doing
it
,
whatsoeuer
it
be
,
lest
the
way
of
truth
be
euill
spoken
of
.
By
things
of
good
report
,
our
God
,
and
his
truth
,
and
our selues
shall
haue
honour
:
but
by
things
of
euill
report
,
our
God
,
and
his
truth
,
and
our selues
shall
be
dishonored
.
Let
vs
therefore
think
on
and
do
whatsoeuer
things
may
bring
on
vs
a
good
report
,
and
auoide
both
the
thought
and
the
deed
of
whatsoeuer
may
bring
an
ill
report
vpon
vs
.
The
last
thing
which
I
note
in
this
generall
conclusion
of
the
Apostles
exhortations
,
or
rather
in
the
exhortation
,
is
,
that
the
Apostle
would
haue
the
Philippians
to
thinke
on
these
things
,
and
to
do
these
things
.
For
these
two
,
howsoeuer
they
be
seuered
in
place
by
our
Apostle
,
yet
are
they
to
be
ioyned
in
the
opening
of
these
words
,
and
in
following
of
the
Apostles
exhortation
.
He
would
therefore
haue
the
Philippians
to
thinke
on
these
things
,
that
is
,
to
enter
into
a
diligent
consideration
of
these
things
with
themselues
,
and
in
their
hearts
to
loue
and
affect
them
,
and
likewise
to
do
these
things
,
because
it
would
be
to
no
great
purpose
,
that
in
their
hearts
they
should
loue
and
affect
these
things
,
and
enter
into
a
serious
consideration
of
them
,
vnlesse
also
they
should
practise
them
in
their
liues
.
Whence
I
obserue
this
lesson
for
vs
,
that
vnto
the
performance
of
Christian
pietie
and
holy
dutie
,
it
is
not
enough
to
thinke
on
seriously
with
our selues
,
and
in
our
hearts
to
loue
and
affect
whatsoeuer
things
are
true
,
&c.
vnlesse
also
in
our
outward
actions
we
follow
whatsoeuer
things
are
true
,
&c.
Both
in
our
hearts
we
must
thinke
on
,
and
loue
,
and
affect
the
things
that
are
good
;
and
in
the
words
of
our
mouth
,
in
the
workes
of
our
hands
,
and
in
the
wayes
of
our
liues
,
we
must
shew
forth
the
same
.
Heart
and
hand
must
go
together
.
If
the
heart
endite
a
good
matter
,
the
tongue
must
be
the
pen
of
a
readie
writer
:
if
the
heart
beleeue
vnto
righteousnesse
,
the
tongue
must
confesse
vnto
saluation
:
and
if
the
knowledge
of
such
things
as
accompanie
saluation
be
in
the
vnderstanding
,
there
must
also
be
an
holy
practise
of
such
things
in
the
life
and
conuersation
.
And
therefore
Dauid
prayed
,
Not
euery
one
that
saith
vnto
me
,
Lord
,
Lord
shall
enter
into
the
kingdome
of
heauen
,
but
he
that
doth
the
will
of
the
Father
which
is
in
heauen
:
and
as
the
Apostle
saith
,
Not
the
hearers
of
the
law
are
righteous
before
God
,
but
the
doers
of
the
law
shall
be
iustified
:
so
is
it
likewise
in
this
whereof
we
now
speake
,
that
not
euery
one
that
thinketh
on
,
or
loueth
and
affecteth
the
things
that
are
good
,
by
and
by
performeth
the
holy
duties
of
Christian
pietie
,
but
he
that
sheweth
forth
his
loue
in
the
holy
practise
of
a
Christian
life
and
conuersation
.
Nay
,
indeed
whatsoeuer
profession
we
make
,
and
howsoeuer
we
say
that
we
thinke
on
,
and
loue
and
affect
the
best
things
,
yet
vnlesse
the
fruite
thereof
shew
it selfe
in
our
outward
actions
,
in
our
liues
and
conuersations
,
in
vaine
do
we
perswade
our selues
of
Christian
pietie
in
our selues
.
For
where
the
Spirit
worketh
in
the
heart
a
serious
cogitation
,
a
true
loue
and
affection
vnto
whatsoeuer
things
are
good
,
there
also
by
the
power
and
worke
of
the
same
Spirit
the
fruite
of
these
things
is
seene
in
the
practise
of
a
holy
life
and
conuersation
:
so
that
as
we
thinke
on
,
and
loue
,
and
affect
the
things
that
are
good
,
so
we
will
be
readie
also
to
do
and
to
practise
that
which
is
good
.
Let
this
then
teach
vs
to
take
heed
how
we
flatter
our selues
with
a
vaine
perswasion
of
Christian
pietie
and
performance
of
holy
dutie
,
when
indeed
we
are
farre
from
it
.
Thou
wilt
say
vnto
me
,
that
thou
thinkest
on
the
things
that
are
true
,
and
holy
,
and
iust
,
&c.
as
much
as
any
man
doth
:
but
thou
must
say
it
and
proue
it
,
or
else
howsoeuer
thou
perswadest
thy selfe
of
thy
performance
of
a
good
Christian
dutie
in
that
thou
thinkest
on
,
and
louest
,
and
affectest
the
things
that
are
good
,
yet
thou
deceiuest
thy selfe
.
For
say
that
thine
heart
is
set
on
,
and
that
thou
hast
a
very
good
mind
vnto
whatsoeuer
things
are
true
;
thou
must
also
proue
it
by
doing
whatsoeuer
things
are
true
,
by
embracing
a
truth
in
religion
,
by
speaking
the
truth
with
thy
mouth
,
and
by
being
that
in
truth
,
which
thou
wouldst
seeme
vnto
the
world
to
be
,
or
else
thou
deceiuest
thy selfe
.
Say
that
thou
louest
and
affectest
whatsoeuer
things
are
honest
,
thou
must
also
make
proofe
of
it
by
doing
whatsoeuer
becometh
thy
person
in
thy
place
,
with
all
decent
grauitie
,
or
else
thou
deceiuest
thy selfe
.
Say
that
thine
heart
is
set
on
whatsoeuer
things
are
iust
;
thou
must
make
proofe
of
it
by
doing
whatsoeuer
things
may
be
iustly
required
of
thee
by
God
or
man
,
or
else
thou
deceiuest
thy selfe
.
Say
that
thine
heart
is
set
on
whatsoeuer
things
are
pure
;
thou
must
also
make
proofe
of
it
by
abstaining
from
all
filthinesse
of
the
flesh
and
of
the
spirit
,
or
else
thou
deceiuest
thy selfe
.
Say
that
thine
heart
is
set
on
whatsoeuer
things
are
louely
;
thou
must
also
make
proofe
of
it
,
by
doing
whatsoeuer
may
winne
thee
loue
and
fauour
with
God
and
men
,
or
else
thou
deceiuest
thy selfe
.
Say
that
thine
heart
is
set
on
whatsoeuer
things
are
of
good
report
;
thou
must
also
make
proofe
of
it
by
doing
whatsoeuer
may
make
thee
wel
reported
of
,
and
the
truth
for
thy
sake
,
or
else
thou
deceiuest
thy selfe
.
Say
that
thine
heart
is
set
on
whatsoeuer
things
are
good
and
commendable
;
thou
must
also
make
proofe
of
it
by
doing
whatsoeuer
things
are
good
and
commendable
,
and
abstaining
from
the
contrary
,
or
else
thou
deceiuest
thy selfe
.
And
therefore
certainly
a
great
many
of
vs
doe
deceiue
our selues
.
For
by
our
outward
actions
it
appeareth
how
farre
otherwise
we
doe
then
we
should
,
lying
one
vnto
another
,
doing
things
not
seemly
,
defrauding
others
of
that
is
due
vnto
them
,
defiling
our
owne
selues
,
grieuing
one
another
,
bringing
vpon
our selues
euill
reports
,
and
following
after
that
which
is
euill
&
blame
worthy
.
We
would
(
it
may
be
)
serue
God
,
but
we
do
serue
Mammon
:
we
would
(
it
may
be
)
seeme
religious
,
but
we
are
couetous
:
we
crie
(
it
may
be
)
in
our
hearts
,
and
with
our
mouthes
,
Lord
,
Lord
;
but
we
do
not
the
wil
of
the
Lord
:
we
would
sit
(
it
may
be
)
at
the
right
hand
and
left
hand
of
Iesus
in
his
kingdome
,
but
we
cannot
away
with
it
to
drinke
of
his
cup.
In
a
word
,
we
would
make
a
shew
of
godlinesse
,
but
we
denie
the
power
thereof
;
we
would
seeme
to
professe
Iesus
Christ
,
but
we
do
turne
the
grace
of
God
into
wantonnes
.
Thus
we
deceiue
our selues
while
we
do
not
both
thinke
on
,
and
do
the
things
that
are
good
,
and
such
as
accompanie
saluation
.
Let
vs
therefore
as
many
as
feare
the
Lord
,
and
desire
to
walke
in
his
wayes
,
hearken
vnto
our
Apostle
,
and
both
thinke
on
and
do
whatsoeuer
things
are
true
,
&c.
He
that
hath
made
all
,
and
is
onely
worthy
of
all
,
let
him
haue
all
:
heart
and
hand
,
thought
and
deed
,
word
and
work
,
let
all
be
employed
in
his
seruice
,
let
all
be
alwayes
bent
vnto
whatsoeuer
things
are
true
,
&c.
that
still
we
thinke
on
them
and
do
them
.
Which
ye
haue
both
learned
,
&c.
This
is
the
former
reason
which
the
Apostle
vseth
to
enforce
his
exhortation
vnto
the
Philippians
;
and
it
is
drawne
,
as
ye
see
,
from
the
things
whereunto
he
exhorteth
them
,
which
were
no
new
things
,
such
as
they
had
not
knowne
or
heard
of
,
but
which
they
had
both
learned
,
and
receiued
,
and
heard
,
and
seene
in
him
.
Where
I
note
,
that
the
things
whereunto
he
exhorteth
them
,
were
such
as
they
had
both
learned
,
and
receiued
,
and
heard
,
and
seene
in
him
,
and
therefore
such
as
both
he
might
the
better
vrge
,
and
they
should
the
rather
follow
.
Whence
first
I
obserue
this
lesson
for
the
Minister
and
teacher
of
the
word
,
that
if
he
wil
do
good
with
his
people
,
and
preuaile
with
them
vnto
euery
holy
course
,
he
must
both
teach
them
with
the
word
of
truth
and
with
example
of
life
,
that
both
they
may
heare
&
learne
the
truth
from
his
mouth
,
and
likewise
see
the
same
expressed
in
his
life
.
And
therefore
our
Apostle
exhorteth
Timothy
to
be
an
example
vnto
them
that
beleeue
,
in
word
and
in
conuersation
;
Titus
,
Aboue
all
things
to
shew
himselfe
an
example
of
good
workes
,
with
vncorrupt
doctrine
,
with
grauitie
,
integritie
,
and
with
the
wholesome
word
that
cannot
be
reproued
:
so
that
he
would
haue
him
both
to
teach
the
truth
soundly
and
sincerely
,
and
in
his
life
to
carry
himselfe
with
all
grauitie
and
integritie
,
to
be
a
patterne
of
good
works
&
holinesse
of
life
.
And
so
the
Apostle
Peter
exhorteth
all
Ministers
to
feede
the
flocke
of
God
which
dependeth
on
them
,
Physition
heale
thy self
;
Thou
that
teachest
another
,
teachest
thou
not
thy selfe
?
Thou
that
preachest
,
A
man
should
not
steale
,
doest
thou
steale
?
Thou
that
sayest
,
A
man
should
not
commit
adulterie
,
doest
thou
commit
adulterie
?
Let
them
neuer
looke
to
preuaile
with
them
for
any
thing
that
is
good
.
O
but
the
people
should
regard
what
their
teachers
say
,
not
what
they
do
.
True
indeed
;
for
so
our
Sauiour
hath
said
.
But
the
teachers
should
be
carefull
,
as
of
that
they
say
,
so
of
that
they
do
,
to
leade
their
people
in
and
out
,
both
in
soundnesse
of
doctrine
and
in
holinesse
of
life
.
For
as
a
woe
is
vnto
them
if
any
perish
for
want
of
feeding
,
so
likewise
if
any
perish
by
their
ill
and
naughtie
example
of
liuing
.
Let
them
then
look
vnto
this
,
that
neither
attend
vnto
doctrine
,
nor
giue
good
example
of
life
vnto
others
;
&
they
also
that
attend
vnto
doctrine
,
but
do
more
harme
by
their
example
of
life
than
they
do
good
by
their
teaching
;
and
they
also
that
hauing
care
that
their
life
be
not
offensiue
,
either
do
not
,
or
cannot
teach
their
people
the
things
that
belong
vnto
their
peace
.
The
good
Minister
of
Christ
shold
be
able
at
all
times
to
presse
his
people
vnto
the
things
which
they
had
learned
,
and
receiued
,
and
heard
,
and
seene
in
him
.
He
that
faileth
in
either
,
doctrine
or
life
,
hath
his
wo
;
how
much
more
he
that
faileth
in
both
?
Secondly
,
hence
I
obserue
this
lesson
for
you
that
are
hearers
of
the
word
,
that
whatsoeuer
good
things
ye
haue
learned
,
receiued
,
heard
,
and
seene
in
your
Ministers
and
teachers
,
those
things
ye
should
thinke
on
and
do
.
For
is
there
a
necessitie
laid
vpon
vs
to
preach
the
Gospell
vnto
you
,
and
is
there
not
a
necessitie
laid
vpon
you
to
heare
the
word
of
your
saluation
from
our
mouthes
?
Is
there
a
wo
vnto
vs
if
we
preach
not
the
Gospell
vnto
you
,
and
is
there
not
a
wo
vnto
you
if
ye
heare
not
the
Gospell
of
vs
?
Lieth
there
a
charge
vpon
vs
to
be
examples
vnto
you
of
holinesse
of
life
,
and
integritie
of
conuersation
;
and
lieth
there
not
a
charge
vpon
you
to
be
followers
of
vs
in
all
holinesse
of
life
and
integritie
of
conuersation
?
Yes
beloued
:
if
we
be
to
bring
the
Gospell
of
your
saluation
vnto
you
,
ye
are
to
receiue
it
of
vs
:
if
we
be
to
shew
you
all
the
counsell
of
God
,
ye
are
to
heare
it
of
vs
:
if
we
be
to
go
before
you
in
a
sanctified
life
,
ye
are
to
follow
vs
,
and
so
to
walke
as
ye
haue
vs
for
an
example
.
Remember
them
which
haue
the
ouersight
of
you
,
which
haue
declared
vnto
you
the
word
of
God
,
whose
faith
follow
,
considering
what
hath
bene
the
end
of
their
conuersation
.
And
our
Apostle
in
the
Chapter
before
,
Be
ye
followers
(
saith
he
)
of
me
,
and
looke
on
them
which
walke
so
,
as
ye
haue
vs
for
an
example
.
Which
of
vs
would
not
condemne
that
child
that
should
not
hearken
to
the
good
counsell
of
his
father
?
or
the
subiect
that
shold
contemn
his
Princes
Embassador
?
Beloued
,
we
are
your
fathers
in
Christ
Iesus
,
to
beget
you
by
the
immortal
seed
of
the
word
vnto
a
liuely
faith
&
hope
in
Christ
Iesus
.
How
ought
ye
then
as
deare
children
to
hearken
vnto
your
fathers
instruction
,
&
to
walk
as
ye
haue
vs
for
an
example
.
We
are
the
Embassadours
of
the
King
of
kings
and
Lord
of
Lords
,
euen
of
Christ
Iesus
;
sent
vnto
you
in
his
stead
,
to
declare
vnto
you
the
will
of
our
heauenly
Father
,
and
to
beseech
you
to
be
reconciled
vnto
God
.
How
ought
we
then
to
be
receiued
of
you
,
and
how
ought
our
message
to
be
entertained
?
But
do
ye
hearken
vnto
vs
as
vnto
your
fathers
in
Christ
Iesus
?
Do
ye
receiue
vs
as
the
Ambassadours
of
Christ
Iesus
?
Is
our
message
entertained
as
sent
from
Christ
Iesus
?
I
beare
you
record
,
some
of
you
,
that
ye
receiue
our
message
,
and
hearken
vnto
vs
gladly
.
But
if
all
of
you
shall
say
that
ye
do
so
,
then
must
I
say
vnto
you
as
Samuel
said
vnto
Saul
,
when
Saul
told
him
,
that
he
had
fulfilled
the
commandement
;
What
then
(
said
he
)
meaneth
the
bleating
of
the
sheepe
in
mine
eares
,
and
the
lowing
of
the
oxen
which
I
heare
?
So
say
I
vnto
you
,
what
meaneth
then
the
gunning
and
drumming
in
mine
eares
?
what
meaneth
the
Lording
and
Ladying
which
I
heare
?
If
we
come
vnto
you
,
and
speake
vnto
you
in
our
owne
name
,
heare
vs
not
:
but
if
we
come
vnto
you
,
and
speake
vnto
you
in
the
name
of
the
Lord
,
will
ye
not
heare
vs
?
If
ye
will
not
,
it
is
not
vs
,
but
it
is
the
Lord
that
ye
refuse
to
hearken
to
and
obey
;
as
it
is
written
,
He
that
heareth
you
heareth
me
,
and
he
that
despiseth
you
despiseth
me
,
saith
the
Lord
.
We
onely
,
as
the
Lord
his
watchmen
,
warne
you
of
the
wickednesse
of
your
wayes
:
we
onely
,
as
the
Ambassadours
of
Christ
Iesus
,
pray
ye
that
ye
be
reconciled
vnto
God
.
If
ye
hearken
not
sin
lyeth
at
the
doore
,
indignation
and
wrath
is
vnto
them
that
disobey
the
truth
.
Beloued
,
it
is
not
yours
,
but
you
that
we
seeke
.
It
is
not
out
of
the
humour
of
one
that
can
abide
no
pastime
that
we
speake
vnto
you
,
but
out
of
the
desire
of
one
that
would
haue
you
blamelesse
and
pure
,
and
the
sonnes
of
God
without
rebuke
.
In
Christs
stead
therefore
I
beseech
you
to
leaue
off
these
disordered
sportings
and
meetings
.
The
custome
of
them
is
heathenish
,
the
abuses
of
them
great
,
and
the
inconueniences
which
follow
them
,
many
.
Thus
ye
haue
learned
,
and
receiued
,
and
heard
;
and
therefore
thinke
not
on
them
,
nor
do
them
.
LECTVRE
LXXXVII
.
PHILIP.
4.
Verse
9.
And
the
God
of
peace
shall
be
with
you
.
10.
Now
I
reioyce
also
in
the
Lord
greatly
,
that
now
at
the
last
ye
are
reuiued
againe
to
care
,
&c.
THE
latter
reason
which
the
Apostle
vseth
to
enforce
his
exhortation
,
remaineth
now
to
be
spoken
of
,
which
is
a
promise
,
that
the
God
of
peace
shall
be
with
them
,
if
they
will
thinke
on
these
things
,
and
do
them
.
The
thing
then
that
vpon
hearkening
vnto
his
exhortation
is
promised
,
is
,
the
presence
of
the
onely
wise
and
euerliuing
God
,
sometimes
called
the
God
of
glorie
,
in
whom
onely
is
the
fulnesse
of
glorie
,
and
vnto
whom
all
glorie
is
due
;
sometimes
the
God
of
loue
,
in
whom
onely
is
true
and
perfect
loue
,
and
who
alone
is
for
himselfe
to
be
loued
;
sometimes
the
God
of
comfort
and
consolation
,
in
whom
,
and
by
whom
alone
we
haue
true
comfort
vnto
our
soules
;
sometimes
our
peace
,
which
of
Iewes
and
Gentiles
hath
made
one
bodie
,
and
broken
downe
the
partition
wall
which
was
betweene
vs
and
them
;
sometimes
the
King
of
peace
,
vnder
the
couert
of
whose
wings
we
liue
in
peace
;
and
sometimes
the
God
of
peace
,
as
both
here
,
and
often
elsewhere
.
Now
he
is
called
the
God
of
peace
,
both
because
of
our
reconciliation
which
he
hath
wrought
by
Iesus
Christ
:
for
so
it
is
said
,
he
hath
reconciled
vs
vnto
himselfe
by
Iesus
Christ
:
and
because
of
that
peace
of
conscience
which
he
communicateth
vnto
vs
through
our
reconciliation
with
him
by
Iesus
Christ
:
being
iustified
by
faith
,
we
haue
peace
towards
God
through
our
Lord
Iesus
Christ
:
and
likewise
because
of
that
outward
peace
which
he
giueth
vs
in
the
world
,
so
farre
forth
as
is
for
his
glorie
,
and
our
good
.
When
then
the
Apostle
saith
,
that
the
God
of
peace
shall
be
with
them
,
the
fruit
of
Gods
presence
with
them
is
thereby
signified
,
in
that
he
is
called
the
God
of
peace
.
For
hereupon
thus
I
vnderstand
this
promise
,
that
if
they
thinke
on
,
and
do
these
things
which
he
hath
commended
vnto
them
,
then
the
God
of
peace
shall
be
with
them
to
reconcile
them
vnto
himselfe
,
to
giue
them
peace
of
conscience
through
their
reconciliation
with
him
,
and
to
blesse
them
with
outward
peace
in
the
world
,
so
farre
forth
as
shall
be
for
his
glorie
,
and
their
good
,
so
that
the
fruit
of
their
innocencie
and
pietie
shall
be
peace
,
inward
and
outward
,
with
God
,
in
their
soules
,
and
in
the
world
.
Where
first
,
in
that
the
Apostle
,
the
rather
to
enforce
his
exhortation
,
annexeth
this
mercifull
promise
,
that
in
so
doing
,
the
God
of
peace
shall
be
with
them
,
I
obserue
the
great
mercie
of
our
God
toward
vs
,
who
to
winne
vs
to
the
performance
of
such
Christian
dueties
as
we
owe
vnto
him
and
to
our
brethren
,
doth
both
in
his
owne
person
,
and
in
his
Ministers
,
draw
vs
thereunto
,
by
most
sweete
and
louing
promises
.
If
we
looke
into
the
worke
of
our
creation
at
the
beginning
,
we
shall
finde
that
we
were
created
,
formed
,
we
are
treated
in
Christ
Iesus
vnto
good
workes
,
which
God
hath
ordained
that
we
should
walke
in
them
.
If
we
looke
into
the
written
Law
of
God
,
we
shall
finde
,
that
whatsoeuer
things
are
true
&c.
we
ought
to
thinke
on
them
,
and
to
do
them
.
So
that
by
the
law
of
our
creation
,
by
the
law
of
our
recreation
,
by
the
holie
law
of
God
we
are
to
do
whatsoeuer
Christian
dutie
may
iustly
be
required
of
vs
by
God
,
or
man
;
and
when
we
haue
done
all
that
we
can
in
any
of
these
things
,
we
haue
done
no
more
but
that
which
was
our
duety
to
do
,
If
thou
shalt
obey
(
saith
the
Lord
by
Moses
)
the
voyce
of
the
Lord
thy
God
,
and
obserue
and
do
all
his
commandements
which
I
command
thee
this
day
,
then
the
Lord
thy
God
will
set
thee
on
high
aboue
all
the
nations
of
the
earth
,
and
all
these
blessings
shall
come
on
thee
,
and
ouertake
thee
,
&c.
To
hearken
vnto
the
voyce
of
their
God
,
and
to
obey
his
will
,
were
things
whereunto
they
were
bound
,
and
which
they
were
,
vpon
their
allegeance
,
to
do
.
Yet
behold
by
how
many
and
great
promises
of
blessings
he
inuiteth
them
thereunto
.
To
them
that
by
continuance
in
well
doing
seeke
glorie
,
and
honour
,
and
immortalitie
,
God
shall
reward
eternall
life
.
To
continue
in
well
doing
,
is
a
duty
whereunto
we
are
bound
.
Cursed
is
euerie
one
that
continueth
not
in
all
things
which
are
written
in
the
Booke
of
the
Law
to
do
them
:
Yet
behold
,
to
prouoke
vs
hereunto
,
a
promise
of
eternall
life
.
Quite
otherwise
then
it
is
with
vs
:
for
which
of
vs
,
to
draw
our
seruants
to
the
performance
of
such
duties
as
by
their
places
they
are
to
do
,
allure
them
by
promises
?
Nay
,
we
require
of
them
that
which
is
their
dutie
to
do
,
and
looke
for
it
at
their
hands
.
But
promises
,
they
are
for
children
.
But
as
in
other
things
,
so
is
it
in
this
,
God
is
not
as
man
.
He
hath
giuen
vs
a
Law
to
keepe
,
and
prescribed
vs
duetie
,
to
obserue
,
which
we
his
seruants
are
to
keepe
and
obserue
,
and
the
performance
whereof
he
may
absolutely
require
of
vs
.
Yet
doth
he
not
so
,
but
by
many
promises
of
great
rewards
he
prouoketh
vs
vnto
whatsoeuer
he
requireth
of
vs
,
as
might
be
proued
by
infinite
testimonies
out
of
the
holy
Scriptures
.
This
should
serue
to
stirre
vp
our
dull
mindes
,
and
to
make
vs
follow
hard
toward
whatsoeuer
holy
duties
,
towards
God
,
or
towards
man
,
are
required
of
vs
.
That
we
must
be
allured
by
promises
,
argues
our
dull
mindes
and
vnwilling
to
the
things
that
are
good
,
vnlesse
we
be
euen
drawne
vnto
them
by
promise
of
reward
.
But
in
that
we
are
allured
by
promises
,
let
this
stirre
vs
vp
to
follow
after
such
holy
duties
as
haue
such
promises
of
reward
from
the
Lord
.
If
the
world
do
promise
honour
,
there
needes
not
any
to
spurre
the
ambitious
forward
:
so
is
it
with
the
sensuall
man
,
if
the
flesh
do
promise
pleasures
;
and
so
is
it
with
the
couetous
,
if
the
blowing
of
any
winde
do
promise
riches
;
they
make
haste
,
and
poste
apace
after
these
things
,
and
striue
who
should
be
the
foremost
.
Shall
the
promises
of
the
world
,
of
the
flesh
,
or
of
any
like
thing
so
stirre
vp
the
ambitious
,
sensuall
,
and
couetous
worldlings
to
runne
after
their
vanities
;
and
shall
not
the
promises
of
the
Lord
stirre
vp
his
children
to
follow
after
such
things
as
haue
such
promises
of
reward
from
him
?
Shall
the
words
of
winde
and
worse
so
preuaile
with
them
to
run
after
,
I
say
not
after
a
corruptible
crowne
,
but
after
worse
then
vanitie
;
and
shall
not
the
word
of
the
Lord
preuaile
with
his
children
to
runne
after
such
holy
duties
as
bring
with
them
an
incorruptible
crowne
?
It
is
a
shame
that
the
children
of
darknesse
should
thus
ouergo
the
children
of
light
in
their
generation
.
Let
not
the
vaine
promises
of
the
world
preuaile
more
with
them
to
draw
them
vnto
worldly
vanitie
,
then
the
sure
promises
of
the
Lord
with
vs
to
draw
vs
vnto
Christian
pietie
.
Let
vs
not
despise
the
mercie
of
the
Lord
,
but
,
as
dutifull
children
,
let
vs
follow
after
that
whereunto
,
by
louing
promises
,
he
doth
so
prouoke
vs
,
as
parents
are
wont
to
do
their
children
.
If
he
onely
required
it
,
we
were
to
do
it
.
How
ought
we
then
to
bestirre
our selues
when
he
promiseth
great
blessings
for
doing
that
we
should
?
Let
vs
then
hearken
when
he
promiseth
,
and
surely
waite
for
what
he
promiseth
.
Secondly
,
from
the
thing
promised
,
in
that
it
is
said
that
the
God
of
peace
shall
be
with
them
,
to
giue
them
peace
outward
and
inward
,
with
God
,
in
their
soules
,
and
in
the
world
,
if
they
will
thinke
on
,
and
do
those
things
whereunto
he
exhorteth
them
;
I
obserue
what
the
fruit
of
innocencie
,
pietie
,
and
holy
walking
with
God
and
men
is
;
the
God
of
peace
shall
be
with
such
as
so
walke
to
giue
them
his
peace
.
Be
perfect
,
(
saith
the
Apostle
)
be
of
good
comfort
,
be
of
one
minde
,
liue
in
peace
,
and
the
God
of
loue
and
peace
shall
be
with
you
.
In
which
words
the
Apostle
in
few
words
compriseth
the
summe
of
that
Christian
pietie
and
duty
which
he
requireth
of
the
Corinthians
;
and
withall
sheweth
that
this
fruit
shall
follow
vpon
the
performance
thereof
,
the
God
of
loue
and
peace
shall
be
with
them
,
that
his
loue
being
shed
abroad
in
their
hearts
by
the
power
of
the
Spirit
,
they
may
be
fulfilled
with
that
peace
which
passeth
all
vnderstanding
.
Will
we
then
haue
the
Lord
to
be
present
with
vs
by
his
grace
?
Will
we
haue
the
God
of
peace
to
be
with
vs
to
giue
vs
his
peace
?
Then
must
we
liue
soberly
,
and
righteously
,
and
godly
in
this
present
world
;
and
whatsoeuer
things
are
true
,
whatsoeuer
things
are
honest
,
whatsoeuer
things
are
iust
,
&c.
we
must
thinke
on
them
,
and
do
them
.
For
so
the
God
of
peace
shal
be
with
vs
if
we
walke
with
God
,
and
with
men
as
we
ought
,
thinking
on
&
doing
such
things
as
are
good
,
&
accompany
saluation
.
Where
withall
we
must
know
that
this
fruite
of
Gods
presence
,
this
blessing
of
peace
by
the
God
of
peace
,
followeth
not
vpon
the
merit
and
worth
of
any
performance
of
any
Christian
piety
or
duty
which
we
can
thinke
on
or
do
:
for
,
could
we
do
more
by
much
then
we
are
able
to
do
,
yet
should
we
do
but
that
onely
which
is
our
duty
to
do
,
as
before
I
told
you
.
And
where
nothing
but
duty
is
performed
,
what
merit
is
there
for
the
performance
?
Nay
,
whatsoeuer
good
we
do
,
or
possibly
can
do
,
it
is
so
polluted
by
the
filthinesse
of
the
flesh
and
of
the
spirit
wherewithall
we
are
defiled
,
that
if
it
be
weighed
,
it
will
be
found
too
light
in
it selfe
to
deserue
any
good
at
the
Lords
hand
.
Not
one
straight
line
that
we
draw
,
but
all
our
paths
are
crooked
,
and
all
our
righteousnesse
is
as
filthy
clouts
:
we
are
not
sufficient
of
our selues
to
thinke
any
thing
that
is
good
,
as
of
our selues
,
but
our
sufficiencie
is
of
God
.
Ill
enough
we
can
thinke
of
our selues
:
for
in
our selues
all
the
imaginations
of
the
thoughts
of
our
hearts
are
onely
euill
continually
:
it
is
God
that
workes
in
vs
both
the
will
and
the
deede
,
euen
of
his
good
pleasure
:
So
that
if
we
desire
any
thing
that
is
good
,
or
do
any
thing
that
is
good
,
it
is
God
that
workes
in
vs
,
both
the
good
desire
,
and
the
good
deed
.
To
the
point
then
,
the
Lord
imposeth
a
condition
vpon
vs
,
and
he
alone
enableth
vs
to
the
performance
of
the
condition
;
he
requireth
of
vs
to
think
on
,
and
to
do
those
things
which
are
true
,
honest
,
iust
,
&c.
and
he
alone
suggesteth
vnto
vs
both
the
thinking
on
,
and
the
doing
of
these
things
;
and
he
saith
vnto
vs
,
If
ye
walke
in
my
Lawes
,
&c.
and
be
alone
maketh
vs
to
walke
in
his
Lawes
,
and
worketh
in
vs
whatsoeuer
thing
is
good
.
So
that
when
the
Lord
maketh
good
his
promises
vnto
vs
,
and
crowneth
vs
with
rich
graces
according
to
his
promise
,
he
onely
crowneth
and
graceth
his
owne
workes
which
he
hath
wrought
in
vs
.
Thus
then
ye
see
,
that
so
the
God
of
peace
shall
be
with
vs
if
we
thinke
on
,
and
do
whatsoeuer
things
are
true
,
&c.
not
that
eyther
the
merit
of
our
Christian
and
holy
walking
procureth
that
promise
of
the
Lord
,
or
that
it
is
in
vs
to
performe
the
condition
,
that
so
we
may
receiue
the
promise
.
But
it
is
the
Lord
that
worketh
in
vs
both
to
thinke
on
,
and
to
do
these
things
,
and
that
bindeth
himselfe
by
promise
to
be
with
vs
,
if
we
thinke
on
,
and
do
these
things
:
and
therefore
,
if
we
thinke
on
,
and
do
these
things
,
he
will
be
with
vs
,
because
he
hath
promised
.
Hence
then
let
vs
learne
what
shall
be
vnto
them
that
do
do
not
thinke
on
,
nor
do
whatsoeuer
things
are
true
,
&c.
euen
whatsoeuer
things
they
haue
learned
,
and
receiued
,
and
seene
in
their
Ministers
and
Teachers
,
namely
this
,
The
God
of
peace
shall
not
be
with
them
.
There
is
no
peace
(
sayth
the
Lord
)
to
the
wicked
.
And
againe
,
The
wicked
(
saith
the
Prophet
)
shall
be
turned
into
hell
,
and
all
the
people
that
forget
God
.
Now
,
who
forget
God
,
if
not
they
that
do
not
thinke
on
and
do
the
things
that
they
haue
learned
,
and
receiued
,
and
heard
,
and
seene
in
Gods
Ministers
?
Nay
,
it
cannot
be
that
the
God
of
peace
should
be
with
them
that
so
neglect
the
things
that
belong
to
their
peace
.
For
them
that
honor
him
he
will
honour
,
Now
reioyce
I
also
,
&c.
After
those
sundrie
exhortations
vnto
the
Philippians
in
the
former
part
of
this
Chapter
,
whereof
hitherto
we
haue
spoken
,
now
followeth
the
latter
part
of
the
Chapter
,
wherein
he
giueth
thankes
vnto
the
Philippians
for
that
bountifull
liberalitie
which
they
sent
vnto
him
lying
at
Rome
in
prison
,
by
the
hands
of
Epaphroditus
their
minister
,
therewith
to
supply
such
things
as
he
lacked
.
First
therefore
he
signifieth
his
reioycing
for
their
great
care
for
him
,
shewed
by
the
things
which
they
sent
him
by
their
minister
,
vers.
10.
Secondly
he
signifieth
his
reioying
to
be
,
not
so
much
for
the
gift
they
sent
him
,
as
for
the
fruite
which
thence
redounded
vnto
them
,
from
ver.
11.
to
18.
Thirdly
he
commendeth
their
liberalitie
,
and
wisheth
the
recompence
thereof
into
their
bosome
,
vers.
18
,
19.
These
be
the
generall
points
.
First
then
he
signifieth
(
I
say
)
his
reioycing
for
their
great
care
for
him
,
when
he
saith
,
Now
reioyce
I
,
&c.
In
that
he
saith
,
I
reioyce
greatly
,
he
signifieth
the
greatnesse
of
his
reioycing
,
that
he
was
almost
rauished
with
ioy
for
their
care
for
him
.
In
that
he
saith
,
I
reioyce
greatly
in
the
Lord
,
he
signifieth
that
his
ioy
was
not
carnall
,
or
conceiued
vpon
the
greatnesse
of
the
gift
,
but
that
the
Lord
by
his
Spirit
had
enlarged
their
hearts
,
and
wrought
in
them
such
a
Christian
care
.
In
that
he
saith
,
that
now
at
the
last
they
were
reuiued
again
to
care
for
him
,
he
implieth
that
their
care
had
for
some
time
slacked
towards
him
.
The
word
here
vsed
is
borrowed
from
trees
,
which
seeming
in
Winter
to
be
dead
and
withered
,
in
the
Spring
grow
greene
againe
;
and
hath
in
it
this
similitude
,
that
as
the
trees
which
in
Winter
seemed
to
be
withered
,
flourish
againe
in
the
Spring
,
so
their
care
which
for
a
time
languished
and
decayed
,
now
againe
reuiued
.
In
that
lastly
he
saith
,
that
they
had
bene
carefull
,
&c.
he
excuseth
the
slacknesse
of
their
care
for
him
,
as
not
proceeding
from
want
of
will
,
but
from
want
of
oportunitie
to
send
that
which
they
desired
.
In
these
words
then
I
note
these
three
branches
:
first
,
the
Apostles
reioycing
for
their
care
for
him
:
secondly
,
the
Philippians
slacknesse
for
some
time
to
care
for
him
:
thirdly
,
the
Apostles
excuse
of
their
slacknes
to
care
for
him
.
This
is
the
meaning
of
these
words
,
and
these
be
the
branches
therein
contained
.
Now
let
vs
see
what
obseruations
we
may
gather
hence
,
whereof
to
make
some
vse
for
our selues
.
First
then
here
I
note
the
Apostles
great
thankfulnes
vnto
the
Philippians
for
their
great
care
of
him
,
whereof
he
giueth
them
to
wit
,
when
he
saith
,
that
he
reioyceth
greatly
for
their
care
for
him
.
Whence
I
obserue
this
lesson
for
all
Christians
,
that
it
becometh
them
to
be
thankfull
for
benefits
receiued
,
and
to
shew
forth
their
thankfulnes
in
word
and
in
deed
vnto
those
of
whom
they
haue
receiued
them
.
I
speake
not
of
thankfulnes
vnto
God
,
but
of
thankfulnes
vnto
men
,
so
beseeming
all
men
,
as
that
otherwise
almost
they
forget
to
be
men
.
it
becometh
well
the
iust
to
be
thankfull
,
as
vnto
the
Lord
for
his
mercies
,
so
vnto
man
for
such
benefits
as
they
haue
receiued
of
man
.
For
thus
both
he
that
receiueth
,
shall
do
that
which
might
be
expected
;
and
he
that
giueth
,
shall
haue
that
wherewith
he
will
be
satisfied
.
Let
this
then
teach
vs
to
beware
of
vnthankfulnes
.
He
that
rewardeth
euill
for
good
,
euill
shall
not
depart
from
his
house
.
And
what
else
doth
he
that
repayes
good
turnes
with
vnthankfulnes
?
Let
vnkind
Laban
be
vnthankfull
vnto
Iacob
if
he
will
,
and
churlish
Nabal
vnto
Dauid
;
but
let
it
be
farre
from
the
faithfull
to
be
vnthankful
.
Our
Apostle
sorts
vnthankfull
men
with
the
worst
men
that
be
,
selfe-louers
,
couetous
,
boasters
,
proud
,
cursed
speakers
,
men
disobedient
to
parents
,
vnholy
,
without
naturall
affection
,
truce
breakers
,
&c.
And
yet
how
many
are
there
that
would
be
loth
to
be
reckoned
among
the
worst
,
which
are
as
vnthankfull
as
the
most
?
Whose
fault
soeuer
it
be
,
it
is
a
foule
fault
,
and
one
that
includes
all
.
Let
vs
beware
of
it
,
and
let
our
thankful
mind
be
knowne
to
all
,
that
any
way
deserue
well
of
vs
.
Secondly
,
in
that
the
Apostle
saith
,
that
he
reioyced
in
the
Lord
greatly
for
their
care
for
him
,
I
note
,
that
the
Apostles
reioycing
was
not
so
much
for
the
bountifulnes
of
their
gift
,
but
especially
for
that
the
Lord
by
his
Spirit
had
enlarged
their
hearts
to
a
Christian
care
ouer
him
.
Whence
I
obserue
this
lesson
for
vs
,
that
when
any
do
relieue
vs
being
in
prison
,
pouertie
,
need
,
sicknesse
,
or
any
other
aduersitie
,
we
are
not
so
much
to
reioyce
in
the
gift
by
which
we
are
relieued
,
but
especially
we
ought
to
reioyce
in
the
Lord
for
that
he
hath
vouchsafed
to
touch
their
hearts
with
a
godly
feeling
of
our
wants
,
and
a
Christian
care
to
supply
our
wants
.
Thankfulnes
vnto
them
is
beseeming
and
requisite
,
as
before
we
heard
;
but
our
speciall
care
should
be
to
lift
vp
our
eyes
vnto
the
Lord
,
and
to
reioyce
in
him
.
For
he
it
is
that
openeth
the
bowels
of
compassion
,
&
toucheth
with
a
tender
commiseration
of
their
poore
and
needie
distressed
brethren
,
the
hearts
of
them
that
are
enriched
with
greater
sufficiencie
.
And
therefore
our
Apostle
in
many
of
his
Epistles
vsually
thanketh
God
as
for
their
faith
in
Christ
Iesus
,
so
for
their
loue
towards
all
Saints
:
We
giue
thankes
to
God
euen
the
Father
of
our
Lord
Iesus
Christ
,
saith
the
Apostle
in
the
next
Epistle
,
since
we
heard
of
your
faith
in
Christ
Iesus
,
and
of
your
loue
towards
all
Saints
.
And
he
tels
the
Corinthians
that
their
liberalitie
causeth
thanksgiuing
vnto
God
,
First
therefore
let
me
beseech
you
,
beloued
,
euen
in
the
bowels
of
Christ
Iesus
,
to
giue
your
poore
and
distressed
brethren
cause
to
reioyce
in
the
Lord
greatly
for
your
care
ouer
them
.
A
godly
and
Christian
care
of
late
hath
bene
taken
by
the
whole
States
of
the
land
assembled
in
Parliament
for
the
prouision
of
the
poore
;
and
we
are
all
of
vs
to
reioyce
in
the
Lord
greatly
for
it
,
that
he
put
into
their
mind
such
an
holy
care
.
Put
ye
now
on
tender
mercie
and
compassion
,
and
let
your
care
likewise
be
shewed
this
way
,
by
a
chearfull
giuing
towards
the
reliefe
of
your
poore
brethren
so
much
as
shal
be
thought
meete
for
you
,
that
the
backes
and
bellies
of
your
poore
brethren
may
blesse
you
,
and
reioyce
in
the
Lord
for
you
.
If
ye
shall
find
in
your selues
a
willing
chearfulnesse
this
way
,
know
that
it
is
the
Lord
that
hath
opened
your
hearts
,
&
stirred
vp
the
bowels
of
compassion
within
you
,
and
looke
whatsoeuer
he
giues
,
the
Lord
shal
recompence
it
into
his
bosome
.
He
that
hath
mercie
on
the
poore
,
lendeth
to
the
Lord
,
and
he
will
recompence
him
that
which
he
hath
giuen
.
But
if
ye
shall
grudge
to
set
forward
so
good
a
worke
,
and
think
euery
litle
too
much
that
is
required
of
you
to
that
purpose
know
that
the
Lord
hath
yet
hardened
your
hearts
,
and
shut
vp
all
bowels
of
compassion
within
you
;
and
as
now
the
poore
crie
,
and
ye
heare
not
,
so
the
day
shall
come
,
wherein
ye
shall
crie
,
He
that
stoppeth
his
eares
at
the
crying
of
the
poore
,
he
shall
also
crie
,
and
not
be
heard
.
As
euery
man
therfore
hath
receiued
,
so
let
him
giue
,
and
that
chearfully
:
For
God
loueth
a
chearfull
giuer
.
So
shall
the
loines
of
the
poore
blesse
you
,
so
shall
they
reioyce
in
the
Lord
greatly
for
you
,
and
so
shall
the
Lord
make
all
his
graces
to
abound
towards
you
.
Secondly
,
let
me
exhort
them
of
the
poorer
sort
,
to
learne
to
reioyce
in
the
Lord
for
the
care
which
he
stirreth
vp
in
their
brethren
for
them
.
It
is
too
too
commonly
seene
in
many
of
you
,
that
as
ye
want
the
wealth
of
the
world
,
so
ye
want
also
the
grace
of
God
.
Ye
sit
and
beg
almes
and
reliefe
.
If
ye
haue
it
not
,
ye
murmure
and
grudge
,
oftentimes
ye
banne
and
curse
:
if
ye
haue
it
,
some
of
you
take
it
,
and
go
your
wayes
,
and
there
is
an
end
;
others
of
you
say
some
formal
words
from
the
teeth
forward
:
but
who
is
he
,
or
where
is
he
that
hauing
receiued
reliefe
,
lifteth
vp
his
eyes
vnto
the
Lord
,
and
reioyceth
in
him
,
for
that
it
hath
pleased
him
to
worke
in
their
brethren
such
a
Christian
care
ouer
them
?
Who
is
he
or
where
is
he
,
that
being
sent
away
without
reliefe
,
lifteth
vp
his
eyes
vnto
the
Lord
,
and
prayeth
vnto
him
,
that
it
will
please
him
to
increase
their
brethrens
care
ouer
them
,
and
to
giue
them
bowels
of
compassion
towards
them
,
without
murmuring
or
grudging
at
them
?
Thus
should
ye
do
,
and
then
surely
the
hearts
of
many
that
are
yet
hardened
,
would
be
opened
towards
you
.
Learne
therefore
as
to
be
thankfull
towards
your
brethren
for
their
care
ouer
you
,
so
principally
to
thanke
the
Lord
and
to
reioyce
in
him
for
the
care
which
he
stirreth
vp
in
them
for
you
.
Learne
to
thinke
on
him
,
to
blesse
him
,
to
reioyce
in
him
more
then
any
great
many
of
you
do
.
Looke
not
onely
to
the
reliefe
which
ye
receiue
,
but
looke
vnto
the
Lord
,
whose
worke
it
is
to
incline
mens
hearts
to
relieue
you
.
Thus
shall
he
be
well
pleased
,
and
thus
shall
he
incline
men
more
and
more
to
relieue
you
.
LECTVRE
LXXXVIII
.
PHILIP
.
4.
Verse
10.
Now
I
reioyce
in
the
Lord
greatly
,
that
now
at
the
last
ye
are
reuiued
againe
to
care
for
me
,
wherein
notwithstanding
ye
were
carefull
,
but
ye
lacked
oportunitie
.
THe
next
thing
which
I
noted
in
these
words
,
was
the
Philippians
slacknesse
to
care
(
for
some
time
)
for
the
Apostle
.
For
in
that
he
saith
,
I
reioyce
,
&c.
that
now
at
last
ye
are
reuiued
,
&c.
he
implieth
,
that
their
care
had
for
some
time
slacked
towards
him
;
the
word
here
vsed
being
borrowed
from
trees
,
which
seeming
in
Winter
to
be
dead
,
flourish
againe
in
the
Spring
:
and
hauing
in
it
this
similitude
,
that
as
trees
which
in
Winter
seeme
to
be
dead
and
withered
,
flourish
and
grow
greene
againe
in
the
Spring
;
so
their
care
which
for
a
time
languished
and
decayed
,
now
againe
reuiued
and
quickened
in
them
.
Whence
I
obserue
this
lesson
for
our
learning
,
that
euen
in
the
faithfull
and
dearest
children
of
God
,
loue
and
charitie
,
and
other
good
graces
of
Gods
Spirit
,
are
not
alwayes
alike
orient
and
eminent
,
not
alwayes
alike
manifest
and
apparent
,
but
sometimes
they
languish
and
decay
,
and
are
as
if
they
were
not
.
Thou
art
Peter
,
and
vpon
this
rocke
I
will
build
my
Church
,
had
got
a
great
fall
,
when
he
heard
it
said
vnto
him
,
Get
thee
behind
me
Satan
,
thou
art
an
offence
vnto
me
.
The
Church
of
Corinths
light
was
so
dimmed
for
some
while
,
that
the
Apostle
doubted
how
to
come
vnto
them
,
with
a
rod
,
or
in
loue
,
and
in
the
spirit
of
meeknesse
.
And
the
Philippians
care
for
the
Apostle
,
was
so
for
a
while
frozen
and
key-cold
,
that
they
seemed
quite
to
haue
forgotten
him
.
So
subiect
vnto
their
infirmities
are
both
whole
bodies
,
and
the
soundest
parts
euen
of
the
best
bodies
,
so
long
as
they
are
clothed
with
the
earthly
house
of
this
tabernacle
.
Not
the
best
,
but
feele
such
decayes
in
themselues
;
not
the
best
,
but
the
best
graces
are
so
eclipsed
in
them
,
that
they
which
should
be
as
trees
planted
by
the
riuers
of
waters
,
bringing
forth
their
fruite
in
due
season
,
are
sometimes
as
dead
and
withered
trees
whose
leaues
are
faded
and
their
fruite
perished
;
that
their
faith
which
should
worke
by
loue
,
is
sometimes
as
fire
vnder
the
ashes
or
embers
;
that
their
charitie
which
should
alwayes
be
feruent
,
is
sometimes
ice-cold
;
that
their
obedience
which
should
be
with
their
whole
heart
,
is
sometimes
diuided
betweene
God
and
the
world
:
so
that
not
the
best
but
may
sometimes
shrinke
in
himselfe
,
and
others
doubt
of
him
whether
he
belong
to
the
couenant
,
whether
he
be
in
the
state
of
grace
.
But
it
is
a
doubt
which
need
not
greatly
trouble
.
For
though
the
children
of
God
may
sometimes
seeme
to
be
as
the
wicked
,
yet
are
they
not
as
the
wicked
.
The
wicked
are
indeed
like
the
heath
in
the
wildernes
,
they
are
indeed
corrupt
trees
,
and
without
fruite
,
twise
dead
,
and
pluckt
vp
by
the
rootes
.
For
though
some
of
them
be
,
it
may
be
,
as
the
fig-tree
which
Christ
cursed
,
Here
then
is
both
a
word
of
comfort
vnto
the
distressed
,
&
a
watch
word
likewise
vnto
all
in
generall
.
A
comfort
it
must
needs
be
vnto
the
afflicted
soule
,
that
in
the
dearest
children
of
God
,
the
life
of
God
is
not
alwayes
so
manifest
,
but
that
sometimes
they
seeme
to
be
dead
,
yet
at
last
do
reuiue
again
,
and
do
their
former
workes
.
For
why
art
thou
so
full
of
heauinesse
,
O
thou
distressed
soule
,
and
why
are
thy
thoughts
so
troubled
within
thee
?
Art
thou
euen
dead
in
respect
of
the
life
of
God
?
Feelest
thou
no
warmth
of
the
Spirit
within
thee
?
Art
thou
cold
in
zeale
,
cold
in
prayer
,
cold
in
charitie
?
Hast
thou
slacked
that
diligence
which
thou
wast
wont
to
vse
in
the
seruice
of
thy
God
,
in
thy
dutie
towards
thy
neighbours
and
brethren
?
Well
,
plucke
vp
thine
heart
,
be
not
troubled
nor
feare
.
This
is
no
other
thing
then
sometimes
befalleth
euen
the
dearest
children
of
God
:
for
sometimes
euen
the
best
of
them
feele
it
to
be
so
with
them
.
Onely
tell
me
this
:
didst
thou
euer
feele
the
life
of
God
and
the
warmth
of
his
Spirit
within
thee
?
Hadst
thou
sometimes
comfort
in
the
hauing
of
those
graces
,
the
want
whereof
doth
now
disquiet
and
discomfort
thee
?
O
what
else
?
and
there
is
thy
griefe
that
now
thou
findest
not
that
comfort
in
them
which
thou
wast
wont
to
find
.
Well
,
be
strong
,
and
comfort
thine
heart
.
For
thy
God
at
the
last
will
reuiue
thee
.
Thy
God
will
stablish
the
thing
that
he
hath
wrought
in
thee
;
and
he
that
hath
begun
a
good
worke
in
thee
,
will
performe
it
vntill
the
day
of
Iesus
Christ
:
for
whom
he
loueth
once
,
he
loueth
vnto
the
end
.
A
cloud
hath
for
a
while
ouershadowed
thee
,
and
Satan
for
a
time
by
a
mist
hath
obscured
thy
light
:
but
thy
light
shall
breake
forth
,
though
not
as
the
Sunne
in
his
brightnesse
,
yet
so
cleare
that
the
life
of
thy
God
shall
be
manifest
in
thee
.
Onely
let
this
watchword
be
vnto
thee
,
and
vnto
all
in
generall
,
that
when
you
feele
such
decayes
of
the
life
of
God
in
your selues
,
either
by
dulnesse
vnto
any
dutie
,
or
slacknesse
in
any
seruice
,
then
ye
stirre
vp
the
grace
of
God
in
you
,
and
labour
by
prayer
and
euery
holy
course
,
that
the
grace
which
seemeth
to
be
dead
,
may
be
reuiued
in
you
.
As
therefore
the
Apostle
exhorteth
,
Awake
thou
that
sleepest
,
and
stand
vp
from
the
dead
,
euen
them
that
are
dead
in
sinne
and
iniquitie
,
and
Christ
shall
giue
thee
light
.
Shake
off
that
drowsines
which
hath
seized
vpon
you
,
and
stir
vp
euery
good
grace
of
God
in
you
.
Quench
not
the
Spirit
that
is
within
you
,
but
striue
to
grow
vp
in
grace
and
euery
good
gift
of
the
Spirit
.
Is
your
loue
towards
Gods
Saints
abated
in
you
?
Be
affectioned
to
loue
one
another
with
brotherly
loue
and
let
your
loue
be
without
dissimulation
and
pray
alwayes
vnto
the
strong
God
of
your
saluation
,
that
your
loue
may
abound
daily
towards
all
Saints
.
Yea
,
whatsoeuer
good
grace
is
decayed
in
you
,
giue
all
diligence
that
it
may
be
reuiued
in
you
,
and
labour
thereunto
by
all
prayer
and
supplication
in
the
spirit
.
The
last
thing
which
I
noted
in
these
words
of
the
Apostle
,
was
the
Apostles
excuse
of
the
Philippians
slackenesse
to
care
for
him
.
For
,
in
that
he
saith
,
Wherein
notwithstanding
ye
were
carefull
,
but
ye
lacked
oportunitie
:
he
interpreteth
their
slacknesse
to
care
for
him
to
proceed
,
not
from
want
of
good
will
towards
him
,
but
from
want
of
oportunitie
to
send
vnto
him
that
which
they
desired
.
Whence
I
obserue
this
lesson
for
vs
,
that
we
are
not
alwayes
sharply
to
censure
the
languishing
of
our
brethren
in
faith
,
loue
or
other
vertue
;
but
rather
charitably
to
iudge
of
them
,
and
so
much
as
in
a
good
conscience
we
may
,
to
salue
and
excuse
them
by
a
kinde
and
fauourable
interpretation
.
Not
the
best
but
they
haue
their
infirmities
,
through
which
(
sometimes
)
they
so
fall
that
they
seeme
almost
to
be
dead
,
as
already
we
haue
heard
,
both
omitting
to
do
such
things
as
they
should
do
,
and
committing
such
things
as
they
should
not
do
:
but
many
causes
there
may
be
of
such
failing
in
the
performance
of
Christian
dutie
.
A
defect
there
may
be
of
zeale
,
yet
proceeding
rather
from
feare
of
disturbing
the
peace
of
the
Church
,
then
from
want
of
enflamed
desire
to
see
the
house
of
the
Lord
,
wall
&
roofe
builded
vp
in
perfect
beautie
.
A
defect
there
may
be
of
charitie
,
yet
proceeding
rather
from
want
of
oportunitie
then
from
want
of
will
to
performe
that
dutie
.
And
so
in
other
things
,
causes
sometimes
may
be
presumed
to
be
of
such
and
such
faults
which
may
excuse
the
faults
.
And
therefore
we
are
charitably
to
iudge
of
the
faults
of
our
brethren
,
and
rather
in
charitie
presume
of
that
excuse
for
them
which
may
be
alledged
,
then
by
sharpe
censure
to
condemne
them
whom
the
Lord
hath
not
condemned
.
Where
yet
we
must
haue
these
caueats
,
first
,
that
we
denie
not
that
to
be
euill
which
is
euill
,
that
to
be
sinne
which
is
sinne
;
as
they
do
that
denie
Abraham
to
haue
lied
,
when
he
said
of
Sarah
,
She
is
my
sister
:
that
deny
Ioseph
to
haue
sworne
when
so
often
he
protested
vnto
his
brethren
by
the
life
of
Pharaoh
;
that
denie
Peter
to
haue
sinned
(
at
the
least
mortally
)
when
Paul
withstood
him
to
his
face
;
and
they
likewise
that
say
of
pride
,
it
is
cleanlinesse
;
of
couetousnesse
,
it
is
thrift
;
of
deceit
and
fraud
,
it
is
wisedome
;
of
hypocrisie
,
it
is
curteous
humanitie
;
of
lasciuious
wantonnesse
,
it
is
requisite
cheerefulnesse
,
and
the
like
.
For
this
is
not
charitably
to
beare
with
a
fault
,
charitie
being
,
as
not
suspicious
,
so
not
foolish
,
to
denie
that
to
be
euill
which
is
euill
;
neyther
is
it
to
excuse
,
but
onely
by
a
lie
.
The
second
caueat
is
,
that
we
do
not
farther
excuse
the
faults
and
infirmities
of
any
then
in
a
good
conscience
we
may
:
For
if
through
fauour
or
affection
,
or
how
else
soeuer
we
do
so
,
what
good
soeuer
we
shall
do
thereby
vnto
others
▪
surely
we
shall
do
great
wrong
vnto
our
owne
soules
:
and
howsoeuer
haply
we
brooke
it
for
a
time
,
A
good
conscience
is
a
continuall
feast
.
But
if
in
any
mans
behalfe
,
or
to
any
purpose
we
shall
do
more
then
in
a
good
conscience
we
may
,
the
end
thereof
will
be
bitter
as
gall
and
wormwood
.
Here
then
are
three
sorts
of
men
to
be
reproued
and
condemned
;
first
,
such
as
vpon
euerie
slip
of
their
brethren
,
and
euery
blemish
wherwith
they
can
be
tainted
,
are
ready
sharply
to
censure
them
,
and
by
their
censure
to
condemne
them
whom
the
Lord
hath
not
condemned
:
Who
art
thou
(
saith
the
Apostle
)
that
condemnest
another
mans
seruant
?
he
standeth
or
falleth
to
his
owne
master
.
and
in
that
that
thou
iudgest
another
,
thou
condemnest
thy selfe
:
for
thou
that
iudgest
,
doest
euen
the
same
things
,
or
the
like
that
thou
condemnest
in
others
.
Let
vs
not
therefore
be
hastie
to
censure
or
condemne
one
another
for
euery
fault
,
but
let
vs
beare
one
with
anothers
infirmities
.
Let
vs
iudge
of
our
brethren
after
the
rule
of
charitie
,
euen
as
we
would
haue
others
to
iudge
of
vs
when
we
fall
through
infirmitie
.
There
is
one
that
iudgeth
both
them
and
vs
;
let
vs
commit
all
iudgement
vnto
him
that
iudgeth
righteously
;
and
in
the
meane
time
,
thinke
rather
the
best
,
then
the
worst
,
as
charitie
bids
vs
,
then
as
our
sence
might
leade
vs
.
Secondly
,
here
are
to
be
reproued
and
condemned
,
such
as
with
too
too
light
and
slight
termes
passe
ouer
notorious
and
grosse
faults
.
For
a
generation
of
men
there
is
,
that
to
the
end
forsooth
that
they
may
seeme
charitable
in
their
iudgements
towards
their
brethren
,
speake
good
of
that
which
plainly
is
euill
,
and
interprete
that
vnto
the
best
which
in
plaine
euidence
is
sinfull
and
wicked
.
What
?
must
charitie
be
a
foole
?
As
she
is
not
suspicious
,
so
she
is
not
foolish
;
as
she
will
not
easily
thinke
the
worst
,
so
she
will
not
suffer
her selfe
to
be
abused
.
For
if
when
a
man
should
be
present
at
the
Sermon
he
be
ordinarily
bowling
,
or
carding
,
or
drinking
,
must
I
in
charitie
thinke
that
he
hath
necessarie
occasions
of
absence
?
Or
when
a
man
willingly
and
wittingly
runs
himselfe
vpon
the
rockes
by
breaking
the
wholesome
Lawes
of
God
,
or
of
man
,
am
I
vncharitable
if
I
interprete
not
his
actions
vnto
the
best
?
Nay
rather
he
misdeemeth
of
charitie
that
so
thinketh
:
and
this
will
commonly
(
if
it
be
marked
)
fall
out
to
be
true
,
that
he
that
so
vrgeth
a
charitable
iudgement
touching
such
things
,
and
such
men
as
offend
these
and
the
like
wayes
,
will
be
most
vncharitable
in
his
iudgement
touching
the
best
men
,
and
the
best
things
.
As
therefore
we
are
not
too
sharply
to
censure
the
falls
of
our
brethren
lest
we
offend
against
the
rule
of
charitie
,
so
let
vs
take
heede
lest
vpon
a
foolish
conceit
of
charity
,
we
think
well
of
that
which
indeed
is
euill
,
and
soothe
them
vp
in
their
sinnes
whose
sins
were
to
be
reproued
.
As
the
Preacher
saith
,
Be
not
thou
iust
ouermuch
.
And
againe
,
Be
not
thou
wicked
ouermuch
:
so
I
say
,
let
vs
not
too
sharply
censure
the
faults
of
our
brethren
:
and
againe
,
let
vs
not
too
lightly
passe
ouer
grosse
and
notorious
faults
:
let
vs
keep
the
rule
of
charity
in
iudging
our
brethren
:
and
againe
,
let
vs
not
(
to
seeme
charitable
)
thinke
of
grosse
faults
as
small
or
no
faults
:
let
vs
not
condemne
,
where
the
Lord
hath
not
condemned
:
and
againe
,
let
vs
not
acquite
,
where
the
Lord
hath
not
acquited
.
Thirdly
,
here
are
to
be
reproued
and
condemned
,
such
as
(
to
excuse
the
faults
and
offences
of
others
)
say
and
do
more
then
in
a
good
conscience
they
may
.
For
,
as
I
am
not
alwaies
to
condemne
those
men
that
do
such
things
,
as
wicked
and
vngodly
men
,
nor
yet
to
acquit
all
those
that
do
such
things
as
good
and
godly
men
;
so
neither
am
I
to
excuse
one
sort
or
other
,
further
then
in
a
good
conscience
I
may
.
Charitie
must
rule
me
to
excuse
as
I
may
,
affection
may
not
ouer-rule
me
to
excuse
more
then
I
should
.
Albeit
therefore
to
excuse
the
faults
of
men
may
seeme
a
very
charitable
fault
,
yet
if
in
any
respect
we
do
therein
more
then
in
a
good
conscience
we
may
,
our
fault
is
inexcusable
,
and
our
iudgement
sleepeth
not
.
Let
vs
therefore
go
so
far
in
the
excuse
of
our
brethrens
faults
as
in
a
good
conscience
we
may
,
but
no
further
.
Let
vs
be
ready
to
make
the
best
of
things
we
may
,
but
let
vs
euer
remember
to
hold
faith
and
a
good
conscience
.
And
let
this
suffice
to
be
noted
from
the
seuerall
points
in
these
words
.
I
speake
not
,
&c.
The
Apostle
hauing
signified
in
the
former
verse
,
his
great
reioycing
in
the
Lord
,
for
the
Philippians
care
ouer
him
,
now
signifieth
his
reioycing
to
be
,
not
so
much
for
the
present
gift
they
sent
him
,
because
therewith
his
want
was
supplied
,
as
for
their
sakes
,
euen
for
the
fruite
which
should
redound
thence
vnto
them
,
which
he
doth
from
the
eleuenth
to
the
eighteenth
verse
.
First
therefore
(
to
meete
with
the
suspicion
of
a
couetous
or
an
abiect
mind
,
)
he
denieth
that
he
reioyced
so
greatly
for
the
gift
,
because
by
it
his
want
was
supplied
:
and
yeeldeth
a
reason
thereof
,
euen
because
he
had
learned
to
be
content
with
whatsoeuer
state
;
which
contentment
of
minde
he
professeth
he
hath
of
Christ
,
vers.
11.12.13
.
Secondly
,
he
telleth
them
,
that
notwithstanding
he
reioyce
not
in
their
gift
,
yet
he
commendeth
their
liberality
shewed
both
now
and
at
other
times
towards
him
,
vers.
14.15.16
.
Thirdly
,
he
telleth
them
,
that
the
thing
wherein
he
reioyceth
,
is
the
fruite
of
their
gift
,
for
that
it
shall
further
their
reckoning
,
verse
17.
These
be
generally
the
points
.
I
speake
not
,
&c.
In
these
words
,
as
I
said
,
the
Apostle
to
meete
with
the
suspicion
of
a
couetous
,
or
at
least
an
abiect
minde
,
denyeth
that
he
reioyced
for
their
gift
,
as
if
before
he
had
receiued
it
he
had
bin
cast
downe
through
want
,
or
were
not
able
to
endure
his
want
.
For
thus
it
might
be
obiected
and
said
:
Yea
indeede
,
doth
this
care
for
you
so
greatly
reioyce
you
?
Like
enough
your
heart
was
downe
before
this
helpe
came
vnto
you
.
No
,
no
,
saith
the
Apostle
,
I
speake
not
this
because
of
want
,
because
my
want
is
supplied
,
as
if
before
this
supply
came
,
I
had
bene
cast
downe
through
want
,
or
were
not
able
to
endure
want
.
For
I
haue
learned
in
whatsoeuer
state
I
am
,
&c.
which
is
a
proofe
that
it
was
not
for
the
gift
that
he
reioyced
,
because
his
want
was
supplied
by
it
,
but
for
some
other
thing
.
Where
I
note
,
that
the
Apostle
was
neither
deiected
and
cast
downe
through
want
,
nor
his
affection
much
altered
by
the
supply
of
his
wants
.
Whence
I
obserue
who
they
are
whom
want
doth
not
pinch
to
cast
them
downe
through
heauines
,
namely
,
the
children
of
God
,
who
walke
so
as
they
haue
the
Apostle
for
an
example
.
What
?
are
not
the
children
of
God
pinched
with
want
?
Was
not
Abraham
driuen
by
famine
out
out
of
Canaan
into
Egypt
?
Was
not
Isaac
driuen
by
famine
from
one
place
vnto
another
?
And
was
not
the
same
lot
vnto
al
the
Patriarchs
?
Had
our
blessed
Sauiour
himselfe
a
house
to
put
his
head
in
?
Were
not
the
holy
Apostles
tried
,
as
by
many
other
wayes
,
so
by
want
?
Yes
surely
,
amongst
other
afflictions
,
want
and
penurie
is
one
,
wherewith
they
that
liue
godly
in
Christ
Iesus
are
sometimes
pressed
and
pinched
.
But
this
is
it
,
though
they
be
in
want
,
yet
they
are
not
ouercome
of
want
:
euen
as
the
Apostle
saith
,
We
are
in
pouertie
,
Let
this
then
teach
vs
,
not
to
looke
at
mens
wants
,
but
how
men
are
affected
through
their
wants
.
Pouertie
or
riches
are
no
certaine
arguments
of
the
loue
or
of
the
hatred
of
God
towards
any
.
Both
are
mercies
and
blessings
of
the
Lord
vnto
the
godly
,
and
both
are
plagues
and
snares
vnto
the
wicked
.
By
pouertie
and
want
the
godly
are
oftentimes
tryed
,
to
see
whether
they
will
blaspheme
God
to
his
face
;
whether
they
will
murmure
against
the
Lord
,
whether
they
can
be
content
,
as
to
receiue
good
at
the
hand
of
God
,
so
to
receiue
euill
;
whether
in
time
of
aduersitie
they
will
go
away
from
the
Lord
.
By
riches
likewise
the
godly
are
often
tryed
,
to
see
whether
they
will
thereby
grow
proud
,
and
forget
the
Lord
;
whether
they
will
,
as
good
Stewards
,
vse
them
to
the
glorie
of
his
Name
,
and
the
good
of
their
brethren
;
whether
they
will
beare
themselues
as
enriched
by
him
,
and
make
him
their
chiefest
treasure
.
Both
these
(
I
say
)
are
trialls
vnto
the
godly
,
that
the
triall
of
their
faith
may
be
found
to
their
praise
,
and
honour
,
and
glorie
at
the
appearing
of
Christ
Iesus
.
Againe
,
pouertie
is
often
laied
vpon
the
wicked
for
a
plague
,
as
Salomon
sheweth
,
where
he
telleth
the
Sluggard
,
pouertie
cometh
as
one
that
trauelleth
by
the
way
,
and
his
necessitie
as
an
armed
man
:
and
riches
are
often
giuen
them
as
snares
,
as
the
Apostle
sheweth
,
where
he
saith
,
that
they
that
will
be
rich
,
fall
into
tentation
and
snares
,
and
into
many
foolish
and
noysome
lusts
which
drowne
men
in
perdition
and
destruction
.
Pouertie
then
or
riches
,
plenty
or
want
,
are
not
the
things
that
we
are
to
looke
vnto
,
for
that
these
are
common
to
the
wicked
with
the
godly
;
but
how
they
worke
vppon
mens
affections
,
what
effects
they
haue
among
the
children
of
men
.
Doth
thy
pouertie
and
want
make
thee
hang
downe
thy
head
,
breake
thy
heart
through
heauinesse
,
cause
thee
to
murmure
and
grudge
against
thy
God
,
driue
thee
to
thinke
of
vnlawfull
shifts
for
the
supply
of
thy
wants
?
&c.
then
I
stand
in
feare
of
thee
,
neyther
can
I
comfort
thee
with
any
sweete
promise
of
grace
and
mercie
.
But
art
thou
cheared
in
thy
God
notwithstanding
thy
penury
and
want
,
dost
thou
waite
vpon
him
,
depend
vpon
him
,
and
endure
patiently
?
Is
it
enough
for
thee
that
he
can
supply
thy
wants
if
he
will
,
and
therefore
then
doest
meekly
submit
thy selfe
vnto
his
will
?
Then
surely
thou
art
rich
in
Gods
fauour
,
and
vnto
thee
belongeth
an
inheritance
among
the
Saints
.
Againe
,
do
riches
lift
thee
vp
in
pride
aboue
thy
brethren
,
set
thee
a
running
after
noysome
lusts
and
pleasures
,
choake
the
word
,
and
the
graces
of
Gods
Spirit
within
thee
,
and
make
thee
to
start
aside
from
thy
God
like
a
broken
bowe
?
then
thy
riches
are
a
snare
vnto
thee
,
and
they
turne
vnto
thy
destruction
:
but
if
thou
vse
them
to
Gods
glory
,
the
good
of
thy
brethren
,
and
thine
owne
onely
honest
and
godly
comfort
,
then
they
are
a
blessing
vnto
thee
,
and
a
token
of
Gods
fauour
.
As
then
the
Wise
man
saith
,
There
is
that
gathereth
,
and
yet
scattereth
;
so
I
say
,
There
is
that
wanteth
,
and
yet
is
rich
,
that
is
rich
,
and
yet
wanteth
;
that
wanteth
the
worlds
superfluitie
,
and
yet
is
rich
in
Gods
fauour
,
and
that
is
rich
in
worldly
wealth
,
but
poore
in
Gods
sight
.
As
we
beare
or
drowpe
vnder
our
pouertie
,
so
we
are
poore
or
rich
in
the
Lord
:
and
againe
,
as
we
vse
or
abuse
our
riches
,
so
we
are
poore
or
rich
vnto
God
.
If
then
we
be
in
want
,
let
vs
not
be
cast
downe
with
heauinesse
.
but
let
vs
be
chearefull
in
our
God
,
who
can
supply
what
wanteth
if
he
will
,
and
will
if
he
see
it
good
.
If
we
haue
plenty
,
let
vs
not
abuse
it
to
riotousnesse
and
wantonnesse
,
but
let
vs
vse
it
to
Gods
glorie
;
so
shall
our
want
be
comfortable
,
and
our
riches
a
blessing
vnto
vs
.
LECTVRE
LXXXIX
.
PHILIP.
4.
Verse
11.
For
I
haue
learned
in
whatsoeuer
state
I
am
,
therewith
to
be
content
.
12.
And
I
can
be
abased
,
and
I
can
abound
,
&c.
NOw
in
these
next
verses
following
,
the
Apostle
signifieth
his
reioycing
to
be
,
not
so
much
for
the
present
gift
it selfe
which
they
sent
him
,
as
for
the
fruit
which
thence
should
redound
vnto
them
:
and
in
these
words
,
I
speake
not
,
&c.
he
denieth
that
he
reioyced
because
his
want
was
supplyed
by
their
gift
,
as
if
before
that
supply
came
vnto
him
,
he
had
bene
cast
downe
through
heauinesse
,
or
were
not
able
to
endure
his
want
.
Where
,
in
that
he
was
not
cast
downe
through
want
,
I
obserued
who
they
are
whom
want
doth
not
pinch
to
cast
them
downe
through
heauinesse
;
namely
,
the
children
of
God
who
walke
so
as
they
haue
the
Apostle
for
an
example
.
Not
that
the
children
of
God
are
neuer
pinched
with
want
,
but
though
they
be
oft-times
in
want
,
yet
are
they
neuer
ouercome
of
want
.
For
they
looke
vnto
the
Lord
,
and
rest
in
him
;
they
know
that
he
maketh
poore
and
maketh
rich
,
that
he
can
supplie
their
wants
if
he
will
,
and
that
he
will
,
if
he
see
it
good
:
and
therefore
they
drowpe
not
,
they
murmure
not
,
but
they
depend
vpon
him
,
they
comfort
themselues
in
him
.
Which
should
teach
vs
not
to
looke
to
mens
wants
or
riches
,
but
how
these
worke
on
their
affections
,
what
effects
follow
these
in
them
.
For
pouerty
and
riches
,
plenty
and
want
,
euen
both
these
are
common
to
the
wicked
with
the
godly
,
but
they
do
not
alike
affect
them
both
.
The
wicked
,
through
want
,
drowpe
,
and
murmure
,
&
fall
to
all
vnlawfull
shifts
,
to
supply
their
wants
:
but
the
godly
are
cheerefull
in
their
God
,
waiting
vpon
him
,
depending
vpon
him
,
enduring
patiently
;
holding
it
enough
that
God
can
if
he
will
,
and
will
,
if
he
see
it
good
,
supply
their
wants
.
Againe
,
through
riches
the
wicked
grow
proude
,
runne
after
their
lusts
and
pleasures
,
oppresse
their
brethren
,
and
forget
their
God
;
but
the
godly
vse
their
riches
to
the
glorie
of
God
,
the
good
of
their
brethren
,
and
their
owne
honest
and
lawfull
vse
and
comfort
.
As
therefore
we
beare
or
drowpe
vnder
our
wants
,
we
are
poore
or
rich
in
Gods
fauour
:
and
againe
,
as
we
vse
or
abuse
our
riches
,
we
are
poore
or
rich
in
Gods
fauor
:
and
therfore
,
this
is
the
thing
that
we
are
to
looke
at
,
how
men
are
affected
through
their
pouerty
or
their
riches
.
Thus
farre
we
haue
already
proceeded
.
It
followeth
.
For
I
haue
learned
,
&c.
This
is
the
reason
whereby
the
Apostle
proueth
that
he
spake
not
because
of
want
,
that
the
supply
of
his
want
by
their
helpe
,
was
not
the
cause
of
his
reioycing
,
as
if
before
that
supply
came
,
he
had
bene
cast
down
through
heauinesse
;
but
now
that
they
had
holpen
him
he
reioyced
.
And
his
reason
standeth
thus
:
I
haue
learned
to
be
content
with
my
owne
estate
whatsoeuer
it
be
,
therefore
it
is
not
the
supply
of
my
want
by
your
gift
that
causeth
my
reioycing
,
but
another
thing
.
I
haue
learned
.
How
had
he
learned
?
He
had
learned
out
of
the
word
,
that
he
ought
to
be
content
with
his
estate
whatsouer
it
was
.
But
he
had
learned
by
long
experience
to
be
content
with
his
owne
estate
whatsoeuer
it
were
:
if
he
were
in
labours
,
in
perils
,
in
watchings
,
in
hunger
and
thirst
in
fastings
,
in
cold
and
nakednes
,
experience
had
taught
him
to
be
content
with
these
things
.
Which
he
farther
proueth
,
by
an
enumeration
of
diuers
states
,
wherein
he
knew
how
to
carry
himselfe
,
and
therewith
to
be
content
.
I
can
be
abased
,
that
is
,
if
being
in
pouertie
and
want
,
I
be
contemned
and
debased
,
notwithstanding
whatsoeuer
excellent
graces
of
the
Spirit
I
haue
,
I
know
how
to
carry
it
,
I
can
be
content
,
and
not
droupe
the
head
:
and
I
can
abound
,
that
is
,
if
I
abound
in
honour
,
wealth
or
fauour
,
I
know
how
to
carry
it
,
I
can
be
content
,
and
not
be
proud
.
Euery
where
,
for
time
and
place
,
and
in
all
things
belonging
to
this
life
,
I
am
instructed
and
religiously
taught
(
for
so
the
word
signifieth
)
both
to
be
full
and
to
be
hungrie
,
and
to
abound
and
to
haue
want
,
and
still
I
can
be
content
with
which
of
these
estates
soeuer
,
and
neither
grow
insolent
through
my
better
,
nor
be
cast
downe
with
heauinesse
through
my
meaner
estate
,
nor
relinquish
my
dutie
in
my
calling
whatsoeuer
be
my
state
.
This
I
take
to
be
the
meaning
of
these
words
.
So
that
here
we
haue
a
reason
of
his
deniall
in
the
words
immediatly
before
,
and
a
confirmation
of
the
reason
,
by
an
enumeration
of
diuers
states
wherein
he
knew
how
to
carry
himselfe
,
and
therewith
to
be
content
.
Now
let
vs
see
what
instructions
we
may
gather
hence
for
our
further
vse
and
benefite
.
The
first
thing
which
I
note
is
from
the
reason
of
the
Apostle
,
in
that
he
saith
,
he
hath
learned
,
in
whatsoeuer
state
he
is
,
therewith
to
be
content
.
Whence
I
obserue
a
lesson
very
fit
for
vs
,
and
for
all
Christians
to
learne
,
euen
to
be
content
with
our
estate
whatsoeuer
it
is
.
The
Apostle
had
learned
this
lesson
by
his
owne
long
experience
:
we
haue
precept
,
and
example
,
and
experience
to
teach
vs
this
lesson
.
is
great
gaine
,
if
a
man
be
content
with
that
he
hath
.
For
we
brought
nothing
into
the
world
,
and
it
is
certaine
that
we
can
carrie
nothing
out
.
Therefore
when
we
haue
food
and
raiment
,
let
vs
therewith
be
content
.
Where
first
to
the
commendation
of
contentment
,
he
shewes
it
to
be
the
fruite
of
godlinesse
.
For
as
godlinesse
hath
this
honour
to
be
the
onely
great
gaine
of
Christians
;
so
hath
it
this
fruite
,
that
the
man
that
is
godly
,
is
content
with
that
he
hath
.
Secondly
is
set
downe
the
reason
which
might
and
should
make
vs
to
be
content
with
that
we
haue
:
For
we
brought
nothing
into
the
world
,
&c.
Thirdly
is
set
downe
an
exhortation
vnto
contentment
,
which
may
and
ought
to
be
vnto
vs
a
precept
,
that
when
we
haue
food
&
raiment
,
we
should
therewith
be
content
.
To
the
like
purpose
is
that
part
of
our
blessed
Sauiours
Sermon
,
Brethren
,
be
followers
of
me
,
and
looke
on
them
which
walke
so
,
as
ye
haue
vs
for
an
example
.
He
then
being
content
with
his
estate
whatsoeuer
it
was
,
we
should
looke
on
him
,
and
likewise
be
content
with
our
estate
whatsoeuer
it
be
.
Whereunto
might
also
the
examples
of
our
blessed
Sauiour
,
and
of
all
that
haue
liued
godly
in
Christ
Iesus
,
be
added
.
For
all
the
godly
were
alwayes
content
with
whatsoeuer
state
they
had
;
and
if
they
were
not
content
,
they
were
not
godly
;
discontentment
being
as
great
an
enemie
vnto
godlinesse
as
any
.
But
what
needeth
more
to
this
purpose
then
the
experience
of
Gods
children
euen
at
this
day
?
For
this
,
so
many
as
feare
the
Lord
,
learne
by
continuall
experience
at
this
day
,
that
be
our
feete
pinched
in
the
stockes
with
Ioseph
,
or
suffer
we
famine
with
the
holy
Patriarks
,
or
be
we
persecuted
by
cruell
tyrants
with
Eliah
,
or
be
we
spoiled
of
all
that
euer
we
haue
by
theeues
,
or
by
fire
with
Iob
;
or
be
we
destitute
of
wealth
,
friends
,
and
very
necessaries
for
the
maintenance
of
this
life
;
or
tempted
,
afflicted
and
tormented
with
the
faithfull
children
of
God
in
the
Primitiue
Church
;
yet
still
the
Lord
careth
for
vs
,
and
by
his
will
all
these
things
happen
vnto
vs
;
and
as
he
seeth
it
good
,
he
deliuereth
vs
out
of
all
our
troubles
.
I
haue
bene
yong
,
saith
the
Prophet
Dauid
,
and
now
am
old
,
yet
neuer
saw
I
the
righteous
forsaken
,
nor
his
seed
begging
their
bread
.
In
which
place
the
Prophet
bringeth
in
his
owne
experience
to
shew
that
the
righteous
are
not
forsaken
at
any
time
of
the
Lord
,
though
sometimes
they
may
seeme
to
be
forsaken
;
neither
do
their
posteritie
beg
their
bread
,
as
driuen
to
any
exigent
further
then
the
Lord
seeth
it
to
be
for
their
good
and
his
owne
glory
.
And
vpon
the
like
experience
which
the
children
of
God
find
in
themselues
,
and
see
in
others
at
this
day
,
they
may
say
the
like
.
For
though
sometimes
they
be
afflicted
on
euery
side
,
yet
are
they
neuer
in
distresse
,
but
haue
a
good
issue
;
though
sometimes
they
be
in
pouertie
,
yet
are
they
neuer
ouercome
of
pouertie
;
though
sometimes
they
be
persecuted
,
yet
are
they
neuer
forsaken
;
though
sometimes
they
be
cast
down
,
But
it
may
be
it
wil
be
questioned
what
it
is
to
be
content
?
The
word
which
the
Apostle
here
vseth
,
properly
signifieth
such
a
one
as
is
so
content
with
that
he
hath
,
as
that
he
resteth
wholly
in
himselfe
,
neither
needeth
any
thing
of
any
other
.
And
so
onely
God
himself
is
properly
said
to
be
content
with
that
he
hath
,
because
he
alone
is
al-sufficient
hauing
all
things
in
himselfe
,
and
needing
nothing
from
any
other
,
being
therefore
onely
blessed
and
onely
perfect
.
But
here
in
this
place
,
he
is
said
to
be
content
with
that
he
hath
,
whose
present
estate
wherein
God
hath
set
him
,
whatsoeuer
it
is
,
doth
so
satisfie
him
,
that
albeit
he
need
many
things
,
be
much
pressed
,
troubled
and
afflicted
,
yet
he
is
contented
,
and
patiently
vndergoeth
whatsoeuer
the
Lord
his
will
is
.
Whereas
then
by
precept
,
and
example
,
and
experience
,
ye
see
,
we
are
taught
to
be
content
with
our
estate
whatsoeuer
it
is
,
the
meaning
is
,
that
the
present
estate
wherein
God
hath
set
vs
,
whatsoeuer
it
is
,
and
whosoeuer
we
be
,
ought
so
to
suffice
and
satisfie
vs
,
that
though
in
it
we
want
many
things
,
yet
with
it
we
should
be
content
.
The
reason
is
:
first
because
it
is
the
state
,
be
it
poore
or
rich
,
wherein
the
Lord
hath
set
vs
;
and
therefore
not
to
be
content
with
it
,
were
to
resist
his
will
,
and
to
become
fighters
against
the
Almightie
.
Secondly
,
because
howsoeuer
we
may
seeme
to
want
things
that
are
needfull
for
vs
,
yet
are
we
not
forsaken
of
the
Lord
;
and
indeed
howsoeuer
the
world
seeth
it
not
,
nor
cannot
,
yet
do
we
want
no
maner
of
thing
that
is
good
For
that
of
the
Prophet
is
alwayes
true
,
The
Lions
lacke
and
suffer
hunger
,
but
they
which
seeke
the
Lord
,
shall
want
nothing
that
is
good
;
good
for
them
,
and
good
for
his
glorie
.
Want
we
may
many
temporall
blessings
,
and
yet
we
want
nothing
that
is
good
,
because
the
Lord
knoweth
it
to
be
good
that
we
want
them
.
Wanting
then
nothing
that
is
good
,
what
reason
but
we
should
be
content
?
Should
we
then
be
content
with
our
present
estate
,
whatsoeuer
it
is
?
This
then
should
teach
vs
to
take
heed
and
beware
of
couetousnes
,
that
monster
of
sinnes
,
which
makes
vs
change
our
God
,
worship
other
gods
,
and
fall
downe
before
a
wedge
of
gold
,
being
therefore
called
idolatrie
.
The
couetous
man
he
is
neuer
content
with
that
he
hath
,
but
the
more
he
hath
,
the
more
stil●
he
craueth
:
his
desire
is
like
vnto
hell
,
it
is
neuer
filled
,
but
with
the
horse
leech
still
he
crieth
,
Giue
,
giue
;
and
like
vnto
the
graue
,
or
the
barren
wombe
,
or
the
earth
that
stil
drinketh
in
water
,
or
the
fire
which
the
more
fuell
it
hath
,
the
more
it
is
nourished
;
he
neuer
saith
.
It
is
enough
.
If
he
haue
but
a
litle
,
he
thinketh
he
hath
not
enough
;
if
afterwards
he
haue
more
,
yet
he
thinketh
he
hath
not
enough
;
if
after
that
he
haue
more
,
yet
he
thinkes
of
another
enough
,
and
enough
is
alwaies
to
come
,
though
alreadie
he
haue
more
then
enough
.
Yea
if
with
Ahab
he
haue
a
kingdome
,
yet
shall
not
poore
Naboth
be
able
to
hold
his
owne
by
him
,
but
his
vineyard
,
euen
his
onely
vineyard
he
must
haue
,
and
he
will
haue
.
Many
such
there
are
which
haue
enlarged
their
desires
like
hell
,
which
can
neuer
be
content
with
that
they
haue
,
whatsoeuer
they
haue
.
Whereupon
are
murmurings
,
contentions
,
mutinies
,
warres
,
thefts
,
and
all
vniust
dealing
,
and
in
a
word
all
euill
.
is
the
roote
of
all
euill
,
which
while
men
lust
after
,
they
erre
from
the
faith
,
and
pierce
themselues
through
by
many
sorrowes
.
We
may
not
therefore
be
like
vnto
these
,
but
,
hating
couetousnes
,
we
must
be
content
with
that
portion
which
the
Lord
hath
giuen
vs
,
be
it
more
or
lesse
;
with
that
state
wherein
he
hath
set
vs
,
be
it
better
or
worse
.
It
he
see
it
good
to
lift
vp
our
heads
when
we
are
low
,
he
will
;
and
again
,
if
he
bring
vs
downe
from
on
high
,
he
doth
it
because
he
seeth
it
good
.
Howsoeuer
therfore
it
be
with
vs
,
let
vs
be
content
.
Your
heauenly
Father
(
saith
our
blessed
Sauiour
)
knoweth
that
ye
haue
need
of
these
things
:
and
againe
,
If
ye
which
are
euill
can
giue
good
gifts
vnto
your
children
,
how
much
more
shall
your
Father
which
is
in
heauen
giue
good
gifts
to
them
that
aske
him
?
Doth
our
heauenly
Father
know
what
we
haue
need
of
?
and
wil
he
giue
vs
the
things
which
we
need
?
If
then
we
need
health
,
he
will
send
it
if
it
be
good
for
vs
:
if
we
need
wealth
,
he
will
send
it
if
it
be
good
for
vs
:
if
we
need
libertie
,
he
will
send
it
if
it
be
good
for
vs
:
if
we
need
peace
or
loue
in
the
world
,
he
will
giue
it
if
it
be
good
for
vs
;
and
generally
whatsoeuer
we
need
,
we
shall
haue
if
he
see
it
to
be
good
for
vs
.
Let
vs
not
therefore
with
the
couetous
worldling
,
neuer
thinke
we
haue
enough
;
nor
with
the
mal-contented
person
,
alwayes
mislike
our
present
state
whatsoeuer
it
is
.
He
that
openeth
his
hand
,
and
filleth
all
things
liuing
with
plenteousnes
,
hath
enough
for
vs
always
in
store
,
libertie
enough
,
health
enough
,
wealth
enough
,
&c.
to
reach
out
vnto
vs
if
he
see
it
good
for
vs
.
Let
our
eyes
therefore
alwayes
waite
vpon
him
,
and
let
vs
learne
in
whatsoeuer
state
we
are
,
therewith
to
be
content
.
The
second
thing
which
I
note
,
is
from
the
confirmation
of
the
Apostles
reason
,
where
he
saith
,
I
can
be
abased
,
&c.
For
in
that
he
saith
,
I
can
be
abased
,
and
I
can
abound
,
be
full
and
hungrie
,
&c.
he
speaketh
as
well
vpon
experience
in
himselfe
as
he
had
found
that
he
could
doe
,
as
vpon
a
religious
knowledge
that
he
should
do
so
.
So
that
he
had
as
well
felt
hunger
and
want
,
and
bin
abased
,
as
bene
full
and
abounded
.
Whence
I
obserue
,
that
the
Lord
in
bestowing
his
temporall
blessings
vpon
his
children
,
doth
not
alwayes
keepe
the
same
course
,
but
some
he
blesseth
with
plentie
and
abundance
,
others
he
exerciseth
with
penury
and
want
,
and
vnto
others
he
giueth
experience
of
both
.
wandred
vp
and
downe
in
sheepe
skins
and
in
goate-skins
,
being
destitute
,
afflicted
and
tormented
,
that
wandred
in
wildernesses
and
mountaines
,
and
dens
and
caues
of
the
earth
,
were
no
great
men
,
it
may
well
be
thought
,
in
the
world
.
Yea
our
blessed
Sauiour
saith
of
himselfe
,
the
foxes
had
holes
and
the
birds
of
the
heauen
had
neasts
,
but
the
Sonne
of
man
had
not
whereon
to
rest
his
head
.
And
again
,
Iob
in
his
time
was
the
greatest
man
for
substance
&
wealth
of
all
the
men
of
the
East
;
and
likewise
he
was
as
bare
and
poore
and
distressed
as
the
diuell
by
Gods
permission
could
make
him
.
both
hunger
and
thirst
,
and
were
naked
and
buffetted
,
and
had
no
certaine
dwelling
place
:
that
they
laboured
,
working
with
their
owne
hands
:
were
reuiled
,
persecuted
,
despised
,
and
made
as
the
filth
of
the
world
,
and
the
of
scouring
of
all
things
;
and
yet
what
by
miracles
which
he
wrought
,
diseases
which
he
healed
,
and
soule-conuersions
which
by
his
ministery
were
wrought
,
he
was
often
much
honored
,
and
many
times
abounded
.
Thus
the
Lord
ministreth
his
temporall
blessings
as
he
will
,
to
some
more
,
to
some
lesse
,
and
to
the
same
men
at
some
times
more
,
and
at
some
times
lesse
;
euen
to
all
and
at
all
times
according
to
the
good
pleasure
of
his
will
.
In
some
of
his
children
he
will
be
glorified
by
their
pouertie
and
want
,
by
their
crosses
and
afflictions
,
by
their
losses
and
disgraces
:
for
in
that
in
these
things
he
giueth
them
a
patient
and
contented
,
and
chearefull
mind
,
so
that
they
are
not
ouercome
of
these
things
,
nor
cast
downe
through
heauinesse
as
the
wicked
,
herein
God
is
glorified
.
Againe
,
in
some
of
his
children
he
will
be
glorified
by
their
wealth
and
riches
,
by
their
honour
and
preferments
,
by
their
power
and
authoritie
:
for
,
in
that
in
these
things
he
so
tempereth
them
,
that
they
vse
them
to
the
glorie
of
his
name
and
the
good
of
their
brethren
,
and
not
swell
thereby
,
nor
abuse
them
as
the
wicked
do
,
herein
he
is
glorified
.
Againe
,
in
some
of
his
children
he
will
be
glorified
both
in
plentie
&
in
want
,
both
in
honour
and
in
dishonour
:
for
in
that
by
these
things
he
so
ballanceth
them
,
that
they
runne
on
an
euen
course
,
and
neither
sink
too
low
by
the
one
,
nor
are
lifted
too
high
by
the
other
,
herein
also
is
he
glorified
.
Let
this
then
first
teach
them
that
abound
in
wealth
and
greatnesse
,
these
two
points
:
first
,
not
to
disdaine
their
inferiours
in
wealth
and
greatnesse
,
as
too
meane
for
them
to
haue
any
dealing
at
all
withal
.
For
how
meane
soeuer
they
be
in
the
worlds
account
,
and
how
destitute
of
all
things
soeuer
they
seeme
to
be
,
yet
may
they
be
as
great
in
Gods
fauour
,
and
abound
as
much
in
the
graces
of
Gods
Spirit
,
as
thou
that
hast
all
things
that
thine
heart
can
desire
.
And
yet
what
a
great
fauour
ordinarily
it
is
for
the
inferiour
to
be
admitted
to
the
speech
of
his
superiour
?
Well
,
admitting
you
both
to
be
alike
great
in
Gods
fauour
,
the
difference
which
I
find
betwixt
you
is
this
,
that
if
thou
be
the
greater
and
wealthier
,
thou
hast
the
greater
account
to
make
,
which
may
not
be
any
cause
vnto
thee
to
disdaine
thy
brother
.
The
second
point
is
,
that
they
vse
their
wealth
and
greatnesse
to
the
glory
of
God
and
the
good
of
their
brethren
.
For
not
the
hauing
,
but
the
well
vsing
of
our
riches
and
authoritie
,
&c.
commendeth
vs
vnto
God
;
and
how
much
soeuer
we
haue
,
if
we
vse
it
not
well
that
which
we
haue
,
it
is
no
token
to
vs
of
his
grace
and
fauour
towards
vs
.
Nay
,
if
he
giue
vs
riches
and
honour
,
&c.
and
not
withall
the
grace
to
vse
them
as
we
should
,
they
are
vnto
vs
an
occasion
of
falling
,
of
falling
from
God
,
of
falling
into
idolatrie
,
of
falling
into
many
foolish
and
noisome
lusts
,
of
falling
into
all
the
snares
of
the
diuell
.
Hast
thou
then
wealth
,
honor
,
authoritie
,
&
c
?
They
are
the
blessings
of
God
bestowed
vpon
thee
,
whosoeuer
thou
art
.
But
wilt
thou
know
whether
they
be
speciall
fauours
bestowed
vpon
thee
,
as
vpon
his
deare
child
?
Consider
then
how
thou
vsest
them
:
for
so
they
are
,
and
are
not
speciall
fauours
vpon
thee
.
Whereon
if
we
did
so
thinke
as
we
should
,
we
would
not
so
delight
and
set
our
hearts
on
them
as
we
do
,
but
we
would
think
of
wel
vsing
them
a
great
deale
more
then
we
do
.
As
many
therfore
as
God
hath
blessed
with
these
things
,
let
them
studie
to
glorifie
the
Lord
by
them
,
that
so
they
may
haue
comfort
in
them
,
as
in
tokens
of
his
speciall
fauour
towards
them
:
and
alwayes
remember
to
reioyce
in
the
Lord
,
as
in
your
chiefest
treasure
.
Secondly
,
for
such
as
are
abased
and
in
want
,
let
this
first
be
a
comfort
vnto
them
.
For
this
,
that
they
are
abased
and
in
want
,
that
they
are
hungrie
,
thirstie
,
cold
,
naked
,
reuiled
,
persecuted
,
&
the
like
,
is
no
token
that
God
hath
forsaken
them
,
or
shut
vp
his
louing
kindnesse
in
displeasure
towards
them
.
Nay
,
this
is
the
cup
that
many
of
the
best
of
Gods
Saints
haue
deeply
drunke
on
before
them
.
Let
them
then
comfort
themselues
in
this
,
that
thus
they
are
brought
into
the
fellowship
of
the
Saints
of
God
.
Be
it
then
tribulation
,
or
anguish
,
or
persecution
,
or
famine
,
or
nakednes
,
or
perill
,
or
sword
,
or
all
these
that
presse
vs
,
let
them
not
be
able
to
separate
vs
from
the
loue
of
God
in
Christ
Iesus
our
Lord
,
but
in
all
these
things
let
vs
be
more
then
conquerours
through
him
that
hath
loued
vs
.
Whatsoeuer
we
suffer
or
want
in
the
world
,
let
vs
comfort
our selues
in
this
,
that
it
is
the
beaten
way
wherein
many
of
Gods
Saints
haue
walked
vnto
heauen
.
Secondly
,
let
this
teach
them
to
bridle
their
tongues
in
their
talke
of
them
that
are
g●eat
and
wealthy
.
It
is
a
common
fault
with
them
of
the
meaner
sort
to
say
of
them
,
that
they
haue
their
riches
in
this
world
,
they
haue
their
honour
here
on
earth
.
But
we
are
to
know
,
that
the
Lord
hath
them
that
belong
vnto
him
in
both
sorts
of
men
,
high
and
low
,
rich
and
poore
.
Neither
therefore
let
plentie
be
a
preiudice
to
them
that
abound
;
neither
let
want
seeme
to
priuiledge
them
that
lacke
:
but
as
euery
man
beareth
his
want
,
and
vseth
his
abundance
,
so
let
him
be
thought
to
haue
his
portion
among
the
righteous
.
Thirdly
,
such
as
haue
experience
both
of
plenty
,
and
of
want
,
let
them
hence
learne
,
not
to
stoupe
at
the
one
,
or
stumble
at
the
other
.
Let
not
their
wants
dismay
them
,
nor
their
abundance
exalt
them
.
The
Lord
giueth
,
and
the
Lord
taketh
away
;
and
his
name
is
still
to
be
blessed
.
Whether
therefore
we
are
abased
or
abound
,
whether
we
be
full
or
hungrie
;
whether
we
abound
or
haue
want
,
euerie
where
,
and
in
all
things
we
are
to
blesse
him
,
knowing
that
all
things
are
according
to
his
will
.
Now
giue
me
leaue
in
one
word
to
point
at
one
other
obseruation
from
these
words
.
In
that
he
saith
,
I
can
be
abased
,
and
likewise
,
I
can
abound
&c.
I
obserue
a
notable
patterne
of
great
perfection
in
a
Christian
;
for
then
we
grow
to
a
notable
perfection
,
when
we
can
both
be
abased
and
abound
,
be
full
and
hungry
,
&c.
and
still
be
content
with
the
one
or
the
other
without
murmuring
or
grudging
.
The
philosophers
and
heathen
writers
haue
talked
much
of
bearing
both
aduersity
and
prosperitie
patiently
,
and
haue
set
downe
good
precepts
for
walking
constantly
in
them
both
,
without
drouping
in
aduersitie
,
or
swelling
in
prosperitie
.
But
let
any
man
tell
me
of
the
best
of
them
,
that
kept
that
constant
course
in
both
,
not
danted
with
the
one
,
nor
puft
vp
with
the
other
.
Nay
in
this
degree
of
perfection
,
none
of
them
can
,
but
our
Apostle
must
be
the
patterne
for
vs
to
follow
after
,
that
we
may
all
of
vs
say
with
the
Apostle
,
I
can
be
abased
,
and
I
can
abound
,
&c.
Yea
this
is
a
thing
which
we
should
all
of
vs
know
by
experience
in
our selues
,
that
we
can
be
abased
,
&c.
and
wherein
we
should
be
instructed
and
taught
as
in
a
mysterie
of
religion
,
to
be
abased
,
and
to
abound
,
&c.
for
this
is
an
holy
point
of
Christian
knowledge
to
know
to
be
abased
,
and
to
abound
,
to
be
content
with
either
,
and
not
to
relinquish
any
Christian
duty
for
either
.
But
alas
,
how
ignorant
are
all
sorts
of
men
herein
?
In
the
Clergie
,
what
ambitious
seeking
after
the
chiefest
dignities
?
What
heaping
of
liuings
one
vpon
another
,
benefice
vpon
benefice
,
prebend
vpon
prebend
,
&
of
benefices
in
Commendam
vpon
Bishopricks
?
In
the
Temporalty
,
what
ioyning
of
house
to
house
,
and
laying
of
field
to
field
?
What
prying
and
prowling
into
all
kinds
of
commodities
?
What
thirsting
and
gaping
still
after
more
,
more
?
And
what
is
the
cause
of
all
?
We
haue
not
learned
both
to
be
full
and
to
be
hungrie
,
both
to
abound
,
and
to
haue
want
.
It
may
be
,
we
can
abound
,
but
we
cannot
be
abased
:
it
may
be
,
we
can
be
full
,
but
we
cannot
be
hungrie
:
it
may
be
,
we
can
away
with
plenty
,
but
not
with
want
.
This
prickes
and
pinches
,
and
is
as
bitter
vnto
vs
as
death
:
but
haue
we
learned
to
abound
and
to
be
full
?
Nay
we
know
not
when
we
abound
,
or
when
we
are
full
:
and
besides
that
,
abundance
and
fulnesse
makes
vs
wanton
,
and
proude
,
and
forgetfull
of
such
Christian
duties
as
we
ought
to
performe
,
as
might
easily
haue
bene
proued
,
if
time
had
giuen
leaue
.
Long
we
then
in
our
soules
to
grow
forward
in
a
good
degree
of
Christian
perfection
?
Let
vs
learne
both
to
be
abased
,
and
to
abound
,
&c.
Let
not
abundance
or
plenty
make
vs
wanton
,
or
proude
,
or
forgetfull
of
our
Christian
duties
:
neither
let
penury
and
want
make
vs
murmure
,
or
faint
,
or
cast
vs
downe
through
heauinesse
.
Let
vs
walke
constantly
in
both
,
in
both
let
vs
be
content
,
and
in
both
walke
in
those
holy
waies
which
God
hath
ordained
vs
to
walke
in
.
If
we
can
once
take
out
this
lesson
,
it
will
bring
with
it
such
a
Christian
perfection
,
that
we
shall
not
be
to
seeke
almost
in
any
point
of
Christianitie
.
Let
vs
therefore
apply
it
,
and
as
we
grow
either
in
wealth
,
or
in
want
,
let
vs
thinke
on
it
,
that
daily
more
and
more
we
may
know
to
be
abased
,
and
to
abound
,
and
that
daily
more
and
more
we
may
be
instructed
,
euerie
where
,
and
in
all
things
,
both
to
be
full
,
and
to
be
hungrie
,
to
abound
,
and
to
haue
want
.
LECTVRE
XC
.
PHILIP.
4.
Verse
13.
I
am
able
to
do
all
things
through
the
helpe
of
Christ
,
which
strengtheneth
me
.
14.
Notwithstanding
ye
haue
well
done
that
ye
did
,
&c.
I
Am
able
to
do
all
things
,
&c.
We
haue
heard
what
things
the
Apostle
assumed
to
himselfe
,
and
they
were
great
things
;
as
that
he
had
learned
to
be
content
with
his
estate
whatsoeuer
it
were
,
that
he
knew
both
to
be
abased
,
and
to
abound
;
that
euery
where
,
and
in
all
things
,
he
was
instructed
both
to
be
full
,
and
to
be
hungrie
,
both
to
abound
and
to
haue
want
.
Now
lest
he
should
seeme
to
boast
too
much
of
himselfe
,
or
to
giue
others
occasion
of
boasting
themselues
,
he
giueth
the
whole
glorie
of
all
that
he
is
able
to
do
,
in
all
the
things
that
he
speaketh
of
,
vnto
Christ
,
that
enableth
him
thereunto
.
For
the
better
vnderstanding
of
which
words
,
first
it
will
be
needfull
to
cleare
them
from
that
sence
whereunto
some
wrest
them
.
For
thorow
the
malice
of
Satan
,
no
doubt
,
either
blinding
the
eyes
of
our
Aduersaries
that
they
should
not
see
the
truth
,
or
hardening
their
hearts
that
they
should
peruert
the
waies
of
truth
:
these
words
which
by
our
Apostle
are
added
(
lest
he
should
seeme
to
boast
too
much
of
himselfe
)
are
wrested
by
our
aduersaries
vnto
the
greatest
boast
of
mans
perfection
that
can
be
:
these
words
wherein
our
Apostle
giueth
all
glorie
vnto
Christ
,
are
drawne
by
our
Aduersaries
vnto
the
glory
of
man
,
and
his
perfect
obedience
.
For
,
to
proue
that
man
in
this
life
is
able
perfectly
to
fulfill
the
Law
of
God
,
they
alledge
this
place
as
making
to
that
purpose
,
where
it
is
said
,
I
am
able
.
So
that
they
giue
this
meaning
of
these
words
;
I
am
able
,
not
onely
to
be
abased
,
and
to
abound
,
&c.
but
generally
,
I
am
able
to
do
all
things
,
euen
all
things
that
the
Law
requireth
,
through
the
helpe
of
Christ
which
strengtheneth
me
,
is
,
if
he
helpe
and
strengthen
me
by
his
grace
,
that
what
abilitie
I
want
in
my selfe
,
may
be
supplied
by
him
.
And
hereupon
they
conclude
,
that
man
regenerate
is
able
,
by
the
grace
of
Christ
working
together
with
him
and
strengthening
him
,
perfectly
to
fulfill
the
whole
Law
of
God
.
Whereby
,
how
much
they
peruert
the
meaning
of
the
Apostle
in
this
place
,
we
shall
easily
perceiue
,
if
we
looke
but
a
little
into
the
doctrine
which
hence
they
deliuer
.
For
who
is
he
that
is
able
to
loue
the
Lord
his
God
with
all
his
heart
,
with
all
his
soule
,
with
all
his
minde
,
and
his
neighbour
as
himselfe
?
And
yet
this
the
Law
requireth
,
Thou
shalt
loue
the
Lord
thy
God
with
all
thine
heart
,
with
all
thy
soule
,
and
with
all
thy
might
;
and
,
Thou
shalt
loue
thy
neighbour
as
thy selfe
.
Againe
,
who
is
he
that
is
able
to
continue
in
all
things
that
are
written
in
the
Booke
of
the
Law
to
do
them
?
Cursed
is
euerie
man
that
continueth
not
in
all
things
that
are
written
in
the
booke
of
the
Law
to
do
them
.
Againe
,
who
is
he
that
doth
good
and
sinneth
not
?
In
many
things
(
saith
Iames
)
we
offend
all
.
And
Iohn
,
If
we
say
that
we
haue
no
sin
,
we
deceiue
our selues
,
and
the
truth
is
not
in
vs
.
And
sinne
,
we
know
,
is
the
transgression
of
the
Law
,
whosoeuer
sinneth
transgresseth
also
the
Law
.
We
know
in
part
,
we
prophesie
in
part
.
Now
,
as
is
our
knowledge
,
so
is
our
faith
,
our
loue
,
our
obedience
.
For
so
long
as
we
are
clothed
with
the
earthly
house
of
this
tabernacle
,
as
our
knowledge
is
vnperfect
,
so
our
faith
,
our
loue
,
and
our
obedience
are
vnperfect
.
Yea
,
in
the
very
best
of
vs
there
is
alwayes
a
rebellion
betweene
the
flesh
and
the
spirit
;
and
the
better
we
are
,
the
sharper
oftentimes
will
the
combate
be
.
Who
is
he
then
that
is
able
in
this
life
perfectly
to
fulfill
the
Law
of
God
?
Vnto
Christ
Iesus
God
gaue
the
Spirit
without
measure
,
and
he
was
able
perfectly
to
fulfill
the
whole
Law
of
God
,
and
did
fulfill
it
for
vs
,
that
the
righteousnesse
of
the
Law
might
be
fulfilled
in
vs
,
and
we
might
be
made
the
righteousnesse
of
God
in
him
.
But
vnto
vs
,
I
meane
euen
vnto
the
most
regenerate
and
sanctified
man
,
the
Spirit
is
giuen
onely
by
measure
,
so
that
the
flesh
and
the
lusts
thereof
are
not
altogether
mortified
and
vtterly
tamed
thereby
,
but
oftentimes
prickes
they
haue
in
the
flesh
,
and
messengers
of
Sathan
to
buffet
them
.
How
farre
off
then
are
the
best
from
perfectly
fulfilling
the
whole
law
of
God
?
Some
indeed
are
said
in
the
Scriptures
to
haue
walked
in
all
the
commandements
and
ordinances
of
the
Lord
without
reproofe
,
as
Zacharie
and
Elizabeth
;
and
others
to
haue
sought
the
Lord
with
their
whole
heart
,
as
those
godly
Kings
,
Dauid
,
Asa
,
Iosiah
,
&c.
But
we
must
vnderstand
,
that
as
Ieroboam
and
others
are
said
,
not
to
haue
followed
the
Lord
with
their
whole
heart
,
because
they
made
&
worshipped
other
gods
,
so
those
godly
kings
are
said
to
haue
sought
the
Lord
with
their
whole
heart
,
because
they
haue
the
honor
which
was
due
vnto
God
,
to
him
alone
:
and
that
Zacharie
and
Elizabeth
were
onelie
(
in
comparison
of
others
)
said
to
haue
walked
holily
,
&
vnblamably
before
men
.
For
if
their
waies
should
haue
bin
examined
before
the
Lord
,
then
that
of
the
Prophet
should
haue
bene
found
true
,
In
thy
sight
,
O
Lord
,
shall
no
flesh
liuing
be
iustified
;
and
well
might
that
of
Eliphaz
vnto
Iob
haue
bin
said
of
them
,
What
is
man
that
he
should
be
cleane
?
and
he
that
is
borne
of
woman
that
he
should
be
iust
?
Behold
,
he
found
no
stedfastnesse
in
his
Saints
,
yea
the
heauens
are
not
cleane
in
his
sight
:
how
much
more
is
man
abhominable
and
filthie
,
which
drinketh
iniquitie
like
water
?
In
a
word
,
not
any
of
the
sonnes
of
men
that
euer
were
since
the
fall
of
man
,
or
are
,
were
or
are
able
to
fulfill
the
law
of
God
,
but
onely
vnperfectly
,
and
not
in
any
sort
perfectly
,
otherwise
then
by
imputation
.
Christ
his
perfect
obedience
being
imputed
vnto
them
through
faith
,
and
that
which
is
vnperfect
in
their
obedience
,
being
couered
,
and
not
imputed
vnto
them
through
Christ
.
So
that
ye
see
the
doctrine
which
they
deliuer
from
these
words
,
is
quite
repugnant
vnto
the
doctrine
of
the
holy
Ghost
throughout
the
whole
Scripture
.
And
therefore
that
cannot
be
the
meaning
of
these
words
which
they
do
giue
.
Againe
,
if
the
Rhemists
had
thought
these
words
to
haue
made
any
whit
to
that
purpose
,
it
is
very
like
they
would
not
haue
failed
to
haue
giuen
that
note
hence
.
For
we
see
how
ready
they
are
to
wrest
all
places
to
the
maintenance
of
their
erronious
opinions
.
So
that
they
passing
this
place
ouer
with
silence
,
it
is
very
like
that
they
otherwise
thought
of
the
meaning
of
these
words
,
then
others
of
their
profession
haue
done
and
do
.
Whether
then
we
looke
vnto
the
doctrine
which
they
gather
from
these
words
,
quite
repugnant
vnto
the
doctrine
of
the
holy
Ghost
throughout
the
whole
Scripture
,
or
vnto
the
iudgement
of
some
of
themselues
,
as
it
may
seeme
;
it
appeareth
that
the
Apostles
meaning
is
not
,
as
our
Aduersaries
do
imagine
,
that
he
was
able
of
himselfe
to
do
al
things
,
not
onely
the
things
spoken
of
before
,
but
all
things
generally
which
the
Law
of
God
required
,
through
the
helpe
of
Christ
which
strengthened
him
,
and
gaue
further
strength
and
vertue
vnto
his
owne
strength
and
vertue
.
What
then
is
the
Apostles
meaning
in
these
words
?
Surely
this
(
as
appeareth
by
the
tenour
of
them
:
)
To
cleare
himselfe
of
boasting
himselfe
touching
the
things
that
he
had
spoke
of
,
he
renounceth
all
his
owne
power
and
strength
,
as
if
by
his
owne
power
and
strength
he
had
bene
able
to
do
those
things
,
and
he
attributeth
all
vnto
the
power
and
strength
of
Christ
,
saying
,
I
am
able
to
do
all
things
,
euen
all
the
things
that
I
haue
spoken
of
,
that
is
,
I
can
be
abased
,
and
I
can
abound
,
&c.
For
so
this
vniuersall
speech
is
to
be
restrained
vnto
the
subiect
and
matter
here
spoken
of
,
as
vsually
it
is
in
other
places
of
the
Scripture
:
or
if
we
will
needes
enlarge
it
further
,
then
thus
,
I
am
able
to
do
all
things
,
that
is
,
all
things
that
belong
vnto
my
duty
and
calling
.
But
how
?
by
my
owne
power
or
strength
?
No
,
but
through
Christ
which
strengtheneth
and
enableth
me
.
He
doth
not
say
,
through
the
helpe
of
Christ
,
as
it
is
in
our
English
Bibles
:
albeit
that
also
might
be
said
,
for
that
he
is
often
said
to
helpe
vs
in
the
things
wherein
he
alone
worketh
altogether
without
vs
:
but
he
saith
,
I
am
able
to
do
all
things
through
Christ
,
whose
worke
wholly
and
onely
it
is
to
strengthen
me
by
his
holy
Spirit
in
my
inner
man
(
for
so
the
word
seemeth
here
to
signifie
)
to
do
these
things
,
euen
to
suffer
aduersitie
,
and
not
be
cast
downe
through
heauinesse
;
and
likewise
to
enioy
prosperitie
,
and
not
be
puffed
vp
with
pride
.
This
I
take
to
be
the
simple
meaning
of
the
Apostle
here
.
Where
I
note
these
two
points
,
first
,
that
the
Apostle
saith
,
that
he
is
able
to
do
all
those
things
;
secondly
,
by
whom
it
is
that
he
is
able
to
do
all
things
,
euen
by
Christ
which
&c.
In
the
first
point
,
where
the
Apostle
saith
,
that
he
is
able
,
&c.
it
is
to
be
noted
that
he
saith
,
I
am
able
.
He
doth
not
say
,
I
was
able
,
&c.
for
indeede
before
he
was
called
to
the
knowledge
of
God
in
Christ
Iesus
,
he
was
not
able
to
do
so
▪
But
he
saith
,
I
am
able
,
implying
,
that
now
that
Christ
dwelleth
in
him
by
his
holy
Spirit
,
now
that
he
is
engrafted
into
Christ
his
bodie
by
the
washing
of
the
new
birth
,
and
the
renewing
of
the
holy
Ghost
,
he
is
able
to
do
all
these
things
,
to
be
abased
,
&c.
Whence
I
obserue
this
lesson
for
vs
,
that
being
regenerate
by
the
Spirit
of
God
,
and
engraffed
into
the
true
oliue
tree
Christ
Iesus
,
we
are
able
to
be
full
and
to
be
hungrie
,
to
abound
and
to
haue
want
,
and
to
do
the
things
that
are
good
.
Before
such
time
as
we
be
borne
againe
of
water
and
of
the
Spirit
,
and
be
made
partakers
of
the
roote
and
fatnesse
of
the
true
oliue
tree
Christ
Iesus
,
the
very
imaginations
of
the
thoughts
of
our
hearts
are
onely
euill
continually
;
our
throates
are
open
sepulchers
,
our
tongues
are
full
of
deceit
,
the
poison
of
Aspes
is
vnder
our
lippes
,
our
mouth
is
full
of
cursing
and
bitternesse
our
feete
are
swift
to
shed
bloud
,
destruction
and
calamitie
are
in
our
wayes
,
the
way
of
peace
we
know
not
,
the
feare
of
God
is
not
before
our
eyes
:
and
in
one
word
,
we
are
wholly
auerse
from
euerie
thing
that
is
good
,
and
onely
inclined
vnto
that
which
is
euill
;
being
not
grapes
but
thornes
,
not
figs
but
thistles
,
not
good
but
ill
trees
,
not
liuely
but
dead
branches
,
not
friends
but
enemies
,
not
the
sons
of
God
,
but
the
children
of
wrath
;
not
citizens
,
but
aliants
from
the
common-wealth
of
Israel
,
and
strangers
from
the
couenants
of
Promise
.
But
being
renewed
by
the
Spirit
,
our
hard
hearts
are
softned
,
our
froward
wills
are
reformed
,
our
darke
mindes
are
inlightned
,
our
inordinate
affections
are
ordered
,
our
wicked
thoughts
are
bettered
,
and
our
whole
man
so
made
partaker
of
the
godly
nature
,
that
we
flie
the
corruption
which
is
in
the
world
through
lust
,
and
study
to
liue
soberly
,
and
righteously
,
and
godly
in
this
present
world
.
So
that
henceforth
we
are
able
to
flie
that
which
is
euill
,
and
to
do
that
which
is
good
:
which
also
those
manifold
exhortations
in
holy
Scripture
imply
,
when
we
are
exhorted
to
follow
the
truth
in
loue
,
to
mortifie
our
earthly
members
,
to
procure
things
honest
before
God
and
all
men
&c.
For
albeit
vnto
the
wicked
and
vnregenerate
the
Lord
hath
not
opened
their
eyes
or
their
cares
that
they
can
see
the
things
that
belong
vnto
their
peace
,
or
hearken
vnto
instruction
,
and
receiue
vnderstanding
:
yet
hath
he
appointed
thus
to
stirre
vp
his
children
,
and
made
them
able
to
do
the
things
whereunto
they
are
exhorted
.
We
do
not
then
(
as
our
aduersaries
falsly
charge
vs
)
in
the
question
of
Free-will
,
make
men
stockes
and
stones
,
such
as
in
the
things
that
are
good
,
do
nothing
at
all
.
Ye
see
,
we
say
,
that
being
regenerate
by
the
Spirit
of
God
,
we
are
able
to
be
abased
,
and
to
abound
,
&c.
to
do
the
things
that
belong
vnto
our
peace
,
and
such
as
accompany
our
saluation
.
As
therefore
the
Apostle
saith
vnto
the
Corinthians
,
If
our
Gospel
be
hid
,
it
is
hid
to
them
that
be
lost
:
so
I
say
,
If
any
man
be
not
able
to
do
the
thing
that
is
good
,
it
is
the
man
vnregenerate
,
in
whom
Christ
dwelleth
not
by
the
power
of
his
Spirit
.
Here
then
is
the
point
,
not
whether
we
be
able
to
do
the
things
that
are
good
,
for
that
we
hold
;
but
whether
we
be
able
by
our
owne
power
and
strength
at
all
to
do
the
things
that
are
good
,
by
whom
it
is
that
we
are
able
to
do
these
things
,
which
was
the
second
point
that
I
noted
in
these
words
.
Touching
the
second
point
then
,
ye
see
the
Apostle
saith
,
he
was
able
to
do
all
things
;
but
how
?
Through
Christ
which
strengthened
him
.
He
was
able
,
but
the
power
and
strength
whereby
he
was
able
,
was
whence
?
in
any
part
from
himselfe
?
No
,
no
such
word
;
but
from
Christ
,
who
dwelt
in
him
by
his
Spirit
,
and
strengthened
him
so
,
that
he
could
be
abased
,
and
he
could
abound
,
and
still
be
content
with
his
estate
.
Whence
I
obserue
,
that
the
power
and
strength
whereby
we
are
able
to
do
whatsoeuer
thing
is
good
,
is
not
from
our selues
,
but
from
Christ
,
who
by
his
holy
Spirit
so
strengtheneth
vs
in
our
inner
man
,
that
we
can
be
content
with
prosperitie
or
aduersitie
,
and
are
enabled
to
do
the
things
that
are
good
.
And
to
this
the
holy
Ghost
giueth
witnesse
in
very
many
places
;
We
are
not
sufficient
of
our selues
to
thinke
any
thing
as
of
our selues
,
but
our
sufficiencie
is
of
God
.
Where
the
Apostle
doth
not
denie
that
we
are
able
to
thinke
that
is
good
;
but
he
saith
,
that
we
are
not
able
of
our selues
as
of
our selues
,
but
onely
by
God
.
So
in
this
Epistle
,
It
is
God
(
saith
he
)
which
worketh
in
you
both
the
will
and
the
deed
,
euen
of
his
good
pleasure
.
Where
he
denieth
not
that
we
are
able
to
will
or
to
do
the
thing
that
is
good
,
but
he
saith
that
it
is
God
that
worketh
in
vs
both
the
will
and
the
deed
,
of
his
good
pleasure
.
Not
to
trouble
you
with
mo
places
to
this
purpose
,
by
these
ye
see
that
it
is
not
of
our selues
but
of
God
,
that
we
think
,
will
or
do
the
things
that
are
good
.
We
think
the
things
that
are
good
,
but
it
is
he
that
makes
vs
thinke
the
things
that
are
good
,
by
suggesting
good
cogitations
into
vs
by
his
holy
Spirit
which
dwelleth
in
vs
.
We
will
and
desire
the
things
that
are
good
,
but
it
is
he
that
makes
vs
will
and
desire
the
things
that
are
good
,
by
working
good
motions
and
holy
desires
in
vs
by
his
holy
Spirit
which
he
hath
giuen
vs
.
We
flie
the
things
that
are
euill
,
and
do
the
things
that
are
good
;
but
it
is
he
that
makes
vs
flie
that
which
is
euill
,
and
do
that
is
good
,
by
ministring
strength
vnto
vs
through
the
power
of
the
Spirit
in
vs
.
We
know
how
to
be
abased
,
and
how
to
abound
,
how
to
be
full
,
and
how
to
be
hungrie
,
&c.
but
it
is
God
that
enableth
vs
hereunto
by
the
strength
of
his
holy
Spirit
which
he
hath
giuen
vs
.
Without
him
we
can
do
nothing
,
as
himself
telleth
vs
,
Here
then
first
falleth
to
the
ground
that
errour
of
theirs
who
maintain
that
we
are
able
to
do
the
things
that
are
good
by
our
owne
power
and
strength
,
being
onely
holpen
by
the
grace
of
Christ
.
What
is
man
that
he
should
desire
to
part
stakes
with
his
Maker
?
Doth
not
God
worke
all
in
all
?
The
Apostle
saith
so
:
and
shall
not
he
then
haue
the
glorie
of
all
?
Hast
thou
any
good
thing
that
thou
hast
not
receiued
of
the
Lord
?
The
Apostle
thinketh
not
:
why
then
reioycest
thou
in
it
,
as
though
thou
hadst
not
receiued
it
?
In
Christ
we
haue
all
good
things
that
we
haue
,
whether
for
this
life
present
,
or
that
that
is
to
come
;
and
whatsoeuer
good
things
we
do
,
we
are
wholly
enabled
thereunto
through
Christ
which
strengtheneth
vs
.
Let
not
vs
therefore
set
foote
into
any
part
of
his
glorie
,
but
as
it
is
written
,
Let
him
that
reioyceth
,
reioyce
in
the
Lord
.
Secondly
,
let
this
teach
vs
what
we
are
in
our selues
without
Christ
;
not
fit
for
any
thing
that
is
good
,
not
able
to
do
a
good
deed
,
not
able
to
will
any
thing
that
is
good
,
not
able
to
thinke
a
good
thought
,
content
with
no
estate
,
in
aduersitie
cast
downe
with
heauinesse
,
in
prosperitie
puft
vp
with
pride
,
in
want
comfortlesse
,
in
abundance
retchlesse
,
&
much
worse
then
thus
.
And
yet
how
ready
are
we
to
sooth
vp
our selues
,
and
how
gladly
do
we
heare
the
praises
of
others
for
any
thing
that
we
say
or
do
well
?
Nay
rather
then
faile
,
we
will
breake
out
into
our
owne
praises
;
and
worse
then
that
,
we
will
either
shut
him
out
of
all
,
vnto
whom
all
praise
is
due
,
or
else
enter
vpon
a
part
with
him
.
So
farre
in
loue
are
we
with
our selues
,
that
we
forget
Christ
,
though
without
Christ
there
be
nothing
to
be
loued
in
vs
.
But
let
vs
learne
to
know
what
we
are
in
our selues
,
and
let
vs
be
confounded
in
our selues
;
and
for
whatsoeuer
we
say
or
do
well
,
let
him
haue
the
praise
,
vnto
whom
all
praise
is
due
.
Thirdly
,
this
should
teach
vs
in
all
things
to
glorifie
the
name
of
Christ
Iesus
,
and
to
depend
vpon
him
.
Are
we
persecuted
,
and
yet
faint
not
,
in
pouertie
and
not
ouercome
of
pouertie
,
tempted
and
yet
stand
fast
,
any
way
troubled
and
yet
not
dismayed
?
It
is
by
Christ
Iesus
.
Flie
we
any
thing
that
is
euill
?
do
we
any
thing
that
is
good
?
It
is
by
Christ
Iesus
.
He
knoweth
what
we
haue
need
of
,
and
he
giueth
it
:
he
knoweth
that
without
him
we
can
do
nothing
,
and
therefore
be
strengtheneth
vs
in
all
things
.
Sometimes
his
owne
arme
helpeth
vs
,
and
sometimes
he
strengtheneth
vs
sometimes
to
do
,
&
sometimes
to
suffer
those
things
which
otherwise
we
could
not
.
How
ought
our
mouthes
then
to
be
filled
with
his
praises
,
and
how
ought
we
alwaies
to
depend
vpon
him
?
By
him
we
stand
,
and
without
him
we
fall
.
Let
our
songs
therefore
alwayes
be
of
him
,
and
let
his
praises
be
euer
in
our
mouthes
for
such
mercies
as
we
haue
of
him
,
and
let
vs
pray
alwayes
with
all
maner
prayer
and
supplication
in
the
Spirit
for
the
strength
of
his
Spirit
.
Notwithstanding
,
&c.
In
these
words
the
Apostle
according
to
that
wisedome
that
was
giuen
vnto
him
,
most
wisely
commendeth
the
Philippians
for
their
liberalitie
sent
vnto
him
.
For
the
Apostle
hauing
before
most
peremptorily
signified
his
constancie
both
in
aduersitie
and
prosperitie
,
that
through
Christ
which
strengtheneth
him
he
could
be
content
whether
he
were
abased
or
did
abound
;
the
Philippians
might
haply
say
,
Then
our
liberalitie
needed
not
,
you
could
haue
bene
as
well
without
it
as
with
it
,
and
therefore
we
might
very
wel
haue
spared
both
our
labour
and
our
liberalitie
.
No
,
no
,
saith
the
Apostle
notwithstanding
that
through
Christ
which
strengtheneth
me
,
I
can
be
content
whether
I
be
full
or
hungrie
,
yet
ye
haue
well
done
that
ye
haue
communicated
to
mine
affliction
:
ye
haue
well
done
,
because
ye
haue
done
your
dutie
,
ye
haue
done
that
which
Christ
commandeth
,
ye
haue
done
that
which
hath
great
recompence
of
reward
.
But
how
did
they
communicate
vnto
his
affliction
?
We
must
vnderstand
,
that
we
may
communicate
vnto
the
affliction
of
Gods
Saints
three
wayes
:
first
,
First
in
that
the
Apostle
saith
,
Notwithstanding
that
I
am
able
to
endure
want
through
Christ
which
strengtheneth
me
,
yet
ye
haue
well
done
,
&c.
hence
I
obserue
,
that
the
constancie
and
patience
,
and
contentment
of
Gods
Saints
,
ought
not
to
be
any
stay
vnto
vs
of
performing
Christian
dutie
which
we
owe
vnto
them
.
And
yet
how
willingly
do
we
make
euery
thing
serue
to
vs
for
an
excuse
of
slacking
such
duties
as
we
ought
to
performe
to
Gods
Saints
?
If
they
be
in
prison
,
or
if
they
be
in
any
pouertie
and
want
,
and
beare
it
patiently
and
chearfully
,
we
commend
them
;
but
neither
by
word
we
comfort
them
,
nor
by
other
our
helpe
we
relieue
them
.
And
why
?
They
are
chearful
enough
,
they
need
not
our
comfort
:
though
they
want
,
yet
they
are
content
with
that
they
haue
,
they
beg
not
,
and
therefore
we
may
spare
our
purse
well
enough
.
But
our
Apostle
tels
vs
,
that
notwithstanding
it
be
thus
with
them
,
yet
we
shall
do
well
to
comfort
them
and
to
helpe
them
.
Yea
and
surely
it
is
the
best
done
,
that
is
done
vnto
them
.
For
they
by
such
their
contentednes
and
chearfulnes
,
giue
good
testimonie
that
they
belong
vnto
the
couenant
,
that
they
are
of
the
houshold
of
faith
:
and
we
as
we
are
to
do
good
vnto
all
,
so
especially
vnto
them
which
are
of
the
houshold
of
faith
.
Secondly
,
in
that
the
Apostle
saith
,
they
did
well
to
communicate
to
his
affliction
,
I
obserue
,
that
it
is
a
good
deed
to
comfort
and
to
helpe
the
Saints
of
God
in
their
affliction
and
trouble
.
Weepe
with
them
that
weepe
,
saith
our
Apostle
.
What
is
that
?
That
is
,
let
their
afflictions
moue
you
to
compassion
;
and
in
token
of
your
compassion
,
comfort
and
helpe
them
in
their
affliction
.
The
Apostle
to
the
Hebrews
openeth
it
more
largely
,
Remember
them
that
are
in
bonds
,
as
if
ye
were
bound
with
them
,
and
them
that
are
in
affliction
,
as
if
ye
were
also
afflicted
in
the
bodie
.
Thus
did
the
Apostle
himselfe
,
as
himselfe
witnesseth
,
where
he
saith
,
Who
is
weake
,
and
I
am
not
weake
?
who
is
offended
,
and
I
burne
not
?
As
if
he
should
haue
said
,
Besides
mine
owne
afflictions
which
befall
my selfe
in
mine
own
person
,
there
is
no
other
afflicted
,
but
they
touch
me
also
with
a
compassion
with
them
,
both
to
sorrow
with
them
,
and
to
helpe
them
as
I
can
.
And
see
the
recompence
of
reward
that
followeth
it
,
Come
(
shall
Christ
say
)
ye
blessed
of
my
Father
,
inherite
ye
the
kingdome
prepared
for
you
from
the
foundatione
of
the
world
;
for
I
was
an
hungred
and
ye
gaue
me
meate
,
&c.
Thus
the
Lord
in
mercie
,
and
for
his
promise
sake
,
rewardeth
them
that
comfort
and
helpe
his
poore
afflicted
Saints
in
their
affliction
whatsoeuer
it
is
.
So
that
we
cannot
doubt
but
that
it
is
well
done
to
communicate
to
the
affliction
of
Gods
Saints
by
helping
and
comforting
them
.
It
is
then
not
well
done
not
to
communicate
to
their
affliction
.
And
yet
who
remembreth
the
affliction
of
Ioseph
?
Many
good
lawes
and
Acts
we
haue
for
the
prouision
of
the
poore
;
I
wish
due
execution
of
them
.
Beloued
do
we
beleeue
the
communion
of
Saints
?
It
is
an
article
of
our
beliefe
,
and
we
will
be
loth
to
be
tainted
in
any
of
them
.
As
then
we
are
ioyned
in
a
fellowship
with
all
Gods
Saints
,
so
should
we
be
touched
with
a
feeling
of
such
of
their
miseries
as
are
in
any
kind
of
affliction
.
They
are
bought
with
as
deare
a
price
as
we
are
,
they
are
members
of
the
same
body
with
vs
.
And
shall
the
head
in
the
naturall
body
stoupe
downe
vnto
the
foote
if
it
be
prickt
or
hurt
,
to
looke
vnto
it
and
to
helpe
it
,
and
shall
not
we
looke
vnto
our
poore
brethren
and
distressed
,
&
helpe
them
?
Surely
if
it
be
well
done
to
communicate
to
their
afflictions
,
then
it
is
not
well
done
not
to
communicate
to
their
afflictions
;
and
if
eternall
glory
in
the
heauens
be
the
recompence
of
their
reward
that
communicate
to
the
affliction
of
Gods
Saints
,
then
what
shall
be
their
reward
that
do
not
?
The
King
,
euen
our
blessed
Sauiour
shall
say
vnto
them
in
that
day
,
Depart
from
me
ye
cursed
into
euerlasting
fire
,
which
is
prepared
for
the
Diuell
and
his
Angels
.
For
I
was
an
hungred
&c.
While
we
haue
therefore
time
let
vs
do
good
vnto
all
men
,
but
specially
vnto
them
which
are
of
the
houshold
of
faith
.
Let
vs
not
forget
the
miserie
of
the
poore
in
their
trouble
.
Blessed
is
he
that
considereth
the
poore
and
needie
,
the
Lord
shall
deliuer
him
in
the
needfull
time
of
trouble
.
LECTVRE
XCI
.
PHILIP.
4.
Verse
15.
And
ye
Philippians
know
also
that
in
the
beginning
of
the
Gospell
,
when
I
departed
from
Macedonia
,
no
Church
communicated
with
me
,
&c.
16.
For
,
euen
when
I
was
in
Thessalonica
,
ye
sent
once
and
afterward
againe
for
my
necessitie
.
ANd
ye
Philippians
,
&c.
The
Apostle
hauing
in
the
former
verse
commended
the
Philippians
for
their
liberalitie
sent
vnto
him
lying
now
in
prison
at
Rome
,
as
very
well
done
so
carefully
to
communicate
vnto
his
afflictions
;
in
these
two
next
verses
goeth
forward
with
the
like
commendation
of
their
liberality
euen
since
his
first
preaching
of
the
Gospell
vnto
them
.
First
,
by
comparing
them
with
the
rest
of
the
Churches
of
Macedonia
,
verse
15.
Secondly
,
by
giuing
them
this
testimonie
,
that
euen
when
he
was
absent
from
them
,
and
labouring
with
other
Churches
,
they
ministred
vnto
his
necessitie
,
not
once
,
but
once
and
againe
.
And
lest
by
this
his
great
commendation
of
their
liberalitie
he
might
seeme
to
looke
after
a
new
benefit
,
verse
17.
he
telleth
them
,
that
as
his
reioycing
in
the
Lord
,
whereof
he
spake
before
,
was
not
for
his
owne
sake
,
or
for
the
supplie
of
his
want
by
their
liberalitie
;
so
neither
this
his
commendation
of
their
liberalitie
from
the
first
vnto
the
last
,
was
for
his
owne
sake
,
or
that
he
desired
a
new
gift
of
them
,
but
both
the
one
,
and
the
other
was
for
their
sakes
,
and
that
in
both
he
regarded
the
fruite
which
might
further
their
reckoning
.
This
I
take
to
be
the
generall
purpose
of
the
Apostle
in
these
words
.
Now
come
we
vnto
a
litle
more
particular
examination
of
them
.
And
ye
:
By
this
that
he
saith
,
ye
also
,
&c.
he
meaneth
that
not
onely
he
,
and
the
other
Churches
of
Macedonia
,
but
they
also
knew
this
that
he
now
speaketh
;
what
?
namely
,
that
in
the
beginning
of
the
Gospell
,
that
is
,
at
my
first
coming
into
Macedonia
,
and
preaching
the
Gospell
vnto
you
:
for
he
speaketh
not
simply
of
the
beginning
of
the
Gospell
,
but
of
the
beginning
of
the
Gospell
in
that
countrie
of
Macedonia
,
whereof
Philippi
was
the
chiefe
citie
,
For
when
I
was
in
Thessalonica
,
he
addeth
this
farther
to
the
commendation
of
the
Philippians
for
their
liberalitie
,
that
besides
their
liberality
at
his
departure
from
them
,
when
he
was
in
Thessalonica
,
the
metrapolitan
city
of
Macedonia
,
and
they
had
heard
that
he
hauing
passed
through
Amphipolis
and
Apollonia
,
and
being
now
in
Thessalonica
,
none
communicated
vnto
him
;
they
sent
vnto
him
once
and
againe
while
he
was
there
to
supply
his
necessitie
.
In
the
verse
following
,
when
he
saith
,
not
that
I
desire
,
&c.
his
meaning
is
as
he
said
,
verse
11.
that
he
speaketh
not
this
,
he
commendeth
them
not
thus
,
because
he
now
,
or
at
any
other
time
desired
a
gift
of
them
so
much
for
his
owne
sake
,
and
for
the
supply
of
his
owne
wants
;
but
to
signifie
the
very
true
cause
of
his
reioycing
,
verse
10.
and
the
very
true
cause
of
this
his
commendation
of
them
,
he
saith
,
but
I
desire
the
fruite
,
&c.
whereby
he
signifieth
that
the
principall
thing
which
he
regarded
in
their
gifts
and
liberalitie
,
was
the
fruite
which
should
follow
thereupon
to
further
their
reckoning
,
for
that
the
Lord
in
that
day
should
reckon
this
to
their
vantage
,
and
accept
it
for
good
payment
.
The
phrase
of
speech
here
vsed
,
is
likewise
borrowed
from
the
merchants
counting
booke
;
for
as
in
case
of
the
debt
of
a
great
summe
of
money
vnto
a
merchant
,
the
more
money
that
is
noted
in
his
booke
as
payed
,
the
more
his
reckoning
is
furthered
that
payed
it
;
so
the
Apostle
signifieth
that
the
moe
of
their
charitable
works
towards
him
were
as
it
were
noted
in
Gods
booke
,
the
more
their
reckoning
was
furthered
with
God
,
who
reckoned
that
to
their
fruite
which
they
did
vnto
him
.
So
that
the
cause
of
his
reioycing
,
and
commending
their
liberality
principally
was
,
because
of
the
fruite
which
thence
redounded
vnto
them
from
God
,
who
would
recompence
it
in
the
heauens
into
their
bosomes
,
and
accept
it
in
mercie
as
some
acquittance
of
their
debt
.
This
I
take
to
be
the
true
meaning
of
these
words
.
And
now
that
we
vnderstand
the
meaning
of
the
Apostle
in
these
words
,
let
vs
see
what
profitable
notes
we
may
gather
hence
for
our
farther
vse
.
And
ye
Philippians
.
In
that
the
Apostle
saith
,
that
when
he
departed
from
Macedonia
,
none
of
the
other
Churches
of
Macedonia
,
but
the
Philippians
onely
,
communicated
to
his
necessitie
,
hence
it
may
seeme
might
be
obserued
an
example
of
great
ingratitude
in
those
Churches
,
that
withheld
their
temporall
things
from
the
Apostle
,
when
he
had
ministred
vnto
them
spirituall
things
.
But
I
dare
not
altogether
so
iudge
them
,
because
of
that
notable
testimonie
which
our
Apostle
giueth
vnto
them
in
the
latter
to
the
Corinthians
.
Where
he
proposeth
their
example
vnto
the
Corinthians
,
In
this
then
that
he
saith
,
that
when
he
departed
from
Macedonia
,
no
church
&c.
I
note
the
thing
for
which
he
commendeth
the
Philippians
aboue
the
other
churches
of
Macedonia
;
which
was
,
the
performance
of
that
Christian
dutie
towards
him
,
to
minister
vnto
him
temporall
things
when
he
had
bestowed
on
them
spirituall
things
.
Whence
I
obserue
this
lesson
for
vs
,
that
where
spirituall
things
are
bestowed
vpon
vs
,
there
we
should
minister
temporall
things
;
where
the
Minister
teacheth
vs
with
the
word
,
there
we
should
make
allowance
of
maintenance
vnto
him
.
Which
point
the
Apostle
proueth
at
large
in
the
former
to
the
Corinthians
,
and
by
many
arguments
:
as
first
,
by
an
argument
taken
from
Souldiers
;
goeth
a
warfare
any
time
at
his
owne
cost
?
How
much
more
should
they
that
fight
the
Lord
his
battels
,
fight
them
at
the
churches
cost
?
Secondly
,
by
an
argument
taken
from
planters
of
Vines
.
Who
(
saith
the
Apostle
)
planteth
a
vineyard
and
eateth
not
of
the
fruit
thereof
?
How
much
more
should
they
that
plant
and
worke
in
the
Lord
his
vineyard
eate
of
the
fruits
of
their
owne
labours
:
Thirdly
,
by
an
argument
taken
from
them
that
are
occupied
about
cattell
?
Who
(
saith
the
Apostle
)
feedeth
a
flocke
,
and
eateth
not
of
the
milke
of
the
flocke
?
How
much
more
should
they
that
feede
the
Lord
his
flocke
with
the
sincere
milke
of
the
word
,
be
fed
by
them
with
temporall
food
:
Fourthly
,
by
an
argument
taken
from
the
testimonie
of
Moses
,
where
he
saith
,
Thou
shalt
not
muzzell
the
mouth
of
the
oxe
that
treadeth
out
the
corne
,
for
that
was
the
fashion
in
Palestina
:
how
much
lesse
should
their
mouth
be
muzled
,
maintenance
be
denied
them
that
labour
in
the
Lord
his
husbandrie
?
Fiftly
,
by
comparing
spirituall
things
with
temporall
things
;
we
haue
sowen
vnto
you
spirituall
things
,
is
it
a
great
thing
if
we
reape
your
carnall
things
:
that
is
,
things
necessarie
for
the
maintenance
of
this
life
?
Sixtly
,
by
an
argument
taken
from
the
allowance
of
the
Priests
of
the
old
Law
:
Do
ye
not
know
(
saith
the
Apostle
)
that
they
which
minister
about
the
holie
things
,
eate
of
the
things
of
the
Temple
?
and
they
which
waite
at
the
Altar
,
are
partakers
of
the
Altar
:
so
also
hath
the
Lord
ordained
,
that
they
which
preach
the
Gospell
,
should
liue
of
the
Gospell
.
Thus
ye
see
a
large
proofe
of
this
point
in
that
one
place
by
many
arguments
.
Many
other
places
there
are
pregnant
also
to
this
purpose
,
Let
him
that
is
taught
in
the
word
,
m●ke
him
that
hath
taught
him
partaker
of
all
his
goods
:
as
also
where
it
is
said
,
The
Elders
that
rule
well
,
are
worthy
of
double
honour
,
especially
they
which
labour
in
the
word
and
doctrine
:
by
which
terme
of
double
honour
,
many
do
vnderstand
reuerence
,
and
things
necessarie
for
the
maintenance
of
this
life
.
The
point
is
so
cleare
,
that
to
doubt
of
it
,
is
to
doubt
of
the
truth
of
the
Scriptures
,
which
in
so
many
places
giue
so
euident
testimony
thereunto
.
Which
may
serue
to
admonish
many
of
vs
of
a
necessarie
duty
wherein
we
vse
great
slacknes
.
Some
of
vs
can
be
very
well
content
neither
to
be
taught
in
the
word
,
not
to
giue
any
maintenance
to
the
Preachers
of
the
word
.
And
these
are
men
altogether
senslesse
,
without
all
feeling
of
God
or
godlines
,
in
whose
hearts
the
day-starre
of
righteousnes
hath
not
yet
risen
,
that
they
should
know
or
thirst
after
the
things
that
belong
vnto
their
peace
.
Others
of
vs
could
be
better
content
a
great
deale
to
giue
something
to
stay
the
Ministery
of
the
word
,
that
so
we
might
continue
in
our
ignorance
,
and
sleepe
in
our
sinnes
,
then
to
haue
the
word
preached
vnto
vs
.
And
these
are
men
,
not
sicke
,
but
dead
in
sinne
,
desperately
wicked
,
and
vnto
euery
good
worke
,
reprobate
.
Others
of
vs
can
be
content
to
hearken
to
them
that
labour
in
the
word
and
doctrine
,
and
that
they
should
preach
often
,
but
care
not
how
little
to
heare
of
allowance
toward
their
maintenance
.
If
they
speake
of
the
Ministers
duty
,
of
the
assiduitie
and
diligence
which
they
ought
to
vse
,
of
the
necessitie
that
lieth
vpon
them
to
preach
the
Gospel
,
of
the
woe
that
is
vnto
them
if
they
do
not
preach
the
Gospel
,
we
like
them
well
,
and
commend
them
much
.
But
if
they
speake
of
their
owne
maintenance
,
of
their
allowance
due
on
our
parts
vnto
them
:
what
say
we
then
?
Then
forsooth
they
tell
their
owne
tales
,
they
preach
for
themselues
.
Freely
ye
haue
receiued
,
freely
giue
,
doth
he
not
immediately
after
say
,
that
the
workeman
is
worthie
of
his
meate
?
What
then
,
doth
our
blessed
Sauiour
crosse
himselfe
?
God
forbid
.
And
yet
either
we
must
say
so
,
or
else
that
the
former
words
make
nothing
against
the
maintenance
of
Ministers
,
especially
the
latter
words
being
both
so
plaine
in
themselues
,
and
likewise
alledged
by
the
Apostle
for
the
Ministers
maintenance
.
feede
the
flocke
of
God
which
dependeth
on
them
,
caring
for
it
not
by
constraint
,
but
willingly
;
not
for
filthie
lucre
,
but
of
a
readie
,
minde
.
Surely
it
is
no
way
the
meaning
of
those
words
,
that
they
that
labour
in
that
holy
worke
,
should
be
debarred
of
wages
for
their
labour
.
Neither
doth
the
example
of
the
Apostle
(
labouring
with
his
owne
hands
)
at
all
make
against
the
maintenance
of
the
Ministerie
by
the
Church
.
First
,
he
professeth
that
he
wrought
with
his
hands
,
not
for
that
he
ought
so
to
do
(
for
he
proueth
that
they
ought
to
haue
ministred
vnto
him
)
but
that
they
might
haue
no
exception
against
him
.
Secondly
,
the
example
of
the
Apostle
herein
is
no
way
to
presse
vs
,
for
that
he
needed
not
,
as
we
,
to
attend
vnto
reading
,
but
being
immediately
taught
of
God
,
and
furnished
with
all
knowledge
in
the
third
heauen
,
he
was
able
at
all
times
to
teach
the
way
of
God
perfectly
,
though
he
wrought
with
labour
and
trauell
night
and
day
.
But
we
cannot
intend
manuarie
matters
,
and
do
the
duties
of
our
calling
.
Our
duty
is
to
attend
vnto
reading
to
exhortation
,
Beloued
,
I
haue
no
cause
but
to
perswade
my selfe
better
things
of
many
of
you
.
Onely
I
speake
how
it
fareth
commonly
with
men
abroad
.
The
peoples
readinesse
in
all
places
to
deceiue
their
Ministers
in
all
kinde
of
their
tithes
,
is
often
spoken
of
vnto
vs
that
haue
some
farther
experience
therein
then
what
we
haue
by
heare-say
.
As
for
vs
,
let
it
not
be
so
with
vs
,
but
let
vs
be
ready
to
communicate
vnto
him
that
hath
taught
vs
in
the
word
,
that
there
be
no
complaint
of
our
not
communicating
concerning
the
matter
of
giuing
and
receiuing
.
Euery
labourer
is
worthie
of
his
wages
.
Let
vs
not
deny
them
vnto
him
that
oftentimes
steepes
his
labors
with
vs
in
his
owne
bloud
.
Nay
,
let
vs
giue
them
cheerefully
vnto
him
as
vnto
him
that
watcheth
for
our
soules
.
It
is
but
copper
that
we
giue
for
the
purest
gold
.
Let
vs
not
stand
vppon
this
exchange
,
but
let
vs
offer
it
most
willingly
.
The
second
thing
which
I
note
in
these
words
is
,
that
the
Apostle
saith
,
that
the
Philippians
onely
communicated
with
him
concerning
&c.
They
waited
not
to
see
what
the
other
Churches
would
do
,
whether
they
would
giue
the
Apostle
ought
or
no
,
or
what
they
would
giue
,
or
when
they
would
giue
,
but
they
bethought
themselues
what
they
were
in
duty
to
do
,
and
that
they
did
,
though
they
onely
did
it
.
Whence
I
obserue
this
lesson
for
vs
,
that
looke
what
is
our
dutie
to
do
,
that
we
are
to
do
,
though
none
ioyne
with
vs
.
If
Noah
should
haue
looked
what
the
old
world
did
,
and
haue
fashioned
himselfe
like
vnto
them
,
he
had
bene
like
to
haue
perished
in
the
waters
with
them
.
But
he
looked
what
his
God
required
of
him
,
and
though
none
ioyned
with
him
,
when
he
was
healed
,
he
turned
backe
,
and
with
a
lowd
voice
praised
God
,
and
fell
downe
at
his
feete
on
his
face
,
and
gaue
him
thankes
:
and
therefore
he
was
praised
of
the
Lord
,
and
cleansed
of
his
leprosie
.
All
which
examples
shew
plainly
vnto
vs
,
that
we
are
not
to
looke
what
others
do
,
but
what
we
are
to
do
;
and
though
all
the
rest
of
the
world
bow
the
knee
vnto
Baal
,
yet
must
we
with
Eliah
looke
vnto
the
Lord
our
God
,
and
serue
him
alone
:
whatsoeuer
is
our
dutie
to
do
,
that
must
we
do
though
we
onely
do
it
.
Though
there
be
but
few
that
striue
to
enter
in
at
the
strait
gate
,
yet
must
we
striue
to
enter
in
at
the
strait
gate
:
This
may
teach
vs
to
reforme
a
great
fault
in
our selues
.
We
are
none
of
vs
growne
to
that
height
of
impiety
(
I
hope
)
that
in
a
desperate
moode
we
will
say
,
that
we
had
rather
go
to
hell
with
company
,
then
go
to
heauen
alone
.
But
this
is
a
great
fault
with
many
of
vs
.
In
matters
of
contribution
vnto
any
good
purpose
,
what
do
we
say
?
No
reason
we
should
contribute
alone
,
we
wil
see
what
others
will
do
;
if
they
contribute
,
we
will
;
if
they
will
not
,
we
will
not
;
and
saying
thus
,
we
thinke
we
say
well
;
and
if
we
adde
this
,
let
others
do
,
and
in
proportion
we
will
not
be
behinde
the
best
,
then
we
thinke
no
man
can
say
more
,
or
better
.
But
thus
still
we
depend
vpon
the
doing
of
others
,
whereas
in
doing
good
we
should
one
go
before
another
,
and
rather
striue
to
be
examples
vnto
others
,
then
stand
vpon
the
example
of
others
.
If
we
be
the
foremost
,
it
may
be
others
will
follow
vs
;
and
if
we
be
alone
,
it
is
better
to
walke
in
the
way
alone
,
then
out
of
the
way
with
others
.
In
matters
likewise
of
election
what
do
we
say
?
We
would
gladly
bestow
our
voyce
on
the
best
,
but
the
most
go
another
way
,
and
we
can
do
no
good
by
singling
our selues
from
the
rest
,
a
note
of
singularity
we
may
bring
vpon
our selues
;
if
there
were
any
possibility
to
do
good
,
we
would
bestow
our
voice
as
we
should
,
but
being
none
,
we
may
not
lose
our
voice
that
way
,
but
bestow
it
another
way
.
Thus
we
looke
at
the
example
of
others
,
and
offend
by
the
example
of
others
,
whereas
rather
by
our
example
others
should
be
condemned
which
do
not
as
we
do
.
Beloued
,
let
this
be
our
rule
,
to
looke
what
we
should
do
,
not
what
others
do
.
Let
vs
do
that
we
ought
,
though
we
alone
do
it
,
&
let
vs
flie
the
rest
,
how
many
soeuer
follow
it
.
Let
vs
by
our
example
prouoke
others
to
do
that
is
good
,
and
if
they
do
not
follow
it
,
let
their
iudgement
be
vpon
their
owne
head
.
If
we
alone
walke
in
the
waies
of
our
duty
,
our
reward
is
with
our
God
,
but
their
iudgement
sleepeth
not
,
that
either
will
not
walke
with
vs
,
or
forsake
vs
in
the
way
.
In
the
next
verse
the
Apostle
giueth
this
testimonie
vnto
the
Philippians
,
that
when
he
was
absent
from
them
,
when
he
was
in
Thessalonica
,
they
sent
their
liberalitie
once
and
againe
vnto
him
to
relieue
his
necessitie
.
Wherein
first
I
obserue
a
notable
patterne
of
that
great
care
which
ought
to
be
in
the
people
for
their
Minister
.
The
people
should
after
the
example
of
the
Philippians
,
be
carefull
to
inquire
into
the
state
of
their
Minister
,
and
as
they
shall
vnderstand
him
to
neede
this
or
that
help
,
this
or
that
encouragement
,
so
they
should
be
willing
once
and
againe
,
euen
as
neede
is
with
all
cheerefulnesse
,
wherein
soeuer
they
may
to
helpe
them
.
But
farre
otherwise
is
the
practise
with
vs
.
If
his
liuing
be
small
,
and
he
such
a
one
as
laboureth
painfully
in
the
word
amongst
vs
,
yet
will
we
not
relieue
him
;
and
if
we
send
once
and
againe
vnto
him
,
it
shall
be
when
we
haue
got
some
aduantage
against
him
,
some
that
may
vexe
and
trouble
him
,
and
either
weary
him
of
all
,
or
turne
him
out
of
that
little
that
he
hath
.
His
barenesse
and
his
want
shall
be
his
reproach
amongst
vs
,
but
no
cause
of
any
holy
care
for
him
.
It
should
not
be
thus
,
but
as
the
Philippians
did
,
so
should
we
do
,
euen
take
all
care
for
them
that
teach
vs
in
the
word
.
Secondly
,
in
the
person
of
Paul
,
I
note
that
it
was
Paules
necessitie
which
the
Philippians
sent
once
&
againe
to
relieue
.
Whence
I
obserue
,
that
euen
the
best
Ministers
of
the
Gospel
of
Christ
Iesus
are
sometimes
vrged
and
pressed
with
necessitie
.
In
Paul
indeed
it
was
lesse
maruell
,
both
because
that
was
the
infancie
of
the
church
,
and
for
that
he
alwaies
went
about
either
planting
or
stablishing
the
Churches
,
and
setled
himselfe
in
no
certaine
place
.
But
now
that
the
Church
is
stablished
,
and
the
Ministerie
settled
,
that
now
sometimes
the
very
best
should
be
pressed
with
necessitie
,
I
know
not
well
what
to
say
to
it
.
It
is
certainely
one
of
the
shames
and
discredites
of
our
Clergie
,
that
in
many
places
the
worthiest
labourers
want
,
and
the
veriest
loyterers
abound
.
Some
lights
of
the
church
haue
either
nothing
,
or
as
litle
as
litle
may
be
:
&
againe
,
some
others
,
that
either
cannot
,
or
will
not
do
any
good
in
the
Church
at
all
,
haue
liuing
vpon
liuing
,
&
dignitie
vpon
dignitie
heaped
vpon
them
.
Ye
see
the
note
which
I
should
prosecute
:
but
time
will
not
giue
me
leaue
.
LECTVRE
XCII
.
PHILIP.
4.
Verse
17.
Not
that
I
desire
a
gift
,
but
I
desire
the
fruite
which
may
further
your
reckoning
.
18.
Now
I
haue
receiued
all
&c.
NOt
that
I
desire
a
gift
&c.
In
these
words
the
Apostle
signifieth
the
very
true
cause
of
that
his
ioy
in
the
Lord
,
whereof
he
spake
before
verse
10.
and
the
very
true
cause
of
this
his
commendation
of
their
liberality
in
the
two
verses
next
before
.
For
,
as
before
he
signified
in
verse
11.
that
the
principall
cause
of
his
reioycing
was
not
because
of
his
want
,
because
his
want
was
supplied
by
their
liberalitie
;
so
now
he
signifieth
that
the
principall
commendation
of
their
liberalitie
was
not
for
that
he
desired
a
new
gift
of
them
,
as
some
thereby
might
haply
imagine
;
but
the
principall
thing
which
he
regarded
both
in
the
one
,
and
in
the
other
,
the
principall
cause
both
of
his
reioycing
in
the
Lord
for
their
care
for
him
,
and
of
his
commendation
of
their
liberalitie
both
first
and
last
towards
him
,
was
the
fruite
which
followed
thereupon
to
further
their
reckoning
in
that
day
of
the
great
account
.
But
I
desire
&c.
The
phrase
of
speech
here
vsed
is
borrowed
from
the
Merchants
counting-bookes
:
for
as
in
case
of
the
debt
of
a
great
summe
of
money
to
a
Merchant
,
the
more
mony
that
is
noted
in
his
booke
as
payed
,
the
more
his
reckoning
is
furthered
that
payed
it
;
so
the
Apostle
hereby
signifieth
,
that
the
more
of
their
charitable
workes
towards
him
,
were
noted
,
as
it
were
,
in
Gods
booke
,
the
more
their
reckoning
was
furthered
with
God
,
who
in
the
great
account
should
reckon
that
to
their
fruite
&
aduantage
,
which
they
had
done
to
him
.
What
was
then
the
things
which
the
Apostle
principally
desired
,
euen
more
then
their
gifts
though
he
needed
them
?
It
was
the
fruite
of
their
liberalitie
,
that
they
might
reape
the
fruite
thereof
with
God
.
And
what
was
the
fruite
of
their
liberality
?
Namely
,
the
furthering
of
their
reckoning
with
God
in
that
day
when
they
should
giue
accounts
of
that
they
had
done
in
their
flesh
,
whether
it
were
good
or
euill
;
for
the
Apostle
knew
that
this
fruite
should
follow
their
liberalitie
towards
him
,
that
thereby
their
reckoning
should
be
furthered
with
God
,
who
would
reckon
that
vpon
their
head
to
their
vantage
that
they
had
done
to
him
.
And
this
was
it
which
principally
caused
the
Apostle
to
ioy
in
their
gifts
and
liberality
.
Thus
much
for
the
opening
of
the
meaning
of
these
words
.
Now
let
vs
see
what
obseruations
we
may
gather
hence
,
whereof
to
make
some
farther
vse
for
our selues
.
Not
that
I
desire
a
gift
.
The
first
thing
which
here
I
note
is
the
Apostles
diligent
care
to
cleare
things
as
he
goes
.
In
verse
10.
of
this
Chapter
the
Apostle
signified
his
great
reioycing
in
the
Lord
for
the
Philippians
great
care
for
him
,
shewed
by
the
things
which
they
sent
him
by
their
minister
Epaphroditus
.
Whereupon
lest
it
should
be
thought
that
before
he
receiued
their
gift
,
he
had
bene
cast
downe
through
heauinesse
,
or
were
not
able
to
endure
his
want
,
he
cleares
himselfe
of
all
suspicion
of
any
such
abiect
mind
,
and
tells
them
in
the
next
verse
,
that
he
spake
not
because
of
want
,
that
is
,
that
he
reioyced
not
so
much
,
because
his
want
was
supplied
by
their
liberality
,
but
there
was
another
matter
in
it
.
Againe
,
in
ver.
11.12
.
he
signified
that
he
could
be
content
with
whatsoeuer
state
he
were
in
,
that
he
knew
how
to
be
abased
,
and
how
to
abound
,
that
he
was
instructed
both
to
be
full
,
and
to
be
hungrie
,
to
abound
and
to
haue
want
.
Whereupon
lest
he
should
seeme
to
haue
boasted
himselfe
too
much
of
himselfe
,
as
if
by
his
owne
power
and
strength
he
had
bene
able
to
do
all
those
things
,
he
cleares
himselfe
of
all
such
arrogant
presuming
of
his
owne
strength
,
and
tells
them
verse
13.
that
he
is
able
to
do
all
those
things
:
but
how
?
by
his
owne
power
and
strength
?
No
,
but
through
Christ
which
strengthened
him
.
Againe
,
the
Apostle
hauing
said
that
through
Christ
which
strengthened
him
he
could
endure
want
,
and
he
could
be
content
whether
he
were
full
or
hungrie
,
&c.
hereupon
it
might
be
thought
that
he
made
small
account
of
their
benefit
,
and
could
as
well
haue
bene
without
it
as
with
it
.
He
therefore
cleares
this
point
also
,
and
tels
them
that
notwithstanding
he
could
do
all
things
through
Christ
,
yet
they
had
well
done
to
communicate
to
his
affliction
.
Againe
in
verses
15.16
.
he
highly
commended
the
Philippians
for
their
great
liberality
towards
him
euen
from
the
first
vnto
the
last
,
and
preferreth
them
before
all
other
Churches
of
Macedonia
.
Whereupon
lest
he
should
seeme
to
affect
a
new
benefit
,
to
desire
a
new
gift
,
he
cleares
himselfe
of
any
such
desire
,
and
tels
them
plainly
that
he
doth
not
so
commend
them
for
that
he
desireth
a
gift
of
them
.
Thus
,
sometimes
to
cleare
the
truth
of
doctrine
,
sometimes
to
free
himselfe
from
vniust
suspitions
,
alwaies
to
rectifie
them
that
they
do
not
misconceiue
of
things
,
euermore
he
cleares
matters
as
he
goes
.
Whence
I
obserue
a
good
lesson
for
the
Minister
of
the
Gospel
of
Christ
Iesus
,
which
is
,
that
he
giue
all
diligence
in
his
teaching
so
to
cleare
things
as
he
goes
,
as
that
his
people
may
not
misconceiue
any
thing
either
touching
the
truth
,
or
touching
himselfe
.
He
is
to
be
iealous
of
both
,
euen
with
a
godly
iealousie
;
of
the
truth
,
that
no
speech
of
his
may
cause
them
to
erre
touching
the
truth
;
that
he
speake
not
any
thing
against
the
truth
,
but
for
the
truth
;
that
in
all
simplicitie
and
plainnesse
he
deliuer
the
truth
;
or
if
at
any
time
he
speake
something
which
may
be
mistaken
,
yet
he
so
cleare
it
before
he
leaue
it
,
as
that
there
neede
to
be
no
doubt
of
it
.
Of
himselfe
,
that
no
speech
slip
him
,
nor
any
action
passe
him
whereby
he
may
be
noted
of
impatience
,
or
pride
,
or
contempt
,
or
couetousnesse
,
or
any
such
spot
of
life
;
or
if
he
do
speake
,
or
do
any
thing
whereby
any
such
suspition
is
or
may
be
fastened
on
him
,
that
he
so
cleare
it
,
that
he
quite
wipe
it
out
;
for
if
the
truth
be
preiudiced
,
This
first
might
serue
for
a
very
good
instruction
vnto
many
in
the
Ministerie
in
these
our
daies
;
for
how
many
are
there
in
many
places
,
that
sometimes
moue
moe
doubts
then
they
do
answer
?
How
many
that
sometimes
so
speake
,
as
that
they
leaue
their
hearers
in
greater
suspence
then
they
found
them
?
How
many
that
so
speake
,
as
that
their
hearers
by
that
they
speake
,
cannot
discerne
whether
they
be
Protestants
or
Papists
?
How
many
that
couch
their
matters
so
closely
,
and
handle
things
so
obscurely
,
as
if
they
would
not
be
vnderstood
?
of
whom
ye
shall
heare
some
say
when
they
come
from
them
,
they
are
fine
men
,
great
schollers
,
learned
Diuines
:
but
aske
them
what
they
learned
?
they
can
say
iust
nothing
.
How
many
are
there
that
say
they
care
not
what
,
nor
what
men
gather
of
that
they
say
?
How
many
that
speake
smoothingly
,
how
many
that
speake
egrely
,
and
yet
neuer
labour
to
cleare
themselues
of
hatred
,
and
of
flatterie
?
Some
are
negligent
&
carelesse
to
consider
what
they
speake
,
and
these
neuer
thinke
of
clearing
things
as
they
go
.
Others
are
so
little
zealous
of
the
truth
,
that
though
something
slip
them
which
may
hazard
the
truth
,
yet
they
will
willingly
let
it
go
;
and
these
care
no●
for
clearing
things
as
they
go
.
Others
loue
to
carrie
things
in
the
clouds
,
and
so
to
speake
as
that
a
man
shall
be
little
the
better
or
the
wiser
;
and
these
will
not
cleare
points
as
they
go
.
But
beloued
,
what
should
I
speake
to
you
of
these
things
?
Ye
see
what
duty
lyeth
vpon
vs
by
the
example
of
the
Apostle
;
euen
so
to
cleare
things
as
we
go
,
as
that
ye
may
not
misconceiue
of
what
we
speake
.
Hence
then
learne
you
to
giue
al
diligence
in
hearkening
to
the
things
that
we
speake
:
for
if
we
be
to
be
so
carefull
as
that
nothing
slip
vs
which
we
cleare
not
,
lest
ye
should
misconceiue
of
any
thing
,
then
surely
are
ye
to
be
as
carefull
of
attending
to
that
we
speake
,
that
so
ye
may
conceiue
aright
of
euery
thing
that
is
spoken
.
Otherwise
if
your
thoughts
be
wandring
,
and
your
wits
(
as
we
say
)
a
woll-gathering
,
what
paines
soeuer
we
take
in
clearing
of
things
,
yet
do
ye
mistake
things
.
And
hereupon
it
is
that
we
sustaine
many
wrongs
of
them
that
heare
vs
.
We
must
take
paines
,
and
labour
that
ye
may
conceiue
aright
of
all
that
we
speake
;
and
ye
must
sleepe
a
little
and
heare
a
little
,
and
wander
in
your
thoughts
a
little
and
heare
a
little
;
and
then
in
something
mistaking
vs
,
ye
must
runne
vpon
vs
,
and
we
said
,
ye
know
not
what
.
Howsoeuer
this
be
commonly
a
fault
amongst
hearers
,
yet
beloued
,
let
it
not
be
so
amongst
you
.
When
ye
come
hither
,
pray
vnto
the
Lord
that
he
will
stirre
vp
your
dull
minds
by
his
holy
Spirit
,
that
he
wil
vouchsafe
to
blesse
the
ministery
of
his
holy
word
vnto
you
;
and
when
ye
are
here
,
giue
all
diligence
to
hearken
,
that
so
ye
may
conceiue
aright
of
the
things
that
are
spoken
,
that
so
by
the
things
which
ye
heare
the
Lord
may
be
glorified
,
and
your selues
edified
,
&
builded
vp
into
a
perfect
man
in
Christ
Iesus
.
The
second
thing
which
I
note
is
,
the
Apostles
fatherly
affection
towards
the
Philippians
;
for
in
that
he
saith
,
that
he
desireth
not
a
gift
,
but
the
fruite
which
may
further
,
&c.
he
sheweth
that
as
fathers
in
their
tender
affection
towards
their
children
desire
not
any
thing
of
them
but
for
their
behoofe
and
good
;
so
he
in
his
tender
loue
towards
them
,
desires
not
any
gift
of
them
,
but
for
their
behoofe
and
good
in
the
day
of
Christ
Iesus
.
Whence
I
obserue
what
a
fatherly
affection
there
ought
to
be
in
the
Pastor
towards
his
people
,
namely
such
,
as
that
he
seeke
not
theirs
,
but
them
;
not
his
owne
profit
,
but
the
profit
of
his
people
,
that
they
may
be
saued
.
Thus
our
Apostle
often
professeth
that
he
did
;
as
where
he
saith
,
that
he
sought
not
his
owne
profit
,
but
the
profit
of
many
that
they
might
be
saued
;
and
againe
where
he
telleth
the
same
Corinth
.
that
he
sought
not
theirs
,
but
them
.
Wherein
he
hath
left
a
president
for
vs
,
that
as
he
hath
done
so
we
should
do
also
.
What
then
?
Is
not
the
Pastor
to
labour
with
his
people
in
the
word
and
doctrine
for
their
saluation
,
and
to
desire
nothing
of
them
,
to
looke
for
nothing
at
their
hands
?
No
,
not
so
;
for
we
heard
the
last
day
,
that
where
spirituall
things
are
sowne
,
there
carnall
things
are
to
be
reapt
,
and
that
he
that
teacheth
may
as
well
require
them
of
them
that
are
taught
in
the
word
,
as
the
souldier
may
do
his
pay
,
or
the
labourer
his
wages
,
or
he
that
planteth
a
vineyard
of
the
fruite
of
the
vineyard
,
or
he
that
feedeth
a
flocke
of
the
milke
of
the
flocke
.
But
as
at
the
first
he
is
not
to
vndertake
this
sacred
and
holy
function
in
any
couetous
or
ambitious
desire
for
worldly
maintenance
or
promotion
,
but
in
an
holy
desire
to
gaine
men
vnto
the
faith
and
knowledge
of
Christ
Iesus
;
so
at
no
time
is
he
so
much
to
respect
the
gift
and
maintenance
that
he
hath
by
his
people
,
as
the
saluation
of
his
people
in
the
day
of
Christ
Iesus
.
In
a
place
therefore
where
his
liuing
is
allotted
,
and
his
maintenance
set
,
the
benefit
of
his
liuing
should
not
so
much
reioyce
him
,
as
to
see
his
people
offer
their
duties
willingly
,
and
giue
them
chearefully
;
for
that
this
is
a
token
of
their
growth
in
pietie
,
&
a
fruite
which
shall
surely
further
their
reckoning
.
And
so
likewise
in
a
place
where
onely
a
voluntary
contribution
is
made
for
a
time
,
the
allowance
whatsoeuer
it
is
,
is
not
so
much
to
reioyce
him
,
as
the
euident
tokens
of
their
pietie
therein
which
make
it
,
which
shall
further
their
reckoning
.
And
the
care
which
in
both
places
is
by
him
to
be
taken
,
is
not
to
be
for
his
owne
profit
,
but
for
the
profit
of
his
people
that
they
may
be
saued
,
euen
for
the
gaining
of
them
in
the
faith
and
knowledge
of
Christ
Iesus
.
To
which
purpose
also
is
that
of
the
Apostle
Peter
,
Feede
the
flocke
of
God
which
dependeth
on
you
,
caring
for
it
not
by
constraint
but
willingly
,
not
for
filthie
lucre
but
of
a
readie
mind
.
But
as
our
Apostle
saith
to
the
Corinthians
,
Though
ye
haue
ten
thousand
instructers
in
Christ
,
yet
haue
ye
not
many
fathers
;
so
may
it
now
be
said
,
though
many
Churches
and
many
congregations
haue
many
Ministers
and
teachers
,
yet
haue
they
not
many
so
fatherly
affected
as
seeke
not
their
owne
profit
,
but
their
profit
that
they
may
be
saued
.
If
we
should
looke
into
the
Popish
Clergie
,
it
would
easily
appeare
by
their
practise
what
it
is
they
seeke
and
desire
.
For
to
what
end
are
their
trentals
,
diriges
,
masses
,
buls
,
pardons
,
and
such
other
their
trash
,
but
for
that
they
desire
gifts
,
and
seeke
after
their
owne
profit
?
It
were
to
be
wished
that
they
onely
were
such
,
and
that
there
were
no
such
amongst
vs
.
But
what
shall
we
say
of
them
that
so
they
may
get
in
,
care
not
how
they
come
in
,
in
at
the
window
,
or
downe
at
the
house
top
?
that
sticke
not
at
these
matters
of
simonie
and
corruption
,
but
swallow
them
downe
greedily
?
that
take
the
fourth
,
fifth
,
seuenth
,
tenth
,
twentieth
part
of
the
liuing
,
and
leaue
the
rest
vnto
the
Patron
?
that
flie
to
Tarsus
when
they
should
go
to
Niniueh
,
and
rather
reside
any
where
then
where
they
should
?
that
heape
liuing
vpon
liuing
,
and
dignitie
vpon
dignitie
,
and
come
either
at
none
,
or
but
at
some
one
of
them
?
that
feede
themselues
,
and
fleece
their
flocks
,
but
do
not
labour
with
them
in
the
word
?
that
keepe
no
proportion
concerning
the
matter
of
giuing
and
receiuing
,
but
reape
as
many
carnal
things
as
they
can
,
and
sow
either
none
,
or
as
few
spirituall
things
as
they
can
?
Do
not
these
seeke
their
owne
profit
more
then
the
profit
of
the
people
that
they
may
be
saued
?
Are
not
these
of
those
that
seeke
their
owne
,
and
not
that
which
is
Iesus
Christs
?
If
they
could
say
any
thing
for
themselues
,
it
is
all
well
,
surely
I
cannot
say
any
thing
for
them
.
I
wish
that
they
who
by
their
place
may
and
ought
to
looke
to
the
reforming
of
these
things
,
would
in
an
holy
care
looke
vnto
them
,
and
as
much
as
in
them
is
reforme
them
.
Worke
there
will
be
;
for
hardly
will
these
things
be
reformed
.
Now
as
there
are
many
in
the
Ministerie
that
neither
are
,
nor
wil
easily
be
perswaded
to
be
so
fatherly
affected
towards
their
people
as
to
seeke
them
,
and
not
theirs
,
or
more
then
theirs
;
so
,
beloued
,
are
there
many
among
you
that
heare
vs
,
and
vnto
whom
we
are
sent
,
that
will
hardly
be
perswaded
of
any
of
vs
that
we
seeke
not
yours
but
you
,
that
we
seeke
not
our
owne
profit
,
but
yours
that
you
may
be
saued
.
Nay
if
we
tell
you
that
it
is
not
your
worldly
commodities
that
we
so
much
seeke
after
,
that
it
is
not
your
carnall
things
that
we
so
much
desire
,
but
that
the
principall
thing
that
we
long
after
euen
from
our
very
heart
roote
,
is
your
godly
growth
in
the
faith
and
knowledge
of
Christ
,
and
your
saluation
in
the
day
of
Christ
,
what
do
ye
commonly
twit
vs
withall
?
namely
this
,
that
we
shall
long
tell
you
thus
before
you
will
beleeue
vs
.
And
this
is
one
great
cause
in
my
iudgement
why
oftentimes
we
labour
all
night
and
catch
nought
,
why
we
spend
our
strength
in
vaine
,
and
for
nothing
amongst
you
,
euen
your
hard
perswasion
of
vs
as
wanting
all
such
fatherly
affection
towards
you
.
But
as
the
fault
is
great
of
such
in
the
Ministery
as
want
such
affection
towards
you
,
so
is
your
fault
also
great
to
thinke
that
none
in
the
Ministerie
are
so
affected
towards
you
.
Where
therefore
their
presence
,
their
diligence
,
their
watchfulnesse
,
their
care
ouer
you
giue
you
no
other
cause
,
there
perswade
your selues
the
best
of
your
Ministers
and
Teachers
.
Yea
perswade
your selues
of
this
,
that
they
seeke
not
yours
but
you
,
that
they
seeke
not
their
owne
profit
but
yours
that
ye
may
be
saued
,
that
they
desire
not
a
gift
,
but
the
fruite
which
may
further
your
reckoning
.
The
third
thing
which
I
note
is
that
the
Apostle
saith
,
that
the
fruite
of
their
liberality
towards
him
shall
redound
to
the
furtherance
of
their
reckoning
in
the
day
of
Christ
Iesus
.
Whence
I
obserue
a
notable
commendation
of
charitablenesse
towards
the
poore
,
afflicted
,
and
distressed
,
and
generally
of
good
workes
.
The
commendation
is
this
,
that
looke
what
we
giue
vnto
the
poore
and
afflicted
members
of
Christ
Iesus
,
looke
generally
what
good
we
do
,
that
shall
as
it
were
be
reckoned
vpon
our
head
in
that
day
when
we
shall
giue
our
accounts
what
we
haue
done
in
the
flesh
,
whether
it
be
good
or
euill
.
For
imagine
that
it
were
with
God
as
it
is
with
man
,
and
that
he
had
a
booke
wherein
were
noted
as
our
debts
so
our
payments
;
in
the
day
when
the
account
shall
be
made
,
whatsoeuer
charitable
worke
we
haue
done
vnto
any
of
Gods
Saints
shall
be
reckoned
vnto
vs
for
good
payment
,
and
the
moe
we
haue
done
,
the
more
shall
our
reckoning
be
furthered
;
nay
the
good
workes
that
here
we
haue
done
they
shall
then
be
recompenced
with
eternall
glory
in
the
heauens
.
He
that
hath
mercie
on
the
poore
(
saith
Salomon
)
lendeth
vnto
the
Lord
,
and
the
Lord
will
recompence
him
that
which
he
hath
giuen
.
shall
giue
vnto
one
of
these
little
ones
a
cup
of
cold
water
onely
in
the
name
of
a
Disciple
,
verily
I
say
vnto
you
he
shall
not
lose
his
reward
.
And
in
the
last
day
,
Come
(
shall
he
say
)
ye
blessed
of
my
Father
,
inherit
ye
the
kingdome
prepared
for
you
from
the
foundation
of
the
world
.
For
I
was
an
hungred
,
and
ye
gaue
me
meate
,
&c.
The
reason
of
such
recompence
of
reward
is
,
because
Christ
reckoneth
it
as
done
vnto
himselfe
,
whatsoeuer
is
done
vnto
his
members
here
on
earth
.
If
they
be
persecuted
,
he
is
persecuted
,
as
that
his
voyce
from
heauen
shewed
when
he
cryed
,
Saul
,
Saul
,
why
persecutest
thou
me
?
when
not
he
,
but
his
Disciples
were
persecuted
.
And
againe
,
if
they
be
relieued
he
is
relieued
,
as
that
place
of
Mathew
sheweth
,
Verily
I
say
vnto
you
,
in
as
much
as
ye
haue
done
it
vnto
one
of
the
least
of
these
my
brethren
,
ye
haue
done
it
vnto
me
.
Now
shall
any
good
be
done
vnto
Christ
the
euerlasting
Sonne
of
the
Father
,
and
shall
the
reward
bee
lesse
then
euerlasting
glory
in
the
heauens
?
What
shall
we
say
then
?
Is
saluation
in
the
heauens
the
reward
of
our
workes
?
yea
,
it
is
so
.
Is
it
a
reward
due
vnto
our
workes
?
Yea
,
it
is
so
.
Is
it
a
reward
due
vnto
our
workes
vpon
the
merit
of
our
workes
?
No
,
in
no
sort
.
For
when
we
haue
done
all
that
we
can
,
Christ
hath
taught
vs
to
say
that
we
are
vnprofitable
seruants
,
they
are
not
worthy
of
the
glory
that
shall
be
shewed
vnto
vs
.
The
merit
that
we
can
talke
of
for
our
workes
,
Daniel
,
To
vs
belongeth
open
shame
:
and
with
Iob
,
If
I
would
iustifie
my selfe
by
standing
vpon
the
merit
of
my
workes
,
my
owne
mouth
shall
condemne
me
;
in
many
things
we
sinne
all
:
and
all
our
righteousnes
,
euen
the
very
best
of
it
is
as
filthy
clouts
.
How
is
saluation
then
a
reward
due
vnto
our
workes
?
Euen
for
the
promise
sake
made
vnto
vs
in
Christ
Iesus
.
For
therefore
do
we
claime
saluation
as
due
vnto
our
workes
,
euen
because
God
hath
made
that
promise
in
Christ
Iesus
vnto
our
workes
.
But
what
was
the
cause
of
his
promise
?
was
it
our
workes
seene
,
or
foreseene
that
they
would
be
of
such
desert
?
No
,
but
of
his
owne
free
grace
and
mercie
towards
vs
,
according
to
the
good
purpose
of
his
will
he
promised
it
vnto
vs
.
And
therefore
the
Apostle
saith
,
By
grace
are
ye
saued
through
faith
,
not
of
works
,
lest
any
man
should
boast
himselfe
.
And
againe
,
Not
by
the
workes
of
righteousnesse
which
we
haue
done
,
but
according
to
his
mercie
he
saued
vs
.
Thus
we
teach
,
and
euery
where
we
exhort
all
men
vnto
good
works
,
and
holinesse
of
life
,
without
which
no
man
shall
see
the
Lord
.
First
then
here
,
beloued
,
learne
you
to
skill
what
manner
of
men
they
be
that
charge
vs
that
we
preach
onely
faith
,
but
either
mention
not
,
or
else
condemne
good
works
.
Ye
see
we
tell
you
out
of
our
Apostle
here
,
that
they
shall
further
your
reckoning
in
the
day
of
Christ
Iesus
.
And
therefore
we
beseech
you
to
abound
in
euery
good
worke
vntill
the
day
of
Christ
Iesus
:
and
know
them
to
be
of
their
father
the
diuell
that
say
,
that
either
we
mention
not
,
or
condemne
good
works
vnto
our
people
.
Secondly
,
hence
learne
to
acknowledge
and
to
magnifie
the
great
mercy
of
our
God
,
who
accepteth
that
for
a
furtherance
of
our
reckoning
,
which
if
he
should
deale
with
vs
in
iustice
could
stand
for
no
payment
;
for
how
I
pray
you
stands
it
?
We
should
bring
gold
for
payment
into
the
Lords
treasurie
.
But
we
bring
lead
,
and
he
accepteth
it
for
gold
.
Our
best
righteousnesse
is
full
of
vnrighteousnesse
,
yet
doth
he
accept
it
.
What
?
for
our
righteousnesse
sake
?
No
,
for
his
mercies
sake
,
and
imputeth
vnto
vs
the
righteousnesse
of
Christ
Iesus
.
Let
our
mouthes
therefore
alwaies
be
filled
with
his
praises
for
such
his
louing
mercies
towards
vs
.
Thirdly
,
let
this
be
a
sufficient
motiue
vnto
you
to
stirre
you
vp
vnto
charitablenesse
,
and
vnto
euery
good
worke
;
for
seeing
such
is
their
acceptance
with
God
that
in
that
great
account
they
shall
further
your
reckoning
,
what
should
stay
you
but
that
ye
should
labour
to
be
fulfilled
with
the
fruits
of
righteousnesse
?
Time
cuts
me
off
that
I
cannot
speake
of
these
things
,
and
I
shall
the
next
time
be
farther
occasioned
to
speake
of
them
by
occasion
of
the
text
.
LECTVRE
XCIII
.
PHILIP
.
4.
Verse
18.
Now
I
haue
receiued
all
,
and
am
well
filled
;
I
was
euen
filled
after
that
I
had
receiued
of
Epaphroditus
,
&c.
NOw
I
haue
receiued
all
.
Hitherto
we
haue
heard
the
Apostles
thankfulnesse
vnto
the
Philippians
for
their
care
for
him
,
and
his
commendation
of
them
for
their
liberalitie
towards
him
.
Now
he
commendeth
their
liberality
,
and
withall
addeth
a
promise
of
recompence
of
reward
for
their
liberality
,
and
so
concludeth
the
Epistle
with
praise
and
thanksgiuing
vnto
the
Lord
.
In
verse
18
,
first
he
signifieth
the
faithfulnesse
of
Epaphroditus
,
when
he
saith
,
Now
I
haue
receiued
all
:
all
?
what
?
to
wit
,
all
that
you
sent
by
Epaphroditus
.
For
herein
he
giueth
him
this
testimony
,
that
he
had
receiued
the
whole
summe
of
him
which
came
from
them
,
which
it
is
like
they
had
specified
.
Secondly
,
he
commendeth
their
liberality
of
the
quantitie
of
it
,
when
he
saith
,
I
haue
plentie
,
and
am
filled
.
For
hereby
he
signifieth
that
their
liberality
towards
him
was
not
scanted
,
but
was
such
as
plentifully
supplied
his
wants
,
such
as
filled
his
desires
;
not
that
the
gift
which
they
sent
him
was
so
great
and
magnificent
,
(
for
the
Churches
of
Macedonia
were
but
poore
,
An
odour
that
smelleth
sweete
&c.
For
herein
by
a
speech
borrowed
from
sacrifices
made
by
fire
for
a
sweete
sauour
vnto
the
Lord
,
he
signifieth
that
their
liberality
was
as
acceptable
and
pleasant
vnto
God
,
as
the
sacrifice
that
smelleth
sweete
in
the
nostrils
of
the
Lord
.
These
are
the
principall
points
contained
in
these
words
,
and
this
I
take
to
be
the
meaning
of
them
.
Now
let
vs
see
what
notes
we
may
gather
hence
for
our
further
vse
and
instruction
.
The
first
thing
which
here
I
note
is
the
faithfulnesse
of
Epaphroditus
,
who
kept
nothing
backe
of
all
that
the
Philippians
sent
vnto
the
Apostle
,
but
faithfully
deliuered
whatsoeuer
they
sent
vnto
him
.
Whence
I
obserue
a
notable
patterne
of
that
faithfulnesse
which
ought
to
be
in
al
Christians
,
to
discharge
that
trust
whatsoeuer
it
is
that
is
reposed
in
them
:
euen
such
should
be
their
faithfulnesse
,
as
that
they
whom
it
doth
concerne
,
may
safely
giue
them
this
testimonie
,
that
they
haue
discharged
the
trust
that
was
reposed
in
them
.
Such
was
the
faithfulnesse
of
Samuel
,
who
when
he
had
asked
of
the
people
of
Israel
,
Whose
Oxe
haue
I
taken
?
or
whose
Asse
haue
I
taken
?
or
whom
haue
I
done
wrong
to
?
or
whom
haue
I
hurt
?
or
of
whose
hand
haue
I
receiued
any
bribe
to
blinde
mine
eyes
therewith
?
and
I
will
restore
it
you
.
They
said
vnto
him
:
Thou
hast
done
vs
no
wrong
,
nor
hast
hurt
vs
,
neither
hast
taken
ought
of
any
mans
hand
.
So
faithfully
he
had
walked
amongst
them
in
all
things
,
that
they
gaue
him
testimonie
of
his
faithfulnesse
before
the
Lord
,
and
before
his
Annoynted
.
Such
faithfulnesse
also
our
blessed
Sauiour
figureth
out
vnto
vs
in
the
Parable
of
the
seruants
,
vnto
one
of
whom
he
gaue
fiue
talents
,
and
vnto
another
two
,
to
occupie
withall
vntill
he
should
returne
whence
he
went
,
and
in
the
end
gaue
them
this
testimonie
,
It
is
well
done
good
seruants
and
faithfull
,
ye
haue
bene
faithfull
in
little
,
I
will
make
you
rulers
ouer
much
,
enter
into
your
Masters
ioy
.
And
the
Apostle
telleth
vs
generally
,
that
it
is
required
of
the
disposers
,
that
euery
man
be
found
faithfull
.
Be
it
publique
or
priuate
things
,
for
the
bodie
,
or
for
the
soule
,
goods
of
the
Church
,
or
other
goods
that
we
are
trusted
withall
to
dispence
and
dispose
,
it
is
required
of
vs
that
we
be
faithfull
,
euen
so
faithfull
,
that
if
neede
be
,
they
whom
it
doth
concerne
,
may
safely
giue
vs
their
testimonie
thereof
.
A
good
lesson
for
men
of
all
sorts
to
learne
:
for
Prince
and
subiect
,
that
for
their
faithfulnesse
each
to
other
,
each
may
receiue
of
other
this
testimonie
,
I
haue
receiued
all
loyaltie
,
I
haue
receiued
all
right
of
soueraignty
;
For
Pastor
and
people
,
that
for
their
faithfulnesse
each
to
other
,
each
may
haue
of
other
this
testimony
;
I
haue
receiued
all
wholesome
instruction
from
you
,
I
haue
receiued
all
duties
cheerefully
from
you
:
For
maister
and
seruant
,
that
for
their
faithfulnes
each
to
other
,
each
may
haue
of
other
this
testimony
,
I
haue
receiued
all
faithfull
seruice
from
you
,
I
haue
receiued
all
that
is
iust
and
equall
from
you
.
But
haue
those
or
other
like
learned
this
lesson
?
I
will
particularly
instance
onely
in
one
sort
of
men
,
whose
example
best
fitteth
with
this
we
haue
in
hand
.
Patrons
of
Ecclesiasticall
liuings
haue
the
patronage
and
donation
of
liuings
committed
vnto
them
.
The
churches
of
seuerall
places
haue
committed
that
trust
vnto
them
,
to
conferre
them
wholly
vpon
men
willing
and
fit
to
discharge
a
good
duty
in
them
.
But
vse
they
the
like
faithfulnesse
herein
that
Epaphroditus
did
with
Paul
?
Do
they
giue
all
that
is
allotted
vnto
him
,
vnto
their
Clerke
whom
they
present
?
Doth
the
Minister
receiue
all
that
the
Church
assigned
him
from
his
Patron
?
Nay
I
feare
me
,
not
many
Ministers
can
say
,
I
haue
receiued
all
that
the
church
gaue
me
by
my
Patron
.
Many
may
say
,
I
haue
receiued
by
my
Patron
some
part
of
that
which
the
Church
allotted
vnto
me
,
perhaps
the
one
halfe
,
perhaps
the
fourth
part
,
perhaps
the
tenth
,
perhaps
the
twentieth
part
;
but
all
cannot
say
,
I
haue
receiued
all
.
But
let
such
vnfaithfull
Patrons
as
thus
neglect
to
discharge
the
trust
reposed
in
them
,
feare
,
that
they
shall
neuer
enter
into
their
Maisters
ioy
.
It
is
for
the
good
and
faithfull
seruant
to
enter
into
his
Maisters
ioy
;
but
the
bad
and
vnfaithfull
seruant
shall
not
enter
thereinto
.
As
for
vs
,
(
beloued
)
let
vs
looke
on
the
example
of
Epaphroditus
,
and
as
he
did
,
so
let
vs
labour
in
all
things
faithfully
to
discharge
whatsoeuer
trust
is
reposed
in
vs
;
that
as
Paul
did
vnto
him
,
so
others
may
giue
vnto
vs
,
if
neede
be
,
their
testimony
of
our
faithfulnesse
.
If
we
haue
any
of
the
Churches
goods
in
our
hands
,
any
orphans
goods
in
our
hands
,
any
reliefe
by
any
contribution
for
any
maintenance
of
any
of
Gods
poore
Saints
in
our
hands
,
or
any
such
like
trust
be
committed
vnto
vs
,
let
vs
vse
all
faithfulnesse
therein
,
that
euen
they
whom
our
faithfulnesse
doth
concerne
may
giue
vs
that
testimony
,
that
they
haue
receiued
all
that
should
any
way
accrew
vnto
them
.
But
as
for
the
sinne
of
vnfaithfulnesse
touching
any
trust
reposed
in
any
of
vs
,
let
it
not
be
once
heard
of
amongst
vs
,
as
it
becommeth
Saints
;
that
we
may
defie
all
the
world
to
their
faces
that
shall
,
in
the
malice
of
their
heart
,
seeke
to
fasten
any
such
note
vpon
vs
.
Let
vs
with
Dauid
hate
the
sinnes
of
vnfaithfulnesse
,
and
let
no
such
cleaue
vnto
vs
:
let
vs
euerie
man
vse
faithfulnesse
in
whatsoeuer
trust
is
committed
to
him
,
and
let
vs
assure
our selues
of
this
,
that
as
the
Lord
was
with
Abrahams
seruant
,
to
blesse
him
for
his
faithfull
seruice
vnto
his
maister
Abraham
,
so
will
he
be
with
vs
to
blesse
vs
in
all
our
wayes
,
and
in
all
that
we
put
our
hands
vnto
.
The
second
thing
which
I
note
,
is
the
Apostles
great
contentment
with
a
little
.
An
euident
token
whereof
is
this
,
that
he
saith
,
I
haue
plentie
,
and
am
filled
.
For
wherewith
was
he
filled
?
With
that
which
came
from
the
Philippians
,
and
which
he
receiued
by
Epaphroditus
,
which
,
it
may
be
,
supplied
his
present
wants
,
and
somewhat
more
.
Yet
hauing
receiued
this
,
which
it
is
very
likely
was
no
great
matter
,
he
saith
,
I
haue
plentie
,
and
I
am
filled
.
Whence
I
obserue
a
certaine
note
of
good
contentment
in
the
true
Christian
.
If
with
that
small
or
great
store
wherwith
the
Lord
in
mercy
hath
blessed
him
,
he
rest
so
satisfied
,
that
he
can
say
,
I
haue
plentie
,
and
I
am
filled
;
it
is
an
argument
of
his
Christian
contentment
,
and
an
argument
that
he
is
truly
rich
indeede
.
For
,
who
more
rich
then
he
that
is
best
content
?
or
who
better
content
,
then
he
that
is
so
satisfied
with
that
he
hath
,
as
that
he
saith
,
I
haue
plentie
,
and
I
am
filled
?
If
a
man
shall
aske
the
couetous
rich
man
,
whether
he
haue
plentie
,
and
be
filled
;
his
continuall
carking
and
caring
,
scraping
and
scratching
together
all
that
euer
he
can
,
will
speake
for
him
,
and
say
,
that
he
is
not
full
.
If
a
man
shall
aske
the
rich
vsurer
,
whether
he
be
full
,
and
haue
plenty
;
his
continuall
eating
and
deuouring
of
men
by
his
wicked
and
vngodly
vsurie
will
speake
for
him
,
and
say
,
that
he
is
not
full
.
If
a
man
shall
aske
the
cruell
oppressor
and
extortioner
,
whether
he
be
full
and
haue
plentie
;
his
continuall
grinding
of
the
faces
of
the
poore
,
and
wringing
from
his
brethren
whatsoeuer
he
can
,
will
speake
for
him
,
and
say
,
that
he
is
not
full
.
It
is
not
great
wealth
and
store
that
alwayes
fills
a
man
,
but
the
more
a
man
hath
,
the
more
(
oftentimes
)
he
craueth
:
and
the
more
cause
he
hath
to
thinke
himselfe
filled
,
the
lesse
he
thinketh
himselfe
filled
:
and
therefore
,
to
be
filled
,
stickes
not
at
vsurie
,
oppression
,
extortion
,
bribery
,
or
any
vnlawfull
and
vngodly
meanes
;
and
yet
neuer
is
filled
,
because
neuer
content
with
that
he
hath
.
Will
ye
then
know
(
beloued
)
who
they
are
that
are
content
with
that
they
haue
?
will
ye
haue
an
euident
token
of
great
contentment
in
a
good
Christian
?
Marke
where
ye
heare
these
speeches
,
I
haue
enough
I
thanke
God
,
I
haue
plenty
,
I
am
filled
;
I
am
as
rich
as
the
Emperour
,
for
he
hath
but
enough
,
and
so
haue
I.
It
may
be
that
they
that
thus
speake
haue
not
the
greatest
wealth
in
the
world
,
it
may
be
that
they
haue
but
,
as
we
say
,
from
hand
to
mouth
,
or
little
more
;
yet
these
are
the
speeches
of
them
that
are
content
with
that
they
haue
,
which
minde
not
earthly
things
,
but
haue
their
conuersation
in
heauen
.
Learne
therefore
to
skill
of
mens
contentment
in
their
desires
by
the
words
of
their
mouth
:
and
looke
by
what
token
ye
iudge
of
other
mens
contentment
,
let
others
also
,
by
the
like
tokens
in
you
,
iudge
likewise
of
your
contentment
.
None
more
like
to
be
free
from
vngodly
desires
,
and
attempts
by
vngodly
meanes
to
be
rich
,
then
they
that
are
content
with
that
they
haue
:
neither
any
more
like
to
be
content
with
that
they
haue
,
then
they
that
are
so
satisfied
with
that
they
haue
,
as
that
they
thinke
and
say
,
I
haue
plenty
,
I
am
filled
.
As
therefore
we
desire
to
seeme
content
with
that
we
haue
,
and
to
be
free
from
all
suspicion
of
vngodly
desires
,
and
vnlawfull
attempts
to
increase
that
we
haue
,
as
not
content
with
that
we
haue
;
so
let
vs
follow
our
Apostle
:
and
as
he
hauing
that
which
supplied
his
wants
,
said
,
I
haue
plentie
,
and
I
am
filled
;
so
whatsoeuer
be
our
store
,
if
we
haue
but
foode
and
raiment
,
let
vs
thinke
and
say
that
we
haue
plenty
,
and
that
we
are
filled
.
The
third
thing
which
I
note
is
the
acceptablenesse
of
the
Philippians
gift
vnto
God
.
Which
the
Apostle
signifieth
by
a
speech
borrowed
from
sacrifices
,
the
odour
wherof
smelleth
sweete
as
persume
in
the
nostrils
of
the
Lord
.
Whence
I
obserue
how
acceptable
and
pleasant
vnto
God
our
workes
of
charity
are
generally
towards
the
poore
and
particularly
towards
the
Ministers
of
Christ
his
Gospel
,
they
are
as
sweete
smelling
sacrifices
wherewith
the
Lord
is
well
pleased
.
It
is
said
that
Noah
after
the
deluge
,
Built
an
altar
vnto
the
Lord
,
and
tooke
of
euery
cleane
beast
,
and
of
euery
cleane
fowle
and
offered
burnt
offerings
vpon
the
altar
;
and
it
is
added
,
that
the
Lord
smelled
a
sauour
of
rest
;
that
is
,
he
accepted
his
sacrifice
,
and
was
so
well
pleased
that
he
ceassed
from
his
wrath
.
So
in
the
mentioning
of
many
sacrifices
in
Leuiticus
,
it
is
often
thus
added
,
It
is
a
burnt
offering
,
an
oblation
made
by
fire
for
a
sweete
sauour
vnto
the
Lord
.
So
that
our
Apostle
calling
our
workes
of
charitie
sacrifice
,
and
sweete
smelling
odours
,
euidently
sheweth
thereby
how
acceptable
and
pleasant
they
are
vnto
God
.
Such
a
sacrifice
Obadiah
offered
vp
vnto
the
Lord
,
To
do
good
,
and
to
distribute
,
forget
not
:
for
with
such
sacrifice
God
is
well
pleased
.
Yea
he
keepeth
the
good
deeds
of
a
man
as
the
apple
of
his
eye
,
and
the
almes
of
a
man
is
as
a
thing
sealed
vp
before
him
.
Yea
looke
whatsoeuer
good
he
doth
vnto
the
poore
,
Come
ye
blessed
of
my
Father
,
inherite
ye
the
kingdome
prepared
for
you
from
the
foundations
of
the
world
,
for
I
was
an
hungred
,
&c.
Here
then
first
learne
what
the
Christian
sacrifice
is
wherewithal
God
is
well
pleased
.
The
sacrifices
of
the
old
Law
they
are
now
abolished
and
done
away
,
euen
since
our
blessed
Sauiour
gaue
himselfe
for
vs
to
be
an
offering
and
a
sacrifice
of
a
sweete
smelling
sauour
vnto
God
.
Other
incenses
and
sacrifices
which
now
in
many
places
are
offered
and
sacrificed
vnto
idols
and
images
they
are
an
abhomination
vnto
the
Lord
.
It
is
not
perfumes
in
temples
,
burning
of
incense
vnto
Saints
,
sacrificing
vnto
stocks
and
stones
,
or
hoasts
vpon
the
altars
,
that
are
acceptable
and
pleasing
vnto
God
.
Nay
he
that
doth
these
things
is
as
if
he
cut
off
a
dogs
necke
,
as
if
he
offered
swines
bloud
,
as
if
he
blessed
an
idoll
:
nay
he
is
an
idolater
,
and
he
is
an
abomination
vnto
the
Lord
.
If
we
will
be
sacrificing
,
the
Christian
sacrifice
which
we
must
offer
vnto
the
Lord
to
be
a
sweete
smelling
sauour
vnto
him
,
must
be
the
offering
of
the
calues
of
our
lips
,
euen
the
sacrifice
of
praise
&
thanksgiuing
for
such
his
louing
mercies
as
he
hath
vouchsafed
vnto
vs
;
or
else
the
offering
of
our selues
a
liuing
sacrifice
,
holy
,
acceptable
vnto
God
,
which
is
our
reasonable
seruing
of
God
;
or
else
the
offering
of
our
goods
in
a
charitable
deuotion
to
the
poore
afflicted
members
of
Christ
Iesus
.
These
sacrifices
are
commended
vnto
vs
by
the
Apostles
of
Christ
Iesus
;
Let
vs
by
Iesus
offer
the
sacrifice
of
praise
alwaies
vnto
God
;
that
is
,
the
fruite
of
our
lippes
which
confesse
his
name
:
I
beseech
you
brethren
by
the
mercies
of
God
,
that
ye
giue
vp
your
bodies
a
liuing
sacrifice
,
holy
,
acceptable
to
God
,
which
is
your
reasonable
seruing
of
God
:
To
do
good
,
and
to
distribute
forget
not
,
for
with
such
sacrifice
God
is
well
pleased
.
And
these
are
the
alone
sacrifice
left
vnto
Christians
to
offer
,
which
are
acceptable
and
pleasant
vnto
God
.
Secondly
,
let
vs
hence
learne
to
striue
euery
man
to
go
one
before
another
in
doing
good
vnto
all
the
afflicted
members
of
Christ
Iesus
.
It
is
a
sacrifice
acceptable
and
pleasant
vnto
God
,
witnesse
the
Apostle
here
.
It
is
more
accepted
with
God
then
all
burnt
offerings
and
sacrifice
,
witnesse
the
Prophet
.
While
we
haue
time
do
good
vnto
all
men
,
but
specially
vnto
them
which
are
of
the
household
of
faith
.
Let
vs
,
as
Daniel
counselled
Nebuchadnezzar
,
Breake
off
our
sinnes
by
righteousnesse
,
and
our
iniquities
by
mercies
towards
the
poore
.
Let
vs
,
as
Salomon
willeth
,
Binde
mercie
and
truth
vpon
our
neckes
,
and
write
them
vpon
the
tables
of
our
hearts
.
Let
all
hard-heartednes
be
farre
from
vs
,
and
let
the
bowels
of
compassion
be
kindled
within
vs
so
often
as
we
behold
the
distressed
members
of
Christ
Iesus
.
The
law
commandeth
mercifulnes
and
compassion
euen
vnto
the
poore
beasts
.
How
much
more
should
we
that
are
members
one
of
another
,
we
that
are
members
of
the
mystical
body
of
Christ
Iesus
,
deale
mercifully
one
with
another
,
and
be
feruent
in
charity
one
towards
another
.
Beloued
,
let
vs
consider
our selues
?
and
prouoke
one
another
vnto
euery
good
worke
.
He
that
hath
bene
slacke
let
him
be
no
more
slacke
,
and
he
that
hath
bene
forward
this
way
let
him
be
forward
still
.
The
day
approcheth
when
we
must
all
appeare
before
the
iudgement
seate
of
Christ
,
that
euery
man
may
receiue
the
things
which
are
done
in
his
body
,
according
to
that
he
hath
done
,
whether
it
be
good
or
euill
.
Let
vs
therefore
make
vs
friends
of
the
vnrighteous
mammon
,
&
let
vs
lay
vp
for
our selues
treasure
in
heauen
,
whither
neither
rust
nor
moth
corrupteth
,
and
where
theeues
do
not
breake
through
nor
steale
.
And
this
shall
we
do
,
if
as
God
hath
blessed
vs
we
giue
vnto
the
poore
,
and
take
pity
&
compassion
on
the
fatherlesse
and
afflicted
.
LECTVRE
XCIV
.
PHILIP
.
4.
Verse
19.
And
my
God
shall
fulfill
all
your
necessities
through
his
riches
,
with
glorie
in
Christ
Iesus
.
ANd
my
God
shall
,
&c.
The
Apostles
commendation
of
the
Philippians
liberalitie
we
haue
heard
,
which
was
this
;
First
that
in
it selfe
it
was
such
as
that
after
he
had
receiued
it
,
he
had
plentie
,
and
was
filled
;
Secondly
,
that
it
was
a
sweete
smelling
odour
,
a
sacrifice
acceptable
and
pleasant
vnto
God
.
Now
vnto
this
commendation
the
Apostle
addeth
a
promise
of
recompence
of
reward
for
their
liberalitie
,
and
so
concludeth
the
Epistle
with
praise
and
thanksgiuing
vnto
the
Lord
.
In
verse
19.
where
the
promise
is
,
first
I
note
the
Author
of
the
recompence
promised
,
which
is
God
,
whom
the
Apostle
in
great
strength
of
faith
calleth
his
God
,
both
for
his
owne
comfort
,
and
for
the
Philippians
encouragement
.
Secondly
,
I
note
what
recompence
is
promised
,
which
is
,
that
his
God
shall
fulfill
all
their
necessities
;
wherein
he
alludeth
to
that
he
had
said
in
the
former
verse
,
that
as
he
was
filled
by
them
,
&
all
his
necessities
supplied
through
their
liberalitie
,
so
his
God
should
fulfill
all
their
necessities
,
and
supply
all
their
wants
.
Thirdly
,
I
note
the
possibilitie
of
making
this
recompence
,
which
appeareth
to
be
easie
because
God
is
rich
:
My
God
shall
fulfill
all
your
necessities
through
his
riches
.
Fourthly
,
I
note
the
fulnesse
of
the
recompence
promised
vnto
their
liberalitie
,
in
that
it
is
said
that
he
shall
fulfill
all
their
necessities
through
his
riches
with
glorie
;
all
,
with
glorie
,
that
is
,
so
plentifully
and
abundantly
,
and
gloriously
,
that
it
shall
be
to
the
glorie
of
his
name
.
Lastly
,
I
note
the
cause
wherefore
,
or
the
meanes
wherby
such
recompence
shall
be
made
,
which
is
Christ
Iesus
,
in
whom
,
and
for
whom
,
and
through
whom
we
haue
and
receiue
both
all
the
promises
,
and
all
the
blessings
for
this
life
,
and
for
that
that
is
to
come
,
My
God
shall
fulfill
,
&c.
with
glorie
in
Christ
Iesus
.
The
summe
then
of
these
words
is
this
,
as
if
he
had
thus
said
:
As
I
haue
plentie
,
and
am
filled
by
you
,
so
that
all
my
wants
are
supplyed
;
so
my
God
that
helpeth
me
and
comforteth
me
in
all
my
troubles
,
my
God
that
seeth
and
regardeth
your
mercies
towards
me
,
shall
for
a
full
recompence
of
reward
fulfill
all
your
necessities
,
and
supply
all
your
wants
through
his
riches
plentifully
to
the
glorie
of
his
name
,
not
for
the
merit
of
your
worke
,
but
in
and
for
Iesus
Christ
,
in
whom
,
and
for
whom
,
you
and
your
workes
are
accepted
.
This
I
take
to
be
the
meaning
of
these
words
.
Now
let
vs
see
what
notes
we
may
gather
hence
for
our
farther
instruction
.
The
first
thing
which
here
I
note
is
that
the
Apostle
saith
,
My
God
,
&c.
which
is
not
spoken
by
way
of
excluding
them
,
as
if
he
were
not
their
God
also
,
but
partly
out
of
the
powerfull
might
of
his
sauing
faith
,
partly
to
comfort
himselfe
in
the
middest
of
all
his
troubles
,
partly
to
note
his
vpholding
stay
in
all
his
troubles
,
and
partly
to
imply
vnto
the
Philippians
that
what
they
had
giuen
vnto
him
they
had
giuen
vnto
God
.
For
so
it
will
appeare
,
if
the
speech
be
well
obserued
,
that
such
neare
application
hath
alwaies
such
signification
.
So
Dauid
,
The
Lord
is
my
rocke
and
my
fortresse
,
and
he
that
deliuereth
me
,
my
God
,
and
my
strength
,
my
shield
,
the
horne
of
my
saluation
,
and
my
refuge
.
So
Esay
,
O
Lord
thou
art
my
God
,
I
will
exalt
thee
,
and
I
will
praise
thy
name
.
So
our
blessed
Sauiour
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
In
which
and
many
other
like
places
,
where
the
Prophets
,
and
Apostles
,
and
our
blessed
Sauiour
do
vse
these
particular
speeches
of
,
My
Lord
,
my
God
,
and
the
like
,
they
do
not
vse
them
as
thereby
singling
out
vnto
themselues
a
peculiar
God
,
but
in
some
such
like
respect
as
before
was
mentioned
,
to
wit
,
either
through
the
great
strength
of
their
faith
,
or
for
their
comfort
in
their
troubles
,
or
to
note
their
vpholding
stay
in
their
afflictions
,
or
else
to
imply
the
communication
vnto
Gods
Saints
to
be
a
communication
vnto
God
.
Whence
I
obserue
that
such
speeches
are
no
note
of
singularitie
,
no
speeches
to
be
either
scorned
or
reproued
in
them
that
vse
them
with
reuerence
&
in
feare
.
Which
I
obserue
because
of
them
that
vpon
the
hearing
of
such
speeches
,
are
straight
way
readie
to
brand
him
that
vseth
them
with
some
new
name
of
Puritane
,
or
Precisian
,
or
the
like
;
and
in
scorne
to
aske
him
who
is
his
God
,
who
is
his
Lord
,
and
whether
he
haue
any
peculiar
God
which
is
not
our
God
,
and
our
Lord
.
Of
whom
I
aske
againe
,
whether
the
Prophets
,
and
Apostles
,
and
our
blessed
Sauiour
which
vsed
these
speeches
,
were
Puritanes
,
or
Precisians
,
or
the
like
?
If
they
were
,
why
is
it
obiected
vnto
any
man
that
he
is
?
if
they
notwithstanding
these
speeches
were
not
,
why
vpon
the
like
speeches
is
any
man
iudged
to
be
?
Shall
any
man
aske
of
any
of
them
,
who
is
his
God
,
or
who
is
his
Lord
,
or
whether
he
haue
any
peculiar
God
?
Why
should
then
any
such
question
vpon
the
like
occasion
be
made
?
It
may
very
well
be
that
they
who
now
aske
such
questions
,
if
Paul
were
now
liuing
,
and
now
spake
or
wrote
thus
,
would
aske
him
the
like
questions
.
Wherein
learne
a
notable
policie
of
the
Diuell
.
He
seeth
the
great
stay
,
and
the
great
comfort
that
the
child
of
God
hath
,
when
he
comes
so
farre
as
that
with
boldnesse
and
confidence
he
can
say
,
my
God
,
and
my
Lord
.
He
seeth
that
whatsoeuer
troubles
do
presse
vs
,
whatsoeuer
scorners
do
blow
vpon
vs
,
howsoeuer
he
seeke
continually
like
a
roaring
Lion
to
deuoure
vs
,
yet
nothing
can
cast
vs
downe
,
if
through
the
powerfull
might
of
a
sauing
faith
we
can
say
,
my
God
,
and
my
Lord
.
He
seeth
that
to
come
so
neare
vnto
God
,
as
to
call
him
my
God
and
my
Lord
,
is
to
depart
too
farre
from
him
.
And
therefore
he
laboureth
against
this
boldnesse
and
confidence
,
and
neare
approch
:
and
to
this
purpose
hath
deuised
to
brand
them
with
odious
names
that
shall
at
any
time
so
speake
.
Neither
yet
doth
my
speech
tend
to
perswade
the
ordinary
vse
of
those
speeches
,
my
God
,
and
my
Lord
.
For
our
blessed
Sauiour
hath
taught
vs
to
pray
,
Our
Father
which
art
in
heauen
,
and
I
know
that
our
most
vsuall
speeches
of
our
Lord
,
and
our
God
,
are
most
holy
,
and
most
Christian
.
Onely
this
I
say
,
that
it
ought
not
to
be
preiudiciall
vnto
any
man
,
if
at
any
time
he
say
,
my
God
,
and
my
Lord
.
He
may
sometimes
vse
them
,
and
yet
ought
nor
therefore
either
to
be
noted
of
singularitie
,
or
to
be
scorned
or
reprooued
.
Let
them
consider
what
I
say
,
that
are
so
readie
vpon
such
occasions
to
brand
men
with
names
that
they
know
not
what
they
meane
,
&
let
vs
in
no
sort
follow
their
example
.
Let
vs
ioyne
with
them
that
say
,
Our
God
,
and
our
Lord
;
but
let
vs
not
scorne
or
reproch
them
that
say
,
My
God
,
or
my
Lord
.
Nay
,
let
vs
know
,
that
nor
we
,
nor
any
can
haue
any
greater
stay
or
comfort
then
in
this
,
that
the
Lord
is
his
God
,
and
his
Lord
.
Thus
much
of
this
note
by
the
way
.
The
second
thing
which
here
I
note
,
is
,
what
recompence
of
reward
the
Apostle
promiseth
vnto
the
Philippians
for
their
liberalitie
towards
him
.
The
promise
is
this
,
that
as
he
was
filled
by
them
,
and
all
his
necessities
supplied
by
their
liberalitie
,
so
God
should
fulfill
all
their
necessities
through
his
riches
with
glorie
.
Whence
I
obserue
this
lesson
for
vs
,
that
looke
what
good
we
do
vnto
Gods
Saints
here
on
earth
,
God
shall
recompence
the
same
into
our
bosomes
,
both
with
blessings
in
this
life
,
and
likewise
in
that
that
is
to
come
.
Deliuer
we
the
poore
and
needie
in
the
needeful
time
of
trouble
?
the
recompence
is
,
Blessed
is
he
that
considereth
the
poore
and
needie
,
the
Lord
shall
deliuer
him
in
the
time
of
trouble
.
Are
we
mercifull
vnto
the
poore
,
and
do
we
sell
them
come
good
cheape
?
The
recompence
is
,
He
that
is
mercifull
,
rewardeth
his
owne
soule
:
and
blessing
shall
be
vpon
the
head
of
him
that
selleth
corne
.
Do
we
feed
the
hungrie
,
clothe
the
naked
,
visite
the
sicke
,
lodge
the
stranger
,
go
to
him
that
is
in
prison
?
The
recompence
is
,
Come
ye
blessed
of
my
Father
,
inherite
ye
the
kingdome
prepared
for
you
from
the
foundations
of
the
world
:
for
I
was
an
hungred
,
&c.
In
a
word
,
are
we
ready
to
do
good
,
to
distribute
,
and
to
communicate
according
to
our
abilitie
?
The
recompence
is
,
we
lay
vp
in
store
for
our selues
a
good
foundation
against
the
time
to
come
,
to
obtaine
eternall
life
.
A
great
mercy
of
our
gracious
God
,
to
promise
or
to
pay
such
recompence
of
reward
vnto
our
workes
;
and
a
notable
inducement
to
stirre
vs
vp
vnto
all
workes
of
charitie
.
The
same
motiue
the
Preacher
also
vseth
,
where
he
saith
,
Cast
thy
bread
vpon
the
waters
,
for
after
many
dayes
thou
shalt
finde
it
:
Cast
thy
bread
vpon
the
waters
,
that
is
,
breake
thy
bread
vnto
the
hungrie
,
be
mercifull
and
liberall
vnto
the
poore
;
though
thy
almes
may
seeme
to
be
cast
vpon
the
waters
,
though
it
may
seeme
that
thou
shalt
neuer
haue
thankes
or
ought
else
for
that
good
thou
doest
:
(
for
so
too
many
thinke
,
that
what
they
giue
vnto
the
poore
,
they
commit
vnto
a
dead
hand
,
that
it
perisheth
,
that
afterwards
there
is
no
remembrance
of
it
:
)
yet
saith
he
,
Cast
thy
bread
vpon
the
waters
.
And
why
?
he
addeth
a
promise
of
mercie
that
shall
follow
vpon
it
,
for
after
many
dayes
thou
shalt
finde
it
,
that
is
,
thy
gift
shall
not
perish
,
but
thy
God
shall
recompence
it
thee
into
thy
bosome
.
Thou
shalt
finde
it
in
thy
basket
,
and
in
thy
dough
,
and
in
the
fruite
of
thy
body
,
and
the
fruite
of
thy
ground
,
in
the
fruite
of
thy
cattell
,
in
the
increase
of
thy
kine
,
and
in
the
flockes
of
thy
sheepe
;
or
if
not
in
these
temporall
blessings
,
yet
in
spirituall
graces
;
or
if
not
now
for
a
season
,
yet
after
many
dayes
,
as
the
husbandman
receiueth
the
increase
of
his
corne
,
which
when
it
was
first
sowne
might
seeme
to
haue
perished
;
or
if
not
in
this
life
,
yet
certainely
in
the
heauens
when
the
Lord
shall
wipe
all
teares
from
thine
eyes
,
and
crowne
thee
with
glorie
and
immortalitie
.
Here
is
then
another
kinde
of
reasoning
then
thy
carnall
sence
and
reason
teacheth
thee
to
make
.
Thou
thinkest
that
the
way
to
be
rich
,
is
to
be
sparing
,
to
hold
fast
,
He
that
loueth
his
life
,
shall
lose
it
.
So
I
say
,
he
that
thus
loueth
his
riches
shall
not
be
rich
:
but
the
way
to
keepe
and
to
increase
riches
,
is
to
bestow
them
on
the
poore
.
Where
they
seeme
to
be
lost
,
there
they
shal
be
found
;
where
they
seeme
to
be
cast
vpon
the
waters
,
there
they
shal
be
laid
vp
in
heauen
,
where
neither
rust
nor
moath
corrupt
,
and
where
theeues
do
not
breake
through
nor
steale
.
Why
is
it
then
that
the
bowells
of
our
compassion
are
shut
vp
against
the
poore
?
for
in
many
places
the
poore
crie
,
and
none
helpeth
them
,
they
faint
in
the
streets
and
none
succoureth
them
,
they
mourne
in
their
soules
and
none
comforteth
them
,
they
perish
for
want
of
foode
,
and
none
relieueth
them
.
I
perswade
my selfe
that
it
is
not
altogether
thus
amongst
vs
:
but
in
many
places
it
is
thus
.
And
what
is
the
reason
?
Verily
our
diffidence
and
distrust
is
the
cause
of
all
this
.
We
see
not
how
we
shall
haue
sufficiencie
for
our selues
if
we
be
bountifull
vnto
others
:
we
see
not
but
we
shall
want
our selues
if
thus
we
do
supplie
the
wants
of
others
;
and
though
it
may
be
we
dare
not
openly
speake
vnto
the
point
,
of
Gods
promise
of
a
recompence
of
reward
vnto
whatsoeuer
we
do
vnto
his
poore
Saints
here
on
earth
,
yet
do
we
thinke
with
our selues
that
if
we
should
relie
much
vpon
this
,
we
might
quickly
bring
our selues
vnto
the
beggers
staffe
,
and
then
who
would
pitie
vs
?
Thus
though
the
promise
be
made
vnto
vs
of
fulfilling
all
our
necessities
,
yet
such
is
our
blindnesse
that
we
cannot
see
,
and
such
our
distrustfulnesse
that
wee
doubt
how
our
necessities
shall
be
fulfilled
,
and
therefore
we
hold
backe
,
and
do
not
stretch
out
our
hands
vnto
the
poore
and
needie
.
Our
Apostle
therefore
to
meete
with
this
doubtfulnesse
,
telleth
vs
that
God
that
maketh
this
promise
vnto
vs
is
rich
,
and
he
will
fulfill
all
our
necessities
through
his
riches
.
If
a
poore
man
make
a
large
promise
of
great
bountifulnesse
,
we
may
well
doubt
how
he
will
be
able
to
make
good
his
promise
.
But
if
a
rich
man
make
such
a
promise
,
especially
being
a
good
man
,
and
one
that
is
wont
to
keepe
promise
,
who
will
make
any
doubt
of
the
performance
of
his
promise
?
Now
our
God
that
vnto
our
workes
of
charitie
hath
made
this
promise
to
fulfill
all
our
necessities
,
is
rich
.
For
all
the
beasts
of
the
forrest
are
his
,
and
so
are
the
cattell
vpon
a
thousand
hils
:
the
whole
world
is
his
,
and
all
that
is
therein
.
The
eies
of
all
waite
vpon
him
,
and
he
giues
them
their
meate
in
due
season
;
he
openeth
his
hand
,
and
filleth
all
things
liuing
with
plenteousnesse
.
All
riches
of
grace
and
glorie
,
of
this
life
,
and
of
that
that
is
to
come
,
are
with
him
,
and
vnto
whom
he
will
he
giueth
them
.
And
therefore
the
Apostle
telleth
the
Corinthians
,
saying
,
God
is
able
to
make
all
grace
to
abound
toward
you
,
that
ye
alwaies
hauing
all
sufficiencie
in
all
things
,
may
abound
in
euerie
good
worke
.
The
Corinthians
they
did
as
we
do
,
they
feared
that
if
they
should
giue
much
to
the
reliefe
of
the
poore
Saints
,
they
should
impouerish
themselues
thereby
.
For
they
thought
,
that
whatsoeuer
was
giuen
to
others
,
was
taken
from
themselues
.
And
therefore
they
gaue
,
when
they
gaue
,
very
sparingly
,
and
nothing
chearefully
.
Whereupon
the
Apostle
tels
them
,
that
God
is
able
,
to
wit
,
through
his
riches
,
to
make
all
grace
to
abound
towards
them
;
that
is
,
to
repay
them
all
that
they
haue
giuen
with
aduantage
,
that
they
might
haue
enough
both
for
themselues
,
and
also
to
helpe
others
withall
.
So
rich
is
our
God
that
he
can
,
and
so
good
is
our
God
that
he
will
do
thus
vnto
all
them
that
sow
liberally
,
and
giue
chearefully
.
And
why
should
any
man
doubt
of
this
?
When
thou
sowest
thy
come
in
the
ground
,
doest
thou
not
hope
to
receiue
thine
owne
againe
with
aduantage
?
and
doest
thou
not
reape
oftentimes
a
great
deale
more
then
thou
diddest
sow
?
Why
then
shouldest
thou
doubt
after
thy
dispersing
to
the
poore
to
reape
seuen
fold
more
for
it
?
Why
shouldest
thou
not
hope
to
receiue
thine
owne
againe
with
very
great
aduantage
?
Considering
these
things
,
beloued
,
let
it
be
farre
from
vs
to
doubt
that
pouertie
will
follow
our
liberalitie
.
Let
vs
not
thinke
with
our selues
that
the
more
we
giue
the
lesse
we
haue
,
but
rather
that
the
more
we
giue
the
more
through
his
riches
we
shall
haue
.
Let
the
poore
therefore
be
our
field
wherein
we
sow
our
corne
,
and
surely
we
shall
reape
plentifully
:
let
the
poore
be
our
altar
whereon
we
make
our
offering
,
and
then
surely
our
sacrifice
shall
be
acceptable
and
pleasant
vnto
God
:
let
the
poore
be
our
chist
wherein
to
hourd
our
treasure
,
and
this
shall
surely
further
our
reckoning
in
the
day
of
Christ
Iesus
.
If
our
liberality
abound
according
to
our
abilitie
to
the
poore
,
our
God
shall
fulfill
all
our
necessities
through
his
riches
,
yea
he
shall
fulfill
them
with
glory
,
euen
with
such
plentifulnesse
and
abundance
as
that
his
name
may
be
glorified
thereby
.
The
third
thing
which
I
note
is
,
that
the
Apostle
saith
,
that
their
recompence
of
reward
was
in
Christ
Iesus
.
Whereby
he
giueth
them
to
vnderstand
that
God
made
this
recompence
of
reward
vnto
them
of
their
liberality
towards
him
,
not
for
their
works
sake
as
vpon
desert
,
but
for
Christ
Iesus
sake
onely
by
grace
.
Whence
I
obserue
how
the
promises
of
God
touching
the
recompence
of
reward
for
our
works
,
are
made
good
vnto
vs
;
the
promises
are
made
and
payed
only
in
Christ
Iesus
,
not
any
way
for
the
merit
of
our
works
seene
or
foreseene
.
In
him
God
from
the
beginning
loued
vs
,
and
made
all
his
louing
promises
of
his
sweete
mercies
vnto
vs
,
and
in
him
partly
now
he
doth
,
&
partly
hereafter
shall
make
them
good
vnto
vs
through
his
riches
with
glory
.
This
our
Apostle
witnesseth
where
he
saith
,
all
the
promises
of
God
in
Christ
Iesus
are
yea
,
and
are
in
him
Amen
;
that
is
,
in
him
they
are
all
made
and
performed
,
ratified
and
established
.
And
the
reason
is
plaine
;
for
why
doth
he
make
or
performe
such
promises
vnto
vs
,
but
onely
in
his
gracious
loue
and
fauour
towards
vs
,
euery
promise
of
his
vnto
vs
being
a
testimonie
of
his
loue
towards
vs
?
And
how
doth
he
loue
vs
but
onely
in
Christ
Iesus
,
in
whom
alone
he
is
well
pleased
?
Hence
then
,
first
,
we
learne
not
to
credit
any
such
as
shall
tell
vs
that
any
reward
is
promised
or
giuen
vnto
vs
for
the
merit
or
worth
of
our
works
seene
or
foreseene
.
For
let
but
this
ground
be
laid
,
which
is
most
certaine
and
true
,
that
all
the
promises
of
God
vnto
vs
are
made
and
performed
in
Christ
Iesus
;
then
must
it
needs
be
concluded
,
that
in
vs
no
merits
or
any
thing
were
seene
or
foreseene
,
wherefore
such
promises
should
be
made
or
performed
,
and
that
we
are
altogether
vnworthie
in
our selues
vnto
whom
any
such
promises
should
be
made
or
performed
.
For
therefore
are
they
made
and
performed
in
Christ
Iesus
,
because
in
vs
there
is
nothing
wherefore
they
should
be
performed
or
made
.
Or
if
there
be
,
then
as
the
Apostle
reasoneth
touching
iustification
,
saying
,
If
righteousnesse
be
by
the
Law
;
that
is
,
by
the
works
of
the
Law
,
then
Christ
died
without
a
cause
;
so
do
I
touching
this
point
,
If
in
vs
there
be
any
thing
wherefore
the
promises
of
God
should
be
made
or
performed
,
then
in
vaine
are
they
made
and
performed
in
Christ
Iesus
.
I
omit
to
speake
of
the
great
vnworthinesse
of
our
best
works
,
because
I
haue
spoken
to
that
purpose
often
heretofore
.
Onely
for
this
time
let
this
ground
be
considered
,
and
if
any
man
at
any
time
shall
seeke
to
perswade
you
that
this
or
that
reward
is
promised
and
shall
be
giuen
vnto
you
for
the
merit
of
your
works
,
tell
him
that
it
is
promised
and
giuen
vnto
you
in
Christ
Iesus
,
and
therefore
not
for
any
merit
of
your
works
.
Secondly
,
hence
learne
the
stablenesse
of
all
Gods
promises
made
vnto
his
children
.
As
this
here
is
,
so
they
are
all
made
in
Christ
Iesus
,
and
therefore
must
needs
be
stable
and
neuer
faile
.
Euen
as
we
say
,
that
whom
he
loueth
once
he
loueth
vnto
the
end
,
because
whom
he
loueth
in
Christ
Iesus
,
him
he
alwaies
loueth
;
so
his
promises
being
all
founded
and
grounded
vpon
his
loue
,
once
made
vnto
his
children
shall
not
faile
for
euer
,
because
they
are
all
made
in
Christ
Iesus
.
A
notable
comfort
vnto
all
Gods
children
.
Hath
he
promised
life
and
saluation
vnto
all
that
beleeue
in
his
name
?
hath
he
promised
deliuerance
out
of
troubles
vnto
those
that
loue
&
feare
him
?
hath
he
promised
to
fulfill
all
their
necessities
that
shew
mercie
to
the
poore
?
Here
is
the
comfort
that
not
one
of
these
promises
shall
faile
for
euer
,
because
they
are
all
made
in
Christ
Iesus
,
in
whom
he
loueth
vs
for
euer
,
and
therefore
keepeth
his
promises
made
in
him
vnto
vs
for
euer
.
Let
vs
not
therefore
faile
of
what
he
requireth
of
vs
,
and
assuredly
he
will
not
faile
of
whatsoeuer
he
hath
promised
vs
.
Thirdly
,
hence
learne
that
the
promises
made
of
God
belong
onely
vnto
them
that
are
in
Christ
Iesus
.
The
proofe
whereof
is
this
,
because
the
promises
made
of
God
are
onely
made
in
Christ
Iesus
:
so
that
vntill
such
time
as
we
be
graffed
in
Christ
Iesus
,
and
made
one
with
him
,
we
are
meere
strangers
from
the
couenants
of
promise
,
and
quite
aliants
from
the
commonwealth
of
Israel
.
Holy
things
are
not
for
dogs
,
nor
pearles
for
swine
,
nor
the
childrens
bread
for
whelpes
:
his
faithfull
oath
is
vnto
Abraham
and
his
seede
,
and
his
holy
promises
vnto
them
that
be
at
peace
with
him
.
And
who
are
at
peace
with
him
but
they
that
are
in
Christ
Iesus
his
Sonne
,
by
whom
we
are
reconciled
vnto
him
?
In
vaine
therefore
do
they
looke
after
the
promise
that
beare
not
fruite
in
the
true
vine
Christ
Iesus
.
Worldly
blessings
they
may
haue
,
and
that
in
abundance
.
For
he
maketh
his
Sunne
to
arise
on
the
euill
,
and
on
the
good
,
and
sendeth
raine
on
the
iust
and
vniust
.
But
the
sure
promises
of
grace
and
glory
are
vnto
Iacob
his
people
,
and
to
Israel
his
inheritance
.
Will
we
therefore
take
comfort
in
his
promises
?
The
Spirit
must
witnesse
vnto
our
spirit
that
we
are
in
Christ
Iesus
.
Will
we
lay
hold
on
the
promises
as
belonging
vnto
vs
?
So
we
may
,
if
in
the
assurance
of
our
soules
we
can
crie
,
Abba
,
Father
.
And
therefore
as
we
loue
and
long
to
be
partakers
of
the
promises
,
so
let
vs
in
all
things
grow
vp
into
him
,
which
is
the
head
,
that
is
,
Christ
.
Let
vs
be
mercifull
as
our
heauenly
Father
is
mercifull
,
and
let
vs
do
good
vnto
all
,
but
especially
vnto
them
that
are
of
the
houshold
of
faith
.
If
we
communicate
vnto
the
necessities
of
the
Saints
,
the
Lord
our
God
shall
fulfill
all
our
necessities
through
his
riches
with
glorie
in
Christ
Iesus
.
This
promise
is
sure
,
because
made
in
Christ
Iesus
,
and
belongeth
vnto
vs
if
we
be
in
Christ
Iesus
,
and
walke
worthy
of
Christ
Iesus
,
abounding
in
this
,
and
euery
good
worke
vntill
the
day
of
Christ
Iesus
.
Now
one
word
of
that
wherewith
the
Apostle
concludeth
his
Epistle
,
saying
,
Vnto
God
,
euen
the
Father
,
&c.
Vnto
God
,
&c.
In
these
words
the
Apostle
concludeth
the
Epistle
,
with
praise
and
thanksgiuing
vnto
the
Lord
.
Where
first
I
note
that
now
he
saith
,
our
God
.
Before
he
said
,
my
God
;
now
,
our
God
.
So
that
howsoeuer
more
scruple
be
made
about
the
one
,
then
the
other
,
yet
ye
see
there
is
warrant
for
both
,
to
vse
this
or
that
speech
as
the
occasions
are
.
Secondly
,
I
note
that
the
Apostle
saith
,
our
Father
.
Not
any
but
Christ
alone
saith
,
my
Father
.
He
when
he
speaketh
of
himselfe
saith
,
my
Father
;
when
he
speaketh
of
vs
saith
,
your
Father
,
as
that
place
witnesseth
where
he
saith
,
I
ascend
vnto
my
Father
,
and
your
Father
,
and
to
my
God
,
and
your
God
.
He
can
onely
say
,
my
Father
,
because
he
alone
is
his
Sonne
by
eternall
generation
;
we
onely
can
say
,
our
father
,
because
we
are
onely
his
sonnes
by
Adoption
through
Christ
Iesus
,
and
regeneration
by
his
Spirit
.
Thirdly
,
I
note
that
here
he
is
called
our
God
in
respect
of
our
creation
,
and
our
Father
in
respect
of
our
regeneration
:
our
God
in
respect
of
temporall
,
our
Father
in
respect
of
eternall
blessings
.
Now
vnto
God
euen
our
Father
for
both
,
euen
for
all
be
praise
for
euermore
;
that
is
,
throughout
all
ages
from
generation
to
generation
,
that
as
his
mercies
endure
for
euer
,
so
his
name
may
be
blessed
and
praised
for
euer
.
Whence
I
obserue
,
that
alwaies
in
all
things
God
euen
our
Father
is
to
be
praised
;
write
we
,
or
speake
we
,
remember
we
,
or
mention
we
temporall
blessings
,
or
spirituall
graces
,
still
he
is
to
be
praised
.
And
the
reason
is
;
For
of
him
,
and
through
him
,
and
for
him
are
all
things
.
In
all
things
therefore
let
vs
glorifie
God
through
Iesus
Christ
,
&
let
vs
alwaies
haue
that
song
in
our
mouthes
,
Praise
,
and
glorie
,
and
thanks
,
and
honour
,
and
power
,
and
might
be
vnto
our
God
for
euermore
,
Amen
.
And
as
our
Apostle
concludeth
this
his
Epistle
with
praise
vnto
the
Lord
,
so
let
vs
remember
to
praise
our
God
for
that
it
hath
pleased
him
so
often
to
assemble
vs
together
to
heare
a
great
part
of
this
Epistle
opened
vnto
vs
,
and
thence
to
be
instructed
in
the
things
that
belong
vnto
our
peace
.
The
beginning
of
this
worke
was
his
doing
,
and
the
continuance
of
this
worke
is
his
doing
.
Vnto
him
therefore
euen
God
our
Father
be
praise
for
euermore
,
Amen
.
LECTVRE
XCV
.
PHILIP
.
4.
Verse
20.
Vnto
God
euen
our
Father
be
praise
for
euermore
.
Salute
all
the
Saints
in
Christ
Iesus
.
The
brethren
which
are
with
me
,
&c.
NOthing
being
needful
to
be
spoken
touching
the
coherence
of
these
words
with
the
former
for
the
better
vnderstanding
of
these
,
I
will
also
omit
the
repetition
of
what
was
spoken
the
last
day
,
and
trust
vnto
your
faithfull
remembrance
,
the
rather
for
that
my
desire
is
at
this
time
to
conclud
my
obseruations
vpon
this
conclusion
of
the
Apostle
.
In
these
words
therefore
now
read
,
we
haue
the
conclusion
of
this
whole
Epistle
.
Where
first
he
concludeth
the
Epistle
with
praise
and
thanksgiuing
vnto
the
Lord
.
Secondly
,
he
addeth
,
as
his
manner
is
,
certaine
salutations
.
First
for
conclusion
of
the
Epistle
he
saith
,
Vnto
God
euen
our
Father
,
&c.
or
,
vnto
our
God
and
our
Father
,
referring
our
vnto
both
,
as
vsually
it
is
wont
.
Where
first
I
note
vnto
whom
all
praise
is
due
,
euen
vnto
God
our
Father
,
our
God
,
and
our
Father
.
And
here
by
the
way
first
I
note
that
the
Apostle
saith
,
Vnto
our
God
.
In
the
former
verse
he
said
,
my
God
,
now
he
saith
,
our
God
.
So
that
howsoeuer
more
scruple
be
made
about
the
one
then
about
the
other
speech
,
the
one
being
vsed
and
approued
by
all
,
the
other
being
scorned
and
reproued
by
many
,
yet
ye
see
there
is
warrant
for
both
;
and
as
the
occasions
are
,
so
we
may
vse
this
or
that
speech
,
vnles
we
will
take
vpon
vs
either
to
censure
the
Apostle
for
vsing
as
well
the
one
as
the
other
;
or
thinke
that
the
Apostles
example
may
not
be
our
warrant
to
vse
as
well
the
one
as
the
other
.
It
is
,
as
I
told
you
the
last
day
,
the
policie
of
the
Diuell
,
to
the
end
that
he
may
stay
men
from
this
boldnesse
and
confidence
,
and
neare
approch
vnto
God
,
as
to
call
him
my
God
and
my
Lord
,
to
brand
them
with
most
odious
names
,
and
to
heape
on
them
most
opprobrious
speeches
that
shall
at
any
time
so
speake
.
But
if
we
keepe
the
true
patterne
of
the
most
wholesome
words
which
we
haue
learned
of
our
Apostle
,
Vnto
God
,
euen
our
Father
.
God
he
is
the
Father
of
our
Lord
Iesus
Christ
,
and
he
is
the
Father
of
vs
all
.
And
hereupon
he
saith
,
I
ascend
vnto
my
Father
and
your
Father
,
vnto
my
God
and
your
God
.
But
not
any
but
Christ
alone
when
he
speaketh
of
God
,
can
say
,
my
Father
.
The
reason
is
in
the
difference
of
the
manner
how
he
and
we
are
called
sonnes
.
For
in
a
large
different
manner
are
he
and
we
called
sonnes
:
he
,
by
eternall
generation
of
the
substance
of
the
Father
,
we
onely
by
Adoption
through
Iesus
Christ
his
Sonne
,
and
regeneration
by
his
Spirit
;
he
the
onely
begotten
Sonne
of
God
by
nature
,
we
all
the
sonnes
of
God
,
not
by
nature
but
by
grace
;
nor
onely
as
the
Angels
in
respect
of
our
creation
,
but
in
respect
of
our
Adoption
and
regeneration
.
Albeit
therefore
one
God
be
the
Father
of
our
Lord
Iesus
Christ
,
and
the
Father
of
vs
all
,
yet
because
of
this
different
manner
,
how
he
is
his
and
our
Father
,
we
cannot
say
as
he
,
my
Father
,
but
onely
our
Father
.
Neither
is
it
obserued
that
any
saith
with
Christ
,
my
Father
,
Thomas
,
my
Lord
and
my
God
.
The
third
thing
which
by
the
way
I
note
is
,
that
in
this
and
other
like
places
where
these
speeches
are
thus
ioyned
together
,
our
God
is
mentioned
in
respect
of
our
creation
,
and
our
Father
in
respect
of
our
regeneration
;
our
God
in
respect
of
temporall
blessings
,
and
our
Father
in
respect
of
spirituall
graces
,
and
eternall
in
the
heauens
.
For
as
our
God
he
created
vs
and
made
vs
,
but
as
our
Father
he
adopted
and
redeemed
vs
by
Christ
,
and
renewed
vs
by
his
Spirit
;
as
our
God
he
gaue
vs
life
,
motion
,
and
being
;
but
as
our
Father
he
maketh
vs
to
liue
vnto
his
praise
,
to
walke
after
the
Spirit
,
and
to
be
new
creatures
.
So
that
the
ioy
and
comfort
of
our
soules
is
this
,
that
our
God
is
our
Father
,
euen
our
mercifull
and
louing
God
,
and
tendereth
vs
as
his
sonnes
and
heires
of
his
promises
.
These
things
I
thought
good
to
note
by
the
way
,
by
occasion
of
the
first
note
which
here
offereth
it selfe
,
viz.
vnto
whom
all
praise
is
due
,
namely
vnto
God
,
euen
our
Father
.
The
second
thing
which
here
I
note
is
,
the
thing
which
is
due
vnto
him
,
which
is
,
glory
,
and
honour
,
and
praise
,
and
thanksgiuing
;
as
witnesse
also
the
foure
and
twentie
Elders
saying
,
Thou
art
worthie
,
O
Lord
,
to
receiue
glorie
,
and
honour
,
and
power
:
For
thou
hast
created
all
things
,
&c.
The
third
thing
which
I
note
,
is
,
the
continuance
of
the
time
during
which
this
praise
is
to
be
giuen
vnto
him
,
which
is
for
euermore
;
that
is
,
throughout
all
ages
from
generation
to
generation
.
The
reason
of
which
euerlasting
continuance
is
,
not
onely
because
of
his
eternall
maiestie
and
glorie
,
but
specially
because
of
his
euerlasting
mercy
and
loue
,
that
as
his
mercies
endure
for
euer
,
so
his
name
may
be
blessed
and
praised
for
euer
.
Many
notes
ye
see
might
hence
easily
be
gathered
,
and
not
vnfruitfully
insisted
vpon
:
as
first
,
from
the
person
vnto
whom
all
praises
is
due
,
viz.
not
vnto
Saints
,
or
Angels
,
much
lesse
vnto
brutish
or
senslesse
creatures
,
but
vnto
God
onely
,
euen
vnto
God
our
Father
.
Secondly
,
from
the
thing
which
is
,
due
vnto
him
,
which
is
,
praise
and
thanksgiuing
,
not
with
lips
alone
,
but
from
the
heart
and
soule
;
which
is
the
sweetest
smelling
sacrifice
that
can
be
offered
vnto
the
Lord
.
Thirdly
,
from
the
time
,
that
his
praise
is
not
to
be
temporarie
but
euerlasting
,
as
his
mercies
are
euerlasting
.
But
for
this
time
my
meaning
is
to
conclude
all
these
in
one
short
obseruation
which
is
this
,
That
alwaies
in
all
things
God
euen
our
Father
is
to
be
praised
:
write
we
,
or
speake
we
,
remember
we
with
our selues
,
or
mention
we
vnto
others
temporall
blessings
,
or
spirituall
graces
,
for
this
life
present
,
or
for
that
that
is
to
come
,
still
he
is
to
be
praised
.
And
to
this
the
Apostles
giue
witnesse
in
euery
place
.
Our
Apostle
concluding
his
Epistle
to
the
Romanes
,
To
God
(
saith
he
)
onely
wise
,
be
praise
through
Iesus
Christ
for
euer
,
Amen
.
And
againe
,
Vnto
him
that
is
able
to
do
exceeding
abundantly
aboue
all
that
we
aske
or
thinke
,
according
to
the
power
that
worketh
in
vs
,
be
praise
in
the
Church
by
Iesus
Christ
throughout
all
generations
for
euer
,
Amen
.
Vnto
the
King
euerlasting
,
immortall
,
inuisible
,
vnto
God
onely
wise
,
be
honour
and
glorie
for
euer
and
euer
,
Amen
.
Peter
,
Let
God
in
all
things
be
glorified
through
Iesus
Christ
,
to
whom
is
praise
and
dominion
for
euer
and
euer
,
Amen
.
In
which
testimonies
,
to
omit
infinite
others
which
might
be
brought
to
this
purpose
,
ye
see
also
the
practise
of
the
Apostles
,
that
alwaies
in
all
things
they
praised
the
euerliuing
and
onely
wise
God
.
And
the
reason
why
it
should
be
so
is
euident
and
cleare
,
as
the
foure
and
twenty
Elders
yeeld
it
,
where
they
cast
their
crownes
before
him
and
say
,
Thou
art
worthie
O
Lord
to
receiue
glorie
,
and
honour
,
and
power
:
For
thou
hast
created
all
things
,
and
for
thy
wills
sake
they
are
,
and
haue
bene
created
.
Of
him
,
and
through
him
,
and
for
him
are
all
things
;
to
him
therefore
be
glorie
for
euer
,
Amen
.
But
not
to
seeke
after
other
reasons
then
our
present
text
affoordeth
:
he
is
our
God
that
hath
created
vs
,
formed
vs
,
and
made
vs
for
his
glorie
:
he
is
our
Father
,
which
hath
blessed
vs
with
all
spirituall
blessings
in
heauenly
things
in
Christ
,
and
his
mercies
towards
vs
in
Iesus
Christ
his
Sonne
are
for
euermore
;
therfore
alwaies
and
in
all
things
his
name
is
to
be
blessed
and
praised
.
But
who
is
he
that
knowes
not
this
,
that
God
is
alwaies
in
all
things
to
be
praised
,
and
that
there
is
great
cause
so
to
do
?
If
the
question
be
asked
,
one
thing
will
be
answered
;
but
if
the
practise
be
looked
into
,
another
thing
may
bee
iudged
.
A
sonne
honoreth
his
father
,
and
a
seruant
his
maister
.
If
I
then
be
a
Father
where
is
mine
honour
?
And
if
I
be
a
Maister
,
where
is
my
feare
?
May
he
not
say
,
An
holy
nation
worshippeth
their
God
,
and
good
children
honour
their
father
.
If
I
then
be
your
God
,
where
is
my
worship
?
If
I
be
your
Father
,
where
is
mine
honour
?
I
doubt
not
but
there
are
who
with
the
Prophet
say
,
Thou
art
my
God
,
and
I
will
thanke
thee
,
thou
art
my
God
,
and
I
will
praise
thee
.
But
is
it
one
of
ten
?
Nay
,
might
we
not
go
into
a
citie
,
and
with
Abraham
beginne
at
fiftie
,
and
come
downe
to
ten
,
and
yet
not
finde
ten
such
there
?
We
haue
certaine
words
of
course
which
we
vse
,
as
to
say
,
God
be
blessed
,
God
be
praised
,
I
thanke
God
,
I
praise
God
;
but
commonly
they
come
but
from
the
lippes
.
It
is
not
with
vs
as
it
was
with
Marie
,
that
we
can
say
,
My
soule
doth
magnifie
the
Lord
,
and
my
spirit
reioyceth
in
God
my
Sauiour
.
For
though
we
blesse
God
with
our
mouthes
,
yet
do
we
dishonour
him
in
the
wayes
of
our
liues
.
If
ye
say
with
them
in
Malachie
,
Beloued
,
being
occasioned
at
this
time
to
speake
of
our
dishonouring
of
God
,
whom
we
ought
to
praise
and
honour
alwayes
,
and
in
all
things
,
I
haue
instanced
onely
in
this
one
point
of
our
dishonouring
of
God
,
both
because
the
profanation
of
the
Sabboth
is
one
of
the
greatest
dishonours
of
God
,
and
one
wherein
we
too
too
much
,
and
too
too
grossely
offend
.
Did
not
your
fathers
(
said
Nehemiah
to
the
rulers
of
Iudah
)
breake
the
Sabboth
,
and
our
God
brought
all
this
plague
vpon
vs
,
and
vpon
this
citie
,
yet
ye
increase
the
wrath
vpon
Israel
by
breaking
the
Sabboth
?
Consider
your
owne
waies
in
your
hearts
,
and
be
thinke
your selues
well
,
whether
amongst
other
our
sins
,
the
breaking
of
our
sabboths
haue
not
broght
heauy
plagues
vpon
vs
.
And
do
ye
yet
increase
the
wrath
vppon
Israel
by
breaking
his
Sabboth
?
Marke
well
what
I
say
,
and
the
Lord
giue
you
a
right
vnderstanding
in
all
things
.
The
Lord
is
alwayes
and
in
all
things
to
be
honoured
and
praised
.
Let
vs
not
in
this
or
any
other
thing
dishonour
his
holy
Name
.
Let
vs
in
all
things
glorifie
God
through
Iesus
Christ
,
and
let
vs
alwayes
haue
that
Song
in
our
mouthes
,
Praise
,
and
glorie
,
and
honour
,
and
thankes
,
and
power
,
and
might
be
vnto
our
God
for
euermore
,
Amen
.
And
as
our
Apostle
concludeth
this
his
Epistle
with
praise
vnto
the
Lord
,
so
let
vs
remember
to
praise
God
euen
our
Father
,
for
that
it
hath
pleased
him
so
often
to
assemble
vs
together
to
heare
a
great
part
of
it
opened
vnto
vs
,
and
thence
to
be
instructed
in
the
things
that
belong
vnto
our
peace
.
The
beginning
of
this
worke
was
his
worke
,
and
the
continuance
of
it
is
his
worke
:
vnto
him
therefore
,
euen
God
our
Father
,
be
praise
for
euermore
,
Amen
.
Salute
all
the
Saints
,
&c.
Now
in
the
end
of
this
Epistle
the
Apostle
addeth
salutations
from
himselfe
and
others
vnto
the
Philippians
,
which
manner
also
he
vseth
almost
in
the
end
of
all
his
Epistles
.
And
first
he
remembreth
his
owne
salutations
vnto
them
,
saying
,
Salute
all
the
Saints
,
&c.
Secondly
,
he
remembreth
the
salutations
of
his
brethren
,
and
fellow
labourers
in
the
Gospell
vnto
them
,
saying
,
The
brethren
,
&c.
Thirdly
,
he
remembreth
the
salutations
of
all
the
rest
of
the
Saints
that
were
at
Rome
vnto
them
,
saying
.
All
the
Saints
,
&c.
Lastly
he
shutteth
vp
all
and
sealeth
,
as
it
were
his
letter
with
that
vsuall
prayer
which
he
vseth
both
in
the
beginning
and
in
the
end
of
all
his
Epistles
,
saying
,
The
grace
,
&c.
Salute
,
sometimes
he
addeth
the
manner
,
with
an
holy
kisse
.
For
that
was
the
manner
of
the
Christian
salutation
to
embrace
one
another
,
and
to
kisse
one
another
.
Salute
then
in
token
of
my
loue
and
affection
vnto
them
,
all
the
Saints
generally
;
nor
onely
so
,
but
particularly
euery
Saint
in
Christ
Iesus
,
without
omission
of
any
one
;
that
being
washed
in
the
bloud
of
Christ
Iesus
,
and
sanctified
by
his
Spirit
,
do
leade
an
holy
and
godly
life
amongst
you
.
For
such
here
he
calleth
Saints
in
Christ
Iesus
,
&
that
he
would
haue
euery
one
of
these
in
particular
saluted
,
appeareth
by
his
vsing
of
the
singular
number
.
Here
then
first
I
obserue
a
good
ground
of
that
Christian
custome
commonly
vsed
in
writing
of
letters
vnto
friends
that
are
absent
;
which
is
,
to
send
commendations
,
to
remember
their
salutations
and
health-wishes
to
such
of
their
friends
as
are
ioyned
vnto
them
in
any
neare
bond
of
duty
,
or
of
loue
.
Which
as
it
is
a
good
testimony
of
their
kinde
and
louing
affection
towards
their
friends
,
so
is
it
a
good
meanes
to
preserue
and
to
increase
friendship
,
and
is
(
in
effect
)
a
prayer
for
their
health
and
welfare
.
And
for
these
causes
it
is
that
this
custome
of
long
time
hath
bene
,
and
is
still
amongst
Christians
continued
.
Which
may
teach
vs
alwayes
,
by
all
meanes
,
to
reteine
and
maintaine
our
loue
and
friendship
with
the
Saints
in
Christ
Iesus
:
and
therefore
,
when
we
conuerse
with
them
,
in
all
louing
sort
to
vse
them
;
and
when
we
are
absent
from
them
,
in
our
letters
to
salute
them
,
euen
euery
of
them
,
as
here
our
Apostle
doth
.
As
therefore
the
Apostle
before
exhorteth
,
so
do
I
,
whatsoeuer
things
pertaine
to
loue
,
euen
to
the
preseruing
or
increasing
of
your
loue
with
the
Saints
in
Christ
Iesus
,
those
thinke
on
,
and
do
.
The
second
thing
which
here
I
note
is
,
that
the
Apostle
saluteth
the
Saints
in
Christ
Iesus
.
Whence
I
obserue
that
the
name
and
title
of
Saints
is
fitly
and
truly
giuen
vnto
men
vppon
earth
,
All
my
delight
,
saith
Dauid
,
is
vpon
the
Saints
that
are
on
the
earth
,
and
vpon
such
as
excell
in
vertue
.
And
the
Apostle
in
all
his
Epistles
still
writeth
vnto
the
Saints
and
faithfull
brethren
,
as
ye
may
see
in
the
beginning
of
all
his
Epistles
.
But
who
on
earth
are
fitly
and
truly
called
Saints
?
Euen
they
that
being
purified
by
faith
,
and
sanctified
by
the
Spirit
,
and
washed
in
the
bloud
of
the
Lambe
,
deny
vngodlinesse
and
worldly
lusts
,
and
liue
soberly
,
and
righteously
,
and
godly
in
this
present
world
.
For
they
that
are
such
,
are
led
by
the
Spirit
of
God
;
they
haue
put
on
the
Lord
Iesus
Christ
,
and
he
is
made
of
God
vnto
them
wisedome
,
and
righteousnesse
,
and
sanctification
,
and
redemption
.
Yea
but
are
not
all
the
sonnes
of
men
so
long
as
they
dwell
in
these
houses
of
clay
,
vnrighteous
and
vnholy
?
How
then
can
any
in
this
life
be
fitly
and
truly
called
Saints
?
He
layeth
folly
vpon
his
Angels
,
and
that
the
heauens
are
not
cleane
in
his
sight
,
and
that
truly
and
properly
the
Lord
onely
is
holy
,
and
that
of
all
the
sonnes
of
men
it
is
most
truly
said
,
that
there
is
none
that
doth
good
,
and
sinneth
not
,
no
not
one
.
Yet
in
Christ
Iesus
all
the
seede
which
is
according
vnto
promise
,
is
counted
holy
:
holy
,
for
that
he
is
made
of
God
vnto
them
sanctification
and
holines
;
holy
,
for
that
they
are
washed
from
their
sinnes
by
the
bloud
of
the
Lambe
,
and
sanctified
by
the
Spirit
of
grace
;
holy
for
that
what
is
wanting
in
their
obedience
and
holinesse
,
is
hid
and
couered
in
the
perfect
obedience
and
holinesse
of
Christ
Iesus
;
and
holy
for
that
sanctified
desire
which
is
in
them
after
holinesse
.
And
therefore
our
Apostle
writing
to
the
Corinthians
,
saith
,
Ye
are
washed
,
ye
are
sanctified
,
ye
are
iustified
in
the
name
of
the
Lord
Iesus
,
and
by
the
Spirit
of
our
God
:
Ye
are
sanctified
,
that
is
,
ye
are
made
Saints
,
and
holy
.
So
that
howsoeuer
,
in
themselues
,
all
the
sonnes
of
men
be
vnrighteous
and
vnholy
,
yet
euen
in
this
life
all
the
Israel
of
God
in
Christ
Iesus
,
are
fitly
and
truly
called
Saints
in
such
sort
as
hath
bene
said
.
Vaine
then
and
foolish
is
their
conceit
that
imagine
that
there
are
no
Saints
but
such
as
haue
departed
this
mortalitie
in
the
feare
and
faith
of
Christ
Iesus
.
They
indeede
are
well
called
Saints
,
and
holy
is
the
remembrance
of
them
,
neither
need
they
the
shrines
of
a
sinfull
deceiuer
to
be
called
Saints
.
But
not
vnto
them
alone
,
but
vnto
you
also
(
beloued
)
is
this
title
due
,
to
be
called
Saints
,
if
ye
be
in
Christ
Iesus
,
and
walke
worthy
of
that
calling
whereunto
he
hath
called
you
.
Walke
therefore
worthy
of
that
calling
whereunto
ye
are
called
.
Mortifie
the
deedes
of
the
flesh
,
and
walke
not
after
the
flesh
but
after
the
Spirit
.
Be
ye
filled
with
the
fruites
of
righteousnesse
,
and
be
ye
holy
in
all
maner
of
conuersation
,
as
he
which
hath
called
you
is
holy
.
The
greater
impossibilitie
that
there
is
in
it
to
be
perfectly
holy
,
striue
ye
the
more
earnestly
after
it
;
and
howsoeuer
ye
come
short
,
yet
with
all
eagernesse
endeuour
still
your selues
vnto
that
which
is
before
,
and
follow
hard
toward
the
marke
for
the
prize
of
the
high
calling
of
God
in
Christ
Iesus
.
This
is
the
practise
,
and
this
is
the
study
of
them
that
are
sanctified
by
the
Spirit
of
God
,
and
these
things
if
ye
thinke
on
,
and
do
,
ye
are
Saints
in
Christ
Iesus
.
Otherwise
ye
are
no
Saints
,
neither
do
ye
belong
vnto
the
couenant
of
grace
.
And
this
know
for
a
suretie
,
that
whosoeuer
are
not
Saints
on
earth
,
shall
neuer
be
Saints
in
heauen
.
As
therefore
ye
desire
in
your
soules
there
to
be
,
so
studie
and
giue
all
diligence
here
to
be
.
Be
ye
in
Christ
Iesus
,
and
then
ye
are
Saints
;
be
ye
Saints
,
and
then
ye
are
in
Christ
Iesus
.
The
brethren
:
Hauing
remembred
his
owne
salutations
,
now
he
addeth
also
the
salutations
of
others
vnto
the
Philippians
.
And
first
he
remembreth
the
greetings
and
salutations
of
the
brethren
vnto
the
Philippians
.
The
brethren
&c.
where
by
the
brethren
which
were
with
him
,
he
vnderstandeth
those
that
laboured
with
him
in
the
Gospel
.
Whence
I
obserue
,
that
in
letters
sent
vnto
men
absent
,
these
formes
of
speeches
haue
not
bene
vnusuall
or
misliked
,
to
say
,
The
brethren
salute
thee
,
or
,
Salute
the
brethren
.
All
the
brethren
(
saith
the
Apostle
)
greete
you
.
Salute
the
brethren
,
&c.
The
more
is
it
to
be
wondred
at
,
that
such
formes
of
speech
should
now
be
censured
,
and
they
that
vse
them
,
noted
and
traduced
for
such
and
such
men
.
Can
any
man
follow
a
better
patterne
then
the
example
of
the
Apostle
?
Or
can
any
man
haue
a
better
warrant
then
the
warrant
of
the
Apostle
?
It
may
very
well
be
thought
,
that
if
Paul
were
now
liuing
and
should
now
vse
such
formes
of
salutations
as
these
in
the
end
of
his
Letters
and
Epistles
,
he
should
so
be
censured
and
traduced
as
now
those
are
that
therein
follow
his
example
.
The
second
thing
which
hence
I
obserue
,
is
,
that
as
all
Christians
generally
,
so
all
Ministers
of
the
Gospell
in
particular
should
write
,
and
speake
vnto
,
and
account
one
of
an
other
as
brethren
.
For
,
as
this
is
true
in
generall
,
that
we
haue
all
one
God
for
our
Father
,
that
we
are
all
begotten
by
the
immortall
seede
of
one
God
,
in
one
wombe
of
the
Church
;
that
we
are
all
baptized
into
one
bodie
,
and
haue
bene
all
made
to
drinke
into
one
spirit
,
that
we
are
all
adopted
vnto
the
same
inheritance
by
the
same
Spirit
,
through
Iesus
Christ
,
and
therefore
are
all
brethren
in
Christ
Iesus
;
so
is
it
also
true
in
all
the
Ministers
of
the
Gospell
of
Christ
Iesus
,
that
we
all
build
the
same
house
,
we
all
preach
the
same
Gospell
,
we
are
all
called
to
the
dispensation
of
the
same
mysteries
,
we
all
seeke
the
glorie
of
the
same
kingdome
,
and
we
are
all
shepheards
and
bishops
vnder
the
chiefe
Shepheard
and
Bishop
of
our
soules
Christ
Iesus
.
Howsoeuer
therefore
in
degree
we
go
one
before
another
,
yet
should
we
vse
and
intreate
one
another
as
brethren
.
A
good
note
,
as
for
all
Christians
in
generall
,
so
for
such
in
the
Ministerie
as
in
gifts
,
or
degree
,
are
before
others
of
their
calling
.
A
better
example
then
this
of
the
Apostle
they
cannot
follow
,
to
be
so
affectioned
towards
their
inferiors
,
as
it
appeareth
our
Apostle
was
,
and
in
all
kindnesse
to
intreate
as
brethren
them
that
labour
with
them
in
the
Gospel
,
as
it
appeareth
our
Apostle
did
.
It
followeth
.
All
the
Saints
,
&c.
Here
he
remembreth
the
salutations
of
all
the
rest
of
the
Saints
that
were
at
Rome
,
vnto
them
.
All
the
Saints
salute
you
,
to
wit
,
all
the
rest
of
the
Saints
,
that
labour
not
in
the
Gospel
,
and
most
of
all
they
which
are
of
Caesars
houshold
,
he
vnderstandeth
some
of
Neroes
Court
which
did
embrace
the
truth
.
Which
salutation
the
Apostle
,
no
doubt
,
addeth
for
the
ioy
and
comfort
of
the
Philippians
,
that
when
they
should
heare
,
that
not
only
all
the
Saints
at
Rome
saluted
them
,
but
the
some
of
the
Emperours
Court
which
had
embraced
the
truth
saluted
them
,
yea
and
were
as
forward
as
the
best
in
saluting
them
.
Whence
I
obserue
,
that
the
Lord
in
mercie
sometimes
in
the
Courts
of
wicked
Princes
,
raiseth
vp
faithfull
children
vnto
Abraham
,
and
causeth
his
truth
to
be
loued
,
and
embraced
,
and
professed
euen
of
their
Courtiers
.
What
a
cruell
tyrant
,
and
wicked
persecutor
of
Christians
Nero
was
,
the
Ecclesiasticall
stories
mention
.
He
was
the
beginner
of
all
those
wicked
persecutions
vnder
those
ten
cruell
tyrants
in
the
Primitiue
Church
,
and
grew
to
such
a
thirsting
after
bloud
,
that
not
onely
Paul
,
and
Peter
,
and
many
other
Christians
,
but
his
greatest
familiars
,
his
dearest
friends
,
his
nearest
kinred
,
his
brethren
,
his
mother
,
his
wife
were
slaine
by
his
most
cruell
tyranny
.
Yet
euen
in
this
cruell
tyrants
Court
,
the
Lord
had
some
that
feared
him
,
and
fauoured
the
truth
.
Such
a
one
was
Ioseph
in
Pharaoh
his
Court
,
Ionathan
in
Saules
Court
,
Obadiah
in
Ahabs
Court
,
and
Ebedmelech
in
Zedekiahs
Court.
And
such
is
his
mercie
,
that
he
will
,
such
is
his
power
,
that
he
can
,
and
such
his
goodnesse
that
he
doth
cause
light
to
shine
out
of
darkenesse
,
and
beget
children
in
the
faith
,
where
the
truth
is
most
oppugned
.
Which
may
teach
vs
many
good
lessons
.
As
first
not
to
despaire
,
but
that
where
the
truth
is
most
oppugned
,
there
the
Lord
hath
some
that
feare
him
,
and
worship
him
in
truth
.
No
place
more
vnlike
to
haue
friends
vnto
the
truth
,
then
Nero
his
Court
,
and
yet
there
were
such
.
And
therefore
we
may
hope
that
euen
there
where
Antichrist
vsurpeth
his
tyrann●e
,
the
Lord
hath
his
children
which
bow
not
the
knee
to
Baall
.
Onely
we
are
to
acknowledge
the
glorious
mercie
and
power
of
the
Lord
therein
,
that
so
wonderfully
dealeth
for
his
children
,
and
prouideth
for
his
owne
glory
.
Secondly
,
this
may
serue
to
condemne
vs
of
great
backwardlinesse
in
a
Christian
resolution
of
a
religious
profession
.
In
Nero
his
Court
was
great
danger
of
present
death
and
cruell
torture
vnto
so
many
as
should
embrace
and
professe
the
truth
of
Christ
Iesus
.
There
the
same
Paul
in
prison
,
and
many
continually
butchered
and
killed
for
a
good
profession
:
yet
there
were
such
as
embraced
the
truth
in
their
hearts
,
and
professed
it
with
their
mouthes
.
And
how
shall
not
this
condemne
our
irresolute
resolution
of
a
religious
profession
?
We
are
in
no
perill
of
death
,
or
of
bonds
,
or
imprisonment
for
making
a
bold
profession
of
Christian
religion
.
Nay
it
is
our
honour
with
our
most
gracious
Prince
constantly
to
maintaine
the
truth
against
errour
and
superstition
.
And
yet
so
cold
are
we
a
great
many
of
vs
in
religion
,
as
that
a
man
cannot
tell
what
we
are
,
Papists
or
Protestants
;
and
so
frozen
,
as
that
a
man
would
take
a
many
of
vs
rather
to
be
enemies
then
friends
vnto
religion
.
Either
we
are
afraid
and
dare
not
make
that
profession
which
we
should
,
for
feare
of
a
day
;
or
else
to
serue
the
time
,
we
make
shew
of
one
,
and
are
indeed
another
,
and
so
cannot
make
a
good
profession
.
Howsoeuer
it
be
,
so
it
is
that
many
of
vs
are
of
no
resolution
in
religion
.
Well
,
it
should
not
be
so
,
but
though
we
were
in
Nero
his
Court
,
we
should
make
a
good
profession
;
and
though
there
were
no
way
for
vs
but
to
be
cast
into
the
hote
fierie
fornace
,
yet
should
we
with
the
three
children
protest
,
We
will
not
serue
thy
gods
,
nor
worship
thy
golden
image
which
thou
hast
made
and
set
vp
.
The
grace
,
&c.
In
these
words
the
Apostle
shutteth
vp
all
,
and
as
it
were
sealeth
his
letter
with
that
vsuall
prayer
which
he
vseth
both
in
the
beginning
and
in
the
end
almost
of
all
his
Epistles
.
Where
ye
see
the
thing
which
he
wisheth
them
is
grace
,
which
when
he
calleth
The
grace
of
our
Lord
Iesus
Christ
,
he
therein
noteth
whence
it
is
deriued
vnto
his
children
.
By
grace
he
vnderstandeth
both
the
first
and
second
grace
,
both
the
free
fauour
of
God
which
is
the
fountaine
of
all
good
things
,
and
the
good
things
themselues
which
flow
from
that
fountaine
.
Now
this
is
called
the
grace
of
our
Lord
Iesus
Christ
,
because
it
is
deriued
from
God
by
him
vnto
his
children
,
by
him
I
say
,
euen
by
our
Lord
vnto
whom
al
power
is
giuen
both
in
heauen
and
in
earth
;
by
our
Lord
Iesus
that
saueth
his
people
from
their
sinnes
;
by
our
Lord
Iesus
Christ
annointed
a
King
to
defend
vs
,
a
Prophet
to
teach
vs
,
a
Priest
to
offer
vp
a
sacrifice
for
our
sinnes
.
So
that
the
Apostles
praier
here
for
the
Philippians
is
,
ye
see
,
that
whatsoeuer
grace
our
Lord
Iesus
Christ
hath
purchased
for
his
Church
,
may
be
with
them
all
,
to
fill
them
with
all
goodnesse
.
Would
ye
then
know
how
to
pray
for
all
good
either
vnto
Gods
Church
,
or
any
of
Gods
children
?
Learne
of
our
Apostle
,
and
pray
that
the
grace
of
our
Lord
Iesus
Christ
may
be
with
them
.
For
herein
ye
pray
both
for
all
spirituall
grace
in
heauenly
things
vnto
them
,
and
for
all
temporall
blessings
which
in
his
gracious
fauour
he
vouchsafeth
for
the
good
of
his
Church
and
children
,
being
all
couched
in
this
,
The
grace
of
our
Lord
Iesus
Christ
.
Againe
,
would
ye
know
by
whom
all
grace
is
deriued
vnto
vs
,
be
it
spirituall
grace
,
or
temporall
blessing
,
the
grace
of
God
whereby
he
loueth
vs
,
or
the
grace
of
God
whereby
his
loue
is
made
knowne
vnto
vs
?
Learne
of
our
Apostle
,
it
is
by
our
Lord
Iesus
Christ
;
for
therefore
is
it
called
the
grace
of
our
Lord
Iesus
Christ
,
because
it
is
deriued
by
him
vnto
vs
,
he
hauing
reconciled
vs
vnto
God
,
and
we
with
him
hauing
all
things
giuen
vnto
vs
.
Knowing
then
the
exceeding
great
riches
that
we
haue
in
Christ
Iesus
our
Lord
,
let
vs
alwaies
in
all
things
glorifie
the
name
of
Christ
Iesus
;
and
as
by
him
we
haue
all
things
,
so
let
vs
do
all
things
to
his
glorie
.
Laus
omnis
soli
Deo
.