Of
the
Essence
of
God
,
and
how
he
is
to
be
understood
in
his
holy
Attributes
so
farre
as
hee
hath
revealed
himselfe
in
holy
Scriptures
;
for
otherwise
no
man
is
able
to
define
what
God
is
.
ALL
men
are
by
a
certaine
instinct
of
nature
desirous
of
knowledge
,
and
account
ignorance
evill
and
unseemely
:
like
a
defective
body
or
lightlesse
house
:
for
knowledge
is
the
eye
of
the
mind
:
the
light
of
the
soule
:
the
ornament
of
grace
and
nature
:
and
is
a
collection
of
understanding
,
gathered
in
the
grounds
of
learning
;
by
the
instruction
of
wisedome
:
Eccles.
1.
shee
is
the
exercise
of
memory
,
in
the
actions
of
the
mind
;
and
the
imployer
of
the
senses
in
the
will
of
the
Spirit
:
and
such
Riches
,
as
will
swimme
with
the
master
,
when
he
suffers
shipwracke
;
and
sees
his
whole
estate
sinke
before
his
eyes
:
Now
the
more
excellent
a
thing
is
,
the
more
worthy
it
is
of
our
knowledge
:
for
it
is
discommendable
and
uncomely
for
anyman
to
bee
ignorant
of
himselfe
;
especially
of
the
causes
,
the
meanes
and
manner
of
his
eternall
Salvation
and
Redemption
from
horrible
and
intolerable
Misery
.
To
further
this
knowledge
,
my
purpose
is
,
out
of
the
Scriptures
,
and
by
the
helpe
of
sundry
learned
and
orthodoxall
Writers
,
briefly
to
shew
and
set
forth
how
God
is
to
be
understood
:
and
so
we
shall
,
as
in
a
glasse
behold
,
what
course
the
Lord
hath
in
his
wisedome
taken
to
manifest
his
grace
unto
us
:
and
to
make
us
partakers
of
his
glory
.
3
Meanes
to
know
that
there
is
a
God
.
Touching
this
matter
;
there
are
three
waies
whereby
God
doth
manifest
and
open
himselfe
to
the
knowledge
of
man
:
the
first
way
,
and
most
generall
,
consisteth
in
his
working
,
where
the
Majesty
of
God
setteth
himselfe
to
be
seene
in
all
his
workes
throughout
the
compasse
of
all
the
world
,
in
Heaven
as
well
as
in
the
earth
:
Rom.
1.20
.
this
way
is
most
generall
,
because
it
is
so
set
forth
to
all
people
of
all
Nations
;
that
no
man
can
excuse
himselfe
for
not
knowing
God
.
Vers.
19.
It
cannot
be
denied
but
that
there
is
in
us
a
certaine
quicknesse
of
understanding
and
strength
of
reason
,
Wisd.
13.
as
might
be
the
eye
of
our
minde
,
whereby
we
may
know
in
Gods
Workes
,
God
himselfe
the
worker
thereof
:
but
unlesse
the
brightnesse
for
the
workes
of
God
were
so
great
,
that
they
did
set
forth
the
Majesty
of
the
worker
to
bee
seene
throughout
all
the
earth
,
our
reason
should
have
had
no
cause
or
meanes
to
have
knowne
that
there
had
beene
a
God
.
Therefore
the
first
cause
of
our
knowledge
of
God
,
is
attributed
to
the
light
and
brightnesse
of
the
Workes
of
God
;
whereby
the
Philosophers
did
acknowledge
the
Majesty
of
the
invisible
God
,
Rom.
1
,
&c.
How
the
Philosophers
knew
God
by
his
Workes
.
as
the
Apostle
witnesseth
.
For
first
they
did
observe
in
the
Workes
of
God
,
an
exceeding
great
Majesty
;
an
infinite
multitude
;
a
wonderfull
variety
,
a
most
constant
order
;
a
seemely
agreement
;
an
endlesse
continuance
;
a
pleasant
vicissitude
,
or
entercourse
of
things
comming
and
going
:
briefly
,
Wisd.
13.
such
wisedome
in
creating
,
governing
and
bestowing
of
things
;
and
in
conserving
of
them
such
power
and
might
,
that
they
could
ascribe
the
whole
workemanship
of
all
things
,
Heavenly
and
earthly
,
to
no
other
nature
,
but
to
the
Nature
of
God
.
Besides
this
,
they
tasted
indeed
of
the
wonderfull
goodnesse
of
God
,
by
the
infinite
number
of
commodities
growing
unto
them
,
both
from
Heaven
and
earth
,
which
the
Apostle
rehearseth
saying
:
Acts
14.17
.
Verely
hee
left
not
himselfe
without
witnesse
,
doing
good
and
helping
them
from
Heaven
,
giving
raine
,
and
fruitfull
seasons
,
filling
their
hearts
with
food
and
gladnesse
.
Thirdly
,
they
felt
a
marvellous
terrour
of
lightning
,
earthquakes
,
Math.
24.
pestilences
,
gapings
of
the
ground
,
strange
sights
and
apparitions
from
Heaven
,
in
the
Sunne
,
Moone
,
Starres
and
Comets
,
the
fore-shewers
of
great
mischiefes
and
slaughters
:
and
withall
that
the
prophesies
of
things
to
come
,
such
as
were
Sibyls
,
Iob.
37.
Iob
38.
and
of
the
Prophets
were
so
certaine
and
true
,
that
they
plainly
passe
the
limits
of
mans
fore-knowledge
,
and
proved
the
power
of
the
God-head
to
governe
all
things
in
the
world
.
They
that
bee
so
unfaithfull
and
grosse
,
Some
believe
nothing
but
what
they
see
with
their
eyes
,
as
the
Stoicks
and
Epicures
.
that
they
cannot
apply
their
understanding
and
credite
to
things
invisible
,
be
so
affected
for
the
most
part
,
that
they
believe
nothing
neither
of
the
life
,
felicity
and
glory
of
Heaven
;
neither
of
the
angels
,
spirits
and
divels
of
hell
:
because
they
suppose
there
is
nothing
farther
and
besides
that
which
is
seene
with
our
eyes
;
and
so
they
acknowledge
not
God
in
their
hearts
,
for
that
he
is
not
seene
:
neither
,
they
consider
not
that
there
bee
also
some
other
things
invisible
,
which
for
all
they
see
them
not
,
yet
they
cannot
deny
them
to
bee
:
who
ever
saw
a
voice
?
who
hath
seene
the
winde
?
who
ever
saw
a
savour
?
these
things
indeed
are
invisible
,
but
yet
notwithstanding
,
no
man
of
any
perceivance
,
will
deny
them
to
be
:
and
whereby
are
they
judged
to
bee
?
but
by
the
perceivance
of
their
efficacy
and
working
:
the
voice
is
not
seene
,
yet
is
it
heard
:
the
winde
is
not
seene
,
yet
is
it
perceived
by
feeling
;
and
his
working
and
violence
,
in
that
which
it
bringeth
to
passe
:
a
savour
is
not
seene
,
but
by
smelling
is
perceived
most
effectually
:
who
ever
saw
at
any
time
his
soule
?
The
faculties
of
the
soule
.
yet
no
man
is
so
unwise
to
deny
that
his
soule
is
within
him
,
by
whom
hee
perceiveth
hee
hath
life
;
sight
and
hearing
,
smelling
,
feeling
,
tasting
,
and
power
to
move
from
place
to
place
:
who
ever
saw
his
owne
minde
?
and
is
there
any
man
so
voyd
of
reason
,
that
hee
will
say
,
hee
hath
none
,
because
hee
seeth
none
?
and
yet
thereby
conceiveth
,
understandeth
,
and
judgeth
:
no
man
ever
saw
the
power
of
his
will
and
heart
,
God
is
known
by
his
creatures
and
workings
.
yet
there
is
no
man
but
perceiveth
he
hath
such
a
power
,
whereby
he
loveth
,
hateth
,
desireth
and
envieth
,
mourneth
and
rejoyceth
:
Rom.
1.20
,
21.
why
judge
wee
not
likewise
of
God
?
he
is
indeed
invisible
of
himselfe
,
but
through
his
working
vertue
,
and
goodnesse
hee
declareth
himselfe
,
so
that
the
minde
of
man
,
except
it
be
altogether
blinded
,
may
easily
judge
by
the
godly
workes
,
that
there
is
a
God
,
by
whom
all
things
are
made
,
and
by
whom
all
is
governed
;
so
that
any
man
of
understanding
must
needs
grant
that
hee
doth
not
understand
God
in
his
minde
,
by
his
workes
onely
,
but
also
that
hee
seeth
him
with
his
eyes
,
Iob
13.1
,
&c.
heares
him
with
his
eares
,
and
perceiveth
him
in
his
smell
and
feeling
;
and
the
faithfull
man
surely
maketh
tryall
of
God
even
in
his
taste
,
Psal.
34.8
.
so
the
Prophet
saith
,
Taste
and
see
how
sweet
the
Lord
is
.
Unlesse
Honey
be
tasted
,
ye
cannot
know
how
sweet
it
is
;
even
so
,
unlesse
you
taste
of
God
,
ye
shall
not
know
how
sweet
he
is
;
the
taste
of
his
sweetnesse
is
the
understanding
of
his
goodnesse
perceived
by
faith
.
The
second
way
whereby
God
doth
manifest
himselfe
unto
men
,
consisteth
in
the
Word
,
God
is
known
also
by
his
Word
.
for
so
God
hath
opened
himselfe
to
our
fathers
,
by
word
and
speaking
,
even
from
the
beginning
of
the
world
,
untill
the
daies
of
the
new
Testament
,
whereof
the
Apostle
speaketh
,
saying
,
Hebr.
1.1
,
2
,
3.
Divers
and
many
waies
hath
God
spoken
to
our
fathers
by
the
Prophets
;
but
last
of
all
,
hee
hath
spoken
unto
us
by
his
Sonne
:
this
is
a
speciall
way
:
for
it
happened
not
so
to
every
Nation
;
as
it
did
by
a
speciall
grace
happen
to
the
Israelites
:
Psal.
147.
hee
that
declared
his
Word
to
Iacob
,
his
Righteousnesse
and
his
Iudgements
unto
Israel
,
he
did
not
so
unto
all
nations
;
and
yet
this
Word
,
and
Christ
also
,
is
the
only
Sonne
of
God
.
The
third
way
is
by
inspiration
,
God
is
opened
to
the
Elect
by
inspiring
.
and
the
secret
revelation
of
the
holy
Spirit
,
and
this
is
called
most
speciall
for
a
difference
from
the
other
two
,
that
be
indifferent
to
good
and
evill
;
and
this
may
pertaine
to
the
elect
onely
,
who
beside
the
light
of
workes
,
and
the
declaration
by
word
,
getteth
almost
certaine
knowledge
of
God
,
yet
rather
a
feeling
,
and
a
taste
of
him
,
Ephes.
3.5
.
by
the
lively
and
effectuall
inspiration
and
revelation
of
the
holy
Spirit
of
God
;
by
these
three
waies
man
may
certainly
know
there
is
a
God
.
What
God
is
in
his
Essence
,
and
how
to
be
understood
in
his
holy
Attributes
?
Secondly
,
it
seemeth
that
this
question
hath
troubled
many
mens
mindes
;
also
,
who
it
is
that
is
God
:
Certainly
knowne
by
so
many
manifest
and
many
testimonies
of
godly
workes
:
Further
,
to
know
what
God
is
;
God
is
a
divine
Essence
,
and
Incomprehensible
,
Immutable
,
Indivisible
,
Impassible
,
Incorruptible
,
Immortall
,
1
Tim.
6.16
.
2
Cor.
3.17
.
Unspeakable
,
perfect
and
everlasting
,
dwelling
in
Inaccessible
light
,
spirituall
and
infinitely
perfect
;
whose
being
is
from
eternitie
to
eternity
.
In
the
God-head
there
are
three
divine
persons
,
the
Father
,
Sonne
,
and
holy
Ghost
;
these
three
persons
are
not
three
severall
substances
,
but
three
distinct
subsistences
,
or
three
divers
manner
of
beings
;
of
one
and
the
same
substance
and
divine
essence
;
so
that
a
person
in
the
God-head
,
is
an
individuall
understanding
,
and
incommunicable
subsistence
,
absolute
of
it selfe
,
and
not
sustained
by
any
other
.
The
persons
in
this
Mysterie
,
or
divine
Essence
,
are
but
three
:
there
is
another
,
and
another
;
but
not
another
thing
,
and
another
thing
:
the
divine
Essence
in
it selfe
is
neither
divided
nor
distinguished
;
but
the
three
persons
in
the
divine
Essence
are
distinguished
amongst
themselves
by
their
names
,
Mat.
11.27
.
Mat.
3.17
.
Esay
63.16
.
Eph.
3.16
,
17.
by
their
order
,
and
by
their
actions
:
in
this
manner
:
the
first
person
of
the
glorious
Trinitie
,
is
named
the
Father
,
first
in
respect
of
his
naturall
sonne
Christ
:
secondly
,
in
respect
of
the
elect
;
his
adopted
sonnes
,
not
by
nature
,
but
by
grace
:
Christ
the
sonne
is
the
second
person
of
the
glorious
Trinitie
;
and
the
onely
begotten
sonne
of
his
Father
,
not
by
grace
,
but
by
nature
;
Hebr.
1.3
.
Esay
36.10
.
Ioh.
20.21
,
22.
1
Pet
1.15
.
and
Thes.
1.2
.
the
third
person
is
named
the
holy
Ghost
;
first
,
because
he
is
spirituall
without
a
bodie
,
secondly
,
because
hee
is
spired
,
and
,
as
it
were
,
breathed
,
that
is
,
proceedeth
from
them
both
;
because
hee
is
holy
in
his
owne
nature
,
and
the
immediate
Sanctifier
of
all
Gods
elect
people
.
Hence
it
is
,
that
for
as
much
as
the
Father
is
the
fountaine
&
originall
of
the
Trinitie
,
the
beginning
of
all
eternall
working
;
the
name
of
God
in
relation
,
and
the
title
of
Creator
in
the
Creed
,
Ioh.
14.1
.
are
given
in
especiall
manner
to
the
Father
,
our
Redemption
to
the
Sonne
,
and
our
sanctification
to
the
Person
of
the
holy
Ghost
,
as
the
Immediate
agents
of
these
actions
.
Rom.
8.3
,
4.
1
Cor.
15.24
.
This
divine
order
excepted
,
there
is
neither
first
nor
last
,
neither
superioritie
,
nor
inferioritie
among
the
three
persons
:
for
nature
,
they
are
coessentiall
:
Ioh.
1.1
.
for
definitie
,
coequall
:
and
for
time
,
coeternall
:
For
the
essence
doth
not
beget
an
essence
,
but
the
person
of
the
Father
,
begetteth
the
person
of
the
Sonne
,
Ioh.
5.19
.
and
so
hee
is
God
of
God
,
and
hath
from
his
Father
the
beginning
of
his
person
and
order
,
Rom.
8.9
.
but
not
of
essence
and
time
:
And
the
holy
Ghost
proceedeth
equally
from
both
the
Father
and
the
Sonne
,
by
an
eternall
and
incomprehensible
spiration
:
for
,
as
the
Sonne
receiveth
the
whole
divine
essence
by
generation
;
so
the
holy
Ghost
receiveth
it
wholly
by
spiration
:
Rom.
11.36
.
But
because
the
Father
created
,
As
Redemption
.
Act.
20.28
.
and
Sanctification
.
and
still
governeth
the
world
by
the
Sonne
,
in
the
holy
Ghost
;
therefore
these
externall
actions
are
indifferently
,
in
the
Scripture
often
times
ascribed
to
each
of
the
three
persons
;
and
therefore
are
called
Communicable
and
divided
actions
;
1
Pet.
1.23
.
so
that
when
wee
say
that
the
divine
essence
is
in
the
Father
unbegotten
,
in
the
Sonne
begotten
,
and
in
the
holy
Ghost
proceeding
,
we
make
not
three
essences
,
but
onely
shew
the
divers
manner
of
subsisting
;
by
which
the
same
most
simple
,
eternall
and
unbegotten
essence
subsisteth
in
each
person
,
namely
,
that
it
is
not
in
the
Father
by
generation
,
that
is
in
the
Sonne
communicated
from
the
Father
by
generation
,
and
in
the
holy
Ghost
communicated
from
both
the
Father
and
the
Sonne
,
by
proceeding
.
These
are
incommunicable
,
and
doe
make
not
an
essentiall
,
accidentall
or
rationall
,
but
a
reall
distinction
,
betwixt
the
three
persons
:
And
because
the
divine
essence
common
to
all
the
three
persons
,
is
but
one
;
we
call
the
same
Unitie
:
But
because
there
be
three
distinct
persons
in
this
one
indivisible
essence
,
we
call
the
same
Trinity
:
So
that
this
Unitie
in
Trinity
,
and
Trinity
in
Unitie
,
is
a
holy
Mysterie
,
rather
to
be
religiously
adored
by
faith
,
Iob
11.7
.
then
curiously
searched
into
by
reason
.
That
God
is
one
in
Trinity
1.
These
things
be
manifest
,
and
must
with
a
simple
and
cleare
faith
be
believed
:
that
God
is
one
in
essence
,
nature
,
God-head
,
will
,
moving
and
working
,
three
in
three
persons
,
of
which
every
one
hath
severall
subsistence
and
propertie
;
which
for
all
that
be
so
in
God
,
that
the
Essence
,
Nature
,
God-head
,
Majesty
,
working
,
will
,
power
,
honour
,
and
continuance
for
ever
is
common
to
them
all
,
all
coessentiall
,
all
coeternall
;
The
Appellations
of
the
persons
.
for
wee
see
that
these
three
persons
are
called
in
holy
Scriptures
,
God
,
the
Word
,
the
Spirit
,
but
more
plainly
by
Christ
,
the
Father
,
the
Sonne
,
and
the
holy
Spirit
.
Matth.
28.19
.
We
see
that
the
faith
of
this
holy
Trinitie
is
not
meant
to
be
three
Gods
,
but
three
unsearchable
subsistences
or
persons
in
one
true
God
,
set
forth
to
man
for
the
better
knowledge
of
Christ
,
his
only
begotten
Son
,
and
for
the
increase
of
his
glory
,
according
to
the
measure
of
his
revelation
:
A
Similitude
.
For
,
as
two
divers
and
sundry
natures
joyned
together
in
one
man
,
doe
not
make
two
men
,
but
both
doe
still
conserve
the
unitie
of
one
person
,
so
that
it
remaineth
still
one
man
,
made
of
soule
and
body
,
why
then
should
it
not
sinke
into
our
heads
,
that
three
subsistences
in
one
God
,
neither
in
being
,
neither
in
nature
be
divers
,
but
altogether
equall
and
even
,
doe
not
let
but
that
the
unitie
of
God
remaineth
still
one
.
A
Similitude
of
the
Sunne
.
Who
is
so
weake
of
judgement
,
or
so
foolish
of
understanding
,
to
believe
that
there
are
three
sunnes
,
being
indeed
,
but
one
,
because
there
is
three
qualities
or
effects
in
the
sunne
:
First
,
as
it
were
,
a
fountaine
of
light
,
Note
.
never
ceasing
:
Secondly
,
the
cleare
shining
brightnesse
which
commeth
thereof
:
Thirdly
,
the
heate
breathing
out
and
proceeding
from
them
both
:
The
similitude
of
man
.
who
is
so
mad
to
determine
or
Imagine
,
that
a
man
hath
three
spirits
,
because
there
are
found
three
,
as
it
were
divers
substances
,
the
soule
,
the
minde
,
and
the
will
:
the
soule
whereby
man
liveth
and
moveth
;
the
minde
whereby
hee
understandeth
,
judgeth
and
discerneth
:
the
heart
or
will
whereby
hee
willeth
or
willeth
not
,
hateth
or
loveth
,
is
sorry
or
glad
,
becommeth
good
or
evill
?
these
things
are
manifestly
found
in
our selves
:
wherby
we
may
be
led
as
by
the
hand
,
to
know
the
one
and
true
God
in
this
holy
Trinity
of
Persons
,
and
in
Trinity
a
perfect
unity
of
God-head
;
how
may
it
bee
rightly
understood
,
Iob
11.7
.
how
the
soule
breedeth
the
minde
,
and
how
the
will
commeth
of
them
both
?
By
what
way
then
can
wee
understand
the
divine
birth
of
the
Word
of
God
;
and
the
proceeding
of
the
holy
Spirit
?
thus
in
briefe
I
thought
meete
to
note
,
concerning
this
question
,
what
God
is
:
for
the
simpler
sorts
sake
,
to
the
intent
they
may
understand
how
farre
forth
the
use
thereof
may
doe
them
good
that
be
desirous
to
apply
their
knowledge
and
understanding
to
God
,
to
the
study
of
true
godlinesse
,
and
not
unto
curiosity
.
Iohn
1.1
,
2
,
&c.
And
take
this
by
the
way
,
that
as
the
naturall
sonne
of
man
,
is
naturally
man
;
so
is
the
naturall
Sonne
of
God
naturally
God
,
and
of
one
Essence
with
his
Father
;
but
this
knowledge
of
the
holy
Trinity
,
was
somewhat
hidden
till
the
revelation
of
the
Word
that
tooke
flesh
.
When
the
holy
Spirit
began
more
especially
to
worke
,
then
this
mystery
of
the
Trinity
in
God
was
openly
set
forth
by
Christ
,
when
he
said
;
Goe
teach
all
People
,
Math.
28.19
.
The
revelation
of
the
holy
Trinity
.
baptising
them
in
the
Name
of
the
Father
,
of
the
Sonne
,
and
of
the
Holy
Ghost
:
and
then
conferred
his
grace
upon
them
,
whereby
the
ministery
of
the
holy
Trinity
began
to
be
opened
unto
the
world
;
should
bee
a
manifest
witnesse
to
the
people
;
that
whosoever
should
bee
received
into
that
grace
,
should
in
the
Sacrament
of
the
first
admission
,
confesse
themselves
to
bee
sanctified
in
the
name
of
the
Father
,
of
the
Sonne
,
and
of
the
Holy
Ghost
.
Thus
farre
of
the
divers
manner
of
being
in
the
divine
essence
:
Now
of
the
Attributes
thereof
,
and
first
of
the
Nominall
.
The
Attributes
of
God
are
of
two
sorts
:
either
Nominall
or
Reall
.
The
Nominall
attributes
are
of
three
sorts
:
the
first
which
signifie
Gods
Essence
.
Secondly
,
the
Persons
in
the
Essence
.
Thirdly
,
those
which
signifie
his
essentiall
workes
.
The
first
is
named
[
](A14923-e13390-b)a
a
Exod.
6.3
,
&c.
Exod.
15.3
,
&c.
Psal.
83.18
Esay
48.11
.
Jehovah
,
which
signifieth
Eternall
being
of
himselfe
,
in
whom
is
being
without
all
beginning
;
all
other
beings
both
begin
and
end
:
he
is
named
Iehovah
,
not
onely
in
respect
of
being
,
and
causing
all
things
to
be
;
but
especially
in
respect
of
his
gracious
promises
,
which
without
faile
hee
will
fulfill
in
his
appointed
time
,
and
so
causeth
that
to
be
which
was
not
before
:
Esay
55.7
.
Iohn
14.2
,
3.
and
upon
our
true
repentance
hee
will
assuredly
pardon
and
forgive
us
all
our
sinnes
,
at
the
time
of
death
receive
our
soules
,
and
in
the
resurrection
raise
up
our
bodies
in
glory
to
life
everlasting
:
therefore
this
Name
is
a
golden
pledge
unto
us
,
that
because
hee
hath
promised
,
hee
will
surely
performe
unto
us
.
Exod.
3.14
.
Vers.
13.
The
second
Name
denoting
Gods
Essence
is
Eheieh
,
but
once
read
,
and
of
the
same
roote
that
Iehovah
is
,
and
signifieth
,
I
am
that
I
am
:
for
when
Moses
asked
God
by
what
name
hee
should
call
him
,
God
then
named
himselfe
,
Eheieh
Ascher
:
Eheieh
,
I
am
that
I
am
,
or
I
will
be
that
I
will
be
:
signifying
that
hee
is
an
eternall
unchangeable
being
,
and
all
other
creatures
are
temporary
and
mutable
.
This
name
in
the
New
Testament
is
given
to
our
Lord
Christ
,
Apoc.
1.8
.
when
he
is
called
Alpha
and
Omega
,
the
beginning
and
the
ending
,
which
is
,
which
was
,
and
which
is
to
come
:
the
Almighty
:
for
all
time
past
and
to
come
is
aye
present
before
God
.
And
to
this
name
Christ
alludeth
,
Before
Abraham
was
,
I
am
:
Iohn
8.58
.
this
Name
should
teach
us
likewise
,
to
have
alwaies
present
in
our
mind
,
our
first
creation
,
our
present
corruption
,
and
our
future
glorification
.
The
third
Name
is
Jah
,
Psal.
112
,
&c.
Psal.
113.1
,
2.3
,
4
,
5.
which
as
it
comes
of
the
same
roote
,
so
it
is
the
contract
of
Jehovah
,
and
signifieth
Lord
:
because
hee
is
the
beginning
,
and
being
of
beings
.
This
Name
is
ascribed
unto
God
:
so
when
this
Name
is
absolutely
given
to
God
,
it
answereth
to
the
name
Jehovah
;
and
so
translated
by
the
seventy
Interpreters
:
for
God
is
so
a
Lord
,
that
he
is
absolute
of
himselfe
,
and
Lord
of
all
.
This
Name
should
alwaies
put
us
in
remembrance
to
obey
his
Commandements
,
to
feare
his
Judgements
,
Mala.
1.6
.
to
submit
our selves
in
all
things
to
his
blessed
will
and
pleasure
,
saying
with
Ely
,
It
is
the
Lord
,
1.
Sam.
3.18
.
let
him
doe
whatsoever
seemeth
him
good
.
The
fourth
is
God
,
600.
times
used
in
the
New
Testament
,
which
signifieth
,
To
burne
or
kindle
;
for
God
is
light
,
and
the
Authour
both
of
heate
,
light
,
and
life
,
in
all
Creatures
:
either
immediately
of
himselfe
,
or
mediately
by
secondary
causes
;
but
when
it
is
properly
and
absolutely
used
,
Note
.
it
signifieth
the
eternall
essence
of
God
,
being
above
all
things
,
and
through
all
things
,
and
seeth
all
things
in
all
places
;
giving
life
and
light
to
all
creatures
,
and
preserving
and
governing
them
in
their
wonderfull
frame
and
order
:
therefore
let
us
take
heed
every
where
what
wee
doe
in
his
sight
:
thus
farre
of
the
names
which
signifie
the
Essence
of
God
.
The
Name
chiefely
which
signifieth
the
persons
in
the
Essence
,
is
Elohim
.
Elohim
signifieth
the
mighty
Judges
;
Genes.
3.22
.
Deut.
7.6
.
it
is
a
name
of
the
plurall
number
,
to
expresse
the
Trinity
of
persons
in
the
unity
of
Essence
:
the
mighty
God
,
or
all
the
three
Persons
in
the
God-head
.
Math.
21.37
.
It
is
derived
of
Alah
,
hee
swore
:
because
in
all
weighty
causes
,
when
necessity
requireth
an
oath
to
decide
the
truth
,
we
are
onely
to
sweare
by
the
Name
of
God
,
which
is
the
great
and
righteous
Judge
of
Heaven
and
earth
:
as
oft
therefore
as
we
read
,
or
heare
this
name
Elohim
,
it
should
put
us
in
mind
to
consider
that
in
one
divine
Essence
there
are
three
distinct
persons
,
and
that
God
is
Iehovah
Elohim
.
Now
follow
the
names
which
signifie
Gods
essentiall
workes
,
which
are
these
five
especially
:
Math.
27.46
.
Math.
25.31
.
2
Chro.
32.8
.
The
first
,
El:
which
is
as
much
,
as
strong
God
,
and
teacheth
us
that
God
is
not
onely
most
strong
,
and
fortitude
it selfe
,
in
his
owne
Essence
:
but
also
that
it
is
hee
that
giveth
strength
and
power
to
all
creatures
:
therefore
Christ
is
called
El
Gibbor
,
the
strong
,
most
mighty
God
:
therefore
let
not
Gods
children
feare
the
power
of
enemies
,
for
El
,
our
God
,
is
more
strong
then
they
.
Secondly
,
Shaddai
,
that
is
,
omnipotent
:
by
this
name
God
usually
stiled
himselfe
to
the
Patriarchs
;
I
am
El
Shaddai
,
the
strong
God
Almighty
;
because
hee
is
perfectly
able
to
defend
his
servants
from
all
evill
,
to
blesse
them
with
all
spirituall
and
temporall
blessings
,
and
to
performe
all
the
promises
which
he
hath
made
unto
them
for
this
life
,
and
in
the
life
to
come
.
This
Name
belongeth
onely
to
God
himselfe
,
and
to
no
creature
,
no
not
to
the
humanity
of
Christ
.
This
may
teach
us
with
the
Patriarchs
,
to
put
our
whole
confidence
in
God
,
and
not
to
doubt
of
the
truth
of
his
promises
and
the
performance
thereof
.
Thirdly
,
Adonai
,
which
is
,
My
Lord
:
this
name
Analogically
is
given
to
creatures
,
but
properly
it
belongeth
to
God
alone
;
it
notes
unto
us
the
mysterie
of
the
holy
Trinitie
:
if
I
be
Adonim
,
Lord
,
Malac.
1.6
.
where
is
my
feare
?
this
name
is
given
to
Christ
,
when
he
saith
,
Cause
thy
face
to
shine
upon
thy
Sanctuary
that
is
desolate
,
Dan.
9.17
,
18.
for
Adonia
,
the
Lord
Christ
his
sake
.
The
hearing
of
this
holy
name
,
may
teach
every
man
to
obey
Gods
Commandements
,
and
to
feare
him
alone
,
to
suffer
none
besides
him
to
raigne
in
his
conscience
,
to
lay
hold
by
a
particular
hand
of
faith
upon
his
Word
and
Promises
,
and
to
challenge
God
in
Christ
to
be
his
God
,
saying
with
Thomas
,
Thou
art
my
Lord
,
and
my
God
.
4.
Helion
,
that
is
most
high
;
this
name
Gabriel
giveth
unto
God
,
telling
the
Virgin
Mary
,
Psal.
9.2
.
Dan.
4.17.24.25
.
Act.
7.48
.
Luk.
1.32
.
that
the
childe
that
should
be
borne
of
her
,
should
be
the
Son
of
the
most
high
.
This
teacheth
us
,
that
God
in
his
Essence
and
Glory
exceedeth
infinitely
all
creatures
of
heaven
and
earth
,
and
that
no
man
should
be
proud
of
any
earthly
honour
or
greatnesse
,
but
to
desire
true
dignitie
,
and
to
labour
to
have
communion
with
God
in
grace
and
glory
.
5.
Abba
,
signifying
Father
;
Rom.
8.15
.
Esay
9.5
.
Jam.
1.17
.
2
Tim.
6.16
.
for
God
is
Christs
father
by
nature
,
and
Christians
by
adoption
and
grace
:
Christ
is
called
the
everlasting
Father
,
the
prince
of
Peace
,
because
he
doth
regenerate
us
under
the
new
Testament
:
God
is
also
called
father
of
Light
,
because
God
dwelleth
in
inaccessible
light
,
and
is
the
●●thour
,
not
onely
of
the
sonnes
light
,
but
also
of
all
the
light
both
of
naturall
reason
,
and
of
supernaturall
grace
:
this
name
teacheth
us
,
that
all
the
gifts
which
wee
receive
from
God
,
proceed
from
his
meere
fatherly
love
,
and
that
wee
should
love
him
againe
as
deare
children
;
and
that
wee
may
in
all
our
troubles
be
bold
to
call
upon
him
as
a
father
for
his
helpe
and
succour
;
thus
should
wee
not
heare
of
the
sacred
names
of
God
,
but
that
wee
should
thereby
be
put
in
mind
of
his
goodnesse
unto
us
,
and
of
our
duties
unto
him
;
and
then
we
should
finde
how
comfortable
a
thing
it
is
,
to
doe
every
thing
in
the
name
of
God
,
a
phrase
usuall
in
every
mans
tongue
,
but
the
true
comfort
thereof
through
ignorance
knowne
to
few
mens
hearts
,
it
is
a
great
wisedome
,
and
an
unspeakable
matter
for
the
strengthening
of
a
Christians
faith
,
to
know
,
how
in
the
mediation
of
Christ
,
to
invocate
God
by
such
a
name
,
as
whereby
hee
hath
manifested
himselfe
to
be
most
willing
,
and
best
able
to
helpe
and
succour
him
in
his
present
need
and
adversitie
.
The
ardent
desire
of
knowing
God
,
is
the
surest
testimony
of
our
love
to
God
,
and
of
Gods
favour
to
us
.
Psal.
91.14
,
15
,
16.
Because
hee
hath
set
his
love
upon
mee
,
therefore
will
I
deliver
him
:
I
will
set
him
on
high
,
because
he
hath
knowne
my
name
;
he
shall
call
upon
me
,
and
I
will
heare
him
,
yea
,
I
will
be
with
him
in
trouble
,
and
deliver
him
,
and
bring
him
to
honour
,
and
shew
him
my
salvation
.
Thus
farre
of
the
nominall
Attributes
:
The
reall
Attributes
are
of
two
sorts
,
either
absolute
or
relative
:
the
absolute
Attributes
cannot
in
any
sort
agree
to
any
creature
,
but
to
God
alone
;
these
are
two
,
Simplenesse
,
and
Infinitenesse
.
Simplenesse
is
that
whereby
God
is
voide
of
all
composition
,
division
,
multiplication
,
accidents
or
parts
compounding
,
either
sensible
or
intelligible
;
so
that
whatsoever
hee
is
,
he
is
the
same
essentially
:
it
hinders
not
Gods
simplenesse
that
hee
is
three
,
because
God
is
three
,
not
by
composition
of
parts
,
but
by
co-existence
of
persons
.
Job
11.8
.
Infinitenesse
is
that
whereby
all
things
in
God
are
void
of
all
measure
,
limitation
and
bounds
,
above
and
beneath
,
before
and
after
.
From
these
two
doe
necessarily
flow
three
other
absolute
Attributes
.
Act.
7.48
,
49.
1
King
.
8.27
.
1.
Unmeasurablenesse
,
or
Ubiquity
,
whereby
he
is
of
infinite
extension
,
filling
heaven
and
earth
,
containing
all
places
,
and
not
contained
of
any
space
,
place
,
or
bounds
,
and
being
no
where
absent
,
is
every
where
present
;
hee
is
universally
present
,
repletively
every
where
,
inclusively
no
where
;
Psal.
19.1
.
by
which
God
is
said
to
be
in
heaven
,
because
that
there
his
power
,
wisedome
,
Hos.
2.21
.
Esa.
40.22
,
&c.
and
goodnesse
is
in
a
more
excellent
manner
seene
and
enjoyed
;
as
also
because
that
usually
he
doth
from
thence
powre
both
his
Blessings
and
Judgements
upon
us
.
2.
Unchangeablenesse
,
whereby
God
is
void
of
all
change
,
both
in
respect
of
his
Essence
and
Will.
3.
Eternitie
,
whereby
God
is
without
beginning
of
daies
,
or
end
of
time
,
and
without
all
bounds
of
precession
.
Thus
farre
of
the
absolute
Attributes
:
now
of
the
Relative
,
or
such
as
have
reference
to
the
Creatures
:
Those
are
five
:
-
1.
Life
.
-
2.
Understanding
.
-
3.
Will
.
-
4.
Power
.
-
5.
Majestie
.
1.
The
life
of
God
is
that
by
which
,
as
by
a
most
pure
and
perpetuall
act
,
Psal.
36.9
.
hee
not
onely
liveth
of
himselfe
,
but
is
also
that
ever
and
over-flowing
Fountaine
of
life
,
from
which
all
creatures
derive
their
lives
,
so
as
that
in
him
they
live
,
move
,
breath
,
and
have
their
being
;
and
because
his
Life
onely
differs
not
from
his
Essence
,
therefore
God
is
said
onely
to
have
Immortality
:
the
second
,
Tim.
6.16
.
is
Understanding
or
Knowledge
of
God
,
and
is
that
whereby
,
by
one
pure
act
,
he
most
perfectly
knoweth
in
himselfe
all
things
that
ever
were
,
are
,
or
shall
be
,
yea
,
the
thoughts
and
imaginations
of
mens
hearts
.
2.
This
knowledge
of
God
,
is
either
generall
,
by
which
God
knoweth
simply
all
things
eternally
;
the
good
by
himselfe
,
1
King
.
8.39
.
Psal.
139.2
,
&c.
the
evill
by
the
good
opposite
unto
it
,
imposing
,
first
,
things
contingent
,
the
lot
of
contingence
,
and
to
things
necessary
,
the
law
of
necessity
;
and
thus
knowing
all
things
in
and
of
himselfe
,
Luk.
16.15
.
Hebr.
4.22
.
he
is
the
cause
of
all
the
knowledge
that
is
in
all
,
both
men
and
Angells
:
secondly
,
the
speciall
knowledge
,
called
the
knowledge
of
approbation
,
Rom
11.33
.
by
which
hee
particularly
knoweth
,
and
graciously
acknowledgeth
onely
his
Elect
for
his
owne
.
2
Tim.
2.19
.
Understanding
also
containes
the
wisedome
of
God
,
by
which
hee
most
wisely
ruleth
them
to
serve
his
owne
most
holy
purpose
and
glory
.
3.
The
Will
of
God
is
that
whereby
of
necessitie
he
willeth
himselfe
,
as
the
soveraigne
good
,
and
by
willing
himselfe
,
willeth
most
freely
all
other
good
things
which
are
out
of
himselfe
;
though
in
it selfe
the
will
of
God
be
but
one
,
1
Tim.
2.5
.
Rom.
9.15
,
16
,
as
in
his
Essence
;
yet
in
respect
of
the
divers
objects
and
effects
,
it
is
called
in
the
Scriptures
by
divers
names
.
17
,
18.
1
Joh.
3.1
.
The
first
,
Love
,
whereby
is
meant
Gods
eternall
good
will
,
whereby
hee
ordaineth
his
Elect
to
be
freely
saved
through
Christ
,
Psalm
.
45.8
.
Ephes.
1.11
.
and
bestoweth
on
them
all
necessarie
graces
for
this
life
,
and
in
the
life
to
come
,
taking
pleasure
in
their
persons
and
service
.
2
Thes.
1.6
.
The
second
,
Justice
is
Gods
constant
will
,
whereby
hee
recompenseth
men
and
Angells
,
2
Tim.
4.8
.
according
to
their
works
'
punishing
the
impenitent
,
according
to
their
deserts
,
called
the
justice
of
his
wrath
,
Deut.
7.9
,
10.
and
rewarding
the
faithfull
according
to
his
promise
;
called
the
justice
of
his
grace
.
The
third
mercy
,
Psal.
145.7
,
&c.
which
is
Gods
mere
good
wil
,
and
ready
affection
to
forgive
a
penitent
sinner
,
notwithstanding
all
his
sinnes
and
ill
deserts
.
Mat.
16.18
,
19.
The
fourth
,
goodnesse
,
whereby
God
willingly
communicateth
his
good
,
with
his
creatures
;
Psal.
146.6
,
&c.
and
because
hee
communicateth
it
freely
,
Numb.
23.19
,
20.
it
is
termed
grace
.
The
fifth
,
truth
,
whereby
God
willeth
constantly
those
things
which
he
willeth
,
2
Pet.
3.9
,
10.
effecting
and
performing
all
things
which
hee
hath
spoken
,
in
his
appointed
time
.
Rom.
2
,
4.
The
sixt
is
patience
,
whereby
God
willingly
forbeares
to
punish
the
wicked
,
so
long
as
it
may
stand
with
his
justice
;
1
Thes.
4.3
.
and
till
their
sinnes
be
ripened
.
The
seventh
holinesse
,
Heb.
12.14
.
whereby
Gods
nature
is
separated
from
all
prophanenesse
,
and
abhorreth
all
filthinesse
:
1
Pet.
1.5
.
and
so
being
wholy
pure
in
himselfe
delighteth
in
the
inward
and
outward
purity
and
chastity
of
his
servants
,
Esay
6.2.3
.
which
hee
infuseth
into
them
.
The
eight
Anger
whereby
is
meant
Gods
most
certaine
and
just
will
,
Psal.
106.23.29
40
,
41.
in
chastning
the
Elect
;
and
in
revenging
and
punishing
the
reprobate
,
for
the
injuries
they
offer
to
him
and
his
chosen
,
Reve.
19.1
,
2.
and
when
God
will
punish
with
rigor
and
severity
,
Thes.
1.1.10
.
then
it
is
tearmed
wrath
;
temporall
to
the
Elect
,
and
eternall
to
the
reprobate
.
Fourthly
,
Gen.
17.1
.
Psal.
115.3
.
Math.
11.26
.
Math.
8.2
.
Eph.
1.11
.
Math.
3.9
.
&
20.34
.
Rom.
9.17
,
18.
the
power
of
God
is
that
whereby
hee
can
simply
and
freely
doe
whatsoever
hee
will
,
that
is
agreeable
to
his
nature
,
and
whereby
,
as
he
hath
made
,
so
hee
still
ruleth
Heaven
,
and
earth
,
and
all
things
therein
.
This
almighty
power
of
God
is
either
absolute
,
by
which
he
can
will
and
doe
more
than
he
willeth
or
doth
:
or
actuall
,
by
which
God
doth
indeed
whatsoever
he
will
,
and
hindereth
whatsoever
he
will
not
have
done
,
Psal.
115.3
.
Fifthly
,
Majesty
is
that
by
which
God
by
his
absolute
and
free
authority
,
raigneth
and
ruleth
,
Chro
29.11.12
2
Sam.
7.22
.
Apoc.
5.12.13
.
Rom.
9.15
.
Luke
19.27
.
Psal.
2.9
.
&
110.1
.
as
Lord
and
King
over
all
creatures
,
visible
and
invisible
;
having
both
right
and
propriety
in
all
things
;
as
from
whom
,
and
for
whom
are
all
things
:
as
also
,
such
a
plenitude
of
power
,
that
he
can
pardon
the
offences
of
all
,
whom
he
will
have
spared
;
and
subdue
all
his
enemies
whom
hee
will
have
plagued
and
destroyed
;
without
being
bound
to
render
to
any
creature
a
reason
or
account
of
his
doings
;
but
making
his
owne
most
holy
and
just
will
,
his
onely
most
perfect
and
eternall
Law
;
from
all
these
Attributes
ariseth
one
,
which
is
Gods
soveraigne
blessednesse
or
perfection
.
Blessednesse
is
that
perfect
and
unmeasurable
possession
of
joy
and
glory
,
which
God
hath
in
himselfe
for
ever
;
and
is
the
cause
of
all
the
blisse
and
perfection
,
that
every
creature
enjoyeth
in
his
measure
.
Of
these
Attributes
we
must
hold
these
generall
rules
.
No
Attributes
can
sufficiently
expresse
the
Essence
of
God
,
nor
declare
what
he
is
;
because
he
is
infinite
and
ineffable
:
whatsoever
therefore
is
spoken
of
God
is
not
God
;
but
serveth
rather
to
helpe
our
weake
understanding
to
conceive
in
our
reason
,
and
to
utter
in
our
speech
,
the
Majesty
of
his
divine
Nature
,
so
farre
as
hee
hath
vouchsafed
to
reveale
himselfe
unto
us
in
his
Word
.
All
the
Attributes
of
God
belong
to
every
of
the
three
Persons
,
as
well
as
to
the
Essence
it selfe
;
with
the
limitation
of
a
personall
propriety
:
as
,
the
mercy
of
the
Father
,
is
mercy
begetting
;
the
mercy
of
the
Sonne
,
is
mercy
begotten
;
the
mercy
of
the
holy
Ghost
,
is
mercy
proceeding
.
Againe
,
the
essentiall
Attributes
of
God
differ
not
from
his
Essence
,
because
they
are
so
in
the
Essence
,
that
they
are
the
very
Essence
it selfe
;
therefore
in
God
there
is
nothing
to
bee
found
,
which
is
not
either
his
Essence
or
Person
:
to
speake
properly
,
there
are
not
in
God
many
Attributes
,
but
one
onely
which
is
nothing
else
but
the
divine
Essence
it selfe
:
but
in
respect
of
our
reason
,
they
are
said
to
be
many
different
Attributes
;
for
our
understanding
conceives
by
the
name
of
mercy
,
a
thing
differing
from
that
which
is
called
Justice
:
Gods
essentiall
Attributes
are
not
therefore
really
inseparable
,
for
the
Essentiall
Attributes
of
God
are
not
parts
or
qualities
of
the
divine
Essence
,
nor
accidents
in
the
Essence
,
as
in
a
subject
;
but
the
very
whole
and
intire
Essence
of
God
:
so
that
such
Attribute
is
not
an
other
,
and
another
thing
,
but
one
and
the
same
thing
.
There
are
therefore
no
quantities
in
God
by
which
he
may
be
said
to
be
so
much
,
and
so
much
;
nor
qualities
,
by
which
he
may
be
said
to
bee
such
and
such
:
but
whatsoever
God
is
,
hee
is
such
and
the
same
by
his
Essence
.
By
his
Essence
he
is
wise
,
therefore
wisedome
it selfe
:
by
his
Essence
hee
is
good
,
therefore
goodnesse
it selfe
:
by
his
Essence
he
is
mercifull
,
therefore
mercy
it selfe
:
by
his
Essence
he
is
just
,
therefore
justice
it selfe
,
&c.
in
truth
,
and
in
a
word
,
God
is
great
without
quantity
;
good
,
true
,
and
just
,
without
quality
;
mercifull
,
without
passion
;
an
act
,
without
motion
;
every
where
present
,
without
fight
;
without
time
,
the
first
,
and
the
last
;
Iam.
1.17
.
the
Lord
of
all
creatures
,
from
whom
all
receive
themselves
,
their
being
,
and
all
the
good
they
have
.
Of
the
Majesty
,
Greatnesse
and
Qualitie
of
GOD.
THe
question
here
is
not
of
any
bodily
quality
,
How
the
question
is
of
Gods
quality
,
and
what
manner
of
thing
the
quality
of
God
is
.
but
of
the
Majesty
of
God
:
for
hee
is
wonderfull
,
not
in
body
,
which
hee
hath
not
;
but
in
godly
Majesty
:
which
appeares
in
his
goodnesse
,
wisedome
,
power
,
glory
,
and
eternity
:
the
quality
of
Gods
Majesty
is
such
,
that
it
cannot
be
expressed
,
though
a
man
would
say
,
his
goodnesse
,
his
power
,
his
wisdome
and
glory
is
the
greatest
of
all
;
for
these
words
superlative
,
because
they
doe
include
a
certaine
comparison
of
other
that
be
good
,
wise
and
strong
,
doe
agree
better
with
men
than
with
God
,
unto
whom
they
cannot
bee
attributed
,
but
so
that
they
shall
seeme
to
diminish
his
divine
Majesty
and
excellency
;
chiefly
because
hee
is
alone
good
,
alone
wise
,
and
alone
strong
;
therefore
when
we
consider
the
quality
of
the
goodnesse
,
wisedome
,
strength
,
glory
,
and
continuance
of
God
,
wee
must
forbeare
all
comparisons
,
and
acknowledge
that
his
goodnesse
,
wisedome
,
greatnesse
,
majesty
,
power
,
and
glory
,
is
incomparable
,
passing
great
,
and
his
continuance
infinite
:
and
this
infinite
excellency
of
Gods
goodnesse
wee
must
observe
,
Rom.
1.
and
honour
in
his
creation
,
disposition
and
providence
,
wherewith
hee
hath
made
,
disposed
and
governed
all
things
passing
well
;
chiefly
in
his
loving
kindnesse
,
that
hee
sent
his
Sonne
into
the
world
for
our
salvation
,
the
excellency
of
his
strength
and
power
appeareth
in
his
word
,
whereby
he
made
Heaven
and
earth
,
and
all
things
of
nothing
:
his
infinite
wisedome
is
to
be
seene
,
as
well
in
his
creation
as
in
his
marvellous
ordering
of
all
things
.
Let
this
be
sufficient
to
have
touched
somewhat
pertaining
to
this
matter
,
now
of
the
workes
of
God
.
After
those
things
that
wee
have
briefly
noted
of
the
Essence
,
Persons
,
Nature
and
Majesty
of
God
,
the
next
is
to
looke
into
his
workes
:
for
it
is
best
knowne
by
his
workes
,
both
,
that
hee
is
,
what
hee
is
,
and
of
what
quality
he
is
,
and
how
great
he
is
.
Wherefore
every
godly
heart
,
will
yeeld
all
his
endeavour
to
looke
continually
into
the
workes
of
God
,
with
the
eyes
of
faith
,
that
hee
may
be
perfectly
instructed
by
them
,
what
he
ought
to
judge
of
him
:
God
hee
worketh
continually
,
and
without
ceasing
:
Christ
saith
,
My
Father
worketh
even
till
now
.
Iohn
5.17
.
God
is
every
where
present
,
both
essentially
,
and
potentially
,
and
vertually
;
for
God
is
infinite
,
as
well
in
his
Essence
,
as
in
his
Might
,
Power
,
and
Working
:
For
as
the
Apostle
saith
,
Acts
17.24
,
25
,
26
,
27
,
28.
God
worketh
all
in
all
;
for
all
things
be
not
onely
of
him
,
and
by
him
,
but
in
him
,
&
through
him
also
;
he
is
therefore
generally
present
every
where
,
and
in
all
,
and
so
preserveth
,
directeth
,
&
governeth
all
things
,
but
especially
touching
his
speciall
majestie
and
glory
,
hee
is
,
and
dwelleth
in
Heaven
;
but
by
his
goodnesse
and
grace
,
he
is
,
dwelleth
and
abideth
in
his
elect
and
faithfull
people
on
earth
;
such
as
doe
love
and
obey
him
,
whom
he
doth
especially
love
,
preserve
,
defend
,
and
keepe
;
which
is
called
the
presence
of
his
grace
.
Therefore
what
surer
safeguard
can
there
be
unto
man
,
subject
to
so
many
dangers
,
afflictions
,
miseries
,
and
calamities
,
than
to
have
his
God
present
with
him
by
a
certaine
speciall
grace
and
favour
,
but
in
the
wicked
and
the
ungodly
,
he
is
in
them
in
his
anger
and
wrath
,
Psal.
78.31
,
&c.
whom
hee
doth
abhorre
as
reprobate
and
cast
off
.
For
the
presence
of
him
which
is
the
maker
,
preserver
,
For
as
much
as
the
Essence
of
God
is
contained
in
no
place
yet
it
cannot
be
said
,
that
it
is
no
where
,
so
that
of
necessity
it
is
every
where
.
and
governour
of
all
,
cannnot
be
idle
,
but
worketh
all
in
all
,
and
with
the
power
,
might
,
and
working
of
him
,
all
things
should
lie
dead
,
and
to
no
effect
;
so
that
of
necessitie
,
God
in
his
Essence
and
working
is
every
where
;
like
as
if
a
man
should
say
of
the
soule
,
that
it
is
contained
in
no
certaine
place
of
the
body
,
yet
for
all
that
,
it
is
in
every
place
,
and
in
all
parts
,
and
doth
fill
the
whole
body
;
so
like
as
if
our
body
were
destitute
of
the
operation
of
the
soule
,
it
were
dead
,
therefore
the
soule
is
certainly
present
in
the
whole
body
,
and
every
part
thereof
essentially
and
vertually
,
but
more
especially
in
the
Memorie
,
Will
,
They
are
the
faculties
of
the
soule
.
and
Understanding
:
so
every
man
by
his
contemplative
and
imaginarie
presence
is
every
where
:
as
when
wee
doe
set
before
us
as
present
,
Ephes.
1.18
.
those
things
which
by
considering
we
doe
see
within
our
mind
in
diligent
contemplation
and
imagination
;
and
by
this
we
doe
present
unto
our
minds
,
both
things
farre
off
,
past
,
and
to
come
,
1
Cor.
5.3
.
and
this
spirituall
presence
is
that
whereby
we
be
present
in
spirit
,
though
farre
off
absent
in
body
.
Againe
,
God
is
present
every
where
in
his
might
,
power
and
working
:
For
,
as
an
earthly
king
is
royally
present
in
every
place
of
his
kingdome
and
dominions
,
by
his
Officers
,
Magistrates
and
Ministers
,
though
not
in
his
corporall
presence
,
and
this
kinde
of
presence
is
more
fit
and
convenient
for
the
majestie
of
a
king
,
Eccles.
17.
then
if
hee
were
every
where
present
in
his
person
;
so
it
is
with
God
,
for
though
he
is
,
and
dwelleth
in
heaven
principally
in
his
majestie
and
glorie
,
1
Cor.
12.6
.
yet
by
his
might
,
Ephes.
4.6
.
power
and
working
,
he
is
every
where
present
on
earth
,
and
worketh
all
in
all
,
and
through
all
;
for
it
is
not
in
mans
power
to
order
his
own
waies
,
or
to
rule
and
governe
himselfe
,
Jerem.
10.23
.
his
steps
and
goings
.
It
is
not
here
meant
,
nor
determined
,
that
the
qualitie
of
Gods
nature
be
that
wherein
consisteth
the
habite
,
disposition
,
naturall
power
,
or
lacke
of
power
,
affection
,
God
is
three
waies
to
be
considered
and
distinguished
,
that
is
to
say
,
of
what
quality
he
is
in
his
Essence
,
what
in
Person
,
and
what
in
Nature
.
forme
,
fashion
,
and
the
like
,
which
the
Logicians
consider
in
qualitie
,
but
the
same
which
hath
his
greatest
propertie
to
distinct
the
nature
of
God
,
which
distinction
is
made
from
all
others
which
be
made
of
him
,
according
to
the
which
,
God
is
of
that
qualitie
as
agreeth
onely
to
himselfe
,
which
passeth
all
things
else
,
not
onely
in
excellencie
,
worthinesse
,
and
majestie
,
but
also
that
by
his
wisedome
,
might
,
power
,
and
great
goodnesse
,
hee
maketh
,
governeth
,
preserveth
and
nourisheth
all
things
;
for
looke
of
what
qualitie
the
works
of
God
and
the
holy
Scriptures
doe
set
forth
and
declare
him
to
be
,
of
such
qualitie
wee
may
well
say
is
his
nature
,
for
hee
is
such
in
the
qualitie
of
his
nature
,
as
hee
is
tried
and
found
to
be
in
his
working
.
Eccles.
8.17
.
It
is
neither
necessarie
or
possible
,
to
finde
and
search
out
exactly
the
qualitie
of
his
majestie
and
worthinesse
,
Job
11.7
,
8.
much
lesse
of
his
Essence
,
but
it
is
sufficient
for
the
godly
man
to
adore
the
Unitie
of
his
Essence
,
and
the
exceeding
and
incomprehensible
highnesse
of
his
Majestie
and
worthinesse
in
spirit
,
Wisd.
12.
and
to
seeke
the
qualitie
of
his
nature
in
his
workes
,
and
in
the
holy
Scriptures
,
and
so
content
himselfe
with
the
testimonie
of
them
both
.
And
thereby
,
and
therein
,
let
him
learne
,
understand
and
know
,
that
the
nature
of
God
in
it selfe
,
is
to
it selfe
all-sufficient
in
all
points
,
and
that
it
is
everlasting
,
infinite
,
unsearchable
,
incomprehensible
,
and
Almightie
,
towards
those
things
which
hee
hath
made
,
Jer.
32.20
,
21.
and
that
hee
hath
might
,
power
and
authoritie
over
all
things
,
and
ruleth
,
preserveth
and
governeth
all
things
that
be
in
heaven
,
earth
and
waters
;
and
that
hee
is
good
,
favourable
and
loving
towards
men
,
gentle
,
Wisd.
11.
and
mercifull
,
fore-seeing
,
and
fore-knowing
all
things
,
present
every
where
,
slow
unto
anger
,
true
,
wise
,
just
,
judging
every
man
rightly
,
according
to
their
deserts
,
which
is
reported
and
set
forth
of
him
in
holy
Scriptures
;
and
thereby
wee
may
be
assured
of
what
qualitie
Gods
nature
is
.
And
seeing
these
things
be
peculiar
,
and
naturall
unto
him
,
and
in
him
,
it
followeth
,
that
they
are
perpetuall
,
voluntarie
,
accustomable
,
and
very
readie
in
him
,
without
any
moving
cause
in
us
;
therefore
,
when
we
doe
consider
that
universall
providence
and
sufficiencie
of
God
,
whereby
he
provideth
for
the
necessitie
of
all
his
creatures
generally
,
that
be
in
heaven
,
earth
and
waters
,
that
thereby
they
may
live
,
increase
and
continue
,
that
one
and
the
same
God
is
the
bottomlesse
fountaine
of
all
things
that
be
created
by
him
,
hee
his
alone
sufficient
to
all
,
and
whatsoever
is
in
heaven
,
earth
,
or
waters
,
is
of
him
,
Jam.
1.17
.
both
whatsoever
hath
,
or
be
without
life
,
heavenly
,
or
earthly
creatures
,
and
living
in
the
waters
,
reasonable
,
Colos.
1.
Jerem.
32.17
,
19
,
20
,
17.
or
unreasonable
,
having
soule
,
or
without
soule
,
is
of
him
all
matter
,
substance
,
essence
,
nature
,
life
,
sustentation
of
life
,
food
,
powers
,
qualities
,
both
of
spirit
,
soule
,
or
body
;
all-sight
,
hearing
,
understanding
,
1
Cor.
12.4.11
.
Wisd.
13.
wisedome
,
knowledge
,
fore-sight
,
all
strength
of
imagining
,
reason
,
judging
,
remembring
,
loving
,
hating
,
desiring
,
refusing
,
strength
and
motion
,
is
of
him
,
yea
,
whatsoever
things
else
,
which
doe
outwardly
happen
,
or
come
,
either
by
Angells
,
men
or
beasts
,
or
otherwise
is
of
him
:
For
as
Saint
Paul
saith
,
That
of
him
,
through
him
,
Rom.
11.36
.
and
for
him
,
are
all
things
.
The
holy
Scriptures
doe
manifestly
teach
,
Who
can
magnifie
him
so
greatly
as
he
is
to
be
magnified
?
and
almost
point
out
unto
us
,
as
it
were
,
before
our
eyes
,
not
onely
what
,
and
of
what
qualitie
Gods
workes
be
,
but
also
what
his
Spirit
,
intent
and
purpose
is
towards
man-kind
,
wherein
,
no
doubt
,
the
nature
of
God
is
sufficiently
declared
unto
us
;
wherefore
it
is
needfull
,
and
to
great
purpose
,
to
joyne
the
lessons
of
the
holy
Scriptures
unto
the
workes
of
God
;
for
as
much
as
in
them
both
we
are
instructed
of
the
nature
of
God
,
but
the
knowledge
of
his
workes
is
more
generall
unto
us
:
For
as
much
as
the
visible
points
of
Gods
nature
,
his
everlasting
vertue
and
God-head
may
be
seene
in
them
,
in
the
understanding
of
mans
reason
,
if
diligently
wee
consider
and
ponder
them
in
our
hearts
;
by
those
things
which
have
beene
done
,
and
be
daily
done
by
him
universally
.
Psal.
107.43
.
That
God
through
the
brightnesse
of
his
workes
,
doth
rebound
upon
the
mindes
of
wise
men
,
and
so
doth
open
and
manifest
himselfe
unto
them
,
by
the
daily
experience
which
the
long
and
continuall
order
of
Gods
workes
doth
yeeld
and
set
forth
unto
them
of
understanding
,
Wisd.
13
,
but
the
knowledge
which
is
obtained
and
gotten
out
of
holy
Scriptures
,
must
have
faith
,
whereby
to
credite
and
believe
the
testimonies
of
the
holy
Spirit
.
Thus
by
experience
and
faith
,
the
Elect
and
faithfull
may
to
their
salvation
,
attaine
to
the
knowledge
of
Gods
nature
,
Rom.
1.18
,
&c.
which
the
Reprobates
pervert
to
their
owne
judgement
.
God
cannot
worke
,
but
according
to
the
quality
of
his
Nature
.
But
he
cannot
worke
but
according
to
the
quality
of
his
nature
,
for
as
one
said
,
as
each
man
is
,
such
is
his
saying
and
doing
:
which
though
it
bee
verified
of
men
,
yet
it
may
be
better
verified
of
God
,
and
applied
to
him
,
then
to
man
:
for
mans
wit
is
so
perverse
,
that
by
counterfeiting
,
and
dissembling
,
one
may
easily
deceive
and
abuse
another
;
having
one
thing
secretly
hid
in
his
heart
,
when
outwardly
he
saith
and
doth
the
contrary
:
upon
that
is
grounded
the
saying
of
the
Prophet
Jeremy
,
Ierem.
17.9
.
The
heart
of
man
is
overthwart
,
and
who
shall
know
it
?
but
there
cannot
be
such
a
perversity
and
dissimulation
,
ascribed
unto
God
:
but
when
he
worketh
,
hee
declareth
the
quality
of
his
nature
in
his
working
;
so
that
his
workes
may
be
most
assured
testimonies
by
which
the
hearts
of
the
faithfull
may
bee
perswaded
of
his
goodnesse
and
will
:
Esay
28.
and
although
he
seeme
sometimes
to
worke
contrary
to
his
custome
,
yet
that
is
done
to
the
intent
that
it
shall
come
to
that
end
which
hee
hath
appointed
.
This
is
to
worke
truly
and
verily
according
to
the
quality
of
his
nature
,
and
to
declare
openly
to
the
world
,
the
testimony
of
his
good
will
or
anger
,
by
word
and
deed
.
Now
there
are
five
kinds
of
working
.
One
is
,
Five
kinds
of
working
.
when
things
bee
wrought
according
to
the
strength
of
their
nature
,
without
any
governance
of
understanding
or
will
;
as
in
the
working
of
fire
,
water
,
medicinall
hearbes
,
precious
stones
,
and
such
other
things
,
whose
working
,
if
it
bee
guided
by
any
reason
or
will
,
it
is
not
their
owne
;
but
by
some
outward
,
either
by
Gods
or
mans
directions
.
The
second
kind
,
is
of
those
things
which
followeth
the
drift
of
nature
in
their
working
,
but
not
without
their
owne
will
:
though
the
mastery
of
reason
be
lacking
in
them
;
yet
such
is
their
working
,
that
sometimes
it
is
forced
against
their
will
:
and
so
worke
the
bruit
beasts
.
The
third
kind
,
is
of
men
which
doe
also
worke
according
to
the
quality
of
their
nature
,
and
joyne
theirs
unto
the
governance
of
reason
or
will
,
but
wrong
and
corrupt
:
and
also
subject
and
under
a
greater
power
:
either
of
man
,
either
of
God
,
and
under
this
is
also
comprised
the
working
of
evill
spirits
.
The
fourth
is
of
good
Spirits
,
which
wee
call
Angels
:
they
worke
also
according
to
their
nature
,
and
that
with
understanding
and
will
,
but
without
any
depravation
thereof
:
wherein
they
differ
from
men
,
and
from
evill
spirits
,
but
they
are
also
subject
to
a
superiour
power
,
by
whom
their
doings
be
directed
.
The
fift
and
last
kind
of
working
,
is
also
according
to
the
nature
of
the
worker
,
Eccles.
42.15
.
&c.
&
43.
with
understanding
and
will
,
and
that
pure
and
uncorrupt
,
and
is
not
subject
unto
the
wisdome
or
will
of
any
superiour
,
but
is
most
free
,
wise
,
mighty
,
good
,
and
infinite
;
upon
whom
all
other
things
dependeth
.
This
is
the
working
,
of
one
very
God
;
the
beginning
,
increase
,
keeping
,
repairing
,
the
rule
and
end
of
all
things
:
most
good
,
most
free
,
willing
,
infinite
,
everlasting
,
perfect
,
needing
no
other
helpe
,
No
man
is
able
sufficiently
to
praise
God
;
for
he
farre
exceeds
all
praise
necessary
and
profitable
:
not
to
the
worker
,
but
to
the
workes
,
whose
incomprehensible
waies
,
infinite
multitude
and
unsearchable
consideration
no
man
may
seeke
to
know
;
whose
infinite
Goodnesse
,
Wisedome
,
Power
,
Majesty
and
Glory
,
all
Angels
and
men
must
have
in
admiration
and
worship
.
Though
the
Multitude
,
Variety
,
Majesty
,
and
Excellencie
of
the
Workes
of
God
be
infinite
and
incomprehensible
,
that
neither
the
reason
,
nor
number
of
them
can
bee
comprehended
by
any
mans
imagination
or
industry
,
Eccle.
8.17
.
even
as
Ecclesiasticus
said
.
Yet
among
all
the
Workes
of
God
,
Among
Gods
workes
,
the
worke
of
Creation
is
first
.
wee
ought
first
to
understand
the
workes
of
the
Creation
:
and
herein
wee
must
leave
the
consideration
of
those
workes
that
are
of
the
Father
towards
the
Sonne
,
and
of
the
Sonne
towards
the
Father
,
and
of
both
of
them
toward
the
holy
Spirit
,
and
of
the
holy
Spirit
toward
both
of
them
,
which
are
unsearchable
and
not
necessary
to
know
,
nor
belonging
to
Creation
.
But
it
is
even
enough
,
if
the
creature
doe
acknowledge
,
honour
and
glorifie
the
workes
of
his
Creator
,
in
that
,
that
he
is
the
Creator
,
Encreaser
,
Conserver
,
Repairer
,
Governour
,
and
Perfecter
of
all
:
when
we
say
,
the
Father
created
all
things
,
the
Word
must
not
bee
excluded
,
neither
the
holy
Spirit
;
because
that
by
the
Word
,
and
with
the
Spirit
,
all
things
were
made
and
created
.
When
we
say
,
the
sunne
nourisheth
and
giveth
light
unto
the
earth
,
wee
exclude
not
his
heate
,
nor
his
brightnesse
,
without
which
he
doth
not
accomplish
his
worke
.
Againe
,
when
we
say
,
all
things
are
created
of
God
;
we
must
not
include
those
things
that
be
evill
,
in
respect
they
be
evill
;
for
they
be
not
of
God
,
Iohn
8.44
.
but
of
satan
,
the
father
of
all
evill
:
this
is
the
plaine
description
of
our
true
and
onely
God
,
from
all
false
gods
and
idols
.
To
possesse
our
hearts
,
with
greater
awe
of
his
Majesty
,
whilest
we
admire
him
for
his
simplenesse
and
infinitnesse
,
adore
him
for
his
unmeasurablenesse
,
unchangeablenesse
and
eternity
:
seeke
wisdome
from
his
understanding
and
knowledge
,
submit
our selves
to
his
blessed
will
and
pleasure
;
love
him
for
his
love
,
mercy
,
goodnesse
,
and
patience
,
trust
to
his
word
,
because
of
his
truth
;
feare
him
for
his
power
,
justice
,
and
anger
;
reverence
him
for
his
holinesse
;
and
praise
him
for
his
blessednesse
;
and
to
depend
all
our
life
on
his
faithfull
promises
,
who
is
the
onely
Authour
of
our
life
,
being
,
and
all
the
good
things
we
have
.
Eph.
5.
Let
us
therefore
stirre
up
our selves
to
imitate
the
divine
Spirit
in
his
holy
Attributes
;
and
to
beare
,
in
some
measure
,
the
Image
of
his
wisdome
,
love
,
goodnesse
,
justice
,
mercy
,
truth
,
patience
,
zeale
,
and
anger
against
sinne
;
and
strive
that
wee
may
bee
wise
,
loving
,
just
,
mercifull
,
true
,
patient
,
and
zealous
,
as
our
God
is
;
and
that
wee
may
in
our
prayers
and
meditations
,
conceive
aright
of
his
divine
Majesty
,
and
not
according
to
those
grosse
and
blasphemous
imaginations
,
which
naturally
arise
in
mens
braines
:
Psal.
90.2
.
Rom.
1
23
,
&c.
as
when
they
conceive
God
to
be
like
an
old
man
sitting
in
a
chaire
,
and
the
blessed
Trinity
to
be
like
that
tripartite
idoll
,
which
Papists
set
up
in
their
Church
windowes
.
When
therefore
thou
art
to
pray
unto
God
,
let
thy
heart
speake
unto
him
,
Psal.
90.2
.
1
King
.
8.27
.
1
Iohn
5.7
.
as
unto
that
Eternall
,
Infinite
,
Almighty
,
Holy
,
Wise
,
Just
,
Mercifull
Spirit
,
and
most
perfect
and
individuall
Essence
of
three
severall
substances
,
Father
,
Sonne
,
and
holy
Ghost
;
who
being
present
in
all
places
,
ruleth
Heaven
and
Earth
,
understandeth
all
mens
hearts
,
knoweth
all
mens
miseries
,
and
is
onely
able
to
bestow
on
us
all
graces
which
we
want
;
and
to
deliver
all
penitent
sinners
,
that
with
faithfull
hearts
seeke
for
Christs
sake
his
helpe
,
out
of
all
their
afflictions
and
troubles
whatsoever
.
If
therefore
thou
dost
believe
that
God
is
Almighty
,
why
dost
thou
feare
devils
or
enemies
?
Confidently
trust
in
God
,
and
crave
his
helpe
in
all
troubles
and
dangers
;
if
thou
believest
that
God
is
infinite
,
how
darest
thou
provoke
him
to
anger
?
If
thou
believest
that
God
is
simple
,
with
what
heart
canst
thou
dissemble
and
play
the
hypocrite
?
If
thou
believest
that
God
is
the
Soveraigne
good
,
why
is
not
thy
heart
more
setled
upon
him
then
on
al
worldly
goods
?
If
thou
dost
indeed
believe
that
God
is
a
just
Judge
,
how
darest
thou
live
so
securely
in
sinne
without
repentance
?
If
thou
dost
truely
believe
that
God
is
most
wise
,
Rom.
8.28
.
why
dost
thou
not
referre
the
events
of
crosses
and
disgraces
unto
him
,
who
knoweth
how
to
turne
all
things
to
the
best
,
unto
them
that
love
him
?
If
thou
art
perswaded
that
God
is
true
,
why
dost
thou
doubt
of
his
promises
?
and
if
thou
believest
that
God
is
beauty
,
and
perfection
it selfe
,
why
dost
thou
not
make
him
the
chiefe
end
of
all
thy
desires
and
affections
;
for
if
thou
lovest
Beautie
,
hee
is
most
faire
;
If
Riches
,
he
is
most
wealthy
;
If
thou
seekest
Wisdome
,
hee
is
most
wise
;
whatsoever
excellencie
thou
hast
seene
in
any
Creature
,
it
is
nothing
but
a
sparkle
of
that
which
is
in
the
Infinite
perfection
in
God
.
Application
.
Therefore
love
that
one
good
God
,
and
thou
shalt
love
him
in
whom
all
the
good
of
goodnesse
consisteth
;
he
that
would
therefore
attaine
to
the
saving
Knowledge
of
God
,
must
learne
to
know
him
by
love
;
1
Joh.
4.8
.
Ephes.
3.19
.
for
God
is
Love
,
and
the
knowledge
of
the
love
of
God
passeth
all
understanding
;
for
all
knowledge
in
the
world
,
besides
to
know
how
to
love
God
,
Eccles.
1.2.17
.
and
to
serve
him
onely
,
is
nothing
upon
Salomons
Creed
,
but
Vanity
of
vanities
,
trouble
of
mind
,
and
vexation
of
spirit
;
Kindle
therefore
in
mee
,
my
good
God
,
Charity
,
Rom.
5.9
,
10.
Joh.
17.3.22
.
1
Cor.
15.28
.
the
love
of
thy selfe
in
my
soule
,
especially
,
seeing
it
was
thy
good
pleasure
,
that
being
reconciled
by
the
blood
of
Christ
,
wee
should
be
brought
by
the
knowledge
of
thy
grace
,
to
the
communion
of
thy
glory
,
wherein
only
consisteth
our
soveraigne
good
and
happinesse
for
evermore
.
Thus
by
the
light
of
his
owne
Word
,
wee
have
seene
the
backe
parts
of
Jehovah
Elohim
,
the
eternall
Trinity
,
whom
to
worship
,
is
true
Piety
,
whom
to
believe
,
is
saving
Faith
and
Verity
,
and
unto
whom
,
from
all
Creatures
in
heaven
and
earth
,
be
ascribed
,
all
Praise
,
Glory
,
Honour
,
Might
,
Majesty
,
Power
,
and
Dominion
,
for
evermore
,
Amen
.
Of
divine
Directions
,
declaring
the
variable
state
and
misery
of
Man
,
from
the
time
of
his
Creation
,
to
the
time
of
the
Gospel
or
the
new
Covenant
of
Grace
.
Of
the
generall
Knowledge
of
God
.
WHen
first
I
began
to
understand
of
God
,
I
had
this
imagination
,
that
God
was
a
generall
power
,
within
whose
circle
all
things
are
,
without
whom
nothing
,
by
whom
all
things
were
made
,
and
to
whom
all
men
ow
their
service
.
This
learning
was
taught
mee
by
the
wisdome
of
my
naturall
soule
,
and
by
the
common
example
of
Christians
;
for
all
men
acknowledge
a
God
,
and
all
Christians
their
duties
;
this
is
the
common
knowledge
of
men
,
but
not
the
profitable
,
more
commendable
in
Philosophers
than
Christians
,
being
without
use
,
without
application
;
I
have
therefore
better
endevoured
my selfe
,
and
studied
to
know
God
,
my
God
,
to
know
him
in
his
divine
nature
,
in
the
trinity
of
persons
,
and
in
their
offices
;
for
thus
to
know
,
and
then
to
apprehend
and
apply
,
is
salvation
.
To
know
God
in
his
nature
,
we
must
know
,
His
Attributes
.
and
rightly
understand
God
in
his
said
Attributes
;
all
which
may
be
reduced
to
these
two
generalls
,
Justice
,
and
Mercy
,
in
all
which
,
we
must
consider
him
to
be
Infinite
in
wisedome
,
Infinite
in
favour
,
Infinite
in
power
,
The
Trinity
.
and
Infinite
in
time
.
The
Trinity
is
the
distinction
of
persons
,
without
denying
the
substance
or
nature
of
God
,
the
Father
,
Sonne
and
holy
Ghost
;
though
they
be
three
distinct
in
name
,
they
are
one
in
power
,
without
division
,
without
inequality
;
the
Sonne
begotten
as
ancient
as
the
Father
,
the
Holy
Ghost
prooceeding
from
them
both
,
is
equall
with
them
both
;
no
priority
in
their
Omnipotency
,
but
all
of
them
being
alike
able
in
all
things
,
and
alwaies
conspiring
one
end
without
discord
:
The
foundation
of
Religion
.
this
divine
mysterie
is
the
foundation
of
Christian
Religion
,
without
which
,
there
is
no
faith
,
no
salvation
.
It
is
further
necessary
to
know
the
Trinity
in
their
severall
offices
;
for
though
the
God-head
be
so
undivided
:
as
that
no
one
person
in
the
Trinity
doth
worke
without
cooperation
,
the
Father
,
Son
,
Severall
offices
in
the
Trinity
.
and
the
Holy
Ghost
,
conspiring
in
every
act
of
every
severall
person
,
yet
in
the
wisedome
of
their
owne
decree
,
they
have
determined
to
the
severall
persons
of
the
Trinity
,
severall
executions
of
offices
,
wherein
the
whole
Trinity
conspire
,
yet
some
one
person
in
the
Trinity
hath
the
name
of
principall
;
therefore
wee
say
,
God
the
Father
made
the
world
,
God
the
Sonne
redeemed
it
,
God
the
Holy
Ghost
doth
governe
it
.
The
creation
of
the
world
is
ascribed
to
God
the
Father
,
The
Trinity
conspire
in
every
worke
.
yet
he
made
the
world
,
and
the
works
therein
by
his
Word
.
This
Word
was
God
,
the
second
person
in
the
Trinity
,
who
did
cooperate
and
worke
with
God
in
the
Creation
:
the
Holy
Ghost
also
moved
upon
the
waters
to
divide
the
seas
,
and
distinguish
light
from
darknesse
;
all
of
them
joyntly
and
severally
executing
the
decrees
of
their
owne
divine
counsell
.
Jer.
10.12
,
13.
The
worke
of
our
Redemption
,
is
properly
ascribed
to
the
Sonne
,
the
second
person
of
the
Trinity
,
who
descended
from
his
Majesty
;
1
Cor.
5.55
.
and
in
his
owne
person
came
to
make
a
conquest
of
sinne
,
hell
,
and
death
;
The
Holy
Ghost
doth
governe
the
world
,
the
Father
and
the
Sonne
assisting
.
yet
in
this
most
gracious
worke
,
the
Father
and
the
Holy
Ghost
were
not
absent
,
but
gave
divine
assistance
to
our
blessed
Saviour
,
Jesus
Christ
;
when
he
ascended
,
left
the
Holy
Ghost
to
be
a
patron
to
the
Catholique
Church
,
the
which
in
all
occasions
doth
support
every
member
of
the
same
;
yet
the
Father
and
the
Sonne
have
their
hands
of
providence
,
at
all
times
working
with
the
Holy
Ghost
in
this
divine
government
:
therefore
howsoever
they
have
their
severall
assignments
by
themselves
appointed
,
yet
they
all
conspire
in
every
worke
of
holinesse
,
all
of
them
participating
one
worke
,
one
honour
.
Thus
to
know
God
is
needfull
for
every
soule
that
desireth
happinesse
,
One
labour
,
one
honour
in
the
Trinity
.
or
that
coveteth
to
have
part
in
the
righteousnesse
of
Jesus
Christ
,
without
whom
there
is
no
salvation
.
God
being
then
of
a
nature
infinitely
good
,
infinite
great
,
it
ought
to
move
in
every
foule
a
double
affection
,
Men
ought
to
live
in
Gods
imitation
.
love
,
and
feare
;
to
feare
him
,
because
he
can
destroy
,
to
love
him
,
because
he
will
not
:
It
ought
also
to
provoke
all
men
to
an
imitation
of
God
;
that
such
,
to
whom
God
hath
given
greatnesse
,
they
use
it
with
moderation
of
mercy
,
which
onely
is
able
to
make
the
great
good
,
and
the
honourable
in
place
,
honourable
in
condition
:
for
as
God
is
,
so
good
men
,
their
soules
are
his
images
,
and
their
actions
his
imitations
.
Againe
,
God
is
a
power
,
distinguished
in
three
persons
,
the
power
is
not
divided
,
every
person
in
the
Deity
equall
and
in
just
comparison
,
all
of
them
but
one
God
,
and
every
person
God
,
all
of
them
conspiring
the
same
ends
from
eternity
to
eternity
;
this
ought
,
but
is
not
the
condition
of
men
:
Princes
,
and
the
great
on
earth
,
Psal.
82.6.7
.
are
called
gods
,
these
ought
like
God
to
combine
themselves
in
holy
action
,
and
to
bend
their
power
against
the
enemies
of
God
and
man
,
sinne
,
and
the
sinfull
,
and
not
with
implacable
displeasure
,
Such
are
merely
politique
&
respect
greatnesse
,
without
goodnesse
.
to
destroy
themselves
and
their
estates
,
with
civill
disagreements
;
for
though
God
say
,
they
are
gods
,
he
saith
they
shall
dye
like
men
;
and
if
evill
men
,
they
are
then
no
gods
,
but
divells
,
enemies
to
God
,
enemies
to
the
good
;
and
as
in
the
nature
of
God
,
mercy
doth
triumph
,
and
hath
pre-eminence
;
Mercy
the
best
proof
of
goodnesse
.
so
in
all
the
godly
,
there
should
be
a
gracious
pitty
,
with
which
they
ought
to
be
most
affected
,
and
God
himselfe
best
pleased
.
When
I
had
thus
considered
the
nature
of
God
,
his
Omnipotency
,
his
Mercy
,
and
other
Attributes
;
The
cause
is
every
mans
duty
.
it
caused
me
to
question
my
owne
life
,
and
to
search
the
records
of
my
owne
actions
,
whereby
I
understood
the
truth
of
my
miseries
,
that
I
was
guilty
and
deserved
death
and
torments
,
Mans
desert
.
as
if
the
Justice
of
God
had
given
sentence
against
mee
:
then
was
the
knowledge
of
Gods
Majesty
a
terrour
unto
me
:
I
conceived
in
my
feare
the
very
forms
of
his
indignation
,
and
I
began
to
feele
in
my
soule
the
very
terrour
of
condemnation
,
as
if
God
had
given
sentence
,
Mercy
gives
hope
in
greatest
extremity
.
and
my
soule
in
the
sence
of
execution
.
In
this
astonishment
I
remembred
mercy
,
and
that
God
was
so
delighted
in
the
use
thereof
,
as
that
he
carefully
watcheth
cause
and
opportunity
to
give
it
:
Acknowledgment
most
necessary
.
I
did
therefore
acknowledge
and
submit
my selfe
to
favour
,
God
did
descend
his
greatnesse
,
accepted
my
acknowledgement
,
and
gave
me
the
allowance
of
his
mercy
:
then
I
reduced
to
memory
what
my
Saviour
had
done
for
the
Redemption
of
mankind
,
The
promises
onely
belong
to
the
faithfull
and
penitent
.
what
he
had
promised
the
faithfull
,
what
the
penitent
;
I
believed
,
received
strength
,
and
had
my
hope
established
,
and
growing
bold
with
these
encouragements
,
I
desired
and
obtained
the
Sonne
of
God
,
to
restore
me
;
the
Spirit
of
God
,
to
continue
me
restored
,
reformed
:
How
to
judge
of
good
and
evill
.
then
could
my
soule
receive
content
in
divine
meditations
,
then
could
I
despise
the
profits
of
the
earth
,
and
the
vaine
pleasures
of
men
;
then
could
I
justly
value
the
honours
of
this
life
,
weigh
them
with
vanity
,
and
esteeme
them
lighter
;
then
could
I
discerne
vertue
in
poverty
,
and
holinesse
in
a
contemptible
degree
of
fortune
:
The
benefit
of
patience
.
then
I
could
see
the
patient
beare
their
load
with
alacrity
,
and
secretly
scorne
at
the
base
estimation
of
the
earth
.
Thus
a
reformed
Judgement
can
teach
to
know
and
love
,
know
and
hate
:
let
mee
love
and
be
beloved
of
God
;
let
me
hate
,
and
be
hated
of
the
World
.
These
and
many
other
things
attributed
to
God
in
Scriptures
teach
us
,
of
what
manner
his
Nature
is
:
that
is
to
say
,
good
,
loving
,
kind
,
mercifull
,
faithfull
,
true
,
upright
,
just
,
liking
the
humble
,
and
abhorring
the
proud
,
The
things
of
nature
in
God
be
everlasting
slow
to
revenge
,
wise
,
and
foreseeing
;
and
being
so
,
not
by
other
helpe
,
nor
by
chance
,
but
naturally
and
of
himselfe
;
it
followeth
that
the
like
nature
must
for
ever
and
unchangeably
keepe
in
him
:
which
thing
bringeth
unto
the
faithfull
an
incredible
comfort
.
But
in
case
we
finde
any
other
in
him
than
this
,
wee
must
understand
that
it
is
by
some
speciall
sufferance
,
and
onely
for
a
time
;
and
yet
for
all
that
,
the
quality
of
his
Nature
in
no
point
altered
,
though
some
time
he
seemeth
contrary
to
himselfe
:
Psal.
18.
but
that
is
,
to
the
ungodly
perverse
,
and
to
the
destruction
of
them
;
but
the
good
and
godly
finde
him
alwaies
such
as
his
nature
is
.
The
fire
at
Babylon
seemed
to
have
lost
his
nature
,
A
similitude
.
when
it
saved
harmelesse
the
three
Children
cast
into
the
Oven
;
but
yet
it
used
the
strength
of
his
nature
toward
them
,
Dan.
3.20
.
&c.
which
made
the
fire
:
even
so
,
wee
must
thinke
of
God
,
and
alwaies
marke
what
he
doth
by
sufferance
,
to
punish
the
malice
of
the
wicked
,
and
what
also
hee
doth
according
to
the
quality
of
his
Nature
.
Rom.
11.33
.
O
the
deepenesse
of
the
riches
,
of
the
Wisdome
and
Knowledge
of
God
:
how
unsearchable
are
his
Iudgements
,
and
his
waies
past
finding
out
.
Of
the
Creation
of
the
World
.
THe
Creation
of
the
World
,
hath
beene
the
admiration
of
all
men
that
knew
not
God
,
nor
believed
Scripture
;
Wisd.
13.
because
their
understanding
was
darkned
,
wanting
divine
light
,
they
were
not
able
to
comprehend
the
knowledge
of
so
high
a
secret
.
Therefore
the
Philosophers
have
vainely
and
diversly
disagreed
in
their
severall
constructions
of
the
beginning
of
the
World
,
The
vaine
opinion
of
Philosophers
.
some
denying
that
the
World
ever
had
beginning
,
but
that
it
was
derived
by
the
power
of
nature
,
from
all
eternity
,
and
eternall
perpetuity
:
to
maintaine
which
absurdity
,
they
would
demand
how
God
made
the
world
,
what
instruments
hee
used
in
the
building
of
so
wonderfull
a
frame
:
and
withall
holding
that
God
could
worke
no
otherwise
,
then
the
order
and
meanes
of
secondary
causes
would
beare
and
leade
him
unto
.
But
the
truth
is
,
God
is
free
in
operation
.
God
is
free
in
operation
,
and
not
tied
to
any
second
cause
,
or
secondary
meanes
,
without
which
he
can
doe
what
he
will
,
and
that
which
he
doth
by
them
,
and
can
alter
and
change
them
at
his
pleasure
:
wherein
may
appeare
their
grosse
mis-understanding
of
God
his
Nature
,
that
he
,
like
man
,
If
wee
cannot
conceive
Gods
wonderfull
workes
,
much
lesse
his
unsearchable
wisdome
.
could
not
worke
without
the
helpe
of
meanes
and
instruments
.
Others
more
true
,
more
learned
,
concluded
that
of
necessity
,
the
World
must
have
a
beginning
,
and
that
there
was
a
Power
Eternall
,
which
made
,
moved
and
governed
all
things
:
and
the
reason
that
the
World
was
not
eternall
,
had
this
sufficient
argument
,
That
the
World
did
suffer
detriment
and
decay
in
it selfe
,
and
the
Elements
had
lost
the
purity
of
their
nature
which
they
had
in
the
beginning
:
the
moving
of
the
spheares
and
celestiall
bodies
,
which
of
all
things
in
the
World
are
most
constant
,
had
endured
some
alteration
:
so
that
nothing
in
the
World
,
All
worldly
things
subject
to
alteration
.
but
did
suffer
a
change
,
which
could
not
be
if
it
were
eternall
.
This
grounded
reason
did
convince
the
common
opinion
of
the
Worlds
eternity
,
and
did
prevaile
with
them
that
could
not
be
perswaded
but
by
the
power
of
reason
.
This
is
not
to
perswade
Christians
,
but
infidels
and
epicures
,
The
judgment
of
reason
.
that
they
who
deny
the
judgement
of
Divinity
,
may
be
judged
by
reason
,
and
the
wisdome
of
nature
,
which
alone
is
able
to
convince
all
oppositions
and
gain-sayers
:
but
to
Christians
I
will
onely
set
forth
what
God
saith
,
for
that
may
serve
to
informe
and
satisfie
all
and
every
faithfull
Christian
;
Gen.
1.1
.
&c.
Moses
the
servant
and
witnesse
of
God
Almighty
,
being
inspired
by
the
holy
Ghost
,
hath
left
recorded
to
all
posterities
the
manner
of
the
Creation
of
the
World
,
The
scripture
is
onely
able
to
satisfie
all
doubts
.
to
which
authority
,
not
onely
my selfe
,
but
every
faithfull
Christian
doth
confidently
adhere
,
utterly
disclaiming
all
contradiction
,
all
diversity
of
opinion
.
In
the
Creation
is
principally
considered
,
the
Creator
God
;
and
the
creatures
the
workes
of
Gods
Creation
.
In
the
Creator
is
considered
,
his
power
,
his
purpose
:
his
power
,
in
being
able
by
his
word
to
finish
such
a
worke
of
admiration
:
his
purpose
,
The
world
was
made
for
man
,
and
man
for
God
.
not
that
hee
needed
any
such
thing
that
he
had
made
,
to
supply
any
defect
in
his
Divinity
;
but
for
the
use
of
a
creature
,
man
,
which
afterward
he
was
to
make
;
to
whom
hee
gave
the
Heavens
,
the
earth
,
and
all
the
host
of
them
for
the
service
of
man
;
reserving
onely
man
for
the
service
of
himselfe
.
In
the
creatures
is
considered
,
their
originall
or
matter
of
their
creation
:
The
matter
of
the
creation
.
for
some
things
he
made
of
nothing
,
some
of
fire
,
some
of
aire
,
some
of
earth
,
some
of
water
,
some
of
flesh
,
of
nothing
he
created
the
Heaven
,
the
Earth
,
and
the
Sea
,
whereunto
as
is
supposed
,
may
be
joyned
the
heavenly
Spirits
,
but
under
correction
of
others
;
of
earth
hee
made
and
shaped
the
first
man
Adam
our
father
:
also
of
the
earth
hee
made
beasts
,
and
all
kind
of
plants
,
and
hearbs
:
of
the
aire
hee
made
wind
,
and
blasts
:
The
order
God
observed
.
of
the
waters
he
created
fish
,
and
foule
;
of
flesh
he
created
Eve
,
the
first
mother
of
our
kind
.
Next
the
order
wherein
they
were
created
:
this
originall
was
nothing
,
for
God
created
all
things
by
the
power
of
his
Word
,
without
matter
;
there
being
nothing
whereof
to
make
any
thing
:
the
order
observed
in
the
creation
was
,
that
God
determined
the
World
,
and
the
workes
therein
for
the
service
of
man
,
would
,
before
he
made
man
,
store
the
World
,
mans
mansion-house
,
with
very
needfull
providence
;
that
man
,
at
the
very
instant
of
his
beginning
,
might
know
himselfe
to
be
in
the
fulnesse
of
Gods
favour
,
nothing
wanting
which
might
either
administer
to
him
profit
,
pleasure
,
or
serve
his
necessity
.
Againe
,
in
the
creatures
themselves
God
observed
a
speciall
order
:
First
,
hee
created
light
,
without
which
the
workes
of
his
greatnesse
had
not
beene
visible
.
Secondly
,
he
created
Heaven
,
giving
that
priority
,
Apoc.
4.11
.
Of
the
Celestiall
bodies
.
for
the
excellency
and
dignity
of
the
place
.
Next
he
made
a
separation
of
the
Earth
and
Waters
,
and
gave
the
Earth
a
generation
of
all
Plants
and
Trees
bearing
good
seed
.
Then
hee
placed
in
the
Firmament
the
Planets
,
and
fixed
the
Starres
,
and
Celestiall
bodies
:
the
which
serve
not
onely
for
light
,
to
distinguish
times
and
seasons
;
but
also
by
their
influence
,
for
the
generation
and
government
of
all
living
creatures
.
Then
God
furnished
the
two
elements
of
Water
and
Ayre
,
with
creatures
of
that
kind
.
Last
of
all
,
hee
stored
the
Earth
with
the
creatures
which
live
on
that
element
;
and
when
hee
had
finished
the
creation
of
all
things
,
hee
then
made
man
after
his
owne
similitude
,
and
gave
him
the
possession
of
the
World
,
and
the
creatures
hee
had
made
;
giving
him
interest
in
all
,
and
power
over
all
,
without
exception
of
any
.
This
knowledge
of
the
Creation
is
necessary
in
the
understanding
of
every
Christian
of
carefull
conscience
:
with
which
knowledge
the
lesse
learned
may
satisfie
themselves
,
avoyding
the
curious
search
of
such
nice
questions
,
as
may
distract
the
simple
,
and
availe
not
unto
salvation
.
The
knowledge
of
the
power
of
God
in
creating
the
World
doth
admonish
and
remember
all
men
,
that
seeing
God
created
all
things
by
the
power
of
his
word
:
The
maine
interest
of
all
things
is
in
God
.
therefore
the
maine
interest
and
principall
claime
to
all
things
created
,
remaineth
to
God
only
,
he
being
the
absolute
owner
,
without
competitor
;
and
how
man
hath
onely
the
use
and
communication
thereof
,
and
that
onely
with
condition
and
limitation
of
time
;
Note
.
it
doth
also
perswade
a
reverence
to
the
Majesty
of
God
,
and
a
feare
of
his
displeasure
;
for
that
God
,
who
is
able
by
his
Wod
to
create
of
nothing
any
thing
,
is
able
also
by
his
Word
to
destroy
any
thing
,
and
make
it
nothing
,
or
worse
than
nothing
.
The
purpose
of
the
creation
of
the
world
by
God
,
being
for
the
use
and
service
of
man
,
doth
remember
all
men
,
that
the
measure
of
the
love
of
God
to
mankind
is
infinite
,
The
infinite
measure
of
Gods
love
.
who
of
his
owne
election
,
did
please
to
make
a
Creature
of
such
noblenesse
,
as
to
be
called
his
Resemblance
and
Image
,
giving
him
a
soule
of
such
divine
nature
,
as
nothing
but
God
can
be
more
,
Every
thing
created
,
is
either
for
use
or
ornament
.
for
whose
sake
God
made
the
world
,
and
stored
it
with
the
plenty
of
all
things
which
migh●
〈◊〉
fit
either
for
use
or
ornament
;
all
which
God
hath
given
man
,
only
requiring
acknowledgement
and
thankfull
service
,
which
condition
if
man
performe
,
God
will
then
a
thousand-fold
double
his
favours
,
and
whereas
these
are
but
transitory
and
passible
pleasures
;
God
will
make
them
eternall
,
and
unexpressable
,
both
in
number
and
worth
;
John
1.
for
he
that
proveth
a
faithfull
servant
,
God
will
make
him
a
sonne
,
and
crowne
him
with
the
glory
of
his
Saints
in
the
kingdome
of
glory
,
where
there
is
a
perpetuity
of
all
happinesse
.
Againe
,
the
purpose
of
Gods
creating
the
world
for
the
use
of
man
,
Man
must
use
Gods
Creatures
with
reverence
and
moderation
.
doth
admonish
all
men
to
use
the
Creatures
of
God
with
moderation
,
reverence
and
Christian
judgement
;
not
to
despise
them
,
because
they
are
Gods
Creatures
;
not
to
adore
them
,
because
they
are
but
Creatures
,
but
so
to
use
them
,
as
they
may
supply
that
purpose
for
which
God
created
them
.
Thirdly
,
seeing
God
created
the
world
for
mankinde
in
generall
,
it
doth
remember
us
,
not
to
appropriate
the
Creatures
of
God
to
our
owne
private
ends
,
but
to
communicate
the
use
of
them
,
with
all
such
as
shall
need
them
;
for
God
gave
not
the
world
to
Adam
onely
,
but
to
his
posterity
also
;
therefore
every
man
is
lawfully
interested
in
the
enjoying
of
Gods
Creatures
,
Matth.
25.
God
gave
the
world
to
mankind
in
generall
,
and
not
to
any
particular
.
if
by
lawfull
and
allowable
meanes
hee
can
attaine
them
.
Againe
,
if
a
Christian
mans
necessity
require
reliefe
and
favourable
supportation
,
hee
hath
a
righteous
claime
to
some
part
of
the
superfluous
possessions
of
others
,
and
hee
that
shutteth
up
his
compassion
against
such
necessity
is
guilty
of
injustice
,
and
must
answer
the
fault
at
the
barre
of
death
;
for
God
hee
maketh
his
Sunne
to
shine
upon
all
indifferently
,
and
hee
hath
given
the
world
,
and
the
Creatures
therein
to
mankinde
generally
,
and
not
to
one
man
,
one
family
,
or
one
kingdome
;
this
may
both
teach
and
judge
the
mercilesse
,
who
can
see
,
and
not
relieve
the
extremities
of
men
,
distressed
men
their
brethren
.
The
meditation
of
this
power
,
of
this
love
of
God
,
in
creating
a
world
of
Creatures
for
the
service
of
man
;
and
seeing
it
hath
pleased
him
to
make
a
reasonable
soule
,
and
a
sharer
of
these
infinite
blessings
,
I
have
resolved
with
my selfe
,
to
declare
my selfe
in
all
dutifull
demonstrations
to
my
God
,
and
to
use
the
Creatures
hee
hath
given
mee
with
moderation
as
hee
hath
commanded
.
I
have
made
a
covenant
with
my
soule
,
that
I
will
not
appropriate
that
to
my
private
,
which
God
hath
made
common
.
If
God
give
mee
abundance
,
I
will
open
my
liberality
;
Luk.
16.2
.
How
to
employ
Gods
Talents
.
I
will
give
as
God
doth
,
to
all
,
but
carefully
to
the
wants
of
faithfull
men
distressed
;
I
will
remember
,
that
what
I
have
,
I
must
use
,
what
I
use
not
,
I
must
bestow
,
lest
Gods
talents
be
without
imployments
,
and
so
God
discharge
mee
of
trust
;
if
God
give
me
wisdome
and
knowledge
more
then
some
others
,
I
will
not
be
silenced
,
How
to
occasion
an
holy
meditation
.
I
will
not
obscure
the
grace
and
gift
of
God
,
I
will
not
deny
my
God
,
I
will
not
deny
the
world
my
service
;
but
in
whatsoever
God
shall
enable
me
,
in
that
I
will
be
industrious
,
if
I
can
doe
nothing
of
desert
,
or
common
profit
,
yet
will
I
spend
my
houres
in
holy
meditation
;
I
have
resolved
I
will
still
travell
in
holy
exercise
;
when
I
cannot
profit
generally
,
I
will
pray
generally
:
wee
are
all
the
Creatures
of
one
God
:
the
Word
of
God
gave
forme
to
every
Creature
;
therefore
every
thing
that
presents
my
eye
,
shall
move
my
holy
meditations
.
When
I
shall
behold
the
wonderfull
frame
of
heaven
,
I
shall
revise
on
the
creation
,
and
admire
God
his
Mercy
,
his
Majesty
;
I
shall
remember
the
happinesse
of
heaven
,
and
refresh
my selfe
in
adversity
with
hopefull
confidence
.
Where
to
repose
our
confidence
.
When
I
consider
the
earth
,
I
shall
remember
the
basenesse
of
my
beginning
,
what
I
was
in
sinne
,
what
I
am
in
grace
;
this
shall
teach
me
to
deny
my selfe
,
and
wholly
to
depend
on
the
favour
of
my
God
.
When
I
see
unreasonable
,
noysome
and
evill
Creatures
,
I
shall
have
cause
of
acknowledgement
;
for
God
might
have
made
me
so
,
or
worse
.
Lastly
,
when
I
shall
see
wicked
men
pride
themselves
in
their
vanities
,
Pitty
can
respect
our
enemies
.
I
shal
both
pity
and
glory
;
pity
the
misery
of
their
soules
,
and
glory
in
the
fortune
of
my
owne
;
and
thus
,
with
these
,
and
such
meditations
,
my
soule
shall
breath
content
.
Of
the
Angels
,
their
Nature
,
their
Office
,
their
Fall
.
Moses
of
purpose
did
leave
to
speake
any
thing
of
the
creation
of
Angels
,
because
of
the
disposition
of
the
people
bent
to
Idolatry
.
It
is
supposed
,
they
were
Created
the
first
day
of
the
Creation
,
as
appeareth
,
Job
38.
THat
the
Angels
were
created
,
is
most
certaine
,
the
time
of
their
creation
is
not
certaine
,
but
doubtfully
and
diversely
believed
;
many
men
have
spent
their
judgements
in
conjectures
,
all
such
are
more
curious
than
wise
,
because
the
truth
thereof
cannot
certainly
be
determined
;
neither
if
it
could
,
the
knowledge
thereof
were
not
necessary
or
materiall
to
salvation
;
for
whatsoever
knowledge
is
necessary
for
the
happinesse
of
our
soules
,
is
by
God
himselfe
taught
in
the
testimony
of
holy
Scriptures
.
This
knowledge
of
the
time
of
the
creation
of
Angels
,
being
not
taught
by
God
,
doth
make
the
search
thereof
unprofitable
,
unlawfull
;
for
God
doth
nothing
at
peradventure
,
but
all
things
in
judgement
,
and
with
the
advice
of
his
divine
wisdome
;
God
having
denied
this
knowledge
,
doth
forbid
the
search
of
this
unknowne
,
unprofitable
knowledge
;
that
which
I
desire
to
know
,
which
I
desire
to
make
knowne
,
is
contained
in
the
testimony
of
holy
Scriptures
,
the
which
denying
me
this
knowledge
of
the
creation
of
Angells
.
I
forbeare
to
search
the
knowledge
of
Gods
secrets
,
and
rather
to
be
thought
ignorant
,
than
audaciously
bold
with
forbidden
knowledge
.
That
which
is
needfull
to
be
knowne
of
Angells
,
is
their
nature
,
their
office
:
in
their
nature
must
be
considered
,
what
they
are
in
substance
,
what
in
quality
;
they
be
heavenly
&
invisible
Creatures
,
pure
and
spirituall
,
of
the
substance
and
nature
of
our
soules
,
eternall
in
respect
of
ending
,
without
corruption
:
in
their
quality
,
is
considered
their
power
,
being
at
all
times
,
and
upon
all
occasions
,
able
and
ready
to
performe
the
excution
of
Gods
service
;
their
office
is
,
that
they
are
Gods
messengers
,
their
imployment
is
either
in
Judgements
or
Mercies
;
this
Compendium
is
the
knowledge
of
them
all
in
generall
,
The
good
and
evill
Angells
were
all
created
in
one
nature
.
before
the
fall
and
apostacy
of
Angels
.
The
Angells
,
and
those
that
now
are
divells
,
being
at
the
first
creation
of
one
quality
,
of
one
power
,
and
one
excellence
of
nature
,
after
the
fall
of
Angells
,
who
for
their
unsupportable
pride
,
were
cast
from
the
presence
of
God
into
eternall
darknesse
,
2
Pet.
2.4
.
and
damnation
:
the
Angels
divided
themselves
,
the
better
part
keeping
their
first
estate
,
kept
their
entertainment
with
God
,
Math.
18.10
.
and
continued
his
favour
and
service
:
Iude
6.
the
worst
dividing
themselves
,
left
the
service
of
God
,
and
the
fellowship
of
good
Angels
,
and
bend
their
whole
endeavour
against
God
;
and
against
his
blessed
Angels
,
and
against
the
Saints
that
love
and
serve
him
:
this
apostacie
and
division
of
Angels
,
have
divided
them
in
their
nature
and
in
their
offices
:
The
full
opposition
of
the
good
and
evill
Angels
.
the
good
Angels
ever
labouring
the
good
of
men
:
the
evill
angels
to
hinder
,
and
prevent
the
goodnesse
of
God
,
and
his
good
Angels
;
labouring
by
all
meanes
to
bring
mankind
to
their
owne
condemnation
.
In
their
offices
likewise
they
disagree
,
for
God
doth
commonly
imploy
his
good
Angels
in
his
workes
of
mercy
,
and
favourable
protection
:
the
divels
hee
imployeth
in
the
execution
of
his
judgements
,
and
corrections
;
not
that
hee
needeth
their
service
,
but
that
hee
forceth
them
against
their
will
to
his
obedience
.
God
can
enforce
the
divels
in
workes
of
his
own
glory
.
These
severall
imployments
of
the
good
and
evill
angels
,
are
not
alwaies
of
necessity
,
though
very
common
,
for
God
when
hee
pleaseth
,
maketh
good
Angels
destroy
and
inflict
vengeance
,
and
the
divels
hee
can
and
doth
use
in
his
workes
of
greatest
mercy
:
and
this
the
divels
doe
,
not
with
consent
,
but
are
either
forced
by
the
unresistable
power
of
God
,
or
else
deceive
themselves
in
the
end
of
their
owne
working
,
God
making
that
which
they
intend
for
evill
,
to
tend
to
a
good
end
;
farre
beyond
and
contrary
to
their
purpose
and
expectation
.
Iude
6.
The
good
Angels
have
both
liberty
and
pleasure
in
the
service
of
Almighty
God
,
and
they
labour
with
content
and
alacrity
:
the
divels
have
neither
liberty
nor
pleasure
,
but
being
fettered
with
limitations
,
cannot
doe
what
they
would
,
but
what
they
are
licensed
to
doe
.
The
Angels
are
Gods
servants
,
the
divels
are
his
slaves
;
both
labour
in
his
worke
,
but
with
great
inequality
:
the
testimony
of
Scripture
doth
set
forth
a
number
of
authorities
which
because
they
are
frequent
,
I
will
produce
onely
some
few
,
Psal.
104.
which
may
satisfie
doubt
:
the
Prophet
admiring
and
praising
God
for
his
wonderfull
creating
and
governing
the
World
,
saith
,
God
made
the
Spirits
,
that
is
the
Angels
,
Messengers
,
and
a
flaming
fire
his
Ministers
.
Verse
4.
For
when
they
be
sent
,
they
be
Angels
;
when
they
be
spirits
,
they
bee
no
Angels
;
for
Angell
is
the
name
of
the
office
,
and
not
of
nature
:
for
respecting
that
whereof
it
is
,
hee
is
a
Spirit
;
and
in
respect
of
that
which
he
doth
,
he
is
an
Angell
.
Againe
,
who
to
prove
the
preheminency
of
the
Sonne
of
God
,
saith
,
Heb.
1.6
.
that
all
the
Angels
worship
him
:
and
proveth
by
the
testimony
of
the
Prophet
,
Vers.
7.
that
Angels
are
but
messengers
or
ministers
;
and
that
they
are
of
a
substance
like
fire
or
pure
ayre
:
by
which
testimony
is
proved
both
the
nature
and
office
of
the
Angels
:
their
nature
,
that
they
are
spirits
,
like
fire
;
their
office
,
that
they
are
ministers
or
messengers
:
are
they
not
all
ministring
spirits
,
Vers.
14.
sent
forth
to
minister
for
their
sakes
that
shall
bee
heires
of
salvation
?
by
which
is
declared
,
the
purpose
of
their
ministration
and
service
,
that
is
,
for
the
good
and
benefit
of
the
Elect
of
God
,
both
to
prevent
the
enemy
,
and
to
further
them
in
their
holy
exercise
.
To
prove
the
power
of
Angels
,
wee
may
remember
in
Exodus
,
what
God
by
an
Angell
did
for
the
Israelites
,
Exod.
14.
when
he
brought
them
out
of
Aegypt
by
an
Angell
:
and
by
an
Angell
God
destroyed
in
the
host
of
Senacherib
in
one
night
,
185000.
2
King
.
29.35
.
The
Scripture
is
full
of
demonstrations
,
of
their
powerfull
acts
,
God
working
his
admirable
effects
,
by
the
service
of
his
Angels
.
Againe
,
if
we
reduce
to
memory
the
most
admirable
of
all
Gods
mercies
;
we
shall
finde
that
in
the
execution
thereof
,
his
Angels
are
either
Ministers
or
Messengers
,
and
oft
both
:
to
omit
many
other
particulars
,
and
come
to
the
most
worthy
,
most
meritorious
,
and
most
happy
,
the
Redemption
of
mankind
,
by
the
birth
and
by
the
death
of
Jesus
Christ
;
were
not
the
Angels
continuall
workers
in
that
administration
?
God
sent
his
Angell
Gabriel
to
bring
the
first
newes
thereof
to
the
blessed
Virgin
Mary
:
Luke
1.26
.
againe
,
as
soone
as
Christ
was
borne
of
the
Virgin
,
Luke
2.9
,
&c.
the
holy
Angell
did
publish
and
preach
it
to
the
Shepherds
,
and
multitudes
of
heavenly
Souldiers
,
praysed
and
magnifyed
God
for
so
great
a
benefit
.
How
often
did
the
holy
Angels
visit
and
comfort
our
Saviour
?
Math.
2.13
.
Math.
4.11
.
an
Angell
bids
him
flie
into
Aegypt
:
the
Angels
waite
upon
him
in
the
desert
:
Luke
22
43
,
44
the
Angels
ministred
unto
him
in
the
holy
ministery
of
his
preaching
:
an
Angell
was
present
with
him
at
the
agony
of
death
:
Math.
28.2
.
Acts
1.10
.
Math.
24.31
.
an
Angell
appeared
at
his
resurrection
:
the
Angels
were
present
at
his
ascension
:
the
Angels
shall
attend
him
when
he
returnes
to
judgement
.
So
then
,
as
the
Angels
waited
upon
Christ
,
Note
.
in
the
daies
of
his
flesh
;
so
are
they
now
solicitous
for
all
them
that
are
incorporated
into
Christ
by
faith
:
as
they
served
the
head
,
so
doe
they
also
serve
the
members
;
they
rejoyce
to
serve
them
here
,
whom
they
shall
have
their
companions
in
Heaven
;
they
doe
not
deny
their
ministery
unto
them
,
whose
most
sweet
fellowship
they
hope
for
hereafter
.
There
appeared
to
Jacob
campes
of
Angels
in
the
way
to
his
Country
;
Gen.
32.1
,
2.
so
in
this
life
,
which
is
the
way
to
our
heavenly
Country
,
the
Angels
are
Conductors
,
and
made
Keepers
of
the
holy
ones
.
The
Angels
defended
Daniel
in
the
midst
of
the
Lyons
;
Daniel
6.22
.
so
likewise
they
defend
all
the
godly
from
the
treacheries
and
cruelty
of
the
infernall
lyon
the
divell
.
Gen.
19.15
,
&c.
19.
The
Angels
preserved
L●t
from
the
fire
of
Sodome
,
so
the
Angels
doe
defend
the
faithfull
,
by
holy
inspirations
and
gracious
protections
,
against
the
divels
tentations
,
the
Worlds
incantations
,
and
the
fire
of
hell
.
Luke
16.22
.
The
Angels
carried
the
soule
of
Lazarus
into
Abrahams
bosome
:
and
so
they
translate
the
soules
of
the
Elect
unto
the
Pallace
of
all
heavenly
happinesse
:
Acts
12.8
,
9.
the
Angell
lead
Peter
out
of
prison
;
so
he
doth
deliver
the
godly
out
of
most
apparent
dangers
.
Great
is
the
power
of
our
adversaries
,
but
the
guard
of
holy
Angels
is
able
and
will
defend
the
faithfull
from
them
:
and
doubt
not
but
they
will
bee
with
them
present
,
Exod.
25.20
.
Esay
6.2
.
to
ayde
them
in
all
places
,
at
all
times
,
and
in
all
dangers
:
the
Scripture
describeth
them
with
wings
,
under
the
figure
of
Cherubin
&
Seraphin
;
because
thou
maist
know
assuredly
,
that
they
will
come
with
incredible
celerity
,
to
bring
ayd
and
succour
thee
:
make
no
doubt
but
they
will
be
thy
protectours
,
in
all
places
,
in
all
dangers
,
because
they
are
most
subtill
spirits
,
which
no
body
can
resist
;
all
visible
things
give
way
unto
them
;
and
all
bodies
,
though
they
bee
solid
and
thicke
,
by
them
are
made
penetrable
and
passable
.
Math.
18.10
.
The
looking-glasse
of
the
Deity
is
no
argument
of
the
Angels
knowing
all
our
necessities
,
for
that
specular
knowledge
is
but
dispensatory
.
Doe
not
doubt
thou
faithfull
soule
,
but
these
spirits
know
thy
dangers
and
afflictions
,
because
they
alwaies
behold
the
face
of
thy
heavenly
Father
,
and
are
alwaies
ready
prest
for
his
service
,
and
thy
safegard
:
know
also
thou
devout
soule
,
that
these
Angels
are
holy
,
therefore
study
and
endeavour
holinesse
,
if
thou
wouldst
enjoy
their
fellowship
:
accustome
thy selfe
therefore
to
holy
actions
,
if
thou
desirest
to
have
the
holy
Angels
thy
keepers
,
in
every
place
and
angle
;
stand
in
awe
and
reverence
of
thy
Angell
,
and
doe
nothing
in
his
presence
,
that
thou
wouldst
be
ashamed
to
doe
in
the
sight
of
man
.
These
Angels
are
chaste
,
therefore
they
are
driven
away
by
thy
impurity
and
filthy
actions
;
for
filthy
and
lamentable
sinnes
,
drive
away
the
Angels
,
the
keepers
of
our
life
;
if
by
thy
sinne
thou
deprivest
thy selfe
of
their
tuition
,
how
canst
thou
be
safe
from
the
divells
trecheries
,
and
the
worlds
tyrannies
;
if
thou
be'st
destitute
of
the
Angels
protection
,
how
canst
thou
be
safe
from
the
invasions
of
many
imminent
and
ensuing
dangers
?
Hebr.
1.14
.
if
thy
soule
be
not
guarded
by
the
Angels
defence
,
the
divell
will
overcome
it
by
his
deceitfull
perswasions
.
The
Angels
are
Gods
messengers
,
sent
unto
us
from
him
;
therefore
if
thou
wilt
have
an
Angell
to
be
thy
keeper
,
thou
must
be
reconciled
by
faith
and
true
repentance
;
where
the
grace
of
God
is
not
,
neither
is
there
the
guard
of
Angels
;
the
Angels
are
as
Gods
saving
hands
,
which
are
moved
to
no
worke
without
his
divine
direction
.
The
Angels
rejoyce
in
heaven
over
a
sinner
that
repenteth
;
the
teares
of
the
penitent
,
are
,
as
it
were
,
the
wine
of
the
Angels
,
but
an
impenitent
heart
puts
to
flight
the
Angels
our
keepers
:
let
us
therefore
repent
,
that
wee
may
cause
the
Angels
to
rejoyce
;
the
Angels
are
of
a
heavenly
and
spirituall
nature
,
let
us
therefore
thinke
upon
spirituall
and
heavenly
things
,
that
they
may
remaine
with
us
,
and
take
pleasure
in
our
company
.
The
heele
,
which
is
the
extreme
part
of
our
body
,
and
the
last
terme
of
our
life
,
the
wicked
Serpent
lyeth
in
wait
for
at
the
time
of
death
,
therfore
in
that
last
agony
of
death
,
the
Angels
guard
is
most
necessary
and
needfull
,
that
they
may
deliver
us
from
the
firie
darts
of
the
divell
and
carry
our
soule
when
it
is
departed
out
of
the
prison
of
our
body
,
into
the
heavenly
Paradise
.
Luk.
1.11
,
12
,
13.
When
Zachary
was
in
the
Temple
busie
about
his
holy
function
,
the
Angell
of
the
Lord
came
unto
him
;
so
,
if
thou
doe
likewise
delight
in
the
exercise
of
the
holy
Word
and
Prayer
,
thou
mayst
rejoyce
to
have
the
Angels
thy
protectors
.
Thus
wee
may
see
by
the
testimony
of
Scriptures
,
what
the
Angels
are
,
what
their
office
,
and
how
they
are
affected
,
of
so
gracious
a
disposition
,
and
so
inclinable
to
the
good
of
men
,
Luk.
15.7.10
.
that
they
have
consolation
,
and
joy
in
heaven
among
themselves
at
the
conversion
of
a
sinner
;
●oby
12.15
.
therefore
in
all
respects
of
noblenesse
and
excellency
,
they
are
the
soveraigne
of
all
Creatures
,
whom
God
hath
ordained
to
be
continuall
waiters
in
his
holy
presence
,
and
workers
of
his
blessed
Will
and
Pleasure
.
It
is
by
many
doubted
,
by
some
demanded
,
Question
.
whether
men
may
not
lawfully
implore
the
favour
and
assistance
of
Angels
;
it
is
dangerous
to
acknowledge
,
Apoc.
22
8
,
9.
lest
thereby
we
take
divinity
from
God
,
and
give
it
to
his
Angels
;
they
are
therefore
dangerously
deceived
,
who
for
giving
the
holy
Angels
demonstration
of
thankes
,
give
them
adoration
and
divine
worship
,
and
so
coveting
to
please
,
displease
both
God
and
his
holy
Angels
that
attend
on
them
,
this
is
one
extremity
.
There
is
another
,
and
that
is
remissenesse
,
when
men
acknowledge
no
reverence
,
no
respect
to
the
dignity
of
holy
Angels
.
The
holy
men
in
all
ages
,
at
the
sight
of
an
Angell
,
Gen
18.2
,
3.
would
use
extraordinary
respect
of
humility
and
reverence
:
as
Abraham
,
hee
bowed
himselfe
to
the
ground
,
in
reverence
of
an
Angell
,
and
called
him
Lord
:
so
likewise
,
in
the
example
of
all
the
godly
,
though
in
these
times
the
Angels
doe
not
present
themselves
,
as
in
the
old
world
,
in
visible
formes
;
therefore
they
neede
no
reverence
,
yet
they
are
often
present
in
their
spirituall
natures
,
which
though
wee
cannot
discerne
them
with
our
corporall
eyes
,
yet
a
spirituall
judgement
by
holy
contemplation
may
discerne
them
with
the
eye
of
faith
;
for
if
there
be
a
duty
of
reverence
to
men
,
with
whom
wee
converse
,
doubtlesse
there
is
a
reverence
also
due
to
the
holy
Angels
,
which
doe
converse
,
and
are
conversant
with
us
.
This
Doctrine
of
the
Creation
,
the
Nature
,
the
Power
,
and
the
Office
of
Angells
,
doth
admonish
and
remember
all
men
,
to
make
these
and
such
like
profitable
uses
,
to
put
us
in
remembrance
of
the
mighty
power
of
God
,
and
that
in
a
double
respect
:
first
,
being
able
by
the
power
of
his
Word
,
to
create
a
Creature
of
such
excellence
,
and
power
of
nature
,
in
nature
excellent
,
in
number
infinite
.
Secondly
,
being
served
and
attended
by
these
infinit
number
of
powerfull
creatures
,
one
whereof
is
able
,
if
God
please
to
command
,
to
destroy
the
world
,
and
all
the
generations
on
earth
;
God
then
being
of
such
infinite
power
in
himselfe
,
in
his
servants
the
Angels
,
it
ought
justly
to
move
all
men
,
to
a
reverence
of
so
great
a
Majesty
,
and
feare
to
provoke
a
power
so
able
and
infinite
.
Againe
,
the
apostacy
of
those
Angels
that
fell
from
their
obedience
and
first
state
of
happinesse
,
doth
admonish
all
men
,
that
seeing
the
Angels
of
such
power
,
of
such
excellence
,
and
so
neere
God
in
his
favour
and
presence
,
were
tempted
to
fall
from
so
great
happinesse
.
Let
no
man
therefore
be
secure
,
or
presume
in
the
confidence
of
his
owne
trust
,
but
daily
beg
and
crave
,
wholly
to
relie
upon
the
mercy
and
providence
of
God
,
without
whom
there
is
no
safety
,
no
security
,
the
greatest
power
in
the
world
being
but
weaknesse
without
the
strength
of
his
supportation
:
For
,
2
Pet.
2.4
,
5.6
.
if
God
spared
not
the
Angels
that
had
sinned
,
but
cast
them
downe
to
hell
,
and
delivered
them
into
chaines
of
darkenesse
to
be
kept
unto
judgement
,
neither
spared
he
the
old
world
,
Genes.
7.
but
saved
Noah
the
eight
person
,
a
preacher
of
righteousnesse
,
and
his
family
,
Genes.
19.
and
brought
in
the
floud
upon
the
world
of
the
ungodly
,
and
turned
the
Cities
of
Sodome
and
Gomorah
into
ashes
,
overthrew
them
,
and
damned
them
,
and
made
them
an
ensample
unto
those
that
after
them
should
live
ungodly
,
neither
will
he
spare
the
transgression
of
men
,
that
of
knowledge
and
purpose
offend
him
;
for
the
Angels
are
farre
exceeding
greater
then
men
,
both
in
power
and
might
.
If
God
spared
not
the
better
,
hee
will
not
spare
the
worse
,
but
cast
them
likewise
into
chaines
of
darknesse
,
to
bee
kept
unto
the
judgement
of
condemnation
.
Againe
,
though
the
Angels
were
of
this
excellency
and
dignity
of
nature
;
and
though
many
fell
from
their
state
of
innocency
,
as
Adam
afterward
did
,
yet
the
Redeemer
of
the
world
,
Christ
Jesus
,
Heb.
2.16
,
17
,
18
,
&c.
did
not
vouchsafe
to
take
their
nature
and
redeeme
them
,
but
left
them
in
the
judgement
of
condemnation
;
undertaking
and
finishing
the
worke
of
Redemption
for
man
onely
,
and
not
for
Angels
:
for
as
much
as
there
was
no
recovery
,
no
turning
,
no
hope
of
salvation
for
these
wicked
and
trayterous
angels
:
there
was
also
no
cause
why
their
sinnes
should
bee
set
forth
and
declared
,
as
was
the
sinne
of
man
,
Vers.
15.
which
had
not
onely
a
punishment
layd
on
him
immediately
,
but
also
a
promise
made
for
his
reliefe
and
remedy
:
in
that
respect
the
Apostle
said
,
that
Christ
tooke
not
upon
him
the
nature
of
Angels
,
but
the
seed
of
Abraham
;
for
he
came
not
to
save
the
angels
that
had
falne
,
but
men
:
yea
rather
to
destroy
the
evill
angels
and
their
power
;
and
therefore
they
cry
,
Mark
.
1.24
.
What
have
we
to
doe
with
thee
Jesus
of
Nazareth
,
art
thou
come
before
the
time
,
to
destroy
us
?
and
that
they
shall
never
bee
saved
,
it
is
plaine
enough
by
the
words
of
Christ
,
Math.
25.41
.
Goe
yee
cursed
to
the
everlasting
fire
,
which
is
prepared
for
the
divell
and
his
angels
.
Therefore
this
ought
to
provoke
all
men
to
a
zealous
affection
of
love
towards
God
,
who
gave
his
onely
beloved
Sonne
for
the
redemption
of
men
;
preferring
them
in
his
love
,
before
the
angels
that
had
offended
him
:
and
,
that
Angels
in
their
spirituall
natures
are
sent
to
minister
,
Heb.
1.14
.
for
their
sakes
that
shall
be
heires
of
salvation
.
It
doth
remember
us
first
,
the
wonderfull
love
of
God
toward
mankind
,
in
sending
his
choice
servants
the
Angels
that
waite
in
his
presence
,
neere
the
person
of
his
Majesty
;
to
be
imployed
about
men
in
the
service
of
their
salvation
.
Secondly
,
it
ought
to
move
men
to
a
precise
reverence
in
the
common
behaviour
of
their
lives
,
that
they
forbeare
not
only
the
committing
of
grosse
and
capitall
sins
;
but
all
unseemlinesse
both
of
words
and
actions
,
as
St.
Paul
saith
,
For
the
reverence
of
Angels
:
for
as
divels
are
banished
and
driven
away
from
the
possessed
,
1
Cor.
11.10
.
by
prayer
and
holy
exercise
:
so
the
good
Angels
then
leave
our
company
,
when
we
delight
in
wickednesse
and
unseemely
behaviour
:
therefore
consider
thou
devour
soule
,
how
great
the
goodnesse
of
God
is
toward
thee
,
Math.
1.
who
hath
made
his
Angels
thy
keepers
;
and
hath
sent
his
owne
Sonne
to
redeeme
thee
:
Note
.
the
Sonne
of
God
is
made
flesh
to
save
us
,
the
holy
Ghost
is
sent
to
sanctifie
us
,
Acts
1.
the
Angels
are
sent
to
protect
us
.
So
then
,
all
the
Court
of
Heaven
,
doth
as
it
were
serve
us
,
and
convey
their
benefits
unto
us
;
therefore
no
wonder
that
all
inferior
creatures
were
made
for
the
use
of
man
;
seeing
the
Angels
themselves
,
creatures
far
more
excellent
,
do
not
deny
their
ministry
unto
us
;
the
Angels
themselves
are
present
with
us
,
and
do
refresh
and
ease
us
,
when
we
are
weary
with
the
burthen
and
heat
of
temptations
,
and
calamities
:
therefore
,
O
most
mercifull
God
,
thou
that
leadest
us
through
the
desart
of
this
World
;
by
the
conduct
of
thy
Angels
grant
that
we
may
at
length
be
carried
by
them
into
thy
everlasting
Kingdome
of
Heaven
.
This
knowledge
of
the
Mercy
and
Power
of
God
in
creating
the
Angels
,
and
appointing
them
to
Minister
to
all
the
children
of
grace
,
shall
bind
mee
in
the
most
assured
bonds
of
duty
and
thankfull
acknowledgement
to
my
God
,
To
repose
in
God
,
is
assurance
of
safety
.
I
will
also
confidently
repose
in
the
trust
of
Gods
promises
,
being
assured
that
himselfe
,
that
his
holy
Spirit
,
that
his
holy
Angels
are
my
supporters
:
therefore
I
will
never
despairingly
feare
the
power
of
adversaries
,
evill
men
or
divels
,
or
what
evill
power
so
ever
;
because
I
know
the
guard
of
Angels
are
my
supporters
:
I
will
therefore
reforme
the
errours
of
my
life
,
and
watch
my
owne
behaviour
;
I
will
endeavour
to
avoyd
both
sinne
and
unseemelinesse
in
all
my
actions
,
that
the
holy
Angels
may
love
and
not
loath
my
company
.
I
will
so
endeavour
that
my
conscience
may
assure
me
,
that
I
am
thine
appointed
to
salvation
:
therefore
in
the
protection
of
Angels
,
I
shall
also
receive
content
,
and
pleasure
unexpressable
.
The
holy
Angels
have
joy
in
heaven
,
at
the
newes
of
mans
Salvation
;
holy
and
blessed
Spirits
,
Heb.
1.14
.
Luke
15.7
.
they
are
so
delighted
with
the
use
of
mercy
,
as
that
they
rejoyce
and
congratulate
the
prosperity
of
men
,
hoping
to
enjoy
their
fellowship
.
O
my
God
,
I
will
acknowledge
thy
greatnesse
and
thy
goodnesse
in
the
creation
of
Angels
:
The
Saduces
deny
that
there
are
Angels
.
I
will
condemne
their
infidelity
that
believe
it
not
,
thou
hast
said
it
,
who
dare
question
it
?
I
will
therefore
believe
it
,
acknowledge
thy
power
,
praise
thy
mercy
,
and
with
reverence
remember
the
office
and
ministration
of
thy
holy
Angels
.
Of
man
his
first
beginning
.
WHen
God
created
the
World
,
he
said
,
Gen
3
,
&c.
Let
there
be
;
and
all
things
were
:
and
by
his
word
he
gave
being
and
proportion
to
all
creatures
,
save
man
.
That
hee
might
conclude
his
labour
with
a
worke
of
extraordinary
admiration
;
he
then
made
man
,
giving
him
the
possession
of
the
world
:
in
this
wonderfull
worke
of
God
,
is
to
be
had
these
three
considerations
:
First
,
the
advice
and
deliberation
of
the
Trinity
in
determining
this
worke
.
God
said
,
Verse
26.
Let
us
make
man
after
our
owne
Image
,
according
to
our
likenesse
.
Secondly
,
God
made
man
of
a
preexistent
matter
,
not
creating
him
of
nothing
as
hee
did
the
other
creatures
,
Gen.
2.7
.
The
Lord
God
made
man
of
the
dust
of
the
ground
.
Thirdly
,
God
gave
man
the
rule
and
government
over
all
creatures
,
giving
him
liberty
over
all
,
to
use
them
in
their
kind
with
moderation
:
and
let
them
rule
over
the
Fish
of
the
Sea
,
Gen.
1.26
.
and
over
the
Foules
of
the
Ayre
,
and
over
the
Beasts
of
the
Earth
,
and
over
every
thing
that
creepeth
and
moveth
on
the
earth
.
Fourthly
,
the
end
of
mans
creation
was
for
the
honour
and
glory
of
God
that
made
him
,
Esay
43.7
.
Every
one
shall
be
called
after
my
Name
,
for
I
formed
them
,
made
them
,
and
created
them
,
for
my
owne
glory
.
Though
no
man
can
bee
able
to
give
a
reason
of
the
secret
will
of
God
,
yet
this
may
bee
imagined
that
seeing
the
world
and
all
the
creatures
therein
,
save
onely
man
,
have
a
generall
respect
to
the
honour
of
God
:
therefore
they
were
by
the
generall
power
of
Gods
divinity
created
,
but
man
being
determined
in
the
counsell
of
God
,
that
man
should
bee
an
occasion
that
the
whole
Trinity
should
have
divine
exercise
,
in
the
government
of
his
life
,
and
every
one
in
their
severall
assignements
,
A
supposed
reason
of
Gods
secret
will
.
as
should
please
themselves
to
appoint
:
therefore
God
in
the
Trinity
of
persons
made
man
;
because
afterward
in
the
Trinity
of
persons
,
hee
was
to
governe
him
:
God
gave
man
a
Law
,
which
he
being
not
able
to
keepe
did
condemne
him
:
Christ
the
second
person
,
moderateth
the
Law
,
and
giveth
the
Gospell
,
promising
Salvation
to
all
them
that
will
believe
in
him
,
the
holy
Ghost
moveth
in
the
hearts
of
Gods
Elect
,
and
giveth
them
grace
to
apprehend
by
faith
,
the
meanes
of
their
Salvation
.
Thus
are
they
personally
busied
in
the
government
and
preservation
of
man
;
The
holy
Ghost
moves
grace
.
thus
were
they
personally
at
his
Creation
.
The
second
consideration
,
is
the
matter
of
mans
creation
,
which
in
a
double
respect
is
considerable
in
the
person
of
God
.
First
,
when
God
formed
other
creatures
,
hee
required
no
matter
,
but
gave
them
being
by
his
Word
,
but
when
hee
formed
man
,
he
first
prepared
his
matter
,
then
gave
the
forme
,
Note
.
and
created
man
,
wherein
God
doth
use
a
double
care
,
a
double
diligence
;
not
that
he
could
not
create
man
of
nothing
,
as
hee
had
done
the
rest
of
his
Creatures
,
but
he
did
it
in
the
wisdome
of
his
divinity
,
for
respect
and
causefull
consideration
,
for
to
expresse
his
double
,
or
rather
his
manifold
affections
to
the
creature
,
man
.
Secondly
,
to
prevent
the
proud
imagination
man
might
have
of
the
noblenesse
of
his
nature
,
it
being
yet
in
the
pride
of
mans
flesh
to
boast
his
descent
,
and
to
derive
his
families
from
antiquity
and
greatnesse
.
The
third
consideration
is
,
the
distinguishing
forme
of
man
,
his
reasonable
soule
,
whereby
God
doth
distinguish
him
from
all
the
creatures
on
earth
,
giving
him
Reason
and
Discourse
to
helpe
him
,
for
the
service
of
himselfe
,
and
the
government
of
the
world
:
this
is
also
considerable
in
these
respects
:
first
the
order
God
observed
in
the
creation
.
God
first
made
the
world
,
afterward
made
man
,
and
gave
him
the
possession
prepared
for
him
.
So
when
he
made
man
,
Note
.
he
first
framed
the
body
,
then
formed
the
soule
;
for
he
made
not
the
body
and
the
soule
at
one
instant
,
but
in
their
times
and
order
;
for
when
he
had
made
the
house
,
he
then
put
in
the
Tenent
,
and
not
before
.
Secondly
is
considered
,
the
excellency
of
our
soules
;
for
God
neither
made
nor
created
our
soule
,
but
inspired
it
,
by
the
vertue
of
his
divinity
,
Genes.
2.7
.
The
Lord
God
made
man
of
the
dust
of
the
ground
,
and
breathed
into
his
nostrills
the
breath
of
life
,
and
man
became
a
living
soule
.
There
was
both
the
matter
of
his
body
,
and
the
nature
and
excellency
of
his
soule
,
being
the
breath
of
Almighty
God
,
divine
,
spirituall
,
and
eternall
;
for
before
God
inspired
the
soule
,
man
was
onely
framed
,
and
not
formed
,
his
reasonable
soule
being
that
which
doth
distinguish
him
from
all
other
creatures
.
Mans
soule
,
being
in
respect
of
reason
and
eternity
,
Note
.
a
resemblance
of
Gods
divinity
.
The
fourth
consideration
is
the
rule
and
government
God
gave
man
over
all
the
creatures
.
God
giving
man
this
authority
over
all
his
Creatures
,
doth
not
dis-inable
himselfe
of
the
government
of
his
owne
workes
,
1
Cor.
10.26
.
but
doth
reserve
to
himselfe
the
soveraigne
regality
,
giving
man
onely
a
stewardship
and
superintendence
over
all
.
Psal.
24.1
.
Holy
David
saith
,
The
earth
is
the
Lords
,
and
all
that
therin
is
,
the
round
world
,
and
all
that
dwell
therein
.
Secondly
,
in
that
it
is
said
,
God
gave
them
rule
,
so
the
power
is
derived
upon
all
:
For
God
communicateth
his
power
to
man-kind
in
generall
,
and
not
upon
one
,
or
any
number
of
certaine
particulars
.
Againe
,
these
words
,
he
gave
them
,
have
relation
to
the
words
,
he
created
them
.
God
created
man
in
his
owne
Image
,
Gen.
1.27
.
and
5.1
.
in
the
Image
of
God
created
he
them
,
male
and
female
;
so
he
gave
them
the
rule
and
government
of
the
world
,
that
is
,
the
man
and
the
woman
:
For
as
God
did
not
divide
them
in
their
natures
,
neither
would
hee
divide
them
in
the
use
and
government
of
his
Creatures
;
but
whatsoever
is
lawfull
to
the
one
,
is
lawfull
to
the
other
,
both
of
them
having
equall
and
indifferent
rule
and
power
in
the
use
of
Gods
Creatures
.
Lasty
is
considered
,
the
end
of
mans
creation
,
which
is
,
that
God
may
be
glorified
and
honoured
in
a
double
respect
:
first
,
in
acknowledgement
,
when
men
have
a
thankfull
remembrance
of
Gods
mercy
,
in
the
creation
,
preservation
,
and
in
the
redemption
of
man-kind
;
this
acknowledgement
is
declared
in
holy
Meditations
,
Prayers
,
Thankesgiving
and
Reverence
to
the
Name
,
the
Memory
,
and
the
Majesty
of
God
:
as
Moses
acknowledging
Gods
mercy
,
in
their
deliverance
out
of
Egypt
,
the
Lord
is
my
strength
and
praise
,
Exod.
15.2
.
and
he
is
become
my
salvation
,
he
is
my
God
and
my
Fathers
God
,
and
I
will
exalt
,
or
honour
him
:
the
Prophet
David
hath
it
common
in
his
holy
Meditations
,
he
doth
honour
God
in
his
acknowledgements
,
and
condemneth
the
hypocrisie
of
evill
men
,
Mark
.
7.6
.
that
honour
God
with
their
lips
,
Gal.
6.14
.
and
have
their
hearts
farre
from
him
;
and
Saint
Paul
in
the
heate
of
his
zealous
affection
,
calleth
this
glory
his
rejoycing
,
and
disclaimeth
every
other
object
of
glory
,
but
Jesus
Christ
,
and
him
crucified
.
Secondly
,
God
is
honoured
in
the
personall
services
of
men
,
that
is
,
when
they
carefully
travell
in
the
exercise
of
such
Christian
duties
,
as
he
hath
commanded
them
,
this
hath
relation
to
the
conditionall
proposition
of
our
Saviour
Christ
:
If
you
love
mee
,
Joh.
14.15
.
Our
actions
witnesse
our
affections
.
keepe
my
Commandements
:
For
if
wee
doe
neither
keepe
his
Commandements
,
nor
endeavour
to
keepe
them
,
we
love
not
God
;
and
whom
we
love
not
,
we
cannot
honour
,
as
Christ
saith
of
himselfe
,
The
workes
which
I
doe
beare
witnesse
of
mee
;
so
the
endeavours
of
our
lives
witnesse
what
wee
are
,
and
whether
wee
love
and
honour
God
,
or
not
.
The
consideration
of
these
matters
,
whereby
,
though
we
understand
not
the
causes
of
all
his
workes
,
yet
wee
may
partly
observe
,
what
hee
hath
done
for
us
,
and
make
some
difference
of
them
,
and
withall
,
enter
into
contemplation
of
such
things
,
as
wee
may
in
some
degree
,
with
admiration
consider
,
and
apply
according
to
the
measure
of
the
gift
of
God
.
God
willeth
us
to
be
lookers
on
,
wonderers
,
and
praisers
of
his
workes
and
glory
:
wherefore
hee
doth
also
give
so
much
understanding
herein
to
his
elect
,
as
may
be
requisite
to
the
establishment
of
them
in
the
faith
,
of
the
providence
,
goodnesse
and
and
might
of
God
,
to
the
glory
and
service
of
his
Creatour
.
The
generall
use
of
this
Doctrine
,
is
a
generall
acknowledgement
of
duties
that
all
men
owe
to
God
their
Creatour
,
who
of
his
owne
accord
,
Man
made
noble
out
of
basenesse
.
hath
beene
pleased
to
make
man
so
noble
a
Creature
of
so
base
a
a
matter
,
and
to
endowe
him
with
a
soule
so
neere
the
nature
of
his
divinity
,
to
give
him
such
rule
,
and
to
ordaine
him
for
such
an
end
,
equall
to
the
honour
of
Angels
,
equall
to
their
happinesse
;
this
should
put
them
in
remembrance
,
what
God
hath
done
for
them
,
what
God
doth
expect
from
them
;
it
may
also
remember
all
men
,
what
they
were
,
what
they
are
,
what
they
shall
be
,
and
what
they
should
be
;
this
knowledge
may
both
remember
,
admonish
,
and
prevaile
in
all
the
hearts
of
the
faithfull
,
that
have
the
best
movings
of
Gods
holy
Spirit
in
them
:
For
hee
that
knoweth
this
,
and
is
not
moved
at
the
consideration
thereof
,
doth
both
declare
and
judge
himselfe
to
be
reprobate
,
who
failing
in
the
purpose
of
a
Christian
life
,
doth
not
onely
dis-inherite
himselfe
of
Gods
gifts
on
earth
,
but
of
the
kingdome
of
heaven
,
which
hee
would
give
,
and
doth
by
that
act
of
disobedience
,
both
deprive
himselfe
of
Gods
favour
,
which
is
happinesse
,
and
purchase
to
himselfe
a
state
of
damnation
,
infinite
in
time
,
infinite
in
torment
;
and
seeing
man
was
made
of
so
base
a
matter
,
of
the
dust
of
the
ground
,
the
basest
part
of
the
basest
element
,
it
should
disgrace
and
abate
the
pride
and
ambitious
spirits
of
men
,
Note
.
who
vaunt
themselves
in
the
noblenesse
of
their
descent
and
birth
,
or
in
the
prosperity
of
this
worlds
happinesse
,
which
many
call
fortune
:
For
God
hath
given
one
and
the
same
beginning
to
all
men
,
Jerem.
4.2
.
the
honorable
and
the
base
,
the
rich
and
the
poore
,
being
all
derived
from
one
first
matter
,
earth
,
a
matter
so
base
,
that
nothing
could
be
more
,
being
the
refuse
and
off-scourings
thereof
,
which
we
were
before
our
creation
,
and
which
all
of
us
shall
be
in
our
graves
,
where
wee
shall
be
all
reduced
and
brought
backe
to
our
first
matter
earth
:
Genes.
3.19
.
this
being
considered
,
how
vaine
a
folly
is
it
,
for
man
to
pride
and
boast
himselfe
in
his
prosperitie
,
and
disgracefully
to
repute
men
,
for
their
difference
of
fortunes
?
Pride
the
vainest
folly
in
mans
nature
.
for
the
best
man
,
is
but
base
earth
,
and
the
basest
man
is
created
of
God
in
his
owne
Image
,
all
of
one
nature
,
and
in
one
office
,
and
all
to
one
end
ordayned
:
therefore
in
a
Christian
judgement
there
is
no
difference
of
men
,
but
the
difference
of
good
,
and
of
bad
men
;
and
this
inequality
is
not
in
their
nature
,
The
difference
of
grace
and
fortune
.
but
in
the
corruption
and
defect
of
their
nature
,
and
the
best
and
safest
way
to
esteeme
men
,
is
to
compare
them
in
their
gifts
of
grace
,
and
not
of
fortune
:
Note
.
for
with
God
the
least
Spirit
of
grace
,
though
in
the
lowest
degree
of
fortune
,
is
of
more
value
and
esteeme
,
then
the
greatest
of
the
world
,
if
not
gracious
.
This
knowledge
of
our
creation
should
remember
us
in
our
dutifull
obedience
to
God
,
that
seeing
his
hand
hath
fashioned
us
,
and
that
his
mercy
hath
made
our
bodie
a
Temple
or
Sanctuary
for
his
holy
Spirit
to
dwell
in
,
1
Cor.
3.17
.
therefore
let
us
carefully
keepe
the
temple
of
our
bodies
from
the
filth
of
sinne
:
and
endeavour
our selves
in
such
holy
exercises
,
that
our
soules
may
have
the
perpetuall
fellowship
of
the
holy
Ghost
,
without
which
there
is
no
happinesse
nor
salvation
:
let
us
therefore
refraine
to
accompany
with
the
leprosie
of
sinne
,
lest
we
runne
into
their
danger
in
defiling
our
bodies
,
the
Temples
of
the
holy
Ghost
with
diseased
company
,
let
us
hate
the
imitation
of
mens
vices
:
let
us
not
bee
tempted
with
their
fellowship
,
because
we
know
that
when
we
prophane
our
bodies
the
temples
of
the
holy
Ghost
,
wee
shall
banish
that
sweet
society
,
frustrate
our
hope
,
and
wound
the
quiet
of
our
conscience
.
O
God
of
all
goodnesse
,
of
base
earth
thou
madest
us
noble
creatures
:
we
had
no
life
,
no
soule
,
before
thou
inspiredst
it
:
thou
gavest
us
reason
and
understanding
,
to
enable
us
for
thy
divine
service
,
and
worship
:
thou
hast
given
us
thy
favourable
entertainement
,
continue
us
wee
beseech
thee
,
in
this
service
;
God
that
gave
grace
can
only
continue
it
.
let
our
soules
,
let
our
bodies
,
let
every
power
,
let
every
part
thereof
,
have
their
imployments
therein
,
we
desire
no
change
:
we
are
thine
from
the
beginning
,
O
continue
us
thine
for
ever
;
thy selfe
,
good
God
,
inspired
our
soules
;
it
is
thy
breath
,
and
therefore
precious
,
it
was
thine
before
we
had
it
,
helpe
as
to
keepe
it
,
in
the
time
,
and
in
the
danger
,
of
this
our
progresse
,
in
this
our
pilgrimage
,
through
this
sinfull
and
wicked
world
,
and
when
thou
shalt
call
it
home
,
we
may
gladly
breathe
it
backe
;
for
with
thee
there
is
onely
safety
,
How
and
where
to
repose
our
confidence
.
with
thee
there
is
happinesse
,
infinite
,
without
time
,
without
measure
:
in
the
meane
time
keepe
us
from
the
danger
of
leesing
,
let
us
walke
in
the
directions
of
thy
holy
Spirit
:
we
are
not
able
to
walke
;
to
move
our selves
,
in
any
holy
course
:
if
thy
hand
lead
us
not
,
wee
shall
either
faint
or
wander
.
O
keepe
us
from
both
,
that
we
may
travell
in
the
passage
of
this
life
,
with
alacrity
and
spirituall
profit
,
that
this
earth
,
our
bodies
of
earth
,
may
passe
to
the
grave
in
hope
,
&
that
this
breath
,
A
needful
care
.
our
soule
,
may
returne
from
whence
it
came
,
with
confidence
:
this
is
the
happinesse
for
which
I
will
onely
endeavour
,
for
which
I
will
alway
pray
,
O
my
God
,
make
me
resolute
in
this
my
intended
course
.
Of
the
state
of
Mans
Innocence
before
his
fall
.
THat
man
was
created
,
good
,
holy
,
and
innocent
is
evident
by
the
testimony
of
Scripture
,
neither
is
it
doubted
of
the
Christian
world
;
for
when
God
had
ended
the
Workes
of
his
Creation
,
Gen.
1.31
.
the
holy
Ghost
saith
,
That
he
viewed
all
that
he
had
made
,
and
loe
it
was
very
good
:
for
God
being
the
father
and
fountaine
of
all
goodnesse
,
Nothing
but
●ood
can
be
derived
from
God
.
Eccle.
15.14
,
15
,
16
,
17.
it
was
not
possible
that
any
thing
that
was
evill
should
bee
derived
from
him
;
but
like
himselfe
,
so
his
workes
were
perfectly
good
,
without
blemish
,
without
defect
:
it
is
therefore
generally
to
be
believed
,
that
Adam
at
the
first
creation
was
holy
and
innocent
,
no
defect
of
nature
,
no
corruption
of
sinne
,
and
that
God
gave
him
liberty
and
power
,
of
free-will
,
if
so
he
would
,
to
continue
his
estate
and
happinesse
,
for
Adam
in
the
estate
of
his
innocence
had
this
condition
of
happinesse
.
First
,
he
was
in
the
full
favour
of
God
,
a
joy
unexpressable
.
Secondly
,
hee
had
the
world
and
the
creatures
therein
for
his
use
and
pleasure
,
which
then
were
perfectly
good
,
hee
had
power
also
given
him
of
God
to
continue
this
happinesse
,
to
himselfe
and
his
posterity
for
ever
,
for
the
gifts
both
temporall
and
spirituall
,
which
God
gave
him
,
doe
well
declare
the
infinite
measure
of
Gods
love
to
him
,
God
giving
him
all
that
was
created
,
Note
.
and
enduing
him
with
a
divine
soule
,
and
with
that
such
endowments
of
grace
,
as
made
him
both
excellent
and
happy
:
that
God
gave
him
the
possession
of
the
world
both
for
his
use
and
pleasure
is
already
proved
:
yet
more
,
God
for
an
extraordinary
demonstration
of
his
favour
to
him
,
planted
a
garden
in
Eden
,
Gen
2.8
,
9.
of
admirable
variety
,
both
for
use
and
ornament
.
For
out
of
the
ground
,
made
the
Lord
to
grow
every
tree
pleasant
to
the
sight
,
that
was
for
ornament
,
and
good
for
meate
:
the
tree
of
life
also
in
the
middest
of
the
garden
,
and
the
tree
of
Knowledge
of
good
and
evill
.
These
were
there
both
for
the
beauty
of
the
place
,
and
for
the
triall
of
mans
obedience
,
Verse
16
,
17.
and
God
gave
Adam
liberty
to
eate
of
every
tree
thereof
freely
,
onely
prohibiting
him
to
taste
of
the
tree
of
Knowledge
of
good
and
evill
.
These
benefits
,
this
bounty
was
large
,
yet
doth
God
still
encrease
his
favour
to
Adam
and
deviseth
to
make
him
an
helpe
fit
for
him
:
for
he
said
,
Gen.
2.18
.
It
is
not
good
for
man
to
be
alone
:
as
if
God
had
laboured
his
invention
to
devise
for
the
good
and
for
the
helpe
of
man
;
1
Tim.
2.14
.
then
God
made
woman
,
and
gave
her
for
the
consolation
of
man
.
Thus
did
God
derive
his
blessings
by
degrees
upon
man
,
still
inlarging
the
measure
of
his
bounty
and
goodnesse
towards
him
;
so
as
there
wanted
nothing
,
which
in
the
wisedome
of
God
was
thought
fit
for
mans
prosperity
.
Lastly
,
to
all
these
favours
,
God
yet
giveth
one
more
then
all
,
and
that
was
a
free
will
and
power
in
himselfe
to
derive
these
infinite
blessings
upon
himselfe
and
his
posterity
for
ever
:
no
mixture
of
griefe
to
distaste
them
,
no
death
to
deprive
them
,
but
themselves
and
these
pleasures
to
bee
infinite
and
unspeakeable
,
and
all
these
pleasures
and
continuance
,
was
given
upon
such
easie
condition
,
as
in
our
imagination
,
could
hardly
tempt
a
reasonable
man
,
to
a
small
forfeiture
:
an
Apple
perhaps
no
better
,
or
not
so
good
in
taste
,
as
many
other
in
the
garden
,
whereof
Adam
might
have
freely
eaten
,
without
feare
,
or
forseit
;
all
this
doth
witnes
Gods
infinit
love
to
his
creature
,
man
,
who
gave
him
so
great
a
power
,
and
had
purposed
so
inestimable
a
reward
for
so
small
a
service
.
This
is
the
summe
of
this
place
.
But
so
great
is
the
mischiefe
,
strength
,
and
working
of
sinne
,
that
it
hath
bereft
all
mankind
,
in
the
very
beginning
,
and
first
entry
of
our
nature
,
from
the
purity
of
good
conscience
,
trust
in
God
,
streightnesse
of
justice
,
liberty
of
will
to
doe
good
,
quietnesse
of
life
,
the
honour
of
being
the
Image
of
God
,
of
our
governance
,
and
from
the
incorruptnesse
also
of
nature
,
and
immortality
,
and
hath
infected
it
with
wicked
hypocrisie
,
and
brought
us
into
danger
of
all
evill
,
made
us
slaves
of
sinne
,
subiect
to
the
wrath
of
God
unto
corruption
,
to
innumerable
calamities
,
and
unto
death
,
Apulaus
.
not
onely
of
body
,
but
everl●sting
.
So
that
the
scholler
of
Plato
,
when
he
describeth
man
:
Man
,
saith
hee
,
dwelt
upon
earth
,
glad
of
reason
,
able
to
talke
,
having
a
soule
immortall
,
Jerem.
4.2
.
members
subject
unto
death
,
of
light
and
carefull
mindes
,
bruitish
and
servile
bodies
,
not
like
in
conditions
,
but
like
in
errours
,
of
peevish
boldnesse
,
stiffe
in
hope
,
vaine
in
labour
,
brickle
of
fortune
,
every
one
mortall
,
and
yet
together
continuing
ever
their
whole
kind
,
by
mutuall
succession
of
their
brood
changeable
,
their
time
ever
fleeing
away
,
long
ere
they
be
wise
,
soone
dead
,
in
their
life
never
content
,
this
saith
Apulcius
,
which
it
seemeth
he
marked
well
the
corruption
of
our
nature
,
though
hee
knew
not
the
beginning
thereof
:
thus
it
is
better
to
speake
to
mans
understanding
with
profit
,
then
be
vainely
curious
.
This
,
as
doth
the
former
,
remembers
all
men
,
how
surpassing
the
love
of
God
is
to
man-kind
,
who
notwithstanding
,
man
was
made
of
a
matter
so
base
and
unworthy
,
as
nothing
like
him
,
yet
doth
God
descend
his
Majesty
to
dignifie
his
basenesse
,
and
did
heape
such
honour
,
such
favour
upon
man
,
as
made
him
the
most
excellent
and
most
happy
of
all
the
creatures
of
God
,
giving
him
felicity
and
power
to
continue
it
,
which
of
all
the
blessings
of
God
was
the
greatest
:
for
that
is
thought
to
be
the
greatest
misery
,
To
have
beene
happy
is
a
misery
.
to
have
beene
happy
,
and
to
fall
from
that
happinesse
;
and
the
greatest
happinesse
,
is
to
be
able
to
continue
happy
,
which
power
God
gave
to
the
liberty
of
man
,
to
be
,
or
not
to
be
happy
for
ever
.
This
extraordinary
degree
of
favour
to
our
first
father
,
Adam
,
doth
deserve
a
thankfull
acknowledgement
from
all
men
,
because
the
favour
did
reach
to
all
the
generations
of
Adam
,
even
to
us
,
and
to
them
that
shall
succeed
us
for
ever
.
All
men
being
then
in
Adam
,
and
Adam
the
Compendium
of
all
men
,
the
honour
and
the
grace
being
conferred
to
every
man
in
generall
without
exception
of
any
.
Seeing
God
hath
thus
honoured
our
father
Adam
,
and
enlarged
his
benevolence
unto
him
above
the
rest
of
his
creatures
;
and
seeing
this
was
not
given
unto
Adam
onely
,
but
to
his
posterity
for
ever
,
even
to
us
,
being
the
sonnes
of
Adam
,
and
derived
from
his
beginning
.
Let
us
therefore
acknowledge
our selves
in
as
great
a
debt
of
beholding
to
our
God
,
as
Adam
our
father
was
,
to
whom
God
gave
these
blessings
by
name
,
and
in
speciall
manner
,
wee
being
interested
in
the
benefit
as
well
as
Adam
;
but
as
his
sinne
made
himselfe
and
us
his
posterity
both
alike
miserable
:
so
if
hee
had
continued
constant
in
his
innocency
,
he
had
made
himselfe
and
us
alike
eternally
happy
,
without
feare
,
without
hazard
,
without
forfeit
,
without
interruption
;
let
us
therefore
advise
and
remember
our selves
,
what
honour
,
what
thankes
,
what
service
is
due
from
Adam
and
his
posterity
unto
God
:
Let
us
compare
the
infinite
greatnesse
and
goodnesse
of
God
to
Adams
nothing
:
let
us
measure
●hem
in
the
infinite
distance
of
their
worth
:
let
us
study
to
know
what
desert
,
what
moving
cause
of
ours
could
provoke
God
to
these
degrees
of
favour
:
let
us
search
this
desert
in
the
excellency
of
mans
nature
,
doubtlesse
it
is
not
there
to
be
found
,
though
wee
search
with
diligence
.
Let
us
then
resort
to
the
mercy
of
God
,
and
there
inquire
,
there
wee
shall
rightly
understand
this
knowledge
;
For
thy selfe
,
O
God
,
did
move
thy selfe
to
these
effects
,
Note
.
thy
Mercy
did
move
thy
Majesty
,
thy
favour
did
move
thy
Power
,
thy
goodnesse
did
perswade
thy
greatnesse
,
thy
greatnesse
did
effect
what
thy
goodnesse
caused
;
thus
was
God
tempted
by
himselfe
to
dignifie
our
Father
Adam
,
therefore
Adam
could
be
no
cause
of
his
owne
honour
,
because
it
was
in
Gods
decree
before
Adam
had
being
;
therefore
Adam
had
greater
cause
of
thankefulnesse
,
that
God
did
please
without
cause
thus
to
advance
him
,
and
to
multiply
his
infinite
and
abundant
favours
upon
him
;
Adams
honour
was
ours
,
Adams
duties
are
ours
,
Resolution
.
wee
are
as
strictly
bound
in
our
dutifull
obligation
to
God
,
as
our
father
Adam
was
;
let
us
therefore
his
posterity
,
be
constant
in
that
duty
wherein
he
failed
,
and
though
Adam
hath
disinherited
us
his
posterity
of
that
power
,
which
hee
had
to
performed
his
divine
acknowledgements
;
yet
let
us
by
our
best
endeavour
,
strive
with
our
nature
to
reforme
our
errours
,
to
imitate
so
neere
,
as
wee
can
,
Adams
innocency
:
thus
let
us
ever
be
resolved
to
contend
against
the
corruption
of
our
nature
,
and
with
a
holy
ambition
,
to
covet
,
to
equall
,
or
exceed
the
honour
and
happinesse
of
our
father
Adam
,
in
his
innocency
,
and
seeing
God
did
make
us
so
wonderfull
in
our
frame
,
so
excellent
in
our
nature
;
let
us
therefore
with
modesty
and
reverence
to
God
esteeme
our selves
;
let
us
understand
and
remember
our selves
,
that
God
hath
made
us
creatures
of
note
and
excellence
,
ordained
for
holy
ends
,
and
made
us
Masters
of
infinite
other
creatures
;
let
us
remember
that
our
soule
is
the
divine
breath
of
God
,
our
bodies
the
temple
of
the
holy
Spirit
;
let
us
therefore
bend
all
our
endeavours
to
fashion
the
government
of
our
lives
in
some
proportion
,
to
●his
excellency
of
our
nature
;
let
us
hate
the
company
of
the
wicked
and
imitation
of
evill
,
because
God
hath
created
us
good
;
let
us
value
the
posterity
of
our
soule
before
the
possession
of
the
whole
world
;
let
us
be
jealous
of
our selves
,
and
carefull
to
feare
to
give
entertainment
to
any
evill
cause
that
may
move
,
deprave
,
or
corrupt
us
;
let
us
love
our
owne
salvation
above
all
but
God
,
because
God
did
honour
us
above
all
but
himselfe
in
our
creation
.
Thus
may
wee
lawfully
with
religious
modesty
endeavour
and
esteeme
of
our selves
;
God
did
grace
us
in
our
creation
;
but
then
God
will
double
that
grace
in
our
salvation
:
for
this
I
doe
earnestly
intreat
,
I
pray
,
I
hope
.
Of
originall
Sinne
,
the
Fall
and
Apostacy
of
man
.
WHen
man
was
in
the
height
of
his
prosperity
,
having
all
things
requisite
to
make
him
both
happy
and
great
,
and
wanting
nothing
that
might
minister
the
fulnesse
of
content
to
his
desire
;
Man
did
degrade
himselfe
.
hee
then
suddenly
by
himselfe
,
cast
from
these
pleasures
into
a
state
most
miserable
,
depriving
himselfe
and
posterity
,
not
onely
of
the
pleasures
,
but
the
usefull
necessaries
of
this
life
,
Gods
favour
the
highest
benefit
.
and
that
which
is
infinitely
more
worth
than
the
rest
,
the
blessed
favour
and
presence
of
God
,
which
of
it selfe
,
without
addition
,
is
able
to
make
the
enjoyer
most
happy
and
absolute
in
his
felicity
.
Thus
in
a
trice
,
was
man
,
the
glory
of
Gods
workmanship
,
by
sinfull
disobedience
spoyled
of
his
innocency
,
A
strange
alteration
.
which
when
hee
lost
and
wanted
,
his
very
nature
endured
alteration
,
and
hee
that
but
lately
was
made
Lord
of
all
the
world
,
is
now
made
subject
to
all
extremities
;
this
one
touch
of
sinne
,
being
of
that
infectious
nature
,
that
like
a
leprosie
,
A
generall
decay
.
it
spreads
over
all
his
whole
nature
,
his
body
,
his
soule
,
his
workes
,
nay
,
his
very
affections
are
infected
with
this
venome
,
his
holinesse
,
his
innocency
,
and
all
his
divine
graces
abandon
his
nature
;
disdaining
to
consort
with
the
fellowship
of
sinne
:
God
also
,
who
had
made
him
,
and
had
so
wonderfully
inrich'd
him
with
benefits
,
takes
off
the
majesty
and
ornaments
he
had
given
him
,
and
in
stead
thereof
investing
him
with
poverty
and
extremity
of
fortune
;
What
bitter
effects
sinne
causeth
.
Genes.
3.
and
whereas
before
he
had
made
him
immortall
,
hee
now
makes
him
subject
to
the
stroke
of
death
;
and
in
this
array
,
thus
altered
,
he
excludes
him
his
sacred
presence
.
This
sinne
branding
not
onely
Adam
with
this
disgrace
,
and
these
deformities
,
but
himselfe
and
his
posterity
for
ever
,
being
all
disgraced
from
their
innocency
,
and
also
degraded
from
their
excellency
of
nature
:
now
to
describe
Adams
griefe
in
this
alteration
,
Anunutterable
measure
of
griefe
.
the
power
of
mans
invention
is
not
able
to
doe
it
:
there
are
not
words
,
nay
imagination
hath
not
thought
to
conceive
it
;
for
to
fall
from
the
happinesse
of
prosperity
,
is
a
strange
degree
of
griefe
,
but
to
be
deprived
from
that
felicity
is
a
torment
,
which
without
extraordinary
patience
,
no
man
is
able
to
beare
.
In
the
fall
and
apostacy
of
man
,
is
principally
to
be
considered
these
particulars
:
First
,
from
whence
he
fell
.
Secondly
,
to
what
he
fell
.
From
whence
he
fell
,
was
from
the
favour
of
God
,
considered
in
the
excellencie
and
innocency
of
mans
nature
,
in
his
large
endowments
of
grace
,
in
his
power
,
and
in
his
possession
of
pleasure
,
in
which
respect
,
Adam
the
first
man
,
was
so
aboundantly
favoured
,
as
that
his
soule
could
desire
no
enlargement
;
God
having
given
him
so
many
and
so
great
demonstrations
of
his
love
and
favour
towards
him
as
nothing
could
bee
more
,
this
is
abundantly
proved
before
.
Secondly
,
to
what
he
fell
,
Gen.
1.2
.
chapt
.
this
is
familiarly
knowne
in
the
experience
of
every
mans
life
,
being
full
of
the
marks
of
this
misery
,
as
you
may
read
in
Ecclesiasticus
,
a
catalogue
of
mans
misery
:
Eccle.
40.
what
Adam
was
in
his
sinne
,
and
the
miserable
change
hee
endured
by
the
alteration
of
his
fortune
,
The
miseries
of
this
life
.
doth
give
us
a
particular
knowledge
of
our
owne
condition
;
Adam
our
father
by
generation
was
the
father
also
of
our
corruption
,
&
we
his
generation
,
deriving
our
substance
and
nature
from
him
,
have
with
him
derived
his
sinne
and
punishment
,
the
which
as
they
were
inseparable
in
the
nature
of
Adam
at
and
after
his
fall
;
so
are
they
necessarily
descended
down
upon
us
his
posterity
:
the
trespasse
being
in
him
,
from
whom
we
are
all
derived
,
makes
that
we
are
all
guilty
of
the
sinne
of
Adam
,
and
are
all
deservers
of
the
like
punishment
:
Rom.
5.12
,
&c.
this
is
St.
Paul
his
judgement
,
Wherefore
as
by
one
man
sinne
entred
into
the
world
,
and
death
by
sinne
,
so
death
went
over
all
men
,
for
as
much
as
all
men
have
sinned
.
As
Adam
was
,
so
are
we
;
4.
Esd.
4.48
.
such
a
father
,
such
children
:
the
best
way
to
understand
our
nature
,
is
to
consider
it
in
Adam
;
but
to
understand
his
fall
and
the
miseries
thereof
,
it
is
palpably
evident
in
the
knowledge
of
our
own
particulars
:
the
torments
of
our
transitory
life
are
sufficient
arguments
to
perswade
and
resolve
us
thereunto
;
for
the
extremities
of
fortune
and
her
variable
turnings
,
remember
all
men
the
miserable
conditions
of
sinnefull
man
,
Ier.
4
2.
all
men
being
at
all
times
subject
to
all
extremities
,
and
sometimes
taste
the
bitternesse
thereof
:
in
the
booke
of
Ecclesiasticus
,
as
aforesaid
,
there
is
a
Catalogue
of
the
miseries
of
mans
life
;
all
which
hapned
to
us
for
sin
of
Adam
,
who
by
his
sin
,
not
only
did
deprive
himself
of
the
inestimable
worth
of
Gods
favor
,
but
also
brought
the
like
condemnation
upon
his
seed
,
&
their
posterity
for
ever
,
&
by
his
one
sin
,
overthrowing
the
blessed
estate
of
many
millions
of
people
,
as
if
at
one
blow
he
had
cut
off
the
heads
of
a
world
of
people
,
and
doubtlesse
but
the
sorrow
for
leesing
the
favour
of
God
,
Adams
sorrow
.
Adam
could
not
have
a
greater
then
this
,
because
there
is
nothing
,
doth
more
move
griefe
and
pity
in
gentle
minds
,
then
a
compassion
of
general
calamities
,
especially
then
when
they
are
caused
by
their
mis-fortune
,
Ier.
2.3
.
that
have
the
grace
to
pity
them
.
To
undertake
to
ranke
the
calamities
incident
to
sinnefull
life
were
intricate
:
N●te
.
therefore
we
will
omit
the
greater
number
,
and
somewhat
insist
upon
the
greatest
in
the
number
,
that
is
the
displeasure
of
God
,
which
is
damnation
;
a
misery
infinite
in
time
,
infinite
in
torment
,
a
judgement
denounced
against
all
men
,
for
the
sinne
of
one
man
:
because
at
the
committing
of
sinne
,
all
men
were
then
present
in
Adam
,
and
with
him
did
both
combine
and
conspire
in
the
trespasse
.
Adam
then
by
his
sinne
did
bring
a
generall
destruction
on
his
nature
,
and
thereby
made
himselfe
and
all
men
,
not
onely
subject
to
death
,
but
to
an
everlasting
death
and
damnation
,
to
inflict
eternall
and
unexpressable
torments
;
on
the
bodies
,
on
the
soules
of
men
.
It
is
not
in
the
capacity
and
power
of
man
,
to
describe
the
torments
of
damnation
:
for
as
they
are
infinite
in
time
,
No
man
can
describe
at
full
the
torments
of
damnation
.
so
also
in
number
and
greatnesse
,
there
is
misery
without
hope
,
torments
without
number
,
without
measure
,
without
end
,
they
are
above
our
strength
,
above
our
patience
to
beare
them
,
they
are
not
utterable
for
number
,
nor
sufferable
for
torment
:
the
very
soule
though
eternall
,
is
continually
wasted
with
that
affliction
:
neither
could
it
endure
and
last
in
such
extremities
,
but
that
God
hath
made
it
eternall
.
Againe
,
it
is
not
onely
infinite
and
eternally
great
in
personall
sufferings
,
but
also
in
griefe
,
and
spirituall
discontentments
and
vexations
:
the
soule
that
is
damned
grievously
afflicting
it selfe
with
rage
and
intestine
displeasure
,
Discontent
the
sicknesse
of
the
soule
.
when
it
considereth
from
what
dignity
it
is
falne
,
and
the
honour
and
felicity
it
might
have
had
,
if
it
had
continued
in
the
favour
and
presence
of
Almighty
God
;
it
will
also
enviously
remember
the
prosperity
of
others
,
what
glory
,
what
happinesse
they
enjoy
for
their
constancy
in
their
godly
conversation
,
and
holy
travell
,
The
nature
of
envie
.
and
that
it selfe
and
the
damned
should
have
had
the
same
degrees
of
happinesse
,
if
like
them
,
they
had
continued
constant
and
faithfull
in
their
duty
and
service
to
God
:
and
this
is
a
greater
torment
to
the
damned
,
then
that
which
they
shall
endure
in
their
personall
afflictions
;
the
remembrance
whereof
doth
so
distract
the
very
powers
of
their
soules
,
as
that
desperately
they
inflict
their
owne
vengeance
,
and
execute
upon
themselves
,
Note
.
the
punishment
of
their
owne
condemnation
:
for
in
our
nature
,
we
have
lesse
patience
,
and
more
affliction
,
when
by
our
owne
defaults
wee
loose
prosperity
,
then
when
for
our
deserts
wee
endure
any
personall
punishment
:
this
is
the
reward
of
Adams
disobedience
,
that
did
by
sinne
,
disinherit
himselfe
and
his
posterity
of
the
infinite
treasure
of
Gods
favour
,
and
did
thereby
purchase
a
life
,
whose
daies
are
consumed
in
vexations
and
miserable
change
,
and
whose
end
doth
not
end
his
misery
,
Death
is
the
life
of
torment
to
the
damned
.
but
renew
and
enlarge
it
with
an
addition
and
perpetuity
of
torment
.
This
is
the
plaine
and
necessary
knowledge
of
the
fall
of
man
from
the
state
of
innocency
.
In
which
argument
the
overcurious
wits
of
men
have
travelled
in
the
search
of
many
intricate
questions
;
I
will
therefore
forbeare
to
relate
the
number
of
mens
opinions
.
The
fall
of
man
from
the
first
state
of
his
innocency
,
doth
remember
all
men
what
the
miserable
condition
of
our
nature
is
,
what
glory
wee
have
lost
,
and
into
what
degree
of
adversity
we
are
falne
:
wee
that
were
the
most
excellent
of
Gods
creatures
,
are
now
the
most
miserable
;
provoking
,
not
onely
God
,
to
be
our
enemy
,
Gen.
3.14
.
but
the
creatures
of
God
also
,
to
hate
and
dread
us
.
Because
for
our
disobedience
,
God
did
curse
them
,
and
that
for
our
annoyance
God
did
suffer
the
goodnesse
of
their
nature
to
be
altered
,
in
so
much
as
that
they
which
before
sinne
entred
our
nature
,
were
our
servants
,
are
now
become
our
enemies
;
and
wee
that
then
were
their
Lords
,
and
had
power
to
command
them
,
are
now
in
bondage
of
feare
,
and
dread
their
power
,
A
miserable
alteration
.
for
that
supremacy
,
power
and
government
,
which
Adam
had
over
all
the
world
,
was
conferred
to
us
that
are
his
posterity
.
He
had
it
,
and
lost
it
by
sin
,
we
should
have
had
it
but
are
prevented
by
sin
,
sin
being
the
cause
both
in
him
&
us
,
why
we
are
degraded
from
our
dignity
,
Ierem.
14.2
.
and
cast
into
this
contempt
and
disgrace
of
fortune
.
Whensoever
therefore
God
shall
please
to
punish
any
mans
prosperity
,
and
to
tempt
his
patience
with
the
burthen
of
adversity
,
his
care
must
be
,
to
search
the
cause
of
his
affliction
,
and
when
he
hath
found
the
cause
,
to
labour
by
all
meanes
to
remove
it
:
For
diseases
are
not
cured
before
their
causes
be
both
knowne
and
removed
.
And
as
diseases
of
the
body
are
not
ingendred
without
their
corrupt
cause
,
no
more
our
spirituall
afflictions
are
not
inflicted
without
their
evill
cause
,
which
is
sinne
,
the
originall
and
continuall
cause
of
all
our
evill
.
Thus
ought
Christians
to
judge
of
themselves
,
and
to
understand
the
miseries
of
their
life
,
to
inquire
at
their
own
hearts
,
and
to
search
their
own
actions
,
and
their
owne
transgressions
;
for
there
,
and
but
there
,
Note
.
shall
they
finde
the
true
cause
of
all
their
misery
,
and
not
as
doth
the
foolish
and
wicked
,
who
when
they
have
extraordinary
discontents
,
or
mis-fortunes
,
blame
their
nativities
,
Psal.
34.
and
search
the
motions
and
conjunctions
,
falls
and
exaltations
of
the
stars
and
celestiall
bodies
;
as
if
by
their
influence
and
constellation
,
their
grievous
alterations
were
occasioned
;
such
fondnesse
is
ridiculous
,
and
to
little
purpose
,
and
they
are
much
deceived
who
seeke
for
that
farre
off
,
which
is
to
be
found
onely
at
home
,
even
in
their
hearts
,
in
their
sinfull
natures
,
and
in
their
sinfull
actions
.
Againe
,
the
fall
of
Adam
from
his
innocency
because
of
sinne
,
doth
instruct
every
man
in
the
knowledge
of
Gods
divine
nature
;
for
God
is
so
respectively
holy
,
that
hee
will
not
entertaine
familiarity
and
neerenesse
with
any
creature
that
hath
the
least
touch
or
spot
of
sinne
;
The
nature
of
holinesse
.
therefore
did
hee
banish
the
Angels
out
of
his
presence
,
though
they
offended
,
as
some
thinke
,
but
in
thought
:
Adam
also
,
though
it
was
his
first
sinne
,
and
not
of
his
owne
election
,
but
doubly
tempted
by
his
wife
and
the
divell
,
Genes.
3.
yet
could
not
the
holy
presence
,
of
God
indure
him
,
but
cast
him
out
of
Paradise
into
misery
and
tribulation
;
therefore
ought
all
men
to
make
conscience
of
all
sinne
,
and
to
feare
the
committing
of
the
least
,
because
there
is
no
sinne
,
be
it
never
so
little
,
that
God
will
dispense
withall
,
but
as
himselfe
,
All
sinne
is
in
Gods
hatred
.
so
is
his
affection
.
Hee
is
holy
without
staine
,
without
imputation
,
and
his
favour
is
towards
them
onely
,
that
with
all
their
power
,
endeavour
themselves
in
all
the
workes
of
his
Commandements
.
Now
,
if
the
over-spreading
of
sinne
,
whereby
this
mischiefe
passed
through
,
infected
,
corrupted
,
and
made
subject
unto
death
all
man-kind
,
we
must
harken
unto
the
Apostle
,
who
appointed
this
over-spreading
,
neither
to
the
divell
,
Rom.
5.
neither
to
the
woman
,
but
unto
Adam
:
For
the
divell
did
not
convey
over
sinne
unto
Eve
,
Ephes.
2.
nor
Eve
unto
Adam
by
propagation
or
increase
of
kinde
,
but
onely
by
entisement
:
For
the
Serpent
corrupted
the
woman
,
and
the
woman
the
man
by
intisement
.
2
Cor.
11.3
.
But
the
man
being
corrupted
with
sinne
,
did
by
increase
of
nature
,
shed
out
his
poyson
into
all
the
posterities
of
the
world
,
descending
from
him
,
therefore
though
the
beginning
came
of
the
divell
,
and
Eve
seduced
by
him
,
finned
before
Adam
;
yet
the
nature
of
man-kinde
had
not
beene
so
infected
with
sinne
,
that
the
evill
thereof
should
have
corrupted
all
his
posterity
with
the
increase
of
all
flesh
,
and
made
it
subject
unto
sinne
and
death
,
if
Adam
had
not
sinned
:
for
the
increase
and
succession
pertaineth
not
to
the
woman
,
but
unto
the
man
;
Note
.
yet
because
he
did
harken
to
the
voyce
of
the
woman
,
and
did
eate
,
hee
became
a
transgressor
of
Gods
Commandements
;
the
accomplishment
of
the
sinne
,
beganne
in
the
divell
and
the
woman
,
the
spreaders
abroad
of
the
whole
mischiefe
,
Gen
4.10
,
11.12
,
13.
whereof
there
was
a
most
manifest
argument
declared
in
Caine
,
his
first
begotten
sonne
:
also
the
misery
,
corruption
and
decay
which
followed
the
fall
of
our
first
parents
,
and
invaded
all
man-kinde
,
doth
set
forth
the
power
and
vertue
of
Gods
providence
,
to
be
much
greater
unto
us
:
for
that
we
are
repaired
and
renovated
by
Christ
after
our
fall
,
to
a
farre
more
blessed
estate
then
we
were
created
in
before
wee
fell
,
1
Cor.
15.53
.
like
as
in
the
day
of
resurrection
,
when
wee
shall
be
all
raised
up
out
of
the
dust
of
the
earth
,
and
the
corruptible
put
on
incorruptible
,
and
the
mortall
put
on
immortality
,
and
the
vertue
of
the
power
of
God
shall
be
declared
much
better
than
if
we
had
still
lived
and
continued
in
this
life
without
corruption
and
death
.
And
further
,
whereas
by
the
sinne
committed
,
man-kind
perished
,
and
fell
into
so
great
corruption
,
It
was
not
Gods
fault
that
man
sinned
and
lost
his
innocency
.
depravation
and
death
,
it
is
not
such
,
that
it
ought
to
be
imputed
unto
God
,
but
rather
such
as
the
justice
of
God
may
appeare
therein
;
therefore
it
was
meet
and
needfull
,
that
Christ
should
not
be
conceived
and
borne
in
the
wombe
of
the
Virgin
,
of
the
seed
of
man
,
lest
he
should
be
borne
partaker
of
sin
,
but
only
by
the
working
of
the
Holy
Ghost
.
Lastly
,
seeing
the
sinne
of
Adam
,
by
the
intisement
of
the
woman
,
did
so
deface
the
excellence
and
innocence
of
our
nature
,
as
that
the
corruption
thereof
did
descend
from
him
to
all
posterities
,
this
ought
to
abate
the
pride
of
man
,
that
no
man
dignifie
or
exalt
himselfe
in
the
pride
of
his
nature
;
for
all
men
are
of
one
and
the
same
nature
,
and
all
men
in
one
and
the
same
condemnation
,
there
being
no
power
in
mans
nature
to
raise
himselfe
to
the
dignity
of
Gods
favour
,
that
being
onely
in
the
power
of
him
that
first
created
us
holy
and
innocent
,
who
againe
will
restore
us
,
if
we
faithfully
spend
our
indeavours
in
holy
actions
.
Againe
,
it
ought
to
move
all
men
to
beare
indifferent
favour
to
all
the
children
of
God
,
and
not
to
despise
any
,
either
for
the
defect
of
nature
or
fortun
,
but
to
pitty
and
commiserate
the
common
calamities
,
because
there
is
no
judgement
or
punishment
inflicted
upon
any
man
,
How
to
judge
calamities
.
but
it
is
generally
caused
by
all
men
:
all
men
having
offended
God
with
Adam
,
and
all
men
for
that
sin
of
Adam
being
subject
to
all
misery
:
for
those
calamities
and
greater
,
are
due
to
us
,
though
other
men
indure
them
;
and
those
benefits
which
some
injoy
,
Gods
favour
is
not
by
desert
,
but
by
benevolence
.
and
others
want
,
they
have
them
not
of
desert
,
but
of
benevolence
from
the
favour
of
God
,
who
giveth
them
according
to
the
pleasure
of
his
will
,
without
respect
of
persons
.
Seeing
that
Adam
,
who
had
such
extraordinary
indowments
of
grace
,
and
whose
nature
God
had
so
adorned
with
excellence
,
that
hee
delighted
in
his
company
;
and
seeing
he
was
innocent
,
and
his
nature
unstained
with
corruption
or
infirmity
,
We
farre
more
easie
to
be
tempted
then
Adam
.
did
notwithstanding
,
run
in
contempt
of
Gods
Commandement
,
and
thereby
did
purchase
Gods
indignation
:
Let
us
therefore
be
extraordinary
carefull
to
withstand
all
provocations
that
may
tempt
us
to
any
sinne
;
for
our
nature
is
much
more
easie
to
be
tempted
than
Adams
was
,
his
being
innocent
and
holy
,
ours
in
corruption
stained
,
he
having
power
in
himselfe
to
withstand
his
tempter
,
we
having
no
power
in
our
nature
to
resist
,
but
rather
an
appetite
and
affectation
to
evill
,
naturally
inclined
to
neglect
that
grace
,
which
should
make
us
able
to
resist
temptation
,
and
to
withstand
the
assaults
of
the
divell
,
The
depravednesse
of
nature
.
and
because
our
nature
is
thus
depraved
,
and
that
our
owne
blind
directions
would
but
leade
us
to
condemnation
;
let
us
therefore
with
humble
confidence
implore
the
favour
of
God
,
How
to
prevent
the
power
of
temptation
.
that
by
his
spirit
hee
would
give
us
directions
,
and
that
by
his
mighty
hand
hee
may
support
us
against
the
power
of
all
temptations
;
for
we
know
our
strength
is
but
weaknesse
,
and
if
God
take
his
hand
of
favour
from
us
,
If
we
will
affy
in
God
we
must
deny
our selves
.
wee
shall
fall
into
the
hands
of
our
tempters
,
and
remaine
their
spoile
:
for
if
Adam
in
his
innocence
was
vanquished
,
we
in
our
sinne
cannot
bee
able
to
withstand
them
:
therefore
let
us
not
trust
in
our
owne
strength
,
but
deny
our selves
,
and
repose
our
whole
confidence
in
the
strength
of
his
arme
,
for
it
is
thou
,
O
God
,
that
savest
and
defendest
us
from
and
out
of
the
hands
of
our
enemies
,
and
puttest
them
to
confusion
that
hate
us
.
Thus
let
us
practise
against
our
spirituall
tempters
,
and
thus
we
shall
prevaile
.
Againe
,
seeing
God
hath
not
spared
Adam
,
nor
the
Angels
that
sinned
,
who
in
their
natures
were
much
more
excellent
then
we
,
but
for
their
sinne
,
gave
them
over
to
condemnation
:
2
Pet.
2.4
.
how
much
lesse
will
he
spare
us
if
wee
continue
in
the
committing
of
sinne
,
and
not
endeavour
our selves
with
all
diligence
in
godly
exercise
?
Assuredly
this
should
make
us
fearefull
to
commit
any
sinne
,
with
consent
or
knowledge
.
Let
us
therefore
flie
all
sinne
,
The
wages
of
sin
in
death
.
as
we
would
death
,
because
the
earnest
of
sinne
is
certainely
rewarded
with
death
;
sinne
and
death
being
inseparable
in
fellowship
:
for
the
soule
that
sinneth
must
die
the
death
,
and
no
soule
dieth
but
the
sinfull
.
Therefore
let
us
resort
our
prayers
to
the
holy
presence
of
God
,
Resolution
.
let
us
earnestly
intreat
,
that
his
providence
may
direct
us
in
an
holy
course
,
to
an
holy
end
:
let
us
avoyd
all
acquaintance
with
sinne
;
let
us
hate
it
in
our selves
,
Charity
will
pitty
misery
.
let
us
hate
it
in
others
,
pity
their
misery
,
and
pray
for
their
amendment
;
let
up
prove
our selves
vowed
enemies
to
sinne
,
and
practise
in
that
profession
:
thus
let
us
perswade
,
thus
let
us
resolve
.
Againe
,
seeing
Adam
and
his
posterity
,
were
not
cast
into
condemnation
,
Man
was
not
condemned
without
hope
as
the
angels
were
.
without
hope
,
without
mercy
,
as
the
angels
that
sinned
were
;
but
had
hope
given
him
to
be
againe
restored
to
the
favour
,
and
blessed
presence
of
God
,
by
the
righteousnesse
of
Jesus
Christ
,
the
Sonne
of
God
;
this
admirable
degree
of
love
and
favour
of
God
to
mankind
,
should
keepe
all
our
actions
in
awe
,
and
make
us
carefully
feare
to
offend
our
God
,
who
hath
so
farre
exceeded
to
us
in
the
favours
of
his
love
:
therefore
let
us
not
onely
feare
him
because
hee
hath
power
to
destroy
us
,
but
let
us
feare
him
for
the
reverence
of
his
love
,
and
preferre
his
love
even
before
our
soules
:
our
meditations
cannot
present
to
our
soules
a
greater
Heaven
of
joy
,
To
meditate
God
and
his
favours
.
then
to
understand
our selves
to
be
beloved
of
God
;
neither
can
wee
have
more
delightfull
action
,
then
to
meditate
his
love
,
and
to
love
him
againe
for
his
love
to
us
:
for
to
love
him
for
the
safety
of
our
owne
soules
,
is
most
necessary
;
but
to
love
him
for
his
love
only
,
is
more
commendable
,
and
declareth
a
notable
degree
of
Christian
zeale
.
Thus
did
Moses
love
the
Israelits
:
Exod.
32.30.31
,
32.
thus
did
St.
Paul
the
Iewes
;
and
thus
will
I
my
God
,
by
whom
I
was
created
,
by
whom
I
am
restored
,
and
in
whom
I
will
alwaies
trust
.
Amen
.
Of
the
Divels
trecheries
,
and
how
to
prevent
him
.
SEing
the
Divell
is
so
apt
and
ready
to
assault
and
tempt
the
faithfull
,
and
the
elect
of
God
,
consider
therefore
thou
devout
soule
in
what
danger
thou
art
,
because
the
divell
thine
adversary
is
alwaies
lying
in
wait
for
thee
:
hee
is
an
enemy
for
boldnesse
,
most
ready
,
for
strength
most
powerfull
,
for
subtilty
most
cunning
,
for
engines
well
stored
,
in
sight
indefatigable
,
into
all
shaps
changeable
,
he
intiseth
us
into
many
sinnes
,
and
having
inticed
us
,
hee
accuseth
us
before
Gods
judgement
seate
;
2
Cor.
2.11
.
2
Cor.
11.14
.
hee
accuseth
God
to
men
,
and
men
to
God
,
and
one
man
to
another
:
hee
exactly
considereth
every
ones
inclination
,
and
then
hee
layes
for
them
the
snares
of
temptations
:
for
the
devill
when
he
assaulteth
the
soule
of
man
,
first
sets
upon
that
part
he
findes
softest
and
best
affected
for
his
purpose
,
for
him
the
easier
to
worke
upon
;
and
if
hee
once
be
withstood
,
and
overcome
,
hee
doth
not
presently
remove
nor
give
over
,
but
comes
againe
to
tempt
with
greater
force
,
that
so
hee
may
by
tediousnesse
and
neglect
,
overcome
those
whom
by
violence
and
force
of
temptations
he
could
not
overcome
.
Against
whom
will
he
not
be
bold
to
use
his
subtill
trickes
,
when
hee
was
so
bold
to
set
upon
the
Lord
of
Majesty
himselfe
with
his
craft
and
subtilty
,
Math
4.2
,
3.
when
hee
had
fasted
forty
daies
and
forty
nights
?
what
Christians
will
he
spare
,
when
hee
sought
to
winnow
Christs
Apostles
like
wheate
?
He
deceived
Adam
in
his
nature
instructed
,
whom
then
can
hee
not
deceive
in
his
nature
corrupted
?
he
deceived
Judas
in
the
schoole
of
our
Saviour
,
Luke
22.31
.
and
whom
will
hee
not
deceive
in
the
world
,
Gen.
3.4
,
5.
the
schoole
of
errours
?
in
all
states
the
divels
trecheries
are
to
bee
feared
.
In
prosperity
hee
lifts
us
up
with
pride
,
in
adversity
he
drives
us
downe
to
despaire
;
if
he
sees
a
man
delighted
with
frugality
,
he
intangleth
him
in
the
fetters
of
insatiable
covetousnesse
:
if
hee
sees
a
man
of
an
heroicall
spirit
,
hee
sets
him
on
fire
with
flaming
anger
:
if
he
sees
a
man
somewhat
merrier
then
ordinary
,
hee
incites
him
to
burne
with
lust
:
those
whom
he
sees
to
be
zealous
in
religion
,
he
labours
to
entangle
in
vaine
superstition
:
those
whom
he
sees
exalted
to
dignities
,
hee
prickes
them
forward
with
the
spurres
of
ambition
:
when
hee
allureth
man
to
sinne
,
hee
amplifieth
Gods
mercy
;
and
when
hee
hath
cast
him
headlong
into
sinne
,
then
he
shewes
and
amplifies
Gods
justice
:
first
,
hee
will
lead
a
man
to
presumption
,
and
afterwards
he
labours
to
bring
him
to
desperation
;
sometimes
he
assaults
outwardly
by
persecutions
:
sometimes
hee
assaults
inwardly
,
by
fiery
tentations
,
sometimes
he
sets
upon
us
openly
and
by
force
,
sometimes
hee
sets
upon
us
secretly
and
by
fraud
:
in
eating
he
sets
before
us
gluttony
,
in
generating
luxury
,
in
exercising
sluggishnesse
,
in
conversing
envie
,
in
governing
covetous
extortion
,
in
correcting
rage
,
in
dignity
pride
;
he
possesses
the
heart
with
evill
cogitations
,
in
the
mouth
he
puts
false
speakings
,
in
the
other
members
wicked
actions
,
when
wee
are
awake
he
moves
us
to
evill
workes
,
when
we
are
asleepe
he
moves
us
to
filthy
dreames
:
so
then
at
all
times
,
in
every
place
,
and
in
every
thing
we
must
beware
of
the
divels
trecheries
,
wee
sleepe
,
but
hee
watcheth
,
wee
are
secure
,
but
he
goes
about
like
a
roaring
Lyon
seeking
whom
he
may
devoure
.
1
Pet.
5.8
.
Consider
therefore
thou
faithfull
soule
,
the
trecheries
of
this
most
potent
enemy
;
and
seeke
the
ayd
of
spirituall
armes
to
defend
thee
from
his
subtilties
:
let
thy
loynes
be
girt
with
the
girdle
of
truth
,
Eph.
6.14
.
and
covered
with
the
brest-plate
of
righteousnesse
,
put
on
Christs
perfect
righteousnes
,
&
thou
shalt
bee
safe
from
the
divels
tentations
:
Iohn
14.30
.
as
Satan
hath
no
power
over
Christ
,
neither
hath
he
power
over
the
faithfull
his
members
.
Let
thy
feet
be
shod
with
the
preparation
of
the
Gospell
of
peace
,
so
the
fiery
darts
of
the
divell
shall
not
hurt
thee
:
take
the
shield
of
faith
to
defend
thee
from
the
assaults
of
this
most
wicked
enemy
.
Eph.
6.15
.
Math.
17.20
.
Faith
is
that
which
removes
Mountaines
,
which
is
to
be
understood
,
the
mountaines
of
doubts
,
persecutions
and
tentations
:
if
thou
hast
faith
,
neither
shall
any
thing
be
unpossible
unto
thee
.
Vers.
20.
Exod.
12.17.12.13
.
The
Israelites
whose
doore
posts
were
figured
with
the
blood
of
the
paschall
Lambe
were
not
smitten
with
the
destroying
Angell
,
so
likewise
those
whose
hearts
are
by
faith
sprinkled
with
the
blood
of
Christ
,
shall
not
be
hurt
by
this
destroyer
:
faith
relies
upon
Gods
promises
,
in
the
mercy
of
the
Almighty
;
and
Satan
cannot
overthrow
them
that
believe
;
faith
is
the
light
of
the
soule
,
and
hath
a
bright
eye
,
a
holy
eare
,
a
cleane
heart
,
and
a
sure
foote
,
shee
is
the
strength
of
hope
,
the
trust
of
truth
,
the
honour
of
amity
,
and
the
joy
of
love
,
and
Satan
cannot
prevaile
against
it
,
and
the
tentations
of
this
malignant
spirit
are
easily
discerned
through
this
light
.
Mich.
7.19
.
By
faith
our
sins
are
throwne
into
the
profound
sea
of
Gods
mercy
,
and
in
that
the
firy
darts
of
the
divell
shall
be
easily
quenched
,
we
must
likewise
put
on
the
helmet
of
salvation
,
that
is
,
Ephes.
6.17
.
holy
Hope
,
endure
tentation
,
and
expect
an
issue
thereof
by
hope
,
and
thou
shalt
find
comfort
thereby
:
For
God
is
an
Assister
of
them
that
contend
,
and
the
crowne
of
them
that
overcome
;
Vers.
19.
wee
must
also
take
the
sword
of
the
spirit
,
that
is
,
the
Word
of
God
:
For
the
consolations
of
the
Scripture
will
prevaile
against
the
contradictions
of
the
divell
;
Nazianz.
for
by
the
Word
Christ
overcame
all
Satans
temptations
,
Math.
4.4
,
&c.
11.
and
still
the
faithfull
shall
overcome
the
divell
and
all
his
subtilties
.
To
conclude
,
by
prayer
thou
hast
great
aid
against
tentations
;
for
as
often
as
the
little
ship
of
thy
soule
is
ready
to
be
overwhelmed
by
the
waves
of
tentation
,
awake
Christ
by
thy
prayers
:
we
overcome
visible
enemies
with
striking
,
but
wee
overcome
our
invisible
enemies
by
powring
forth
prayers
unfained
;
fight
thou
,
O
Christ
,
both
in
us
,
and
for
us
,
that
so
through
thee
we
also
may
overcome
our
deadly
enemy
with
victory
,
that
in
thee
,
and
through
thee
,
we
may
triumph
gloriously
.
Of
the
Morall
Law
of
God
,
the
ten
Commandements
.
THe
Law
of
God
,
The
morall
Law
of
God
and
the
Law
of
nature
is
all
one
.
though
it
was
not
given
to
man
with
solemne
promulgation
,
before
the
time
of
Moses
,
yet
was
there
a
generall
sense
thereof
given
to
Adam
in
his
creation
:
For
when
God
gave
him
his
nature
,
and
endued
him
with
the
use
of
reason
and
discourse
,
he
gave
him
capacity
to
understand
his
duty
,
the
which
duty
is
nothing
else
,
but
the
observation
of
the
Law
of
God
;
and
therefore
,
when
Adam
had
transgressed
the
commandements
of
God
,
and
had
eaten
the
forbidden
fruit
,
the
reason
of
his
naturall
soule
could
tell
him
his
offence
,
and
then
his
conscience
judged
him
;
he
was
afraid
,
and
hid
himselfe
from
Gods
presence
.
If
therefore
wee
compare
his
sin
to
the
Commandements
of
the
Law
,
wee
shall
find
it
to
be
a
direct
breach
of
some
,
and
a
consequent
breach
of
all
:
For
Gods
first
Commandement
saith
,
Exod.
20.
Thou
shalt
have
no
other
Gods
but
mee
.
Adams
sin
by
the
eating
of
the
forbidden
fruit
,
by
the
temptation
and
perswasion
of
the
divell
,
doth
contradict
the
Commandement
of
God
,
and
saith
,
Nay
,
but
my
wife
and
I
will
both
be
gods
.
Gen.
3.5
.
Againe
,
Caine
,
the
second
man
,
he
committed
murther
,
and
thereby
directly
broke
the
sixt
Commandement
,
which
when
God
and
his
conscience
made
him
to
understand
,
Gen.
4.8
.
hee
made
a
most
desperate
acknowledgement
of
his
sin
:
Vers.
13.
so
that
the
Law
being
nothing
but
a
reasonable
duty
,
which
the
creature
oweth
to
his
Creator
;
there
was
therefore
a
generall
knowledge
of
this
Law
in
the
reasonable
nature
of
man
at
his
creation
,
and
so
to
the
succession
of
them
of
the
old
world
unto
the
time
that
the
Law
was
given
to
Moses
by
the
ordinance
of
Angels
:
Gal.
3.19
.
the
old
world
then
from
Adam
to
Moses
,
were
not
lawlesse
and
free
from
the
service
of
the
Law
,
but
had
the
law
of
nature
for
their
direction
,
which
being
grounded
upon
reason
,
was
even
the
very
same
with
the
law
of
the
ten
Commandements
,
and
the
law
of
the
ten
Commandements
before
it
was
given
to
Moses
,
was
in
the
ages
before
going
commonly
transgressed
;
and
that
law
did
both
judge
and
condemne
them
,
the
which
law
God
gave
man
when
he
gave
him
his
nature
;
every
man
having
the
knowledge
of
this
law
in
the
naturall
use
of
his
reason
.
This
was
the
state
of
the
old
world
before
Moses
,
all
sinned
,
and
all
were
judged
by
the
law
of
nature
.
Now
,
when
iniquity
began
to
raigne
,
and
be
strong
in
the
hearts
of
men
,
and
that
their
conscience
became
senslesse
of
sin
,
neither
would
they
admonish
and
judge
their
transgressions
,
then
God
thought
convenient
to
publish
to
mankinde
this
law
,
binding
the
consciences
of
men
to
a
strict
and
dutifull
observation
of
every
particular
statute
of
the
law
,
Baruch
4.1
.
denouncing
the
judgement
of
condemnation
to
all
them
that
transgresse
against
the
least
breach
and
particular
of
those
Commandements
.
A
second
reason
why
God
ordained
the
Law
,
Reason
2
was
,
that
men
might
rightly
understand
themselves
,
and
thereby
know
in
what
degree
of
holinesse
they
were
;
because
that
men
are
often
partiall
in
their
owne
judgement
,
and
willingly
blinde
themselves
in
the
view
of
their
owne
calamities
;
wherefore
then
serveth
the
Law
,
Gal.
3.19
.
it
was
added
because
of
transgressions
,
that
by
the
Law
men
might
know
wherein
they
have
transgressed
.
A
third
reason
of
the
ordination
of
the
Law
,
is
,
Reason
3
to
provoke
men
to
endeavour
themselves
with
all
diligence
in
a
holy
course
,
to
travell
in
godly
exercise
,
and
to
avoid
both
evill
actions
and
idlenesse
,
the
Law
giving
every
man
sufficient
matter
of
imployments
,
wherein
he
is
bound
to
spend
his
houres
,
4.
Esd.
9.31
.
his
daies
,
nay
,
his
life
,
in
the
carefull
service
of
his
God
:
For
behold
,
I
sow
my
Law
in
you
,
that
it
may
bring
forth
fruit
in
you
;
and
that
yee
may
be
honoured
by
it
for
ever
.
Fourthly
,
the
reason
that
the
Law
was
given
,
Reason
4
is
,
that
by
the
severity
thereof
,
we
might
be
disciplined
,
and
made
fit
for
the
mercy
of
the
Gospell
;
for
the
judgement
of
the
Law
will
humble
us
,
make
us
understand
our
misery
,
Gal.
3.24
.
and
provoke
us
to
implore
mercy
;
for
by
the
documents
and
directions
of
the
Law
,
wee
are
led
to
salvation
in
Jesus
Christ
;
wherefore
the
Law
is
our
Schoolemaster
,
to
teach
and
bring
us
to
Christ
,
that
wee
might
be
made
righteous
by
faith
in
him
.
Lastly
,
the
Law
was
given
for
the
glory
and
Majesty
of
God
,
that
all
the
world
might
judge
of
his
infinite
mercy
to
mankind
.
In
this
respect
,
that
notwithstanding
all
men
are
judged
and
condemned
by
the
law
of
nature
,
and
by
the
Law
of
his
Commandements
;
yet
in
the
greatnesse
of
his
love
,
hee
is
content
to
forgive
the
trespasse
,
and
the
judgement
therefore
due
unto
mankind
,
Gods
admirable
mercy
.
and
finally
,
to
entertaine
these
transgressors
his
enemies
,
into
the
bosome
of
his
mercy
,
giving
them
Mercy
in
stead
of
Justice
,
and
eternall
life
,
Rom.
5.20
,
when
they
deserved
death
and
damnation
.
21.
Moreover
,
the
Law
entered
thereupon
,
that
the
offence
should
abound
;
neverthelesse
,
Where
Sinne
abounded
,
there
Grace
abounded
much
more
,
that
as
Sinne
had
raigned
unto
death
,
so
might
Grace
also
raigne
by
righteousnesse
unto
eternall
life
,
through
Jesus
Christ
our
Lord
,
and
this
is
an
admirable
degree
of
love
in
God
,
that
he
will
decline
,
or
lay
by
his
Majesty
,
and
to
miserable
,
wretched
,
nay
,
sinfull
creatures
exercise
his
Mercy
,
in
restoring
and
advancing
us
,
that
have
so
highly
offended
his
Majesty
,
and
abounded
in
transgressions
;
for
these
causes
was
the
Law
given
and
delivered
to
man
;
Deut.
27.26
.
The
matter
of
the
Commandements
.
God
thereby
commanding
every
mans
absolute
obedience
,
upon
forfeiture
of
his
soule
,
to
the
paines
of
everlasting
condemnation
.
In
the
Law
of
the
ten
Commandements
,
is
to
be
considered
the
substance
,
which
is
the
matter
of
the
Law
,
and
the
circumstance
which
is
the
manner
of
the
delivering
it
.
The
matter
is
contained
in
ten
Commandements
;
the
first
foure
teacheth
us
directly
our
duty
to
God
:
the
six
last
,
our
duties
to
our
neighbour
.
In
the
manner
of
giving
the
Law
,
we
may
principally
consider
these
circumstances
:
First
the
principall
giver
of
the
Law
,
God
.
Secondly
,
the
servants
attending
this
office
,
the
Angels
.
Thirdly
,
to
whom
it
was
given
,
to
Moses
.
Fourthly
,
for
whom
it
was
given
,
for
the
children
of
Israel
,
who
were
then
the
people
of
God
;
and
by
consequence
to
every
people
that
professe
themselves
the
servants
of
God
:
these
are
the
maine
particulars
in
the
circumstance
of
giving
the
Law
.
First
,
Exod.
20.1
.
Exo.
19.18
.
&c.
God
was
the
principall
authour
of
this
worke
,
to
give
it
countenance
and
authority
;
for
who
dare
quarrell
his
worke
,
and
the
operation
of
his
hands
:
therefore
did
God
himselfe
speake
all
the
words
of
the
Commandements
,
he
also
spake
in
a
fearefull
and
terrible
manner
,
to
gaine
the
businesse
a
fearefull
estimation
,
Vers.
9.
he
spoke
in
the
hearing
of
the
people
,
that
they
might
know
it
was
Gods
owne
act
,
and
to
prevent
the
distrust
they
might
have
in
his
servant
Moses
.
Secondly
,
the
Angels
attend
this
holy
service
,
to
declare
the
most
excellent
Majesty
of
God
,
who
in
all
his
occasions
is
served
and
attended
by
an
infinite
number
of
that
excellent
nature
.
Againe
,
the
Angels
were
there
because
they
are
most
desirous
of
the
good
of
mankind
,
Heb.
1.14
.
Luke
15.7
,
10.
and
doe
willingly
attend
the
service
of
our
salvation
,
having
joy
among
themselves
in
Heaven
at
the
conversion
of
a
sinner
;
they
were
also
,
to
be
witnesses
,
betweene
God
and
his
people
,
that
the
covenants
might
remaine
established
for
ever
:
therefore
S.
Paul
saith
,
The
Law
was
ordained
by
the
Angels
,
Gal.
3.10
.
by
the
hand
of
a
mediator
:
not
that
the
Angels
did
principally
give
the
Law
,
and
appoint
the
covenant
,
but
that
there
service
was
to
attend
,
by
the
holy
ministration
.
Againe
,
the
Law
was
given
by
God
,
by
the
hand
of
Moses
,
in
the
presence
of
the
Angels
,
to
give
unto
the
Israelites
,
because
the
Spirit
of
God
had
so
sanctified
Moses
,
that
hee
was
able
to
stand
in
the
presence
of
God
,
Exod.
20.18
,
19
the
which
the
host
of
the
Israelites
could
not
doe
,
but
became
astonished
and
exceedingly
afraid
,
at
the
voice
of
Gods
thunders
,
and
therefore
they
desired
Moses
to
negotiate
betweene
God
and
them
,
they
being
not
able
to
endure
the
presence
of
his
Majesty
.
Againe
,
it
was
given
by
the
hand
of
Moses
,
because
God
would
honour
him
above
the
rest
of
his
brethren
,
he
having
beene
most
industrious
and
constant
in
the
service
of
God
,
and
therefore
as
God
had
by
the
hand
of
Moses
given
them
deliverance
out
of
Aegypt
,
so
by
the
hand
of
Moses
hee
would
give
them
the
covenants
of
his
everlasting
love
,
Note
.
and
deliverance
out
of
the
bondage
of
sinne
,
which
grace
was
promised
to
all
them
that
would
live
within
the
compasse
of
these
lawes
,
and
is
now
given
to
all
them
that
faithfully
endeavour
them
,
though
they
faile
in
the
maine
performance
therein
:
Iohn
1.17
.
For
the
law
was
given
by
Moses
,
but
grace
and
truth
came
by
Jesus
Christ
.
Lastly
,
the
Law
was
given
by
name
to
the
Israelites
,
but
in
the
purpose
of
God
to
all
men
,
all
men
being
under
the
bondage
of
the
Morall
law
of
God
,
the
Law
being
able
to
judge
and
condemne
all
men
.
Againe
,
God
gave
it
by
name
to
the
Israelites
,
because
they
were
then
the
choyce
and
select
people
of
God
,
for
whom
hee
had
done
his
wonders
,
and
to
whom
hee
had
promised
a
faire
inheritance
,
it
also
derived
downe
upon
us
,
and
upon
all
posterities
,
all
men
having
entred
into
covenant
with
God
,
to
endeavour
themselves
in
the
faithfull
keeping
of
his
Commandements
:
these
circumstances
are
all
necessarily
considered
in
the
maner
of
Gods
delivering
the
Law
.
From
this
may
be
generally
observed
,
that
God
in
all
his
actions
hath
principall
respect
to
holinesse
,
and
that
no
prophane
circumstances
assist
him
in
his
actions
,
but
as
himselfe
is
most
holy
,
so
his
delight
is
in
holy
actions
,
and
hateth
all
prophanation
,
both
in
matter
and
circumstance
.
In
the
Law
may
generally
bee
observed
an
impossibility
in
the
precise
performance
and
keeping
thereof
,
no
man
being
able
,
An
impossibility
in
the
strict
performance
of
the
Law
.
Acts
15.10
.
without
favour
to
give
a
true
account
,
and
to
make
an
even
reckoning
with
the
Law
,
the
law
being
able
to
conclude
us
all
under
sinne
:
it
is
an
argument
of
Saint
Peter
:
now
therefore
why
tempt
ye
God
to
lay
a
yoke
,
that
is
,
the
performance
of
the
Law
,
on
the
disciples
neckes
,
which
neither
our
fathers
nor
we
were
able
to
beare
?
Gal.
2.16
.
Saint
Paul
also
to
the
Galatians
,
concludeth
an
impossibility
to
be
justified
by
the
Law
.
By
the
works
of
the
Law
no
flesh
shall
be
justified
,
so
that
no
man
ought
to
repose
his
Justification
in
the
Law
;
Gal.
3.22
.
All
men
are
judged
by
the
Law
.
yet
every
man
ought
to
endeavour
therein
his
utmost
performance
.
Secondly
,
men
are
judged
by
the
Law
,
to
be
guilty
,
and
deservers
of
everlasting
damnation
.
This
generall
judgement
of
the
Law
against
all
flesh
,
doth
concl●de
all
men
in
the
state
of
damnation
,
no
man
being
able
to
deliver
himselfe
from
this
judgement
,
before
the
Law
be
fully
satisfied
,
which
could
not
be
done
by
other
meanes
,
then
by
the
righteousnesse
and
death
of
Jesus
Christ
,
Gal
4.5
.
the
Sonne
of
God
,
and
Redeemer
of
the
World
.
Seeing
,
the
severity
of
the
Law
of
God
,
Deut.
5
,
2.
&c.
that
no
flesh
can
be
saved
by
the
workes
of
the
Law
;
therefore
at
the
delivering
of
the
Law
,
when
the
Israelites
promised
Moses
that
they
would
doe
whatsoever
God
should
command
them
,
God
seemes
to
expresse
a
passion
of
his
love
,
and
to
require
lesse
then
the
Law
;
for
the
Law
requireth
a
precise
performance
upon
paine
of
damnation
,
but
God
promised
the
blessing
of
his
favour
to
all
them
that
zealously
endeavoured
to
keep
the
Law
:
Vers.
19.
for
howsoever
no
man
can
observe
the
ordinances
of
the
Law
,
Gal.
3.11
.
as
thereby
to
be
righteous
,
and
to
deserve
the
promise
,
yet
did
God
accept
the
faithfull
endeavours
of
men
,
and
supply
their
defects
by
the
grace
and
operation
of
his
holy
Spirit
.
Therefore
God
saith
to
Moses
,
O
that
there
were
such
an
heart
in
them
,
to
feare
me
,
and
to
keepe
my
Commandements
,
t●at
it
might
goe
well
with
them
,
Deut.
5
29.
and
with
their
children
for
ever
.
God
is
mercifull
in
his
severest
justice
.
This
doth
prevent
an
objection
,
which
the
wicked
disobedient
children
might
make
against
God
,
and
his
Law
,
seeing
the
Law
of
God
doth
require
a
greater
duty
then
is
in
any
mans
performance
:
and
seeing
that
the
Law
doth
condemne
all
them
that
faile
in
the
least
particular
duty
of
the
Law
;
wherefore
God
might
seeme
to
bee
mercilesse
in
the
severity
of
his
justice
,
God
that
made
the
Law
is
above
the
Law
.
and
their
labour
fruitlesse
to
attempt
that
which
was
unpossible
,
both
which
are
wickedly
false
:
for
though
the
Law
condemne
every
man
,
yet
God
that
made
the
Law
is
above
the
Law
,
and
d●th
often
grant
his
dispensation
;
and
pardon
them
whom
his
Law
condemnes
.
Secondly
,
though
no
man
can
performe
the
Law
,
yet
all
men
may
endeavour
it
,
the
which
endeavour
being
faithfull
and
industrious
,
is
accepted
of
Ood
,
as
if
it
were
performance
:
and
this
doth
take
from
all
men
all
matter
of
argument
whereby
they
would
excuse
their
disobedience
,
He
that
endevours
the
Law
hath
the
promise
.
and
neglect
in
their
dutifull
service
to
God
;
for
as
is
said
,
though
no
man
be
able
to
doe
the
Law
,
yet
all
men
are
able
to
endeavour
it
:
and
this
doth
necessarily
admonish
all
Christians
in
these
times
,
who
presume
over
boldly
on
the
liberty
of
faith
,
that
because
Christ
Jesus
the
Saviour
of
the
world
,
hath
satisfied
the
justice
of
the
Law
,
Man
must
nor
presume
on
the
liberty
of
faith
.
and
wrought
righteousnesse
to
all
them
that
faithfully
believe
,
and
apprehend
his
merits
:
therefore
they
despise
the
workes
of
the
Law
,
holy
and
charitable
exercises
,
and
repose
themselves
on
the
bare
confidence
of
faith
onely
,
the
which
being
altogether
fruitlesse
in
the
works
of
the
Law
,
A
fruitlesse
faith
profiteth
nothing
.
is
but
presumption
and
vaine
confidence
,
and
will
dangerously
deceive
all
them
that
affie
therein
;
for
though
Christ
Jesus
,
hath
abolished
the
ceremoniall
Law
,
and
satisfied
the
justice
of
the
morall
Law
,
the
which
is
availeable
to
all
them
that
shall
be
heires
of
salvation
,
yet
his
righteousnesse
in
observing
the
Law
,
Christ
hath
not
destroyed
the
Law
,
but
qualified
it
.
doth
not
destroy
the
substance
of
the
Law
,
and
make
it
fruitlesse
and
uselesse
,
but
doth
rather
command
our
imitation
,
that
as
he
hath
performed
the
Law
in
all
sincerity
and
righteousnesse
,
so
we
should
endeavour
a
strict
imitation
of
his
vertuous
doings
;
for
such
faith
only
hath
the
benefit
of
the
righteousnesse
of
Jesus
Christ
,
as
is
proved
by
the
testimony
of
holy
life
,
Workes
the
testimony
of
faith
.
and
hath
the
witnesse
of
vertuous
living
:
therefore
it
doth
needfully
behove
all
men
carefully
to
endeavour
in
the
exercise
of
the
Law
of
God
:
for
though
no
man
can
be
justified
by
the
workes
of
the
Law
,
so
no
man
can
declare
and
approve
himselfe
to
be
justified
,
but
by
the
workes
of
the
Law
;
for
it
is
God
that
doth
justifie
effectually
,
faith
doth
justifie
apprehendingly
,
and
good
workes
doe
justifie
declaringly
.
Againe
,
By
the
Law
we
may
judge
our selves
.
the
knowledge
of
the
Law
of
God
may
give
every
man
a
true
understanding
of
the
state
of
his
life
,
whereby
to
know
in
what
condition
hee
standeth
,
whether
in
the
favour
,
or
displeasure
of
Almighty
God
;
for
the
Law
is
the
revealed
Will
of
God
,
to
which
all
men
owe
conformity
upon
paine
of
grievous
forfeit
;
and
therefore
,
whosoever
shall
examine
the
behaviour
of
his
life
,
and
compare
his
severall
committings
and
omittings
,
with
the
duties
of
the
Law
,
for
all
ought
so
to
doe
,
shall
be
well
able
to
understand
,
and
judge
himselfe
;
The
Law
a
patterne
to
a
Christian
life
.
for
the
Law
is
the
patterne
of
our
lives
,
to
which
wee
ought
to
square
our
actions
.
So
then
,
when
wee
find
a
dissimilitude
betwixt
the
Law
and
our
lives
,
we
cannot
but
judge
our selves
to
be
disobedient
,
and
rebellious
to
God
and
his
Lawes
,
and
consequently
,
to
forfeit
our
soules
to
the
state
of
damnation
.
This
judgement
ought
to
cause
humiliation
in
all
men
,
and
so
it
will
in
them
that
God
shall
make
gracious
,
who
,
when
they
know
themselves
to
be
in
the
disease
of
sin
,
How
the
Law
doth
humble
us
.
and
that
the
Law
doth
wound
their
consciences
with
guiltinesse
;
and
that
themselves
have
a
naturall
pronenesse
,
rather
to
cause
then
to
cure
their
infirmities
;
this
maketh
them
to
deny
themselves
and
their
owne
power
,
which
is
but
weaknesse
,
and
with
humblenesse
to
resort
to
the
mercy
and
merits
of
Jesus
Christ
,
the
Sonne
of
God
,
and
the
Physician
of
our
soules
,
Christ
the
Physician
of
our
soules
.
who
only
hath
beene
able
to
satisfie
the
justice
of
the
Law
,
and
who
onely
hath
beene
able
to
worke
the
Redemption
of
mankinde
,
and
to
repossesse
them
of
Gods
favour
who
had
lost
it
by
their
transgressions
;
and
this
our
Redeemer
hath
done
by
assuming
our
nature
,
Christ
hath
fulfilled
the
Law
for
us
that
could
not
.
bearing
our
sins
,
satisfying
our
contempts
,
and
finishing
our
neglects
,
who
in
our
nature
hath
fulfilled
the
Law
for
us
that
could
not
,
who
hath
triumphed
over
sin
,
and
made
conquest
of
hell
,
and
by
his
death
hath
slaine
death
,
which
but
for
him
,
had
seized
our
soules
into
everlasting
condemnation
.
Thus
will
the
knowledge
of
the
Law
admonish
us
;
and
thus
it
will
remember
us
.
This
knowledge
presents
our
soules
with
matter
of
serious
meditation
,
wherein
wee
may
have
a
full
view
of
the
miserable
condition
of
our
life
,
what
strength
is
in
our
nature
,
what
endeavour
in
our
actions
;
for
when
wee
finde
an
impossibility
of
our
dutifull
and
strict
obedience
to
the
Law
,
wee
shall
then
acknowledge
our
defects
,
and
the
corruption
of
our
nature
,
when
we
examine
the
particulars
of
our
life
,
and
compare
them
with
our
duties
,
we
shall
acknowledge
the
neglect
of
our
endeavours
,
and
that
wee
have
failed
,
not
onely
in
the
maine
performance
of
the
Law
of
God
,
which
our
nature
could
not
performe
,
but
in
our
desires
and
carefull
endeavours
,
to
doe
well
,
The
effects
in
the
Reprobate
issuing
from
the
meditation
of
the
Law
.
which
our
nature
might
.
And
from
this
meditation
doth
necessarily
follow
,
one
of
these
two
effects
:
in
the
Reprobate
and
gracelesse
,
it
causeth
desperation
,
and
a
hopelesse
distrust
of
their
salvation
;
for
when
the
divell
and
their
consciences
expose
before
them
the
justice
of
God
,
the
severity
of
his
Law
,
and
the
infinite
measure
of
their
offence
,
the
extreme
terror
and
sense
of
their
wickednesse
,
doe
so
confound
their
understandings
,
that
often
they
execute
upon
themselves
torment
and
death
,
despising
and
despairing
of
the
mercy
of
Jesus
Christ
;
in
whom
,
if
they
had
reposed
trust
,
The
effect
of
grace
in
the
Regenerate
.
believed
and
apprehended
his
righteousnesse
,
their
sins
had
not
beene
imputed
,
neither
had
their
soules
perished
.
But
in
the
children
of
grace
,
this
meditation
doth
produce
a
contrary
effect
;
for
when
they
by
the
Law
understand
the
misery
whereinto
their
sins
have
brought
them
,
it
causeth
in
them
a
wonderfull
degree
of
feare
,
but
not
desperate
;
for
though
the
divell
presents
their
sinnes
in
most
ugly
formes
,
and
urge
them
to
a
desperate
apprehension
,
yet
the
Spirit
of
God
in
them
,
doth
withstand
this
temptation
,
God
supporteth
the
Elect
against
temptation
.
and
giveth
them
holy
motions
,
to
devise
the
meanes
of
their
salvation
,
presenting
them
in
their
spirituall
sorrowes
,
with
the
mercy
and
merits
of
Jesus
Christ
,
then
giving
them
grace
to
understand
the
mysterie
of
his
death
,
and
the
promise
of
the
imputation
of
his
righteousnesse
,
which
when
the
grieved
sinner
understandeth
,
he
allayeth
and
mitigateth
his
sorrow
,
and
affieth
in
the
mediation
and
merits
of
Jesus
Christ
his
Redeemer
.
The
divers
effects
of
the
Law
.
Thus
the
Law
produceth
contrary
effects
in
contrary
spirits
;
it
damneth
the
Reprobate
without
hope
;
it
condemneth
the
Elect
,
but
not
damneth
them
,
but
instructeth
and
giveth
him
hope
:
them
it
judgeth
without
mercy
,
these
it
teacheth
,
admonisheth
,
and
bringeth
them
unto
Christ
;
therefore
,
though
the
Law
condemne
us
,
Resolution
.
let
it
not
condemne
our
hope
;
for
though
wee
cannot
our selves
performe
the
righteousnesse
of
the
Law
,
yet
there
is
one
hath
done
it
for
us
,
our
Lord
and
our
Saviour
Jesus
Christ
,
in
whom
let
us
confidently
repose
our
hope
,
and
respire
new
life
,
The
worke
of
Faith
.
because
we
know
that
his
righteousnesse
is
ours
by
imputation
,
and
that
our
sins
were
nailed
upon
his
crosse
,
and
suffered
death
with
him
,
when
he
wrought
our
redemption
.
Let
us
therefore
enlarge
our
love
without
limits
to
this
our
Saviour
,
who
for
our
salvation
,
hath
beene
pleased
to
undergoe
so
great
a
travell
.
Let
us
admire
the
admirable
degree
of
his
love
,
that
for
our
sakes
did
descend
from
his
Majesty
,
to
take
and
dignifie
the
basenesse
of
our
nature
;
Christ
hath
freed
us
from
the
judgement
of
the
Law
.
let
us
with
unspeakable
joy
,
meditate
his
most
holy
sufferings
,
whereby
we
are
released
from
the
condemnation
of
the
Law
;
let
us
despise
our selves
and
our
owne
righteousnesse
,
and
apprehend
him
the
onely
staffe
of
our
confidence
;
let
us
never
despaire
,
because
we
know
our
Redeemer
liveth
,
the
hope
of
our
salvation
;
but
in
all
the
extremities
of
our
life
,
and
in
all
the
sorrowes
of
our
conscience
,
To
whom
repentant
sinners
should
resort
.
let
us
resort
to
Jesus
Christ
,
the
Physician
of
our
soules
;
let
us
enquire
for
him
at
the
mercy
of
his
Father
;
let
us
enquire
at
his
owne
righteousnesse
;
let
us
seeke
him
in
his
holy
sufferings
;
let
us
seeke
him
at
the
crosse
of
his
death
,
and
when
wee
have
there
found
him
,
let
us
expose
our
griefe
,
and
implore
his
favour
;
let
us
shew
him
what
the
Law
hath
done
unto
us
,
what
wounds
,
and
how
dangerous
it
hath
given
our
soules
;
How
to
implore
his
favour
.
let
us
therefore
confesse
our
sins
,
and
professe
our
faith
;
let
us
also
promise
to
correct
the
errors
of
our
life
;
let
us
carefully
endeavour
every
circumstance
he
hath
commanded
us
,
and
being
thus
rectified
in
our
resolution
,
let
us
reach
our
particular
hand
of
faith
to
our
salvation
,
How
to
apprehend
Christ
.
apprehend
him
and
apply
him
to
our
wounded
conscience
,
and
by
this
blessed
meanes
,
satisfie
the
justice
of
the
Law
,
and
restore
our
soules
.
Of
the
purity
of
Conscience
.
IN
every
thing
thou
takest
in
hand
,
have
a
care
of
thy
conscience
;
if
the
Divell
incites
thee
to
any
sin
,
stand
in
feare
of
thy
conscience
,
for
thy
conscience
within
thee
condemneth
thee
;
if
thou
art
afraid
to
sin
in
the
presence
of
men
,
let
thy
conscience
much
more
deterre
thee
from
sinning
;
the
inward
testimony
of
thy
conscience
is
of
more
efficacy
then
the
testimony
of
men
:
for
though
thy
sins
could
escape
the
accusation
of
all
men
,
yet
can
they
never
escape
the
inward
witnesse
of
thy
conscience
:
Reve.
20.12
.
the
register
of
thy
conscience
shall
bee
in
the
number
of
those
bookes
that
shall
be
opened
at
the
day
of
judgement
:
the
conscience
is
a
great
volumne
in
which
all
things
are
written
by
the
finger
of
truth
.
The
damned
cannot
deny
their
sinnes
at
the
day
of
judgement
,
because
they
shall
bee
convinced
by
the
testimony
of
their
owne
conscience
;
they
cannot
flie
from
the
accusation
of
their
sinnes
,
because
the
tribunall
of
the
conscience
is
at
home
and
with
them
,
a
pure
conscience
is
the
cleare
glasse
of
the
soule
,
in
which
she
manifestly
beholds
God
and
her selfe
:
this
booke
of
thy
conscience
should
indeed
be
written
according
to
the
copy
of
the
booke
of
life
;
Christs
Gospell
is
the
booke
of
life
,
Reve.
13.4
.
Phil.
4.3
.
let
the
profession
of
thy
faith
be
conformed
according
to
the
rule
of
Christs
doctrine
,
and
let
the
course
of
thy
life
be
conformed
according
to
the
rule
of
Christs
life
;
thy
conscience
cannot
but
bee
good
,
if
there
be
purity
in
thy
heart
,
truth
in
thy
tongue
,
and
honesty
in
thy
actions
;
these
will
avoide
the
judgement
of
thy
conscience
,
in
which
one
and
the
same
shall
bee
both
defendant
,
and
plaintife
,
witnesse
,
judge
,
tormentor
,
scourge
,
and
executioner
:
what
escape
can
there
be
,
where
it
is
the
witnesse
that
accuseth
thee
,
and
where
nothing
can
be
hid
from
him
that
judgeth
thee
:
what
doth
it
profit
thee
to
live
in
all
abundance
and
plenty
,
and
to
be
tormented
with
the
whip
of
conscience
?
the
fountaine
of
mans
felicity
and
misery
,
is
in
his
minde
,
what
then
doth
it
profit
a
man
in
a
burning
feaver
to
lie
in
a
bed
of
gold
?
what
doth
it
profit
a
man
to
enjoy
all
outward
felicity
,
and
to
be
tormented
with
the
firebrands
of
an
ill
conscience
?
as
much
as
we
regard
everlasting
salvation
;
so
much
let
us
regard
our
conscience
,
for
if
wee
have
not
a
good
conscience
,
we
have
not
faith
;
and
if
we
have
not
faith
,
we
have
not
the
grace
of
God
:
and
if
wee
have
not
the
grace
of
God
,
how
can
wee
hope
for
everlasting
life
?
as
the
judgement
of
thy
conscience
is
,
such
judgement
thou
mayst
expect
from
Christ
.
Sinne
whilst
it
is
in
the
action
,
doth
blind
the
minde
,
and
like
a
thicke
cloud
doth
obscure
the
brightnesse
of
true
judgement
:
but
at
length
the
conscience
is
roused
and
gnaweth
more
grievously
then
any
accuser
.
There
are
three
judgements
,
the
judgement
of
the
world
,
the
judgement
of
thy selfe
,
and
the
judgement
of
God
;
and
as
thou
canst
not
escape
the
judgement
of
God
,
neither
canst
thou
escape
the
judgement
of
thy selfe
:
although
thou
mayst
sometime
escape
the
judgement
of
the
world
;
nothing
can
hinder
thy
conscience
from
seeing
all
thy
actions
.
What
excuse
then
can
save
thee
,
when
thy
conscience
within
thee
doth
accuse
thee
?
Note
.
the
peace
of
conscience
is
the
beginning
of
everlasting
life
:
for
by
Gods
judgement
and
thine
owne
,
thou
shalt
be
either
saved
or
fall
everlastingly
:
the
conscience
is
immortall
,
as
the
soule
is
immortall
;
and
the
punishment
of
hell
shall
torment
the
damned
,
as
long
as
the
accusation
of
conscience
shall
endure
:
no
externall
fire
doth
so
affect
the
body
as
the
inward
fire
doth
inflame
the
conscience
:
the
soule
tormented
is
eternall
,
and
so
is
the
fire
of
conscience
eternall
:
no
outward
scourge
is
so
grievous
to
the
body
,
as
these
whips
of
conscience
are
unto
the
soule
.
Avoid
therefore
the
guilt
of
sinne
,
that
so
thou
mayst
avoyd
the
torment
of
conscience
:
blot
out
thy
sinnes
,
out
of
the
booke
of
thy
conscience
,
by
true
and
hearty
repentance
;
that
they
be
not
brought
forth
and
read
at
the
day
of
judgement
against
thee
;
that
so
thou
mayst
avoyd
the
feare
of
Gods
dreadfull
sentence
against
thee
:
mortifie
the
worme
of
conscience
,
by
the
heat
of
devotion
,
that
it
doe
not
devour
thee
,
and
beget
eternall
horrour
:
extinguish
the
heate
of
this
inward
fire
by
the
teares
of
repentance
,
2
Tim.
4.7
.
that
so
thou
mayst
attaine
to
the
joyes
of
heavenly
happinesse
.
Grant
,
O
Lord
,
that
we
may
fight
this
good
fight
,
keeping
faith
and
a
good
conscience
,
that
at
length
we
may
come
safe
and
sound
into
our
heavenly
Countrey
to
our
eternall
joy
,
and
endlesse
comfort
.
Of
the
accusation
of
Conscience
.
EVery
man
that
would
prevent
the
dreadfull
danger
of
Gods
generall
judgement
,
must
in
this
life
while
he
hath
time
arrest
his
owne
soule
,
examine
his
particular
actions
,
and
by
the
evidence
of
his
conscience
judge
himselfe
and
his
transgressions
against
the
Law
of
God
:
1
Pet.
4.17
.
Prov.
11.3
,
&c.
for
as
Gods
judgement
doth
begin
at
his
owne
house
,
because
his
principall
care
is
for
his
owne
,
the
Elect
:
so
should
men
judge
themselves
,
and
have
principall
care
to
examine
their
owne
particulars
,
and
as
Saint
Paul
saith
,
When
we
are
judged
,
we
are
chastened
of
the
Lord
,
1
Cor.
11.31
,
32.
because
wee
should
not
bee
condemned
with
the
world
.
So
likewise
,
we
must
judge
our selves
,
lest
we
be
condemned
with
the
world
:
for
as
the
Israelites
,
because
they
wanted
judges
became
idolaters
;
Iudges
17.6
.
Eccle.
18.19
.
so
our
lives
,
when
they
are
not
examined
and
judged
by
our
consciences
,
wee
become
remisse
,
disobedient
,
idolatrous
,
and
desperately
runne
on
with
licentious
and
lawlesse
appetite
,
in
the
common
and
curious
committing
of
sinne
.
And
this
necessary
judging
of
our selves
,
is
well
knowne
to
our
reasonable
soules
,
who
when
we
have
committed
sinne
,
provoke
our
conscience
to
accuse
and
judge
us
,
as
if
without
this
judging
of
our selves
,
wee
could
not
prevent
the
judgement
of
God
,
By
judging
of
our selves
we
prevent
the
heavy
judgement
of
God
,
the
manner
how
to
judge
our selves
.
which
would
prove
much
more
terrible
unto
us
:
the
manner
of
this
judgement
is
thus
:
when
the
Spirit
of
God
moves
in
any
mans
heart
,
a
desire
to
understand
themselves
,
the
soule
assembles
the
powers
,
of
his
understanding
and
exerciseth
the
severall
faculties
in
severall
assignements
,
and
within
himselfe
,
by
serious
meditation
,
can
frame
the
order
of
a
court
;
the
man
,
body
and
soule
,
hee
is
the
prisoner
at
the
barre
,
hee
is
also
both
the
witnesse
and
the
judge
:
the
matter
of
his
inditement
is
sinne
,
his
conscience
is
his
accuser
,
Conscience
is
our
accuser
.
his
memory
doth
produce
the
witnesses
,
his
judgement
doth
pronounce
the
sentence
,
and
the
divell
attend
the
execution
,
thus
are
the
faculties
of
the
soule
disposed
in
judging
of
it selfe
,
the
soule
against
the
soule
,
producing
the
Law
,
proving
the
forfeit
,
and
urging
the
penalty
.
Now
that
which
hath
most
busie
care
in
this
spirituall
and
most
serious
examination
and
judgement
of
our selves
,
is
the
conscience
by
which
the
soule
hath
true
intelligence
and
understanding
in
what
condition
it
is
,
1
Cor.
11.31.32
and
by
whose
authority
the
judgement
of
that
spirituall
Court
is
swayed
,
the
conscience
giving
testimony
of
all
our
actions
,
good
and
evill
,
whereby
our
judging
part
is
directed
,
without
errour
,
and
to
make
a
just
proceeding
without
all
parriality
,
and
therefore
saith
the
wise
man
,
Eccles.
14.2
.
Blessed
is
he
that
is
not
condemned
in
his
owne
conscience
.
For
if
there
be
any
just
matter
of
condemnation
against
us
,
there
is
no
favour
can
bribe
our
conscience
,
for
that
will
to
our selves
,
accuse
our selves
of
every
sinne
,
and
reduce
to
memory
many
our
sinnefull
actions
,
which
but
for
our
conscience
,
we
could
not
remember
,
and
therefore
the
Scribes
and
Pharises
that
brought
the
woman
taken
in
adultery
,
to
Christ
,
John
8.9
.
and
demanded
what
judgement
shee
deserved
,
were
remembred
and
accused
by
their
owne
conscience
of
their
owne
guilt
of
sinne
,
whereof
they
seemed
to
bee
innocent
or
ignorant
,
when
●s
Christ
said
,
Let
him
that
is
without
sinne
,
Vers.
7.
cast
the
fi
st
sto●e
at
her
:
so
that
they
that
were
so
busie
in
the
c●●●demnation
of
another
,
were
condemned
themselves
by
the
testimony
of
their
owne
conscience
,
their
conscience
making
them
apply
their
accusations
to
themselves
,
which
but
then
they
had
urged
against
anothe●
.
And
doubtlesse
,
The
spirituall
power
of
the
conscience
.
it
is
a
wonderfull
degree
of
power
the
conscience
hath
in
the
spirituall
triall
of
our
soules
,
in
two
respects
.
First
,
it
knoweth
all
our
sins
,
both
secret
and
open
,
no
man
being
able
to
hide
them
from
the
knowledge
of
his
conscience
.
Secondly
,
it
spareth
no
man
,
neither
any
sin
,
but
without
respect
of
any
,
it
urgeth
all
against
all
men
,
yea
,
the
very
sinnes
of
our
thoughts
are
not
privileged
,
but
are
even
in
the
knowledge
and
hatred
of
our
conscience
;
therefore
saith
Sai●t
Paul
,
Rom.
2.15
.
Their
conscience
bearing
witnesse
,
and
their
thoughts
accusing
or
excusing
one
another
;
and
Almighty
God
,
when
hee
shall
gather
together
all
flesh
to
judgement
,
and
expose
before
the
Saints
and
Angels
,
the
severall
actions
of
every
mans
life
,
whereby
they
may
be
judged
accordingly
,
either
to
mercy
or
justice
;
He
hath
devised
in
his
wisedome
,
Our
conscience
shall
reprove
us
in
the
day
of
judgement
.
that
every
one
should
have
a
witnesse
in
himselfe
,
which
is
their
conscience
,
the
which
in
our
life
time
doth
register
both
our
good
and
evill
actions
,
and
at
our
judgement
,
doth
both
witnesse
and
declare
them
,
and
at
that
day
the
booke
of
every
mans
conscience
is
opened
,
wherein
is
writ
a
true
circumstance
of
every
particular
action
of
every
mans
life
;
and
these
records
,
these
consciences
,
are
they
that
give
evidence
,
for
,
and
against
our selves
at
the
day
of
Gods
generall
judgement
.
Rev.
20.12
,
&c.
And
I
saw
the
dead
both
great
and
small
stand
before
God
,
and
the
Bookes
were
opened
,
that
is
,
all
mens
consciences
,
wherein
was
writ
the
report
of
all
their
actions
.
Thus
wee
may
see
what
the
office
of
our
conscience
is
,
both
in
respect
of
our
owne
spirituall
judgement
,
which
is
our
reformation
,
and
in
respect
of
the
generall
judgement
of
God
which
must
be
to
every
one
,
The
manner
of
the
accusation
of
conscience
.
either
eternall
salvation
,
or
damnation
.
Now
,
the
manner
that
conscience
useth
in
this
administration
,
is
worth
our
consideration
,
that
all
men
generally
have
a
conscience
,
the
which
God
hath
united
inseparably
to
our
reasonable
natures
.
And
therefore
,
not
onely
they
that
are
of
Christian
beliefe
,
and
have
the
rules
of
Religion
to
teach
them
,
but
men
meerely
naturall
and
ignorant
of
divine
worship
,
doe
suffer
the
affliction
of
their
wounded
conscience
;
which
though
it
be
in
a
farre
inferiour
degree
of
that
of
understanding
Christians
,
yet
it
doth
in
some
proportion
exercise
a
judgement
on
the
soule
,
and
doth
both
remember
and
terrifie
them
that
grossely
offend
against
the
Law
of
nature
,
which
to
them
is
the
Law
of
reason
and
Religion
;
this
is
proved
by
the
same
place
of
Scripture
before
alledged
,
that
the
Bookes
of
all
the
dead
were
opened
,
Rev.
20.12
.
the
word
all
excludes
none
from
them
the
accusation
of
conscience
,
all
are
then
afflicted
by
conscience
,
but
not
all
alike
effectually
.
The
Infidells
that
know
not
God
,
The
difference
in
the
conscience
of
Christians
and
Infide●ls
.
but
onely
as
they
are
taught
by
the
wisdome
of
nature
;
their
conscience
doth
but
remember
the
offender
his
great
sins
only
,
and
that
sparingly
,
and
with
favour
;
a
Christian
conscience
is
more
severe
,
for
it
remembers
all
men
,
all
their
sins
without
favour
,
without
exception
;
there
is
this
difference
also
;
that
of
Infidels
and
wicked
men
doth
often
remember
the
offender
his
sin
,
but
afflicts
him
not
,
A
Christian
conscience
hath
griefe
.
neither
provokes
him
to
repentance
;
but
the
conscience
of
Christians
doth
fearefully
remember
the
sinner
his
sinne
,
and
doth
wound
the
soule
of
the
offender
with
sorrow
and
spirituall
griefe
,
making
him
pursue
the
meanes
of
his
reformation
,
and
hate
the
cause
for
which
his
conscience
doth
so
afflict
him
;
The
difference
of
conscience
among
Christians
.
this
is
the
difference
betwixt
the
conscience
of
a
Christian
,
and
an
infidell
.
There
is
also
great
difference
of
conscience
amongst
Christians
:
for
as
in
the
common
sort
that
professe
the
Christian
Religion
,
the
greater
part
is
by
much
the
worse
,
and
the
choice
particulars
being
the
true
worshippers
of
God
are
but
few
,
drawne
out
from
an
infinite
number
of
people
:
so
also
though
all
that
have
a
Christian
name
professe
to
have
a
Christian
conscience
,
The
conscience
of
a
Reprobate
.
yet
their
conscience
is
no
better
then
their
Christianity
,
onely
a
bare
name
,
whereof
they
have
no
spirituall
use
nor
comfort
.
Conscience
in
the
Reprobate
,
is
either
silent
,
or
outragious
;
the
silent
conscience
in
the
Reprobate
,
is
when
custome
and
long
continuance
of
sinning
doth
dull
the
sense
of
conscience
;
Looke
to
your
conscience
what
conscience
yee
have
,
for
conscience
will
damne
,
and
conscience
will
save
.
and
this
is
when
men
give
themselves
over
to
commit
sin
with
affectation
,
and
greedy
appetite
,
and
oppresse
their
conscience
with
the
multitude
of
their
committings
;
so
that
such
conscience
doth
not
remember
us
our
sins
for
the
outragious
conscience
in
the
Reprobate
,
is
when
the
conscience
of
the
Reprobate
hath
for
a
time
beene
silenced
,
and
hath
given
the
sinner
an
unchaste
liberty
in
his
ungodlinesse
;
yet
so
,
as
that
once
apprehending
the
knowledge
of
his
sin
,
and
knowing
the
state
of
condemnation
wherein
it
is
,
it
breaketh
out
into
violence
,
which
wanting
moderation
,
urgeth
the
sinne●
to
execute
upon
himselfe
some
desperate
vengeance
;
such
was
the
conscience
of
Judas
,
the
traitor
,
which
slept
all
the
time
hee
was
plotting
and
practising
his
treason
,
but
when
his
sinne
was
brought
into
act
,
then
his
conscience
,
though
evill
,
did
upbraid
his
sin
with
such
violence
as
made
the
griefe
unsupportable
;
and
the
traitor
,
not
able
to
indure
the
torment
of
his
conscience
,
thought
,
as
Caine
,
that
his
sin
was
greater
then
the
mercy
of
God
,
and
so
despairing
of
mercy
,
he
desperately
hanged
himselfe
;
Mat.
27.3
,
4
,
5.
such
is
the
conscience
of
the
Reprobate
,
their
conscience
is
sleepy
,
and
doth
reprove
but
seldome
,
yet
when
it
doth
reprove
,
it
is
then
most
terrible
and
without
all
comfort
;
and
though
conscience
in
this
life
never
afflict
for
sin
,
but
seeme
senslesse
and
dead
in
its
appointed
offices
,
yet
in
the
day
of
judgement
,
Rev.
20.12
.
when
the
booke
of
every
mans
conscience
shall
be
opened
,
then
will
their
consciences
that
in
this
life
have
beene
most
silent
,
be
most
loud
and
terrible
in
their
accusations
,
denouncing
judgement
,
Wisd.
17.9
,
10
,
11.
and
inflicting
a
greater
torment
on
the
soule
,
then
the
damned
can
have
patience
to
beare
;
this
is
both
the
office
and
end
of
an
evill
conscience
.
A
good
conscience
.
Now
,
the
conscience
of
the
childe
of
grace
is
in
full
opposition
to
the
conscience
of
the
Reprobate
:
for
when
God
shall
please
to
call
his
servants
to
the
knowledge
of
themselves
,
How
God
moveth
the
conscience
.
and
to
a
detestation
of
their
sin
,
the
grace
of
his
holy
spirit
moveth
in
the
hearts
of
such
:
and
first
awaketh
the
conscience
,
and
giveth
it
sense
to
understand
the
calamity
of
the
soule
,
and
spirit
to
reprove
and
admonish
it
in
needfull
directions
;
and
this
grace
of
God
,
giving
the
conscience
sence
to
understand
sinne
,
and
spirit
to
reprove
it
,
is
the
first
degree
of
our
reformation
,
and
a
preparation
to
our
spirituall
conversion
,
God
himselfe
being
the
prime
and
principall
author
thereof
:
When
God
doth
stirre
our
conscience
,
it
continueth
that
holy
motion
to
our
reformation
.
for
when
our
conscience
is
once
touched
with
this
godly
desire
to
examine
the
errors
of
our
life
,
God
doth
not
then
leave
us
,
but
giveth
us
assistance
continually
,
to
finish
that
needfull
care
without
despaire
,
without
fainting
:
the
conscience
being
once
instructed
by
grace
understandeth
that
the
soule
is
in
danger
of
Gods
judgement
:
this
knowledge
causeth
a
desire
in
the
soule
,
to
examine
the
particulars
of
our
life
;
then
doth
it
compare
our
severall
actions
,
The
manner
how
a
good
conscience
worketh
.
with
the
severall
duties
of
the
Law
,
and
thereby
is
made
manifest
the
many
and
great
defects
and
transgressions
of
our
life
,
and
that
therefore
our
soules
and
bodies
are
guilty
,
and
stand
in
the
danger
of
condemnation
.
From
this
knowledge
doth
arise
the
griefe
of
a
wounded
conscience
:
for
the
statute
Law
of
God
condemning
us
for
the
trespasse
of
our
lives
,
The
cause
of
the
griefe
of
conscience
.
the
conscience
then
whose
office
is
to
excuse
or
accuse
,
upbraideth
our
sinne
,
and
denouncing
the
judgement
of
the
Law
against
us
,
which
is
eternall
damnation
;
neither
can
we
free
our
soules
from
these
extremities
,
untill
God
,
who
is
the
judge
of
all
the
world
shall
please
to
offer
mercy
,
and
the
benefit
of
his
cleargy
,
which
is
nothing
else
but
the
story
of
the
meritorious
sufferings
of
Jesus
Christ
,
the
Lambe
of
God
,
which
is
in
spirituall
characters
upon
the
crosse
of
his
death
;
and
this
booke
being
the
testament
,
and
writ
with
the
blood
of
Christ
,
the
most
righteous
God
presents
to
all
the
world
:
all
the
world
in
respect
of
themselves
,
being
guilty
and
condemned
by
the
Law
,
doth
promise
remission
of
sinnes
,
How
to
quiet
the
trouble
of
●
grieved
conscience
.
a
generall
pardon
,
to
all
them
that
with
their
eyes
or
faith
shall
be
seene
and
read
in
the
booke
of
life
,
and
apprehend
and
apply
Jesus
Christ
,
the
contents
thereof
to
their
salvation
.
Thus
,
and
but
thus
it
is
possible
to
quiet
the
trouble
of
a
grieved
conscience
:
the
conscience
being
never
satisfied
for
sinne
,
before
the
justice
of
God
be
satisfied
by
the
apprehensive
righteousnesse
of
Jesus
Christ
;
Rom.
5.1
.
and
therefore
,
saith
Saint
Paul
,
Being
then
justified
by
faith
,
we
have
peace
with
God
,
through
our
Lord
Iesus
Christ
:
for
before
we
can
live
to
God
,
wee
must
die
to
our selves
;
neither
is
there
a
spirituall
regeneration
,
where
there
is
not
first
a
spirituall
mortification
:
and
where
grace
would
enter
,
sinne
must
avoyd
;
for
he
that
would
follow
Christ
,
must
deny
himselfe
:
therefore
let
no
man
presume
to
apprehend
the
mystery
of
the
righteousnesse
of
the
Crosse
of
Christ
before
hee
hath
reformed
his
actions
,
quieted
the
clamour
of
his
conscience
,
and
utterly
denyed
the
strength
of
his
owne
nature
:
for
how
shall
hee
beare
the
Crosse
of
Christ
,
No
man
can
be
able
to
apprehend
Christ
before
his
conscience
hath
thus
prepared
him
.
that
is
laden
with
his
owne
infirmities
,
or
how
shall
hee
be
benefited
by
the
promise
of
the
Gospell
,
that
doth
not
first
judge
himselfe
by
the
Commandements
of
the
Law
,
for
hee
that
knoweth
not
his
disease
,
seeketh
no
physicke
,
and
Christ
came
not
to
call
the
righteous
,
but
sinners
to
repentance
.
This
doth
admonish
all
men
carefully
to
watch
the
behaviour
of
their
lives
;
Revel.
20.12
.
for
if
the
conscience
of
every
man
be
a
book
,
wherein
is
writ
the
records
of
all
his
actions
,
good
and
bad
;
and
that
seeing
this
booke
must
be
read
at
the
day
of
judgement
,
in
the
audience
of
all
the
world
,
before
God
and
his
Angels
and
Saints
,
what
manner
of
men
ought
all
to
be
in
godly
conversation
?
This
ought
to
move
in
every
one
a
double
care
:
First
,
that
they
avoyd
carefully
all
ungodlinesse
both
in
thought
and
action
,
whereby
they
may
suffer
disgrace
,
before
God
and
all
his
creatures
at
the
generall
day
of
judgement
,
when
the
booke
of
their
conscience
,
shall
bee
opened
to
every
ones
eye
.
Secondly
,
it
doth
perswade
a
diligence
in
all
godly
exercise
,
and
that
all
men
contend
with
a
holy
emulation
to
exceede
in
godly
actions
,
whereby
they
may
receive
applause
and
generall
reputation
in
the
generall
assembly
of
God
and
all
creatures
,
for
as
in
earthly
affaires
,
men
covet
most
desirously
to
gaine
reputation
and
a
generall
good
name
,
There
is
no
ambition
lawfull
but
the
covetous
desire
of
heaven
.
because
it
argueth
an
extraordinary
degree
of
desert
in
him
that
hath
it
:
so
in
contending
for
this
spirituall
garland
,
Heaven
,
it
cannot
but
be
an
extraordinary
degree
of
content
,
and
spirituall
pleasure
,
to
be
named
in
the
ranke
of
best
deservers
.
And
as
malefactors
that
suffer
publique
punishment
for
their
offence
,
esteeme
the
shame
more
then
the
paine
of
their
corrections
,
so
ought
all
men
to
feare
the
shame
they
must
endure
,
The
booke
of
conscience
cannot
be
defaced
,
but
onely
by
the
precious
blood
of
Christ
.
when
their
conscience
disgraceth
them
before
so
great
a
presence
,
as
will
be
at
the
generall
day
of
judgement
.
For
let
all
men
be
perswaded
,
that
all
their
faults
are
so
written
in
the
booke
of
their
conscience
,
that
there
is
no
meanes
to
obscure
their
knowledge
,
and
to
raze
them
out
:
neither
will
the
conscience
though
it
bee
our
owne
,
bee
corrupted
to
connive
and
dissemble
with
God
,
but
even
to
our
owne
faces
it
will
produce
all
our
sinnes
,
whose
memory
is
not
blotted
out
by
the
righteous
blood
of
Jesus
Christ
the
Sonne
of
God
:
1
Pet.
3.21
.
and
seeing
the
witnesse
of
our
conscience
is
the
evidence
,
whereby
wee
are
all
judged
either
to
life
or
death
:
wee
all
ought
most
carefully
to
avoyd
the
doing
of
ought
that
may
offend
our
consciences
,
Not
to
offend
our
conscience
.
but
rather
to
live
in
feare
and
awe
of
conscience
;
because
our
eternall
state
dependeth
upon
the
report
and
accusation
of
our
owne
conscience
.
This
ought
to
prevent
all
unconscionable
actions
in
us
,
and
to
move
a
dread
in
us
,
to
have
a
detestation
of
every
sin
,
because
when
we
have
committed
sinnes
,
wee
have
hired
so
many
witnesses
against
our
owne
soules
,
to
urge
our
eternall
condemnation
.
The
silent
conscience
will
be
most
terrible
and
loud
at
the
day
of
judgement
.
Customary
sinning
duls
the
sence
of
conscience
.
Lastly
,
seeing
that
,
that
conscience
which
in
this
life
is
most
silent
,
will
notwithstanding
at
the
day
of
judgement
bee
most
terrible
and
clamorous
,
it
admonisheth
all
men
not
to
rebell
against
their
conscience
,
and
to
runne
on
without
checke
in
the
committing
of
sinne
,
but
rather
to
yeeld
themselves
to
the
correction
of
their
conscience
,
left
by
their
customary
sinning
,
they
dull
the
sence
of
conscience
,
and
so
runne
on
the
race
of
all
unlawfulnesse
:
for
though
the
reproofe
of
conscience
bee
very
terrible
to
him
that
rightly
understands
it
,
yet
ought
it
to
bee
carefully
apprehended
,
and
respected
as
a
moving
cause
to
reformation
and
repentance
,
and
let
no
man
incourage
himselfe
with
common
example
,
that
because
the
common
sway
of
mens
actions
,
respect
greatnesse
more
then
goodnesse
,
and
craft
more
then
conscience
,
that
this
can
warrant
any
ones
imitation
,
but
rather
wheresoever
we
see
unconscionable
dealing
;
if
in
our
friends
wee
ought
to
admonish
them
,
and
tell
them
of
their
fault
;
if
in
our
enemies
,
we
must
hate
the
sin
,
but
pity
the
sinner
,
and
labour
if
it
be
possible
,
The
office
of
charity
.
his
conversion
,
but
not
his
imitation
:
and
this
direction
is
both
wisedome
and
charity
;
for
he
that
is
wise
shall
be
armed
,
and
not
harmed
by
ill
example
:
and
he
that
is
charitable
will
doe
all
the
good
he
can
,
and
wish
the
good
he
cannot
doe
.
Let
us
therefore
constantly
endeavour
,
to
reduce
to
memory
the
severall
actions
of
our
life
past
;
let
us
then
compare
them
to
the
duty
of
our
conscience
,
Good
conscience
is
in
hatred
with
sin
.
and
thereby
understand
in
what
degree
of
sinne
we
are
;
what
our
conscience
shall
approve
,
let
us
continue
;
what
it
condemneth
,
let
us
hate
,
be
it
our
pleasure
,
be
it
our
profit
,
be
it
our
neerest
,
or
our
dearest
sin
,
if
our
conscience
call
it
sin
,
let
us
despise
it
;
let
there
be
nothing
shall
make
us
alter
or
suspend
this
resolution
;
let
us
be
constant
in
the
love
of
conscience
;
what
we
have
done
amisse
,
let
us
reforme
it
by
conscience
;
what
we
have
to
doe
,
let
our
conscience
judge
it
lawfull
before
wee
doe
it
;
if
our
conscience
presents
us
profit
,
let
us
despise
it
,
if
it
be
not
honest
;
if
pleasure
,
and
not
lawfull
,
let
us
loath
it
;
let
us
undertake
no
action
,
nor
entertaine
no
favour
,
but
by
the
direction
of
conscience
;
in
every
judgement
,
and
in
all
our
actions
,
To
consult
with
conscience
.
let
us
consult
and
be
led
by
the
rule
and
voyce
of
conscience
;
if
the
world
commend
a
sin
,
and
our
conscience
condemne
it
,
let
us
condemne
the
world
,
and
commend
our
conscience
,
let
us
credit
our
conscience
more
then
common
example
,
because
our
conscience
must
judge
us
,
and
not
example
;
if
our
conscience
accuseth
us
secretly
of
sin
,
wee
shall
certainly
know
there
is
cause
;
let
us
not
silence
our
conscience
from
all
reproofe
,
let
us
only
avoid
the
cause
of
reproofe
,
sin
,
and
that
carefully
;
when
our
conscience
shall
urge
us
,
the
Law
,
our
sins
,
and
the
condemnation
of
the
Law
we
have
deserved
,
let
us
not
despise
our
conscience
,
nor
despaire
mercy
,
but
direct
our
hearts
and
our
eyes
of
faith
,
to
Jesus
Christ
,
the
strength
of
our
salvation
,
Rom.
5.1
.
by
whose
favour
wee
shall
both
satisfie
the
Law
and
our
conscience
;
the
hope
and
comfort
we
have
in
his
righteousnesse
,
will
quiet
the
trouble
of
our
conscience
;
and
hee
that
hath
reconciled
God
and
us
,
will
also
reconcile
us
to
our
conscience
,
Conscience
that
did
accuse
,
will
comfort
.
and
make
it
that
was
our
accuser
our
comforter
:
This
direction
I
propose
to
my selfe
,
and
doe
perswade
all
men
as
I
propose
and
purpose
,
that
in
all
our
actions
and
consultations
,
we
judge
nothing
convenient
,
that
is
not
lawfull
,
and
nothing
may
be
thought
lawfull
,
but
that
which
hath
the
warrant
of
a
good
conscience
.
To
avoid
Security
.
COnsider
,
thou
devout
soule
,
what
a
matter
it
is
to
be
saved
,
and
thou
shalt
easily
shake
off
all
security
:
at
no
time
,
and
in
no
place
is
there
security
,
neither
in
Heaven
,
nor
in
Paradise
,
much
lesse
in
the
world
.
Genes.
3.17
.
An
Angell
fell
in
the
presence
of
the
divinity
,
and
Adam
fell
in
the
place
of
pleasure
.
Adam
was
created
after
the
Image
of
God
,
and
notwithstanding
,
hee
was
deceived
by
the
trecheries
of
the
divell
.
Solomon
was
the
wisest
of
men
,
1
King
.
3.12
.
and
11.3
.
and
yet
his
wives
turned
away
his
heart
from
the
Lord
.
Judas
was
in
the
Schoole
of
our
Saviour
,
and
did
every
day
heare
the
saving
Word
of
that
chiefe
Doctor
,
Luk.
22.3
.
and
yet
was
hee
not
safe
from
the
snares
of
Satan
;
hee
was
plunged
headlong
into
the
pit
of
covetousnesse
and
desperation
,
and
so
into
the
pit
of
perpetuall
punishment
.
David
was
a
man
according
to
Gods
owne
heart
,
1
Sam.
13.14
.
and
was
unto
the
Lord
a
most
deare
sonne
,
and
by
murther
and
adultery
,
2
Sam.
12.6
,
7.
hee
became
the
sonne
of
death
.
Where
then
,
and
when
is
there
security
in
this
life
?
Relie
with
an
assured
confidence
of
heart
upon
the
promises
of
God
,
and
thou
shalt
be
safe
from
the
invasions
of
the
divell
;
There
is
no
security
in
this
life
,
but
in
the
life
to
come
.
there
is
no
securi●●
in
this
life
,
but
that
which
is
infallibly
promised
in
Scripture
to
those
that
believe
,
and
walke
in
the
〈◊〉
of
the
Lord
;
but
when
we
come
unto
the
future
happinesse
,
promised
unto
us
,
then
shall
wee
have
full
security
;
for
in
this
life
Religion
and
feare
are
coupled
together
,
neither
can
the
one
be
without
the
other
;
therefore
thinke
upon
the
grievous
spots
of
thy
sins
,
and
feare
him
that
according
to
justice
will
judge
thee
for
the
same
.
What
are
the
afflictions
of
the
godly
,
but
bitter
arrowes
,
sent
from
the
sweet
hand
of
God
for
their
correction
?
many
that
escape
unpunished
in
this
life
,
God
thinkes
them
unworthy
of
punishment
,
whom
notwithstanding
he
reprobateth
for
ever
.
Outward
felicity
is
often
times
a
signe
of
eternall
damnation
;
nothing
is
more
unhappy
than
the
happinesse
of
sinners
;
and
nothing
more
miserable
,
then
hee
that
knowes
no
misery
.
Augustin
.
Whatsoever
thou
beholdest
with
thine
eyes
,
thou
seest
cause
of
griefe
:
which
duly
considered
,
are
remedies
against
security
.
Behold
God
above
whom
we
have
offended
;
thinke
upon
hell
beneath
which
we
have
deserved
;
thinke
upon
the
sin
behinde
,
the
which
wee
have
committed
;
thinke
upon
the
judgement
before
,
which
wee
dread
and
stand
in
feare
of
;
thinke
upon
the
conscience
within
,
the
which
wee
have
defiled
;
and
thinke
upon
the
world
without
,
which
wee
have
too
much
loved
;
consider
whence
thou
camest
,
and
be
ashamed
;
consider
what
thou
art
,
and
be
sorrowfull
;
consider
whither
thou
goest
,
and
tremble
.
Let
a
man
therefore
lament
and
grieve
,
and
shake
off
all
security
,
lest
in
the
just
and
secret
judgement
of
God
hee
be
forsaken
,
and
left
in
the
power
of
the
divell
to
be
destroyed
;
if
thou
hast
grace
,
so
delight
thy selfe
in
it
,
and
acknowledge
it
to
be
the
gift
of
God
,
and
that
thou
dost
not
possesse
it
by
any
hereditary
righteousnesse
of
thine
owne
.
Security
is
a
pernicious
sin
.
Happy
shalt
thou
be
,
if
thou
labourest
with
all
care
and
diligence
to
avoid
security
,
the
mother
of
all
evill
:
God
will
not
forsake
thee
;
but
take
heed
thou
dost
not
forsake
him
;
God
hath
given
thee
his
grace
,
pray
thou
earnestly
unto
him
,
that
he
would
also
give
thee
perseverance
in
that
grace
.
God
bids
thee
be
certaine
of
thy
salvation
,
but
he
bids
thee
not
be
secure
;
therefore
thou
must
fight
valiantly
,
2
Tim.
4.7
,
8.
that
thou
maist
at
length
triumph
gloriously
:
thy
flesh
within
thee
fighteth
against
thee
,
and
the
enemy
,
the
neerer
he
is
,
the
more
to
be
feared
;
the
world
about
thee
fighteth
against
thee
,
and
the
greater
the
enemy
is
,
the
more
to
be
feared
;
the
divell
about
thee
fighteth
against
thee
,
and
the
more
potent
the
enemy
is
,
the
more
to
be
feared
;
through
the
power
of
God
feare
not
to
encounter
with
these
enemies
;
through
the
power
divine
,
thou
shalt
be
enabled
to
obtaine
the
victory
;
but
thou
canst
not
overcome
these
so
great
and
potent
enemies
by
security
,
but
by
assiduity
in
fighting
:
then
doe
the
enemies
most
gather
their
forces
together
,
when
they
seeme
to
grant
truce
,
they
are
vigilant
and
watchfull
,
and
thou
sleepy
and
sluggish
:
they
make
themselves
ready
to
assault
and
hurt
thee
;
make
thou
thy selfe
ready
therefore
to
resist
.
Many
faint
by
the
way
,
and
never
come
home
into
their
countrey
:
Deut.
1.35
.
how
many
Israelites
did
there
die
in
the
wildernesse
,
and
never
came
to
the
promised
Land
of
Canaan
?
how
many
spirituall
sonnes
of
Abraham
doe
perish
in
the
wildernesse
of
this
world
,
and
never
come
to
enjoy
the
promised
inheritance
of
the
Celestiall
Canaan
?
Let
it
be
therefore
our
onely
desire
to
attaine
to
the
glory
which
is
in
heaven
;
wee
live
in
security
,
as
we
were
past
the
snare
of
death
and
the
day
of
Judgement
.
Matth.
24.44
.
Christ
saith
,
he
will
come
to
judgement
at
such
an
houre
that
wee
thinke
not
of
,
this
saith
Truth
it selfe
.
And
againe
,
he
repeats
it
,
heare
and
feare
;
for
,
the
Lord
will
come
at
an
houre
wee
thinke
●o
of
.
Wee
have
therefore
great
cause
to
feare
,
that
we
come
not
to
judgement
unprovided
;
for
how
shall
we
be
able
to
endure
the
strict
examination
at
the
day
of
judgement
.
Seeing
we
cannot
recover
for
ever
,
that
which
is
lost
in
this
one
moment
,
in
the
shortnesse
of
this
one
moment
judgement
shall
passe
either
to
mercy
or
condemnation
,
what
we
shall
be
for
all
eternity
:
in
this
one
moment
,
life
and
death
,
damnation
and
salvation
,
punishment
and
eternall
glory
shall
be
appointed
to
every
one
:
Lord
,
thou
that
hast
given
us
grace
to
that
which
is
good
:
give
us
also
grace
to
persevere
in
that
goodnesse
,
least
wee
fall
into
the
ensuing
danger
prepared
for
the
reprobates
and
the
ungodly
,
which
is
hell
and
damnation
,
and
the
torments
thereof
.
Of
the
knowledge
of
mans
corruption
and
state
of
his
misery
in
this
world
,
and
the
miserable
state
and
condition
in
the
life
to
come
,
without
we
be
renovated
by
Christ
:
which
Lord
God
grant
us
all
grace
so
to
be
.
O
Wretched
man
,
where
shall
I
begin
to
describe
thy
endlesse
miseries
,
who
art
condemnable
,
as
soone
as
conceived
;
lyable
to
eternall
death
before
thou
wast
born
to
a
temporall
life
.
A
miserable
change
hapned
to
all
posterities
,
by
the
fall
of
Adam
.
A
beginning
indeed
I
finde
,
but
no
end
of
thy
miseries
:
for
when
Adam
and
Eve
being
created
after
Gods
owne
Image
,
and
placed
in
paradise
,
that
they
and
their
posterity
might
live
in
happy
and
blessed
estate
of
life
immortall
,
having
dominion
and
rule
of
all
earthly
creatures
,
and
onely
restrained
from
the
fruit
of
one
tree
,
as
a
signe
of
their
obedient
subjection
,
to
their
Almighty
Creator
,
though
God
forbad
them
this
one
small
thing
under
the
penalty
of
eternall
death
;
yet
they
believed
the
divels
word
before
the
Word
of
God
;
making
God
,
as
much
as
in
them
lay
,
a
lyar
:
and
so
being
unthankefull
for
all
his
benefits
,
which
God
bestowed
upon
them
,
they
became
male-content
with
their
present
state
,
as
if
God
had
dealt
enviously
or
niggardly
with
them
,
and
believed
that
the
divell
would
make
them
partakers
of
farre
more
glorious
things
,
then
ever
God
had
bestowed
upon
them
,
and
in
their
pride
they
fell
into
rebellion
,
and
committed
high
treason
,
against
the
most
high
Almighty
,
and
disdaining
to
be
Gods
subjects
,
they
affected
most
blasphemously
to
be
gods
themselves
,
equall
unto
God
their
maker
:
hence
till
they
repented
,
loosing
Gods
Image
,
they
became
like
unto
the
Divell
;
and
so
all
their
posterity
like
a
traiterous
brood
whilst
they
remained
impenitent
like
them
,
Math.
13.42
.
are
subject
in
this
life
to
all
cursed
miseries
,
and
in
the
life
to
come
to
everlasting
fire
and
damnation
,
prepared
for
the
divell
and
his
angels
.
Consider
therefore
,
thou
faithfull
soule
,
the
miserable
condition
of
man
,
and
thou
shalt
easily
avoyd
all
temptations
:
man
is
vile
in
his
ingresse
,
miserable
in
his
progresse
,
and
lamentable
in
his
egresse
;
he
is
assaulted
by
divels
,
provoked
by
tentations
,
allured
by
delights
,
cast
down
by
tribulations
,
entangled
by
accusations
,
bestripped
of
vertues
,
snared
in
all
evill
customes
,
and
drowned
in
all
manner
of
vices
.
Lay
aside
then
for
a
while
thy
doting
vanities
,
and
take
a
view
with
mee
of
thy
dolefull
miseries
,
which
duly
surveyed
and
truly
considered
,
I
doubt
not
but
that
thou
wilt
conclude
with
mee
,
that
it
is
farre
better
never
to
have
natures
being
,
then
not
to
bee
by
grace
a
practitioner
of
religious
piety
:
consider
therefore
the
miseries
in
thy
life
,
and
first
of
thy
infancie
.
Of
the
wretchednesse
of
man
,
being
conceived
in
sinne
,
brought
forth
in
uncleannesse
and
his
dayes
miserable
.
What
wast
thou
being
an
infant
,
but
a
bruit
,
and
a
lumpe
of
sinfull
flesh
conceived
in
the
shape
of
man
?
and
thy
body
conceived
in
the
heate
of
lust
,
the
secret
of
shame
,
and
staine
of
originall
sinne
?
and
thus
wast
thou
cast
naked
upon
the
earth
,
all
imbrued
in
the
blood
of
filthinesse
,
filthy
indeed
,
so
that
thy
mother
was
ashamed
to
let
thee
know
the
manner
thereof
.
What
cause
then
hast
thou
to
boast
thy
birth
,
which
was
a
cursed
paine
to
thy
mother
,
and
to
thy
sel●e
:
the
entrance
into
a
dangerous
and
troublesome
life
?
the
greatnesse
of
which
miseries
,
because
thou
couldest
not
expresse
in
words
,
thou
didst
shew
forth
as
well
as
thou
couldst
in
weeping
teares
.
Secondly
,
of
the
miseries
of
thy
youth
.
What
wast
thou
in
thy
youth
,
but
like
a
wild
and
untamed
beast
?
all
whose
actions
are
rash
and
rude
,
not
capable
of
any
good
counsell
when
it
is
given
thee
,
and
Ape-like
delighting
in
nothing
but
toyes
and
baubles
,
foolish
and
vaine
things
?
therefore
thou
no
sooner
begannest
to
have
a
little
strength
and
discretion
,
but
forthwith
thou
wast
kept
under
the
rod
of
correction
,
by
feare
of
parents
and
masters
,
as
if
thou
hadst
beene
borne
to
live
alwaies
in
subjection
,
and
discipline
of
others
,
rather
than
to
be
at
the
disposition
of
thine
owne
will
:
no
tyred
horse
was
ever
more
willing
to
be
rid
of
his
burthen
,
then
thou
wast
to
get
out
of
the
servile
state
of
this
bondage
.
Thirdly
the
miseries
of
manhood
.
What
is
mans
state
,
but
a
sea
wherein
as
waves
one
trouble
ariseth
in
the
necke
of
another
,
the
latter
worse
than
the
former
?
no
sooner
didst
thou
enter
into
the
affaires
of
the
world
,
but
thou
wast
enwrapped
about
with
a
cloud
of
miseries
:
The
miserable
state
&
condition
of
man
in
his
midle-age
.
thy
flesh
provokes
thee
to
lust
,
the
world
allures
thee
to
pleasure
,
and
the
divell
tempts
thee
to
all
manner
of
sinnes
:
feare
of
enemies
affrights
thee
,
suits
in
law
doe
vexe
thee
,
wrongs
of
ill
neighbours
doe
oppresse
thee
,
cares
of
wife
and
children
doe
consume
thee
,
and
disquietnesse
twixt
open
foes
and
false
friends
doe
in
a
manner
confound
thee
,
finne
stings
thee
within
,
Satan
layes
snares
before
thee
,
within
thy
conscience
accuseth
thee
,
thy
sinnes
past
dogge
behind
thee
;
now
adversity
on
the
left
hand
frets
thee
,
anon
prosperity
on
thy
right
hand
flatters
thee
:
over
thy
head
Gods
vengeance
due
to
thy
sinne
,
is
ready
to
fall
upon
thee
;
2
Cor.
11
25
,
&c.
and
under
thy
feet
hell
mouth
is
ready
to
swallow
thee
up
;
and
in
this
miserable
estate
,
whither
wilt
thou
goe
for
rest
and
comfort
?
the
house
is
full
of
cares
,
the
field
full
of
toyles
,
the
Countrey
of
rudenesse
,
the
City
of
factions
,
the
Court
full
of
envie
,
the
Church
full
of
sects
,
the
Sea
of
Pirats
,
the
Land
of
robbers
,
that
thou
canst
be
no
where
safe
,
or
free
from
danger
:
or
in
what
state
wilt
thou
live
in
,
seeing
wealth
is
envied
,
and
poverty
contemned
;
wit
is
distrusted
,
and
simplicity
is
derided
;
superstition
is
mocked
,
and
religion
is
suspected
;
vice
is
advanced
,
and
vertue
is
disgraced
,
Oh!
with
what
a
body
of
sinne
and
misery
art
thou
compassed
about
in
a
world
of
wickednesse
?
what
are
thine
eyes
,
but
windowes
to
behold
vanities
?
what
are
thine
cares
,
but
flood-gates
to
let
in
streames
of
iniquity
?
what
are
thy
senses
,
but
matches
to
give
fire
to
thy
lusts
?
what
is
thy
heart
,
but
the
anvill
whereon
Satan
hath
forged
the
ugly
shape
of
all
leud
affections
?
Art
thou
Nobly
descended
?
thou
must
put
thy selfe
in
perill
of
forraigne
warres
,
to
get
the
reputation
of
earthly
honour
,
oft
times
hazzard
thy selfe
in
a
desperate
combate
to
avoyd
the
aspersion
of
a
coward
.
Art
thou
borne
in
meane
estate
?
Lord
what
paine
and
drudgery
must
thou
endure
,
both
at
home
and
abroad
,
to
get
thee
maintenance
;
and
all
perhaps
,
scarce
sufficient
to
relieve
thy
necessity
,
and
to
supply
thy
want
;
and
when
after
much
travell
,
service
and
labour
,
a
man
hath
got
something
,
how
little
certainety
is
there
in
that
which
is
gotten
?
seeing
thou
seest
by
daily
experience
,
that
hee
who
was
yesterday
rich
,
to
day
is
a
begger
:
How
sudden
is
change
of
state
hee
that
yesterday
was
in
health
,
is
to
day
sicke
:
hee
that
a
yesterday
was
merry
and
laughed
,
hath
cause
to
day
to
mourne
and
weepe
:
hee
that
yesterday
was
in
great
favour
,
is
to
day
in
as
great
disgrace
:
hee
that
yesterday
was
alive
and
in
health
,
is
to
day
dead
:
and
thou
knowest
not
how
soone
and
in
what
manner
thou
shalt
dye
thy selfe
,
and
who
then
can
innumerate
the
losses
,
crosses
,
griefes
,
disgraces
and
calamities
which
are
incident
to
sinfull
man
:
and
to
let
passe
the
death
of
wife
,
children
and
friends
,
which
seemes
oft-times
to
be
farre
more
bitter
unto
us
then
present
death
it selfe
.
Fourthly
,
the
miseries
of
old
age
.
What
is
old
age
,
but
the
receptacle
of
all
maladies
?
The
condition
of
old
age
.
for
if
it
be
thy
lot
to
draw
thy
daies
to
a
long
date
,
in
comes
bald-head●d
old
age
,
stooping
under
dotage
,
with
his
wrinckled
face
,
rotten
teeth
,
stinking
breath
,
testy
with
choler
,
withered
with
drinesse
,
dimmed
with
blindnesse
,
obsurded
with
deafenes
,
overwhelmed
with
sickenesse
,
diseased
and
pained
with
bone-ach
,
decrepid
with
age
,
and
almost
bowed
together
with
weaknesse
,
having
scarse
use
of
any
sense
,
but
the
sense
of
paine
,
which
so
racketh
every
member
of
his
body
,
that
it
never
easeth
him
of
griefe
,
till
it
hath
throwne
him
downe
into
his
grave
;
for
the
earth
is
the
wombe
that
hath
bred
us
,
and
the
earth
is
the
tombe
that
must
receive
us
.
Thus
endeth
the
miseries
of
the
body
in
this
life
.
Of
the
Meditation
of
the
misery
of
the
body
and
soule
in
this
life
.
SInfulnesse
in
man
,
is
an
universall
corruption
,
Ephes.
2.3
.
Genes.
6.5
.
Rom.
12.2
.
1
Cor.
2.14
.
Phil.
2.3
.
Rom.
3.12
.
Rom.
7.19
.
both
of
nature
and
actions
;
for
by
nature
wee
are
infected
with
a
pronenesse
to
every
sin
;
continually
the
mind
is
stuffed
with
vanity
,
the
understanding
is
darkened
with
ignorance
,
the
will
affecteth
nothing
but
vile
and
vaine
things
,
all
her
actions
are
evill
;
yea
,
this
deformity
is
so
violent
,
that
oftentimes
in
the
regenerate
soule
,
the
appetite
will
not
obey
the
government
of
reason
,
and
the
will
wandreth
after
,
and
yeelds
content
to
sinfull
motions
.
How
great
then
is
the
violence
of
the
appetite
and
will
in
the
Reprobate
soule
,
which
still
remaines
in
her
naturall
corruption
?
Hence
it
is
,
that
thy
wretched
soule
is
so
deformed
with
sinne
,
defiled
with
lust
,
polluted
with
filthinesse
,
outraged
with
passions
,
over-carried
with
affections
,
pining
with
envie
,
overcharged
with
gluttony
,
surquedred
with
drunkennesse
,
John
8.44
.
boyling
with
revenge
,
transported
with
rage
,
and
the
glorious
Image
of
God
transformed
to
the
ugly
shape
of
divell
,
Genes.
6.6
.
so
farre
forth
,
that
once
it
repented
the
Lord
,
that
ever
hee
made
man
.
After
that
the
aged
man
hath
conflicted
with
long
sicknesse
,
and
having
endured
the
brunt
of
paine
,
should
now
expect
some
ease
,
in
comes
death
,
natures
slaughter
man
,
Gods
curse
,
and
hells
purvey
or
,
and
lookes
the
old
man
grim
in
the
face
,
and
neither
pittying
his
age
,
nor
regarding
his
long
endured
dolours
,
will
not
be
hired
to
forbeare
,
either
for
silver
or
gold
,
but
batters
all
the
principall
parts
of
the
body
,
summons
him
to
appeare
before
the
terrible
Judge
of
heaven
and
earth
.
Now
the
miserable
soule
perceiveth
her
earthly
body
to
begin
to
dye
;
for
as
towards
the
dissolution
of
the
universall
frame
of
the
great
world
,
Mark
.
13.24
,
25
,
26.
the
Sunne
shall
be
turned
into
darkenesse
,
the
Moone
into
blood
,
and
the
Sta●res
shall
fall
from
heaven
,
the
aire
shall
be
full
of
stormes
,
Luk.
21.25
,
26.
and
flashing
meteors
,
the
earth
shall
tremble
,
and
the
sea
shall
rage
and
roare
,
and
mens
hearts
shall
faile
and
tremble
for
feare
;
so
towards
the
dissolution
of
man
,
which
is
the
little
world
,
his
eyes
which
are
as
the
Sunne
and
Moone
,
lose
their
light
,
and
see
nothing
but
bloodguiltinesse
of
sin
,
the
rest
of
the
senses
,
as
little
starres
,
doe
one
after
another
faile
and
fall
;
his
minde
,
reason
and
memory
,
as
heavenly
powers
of
the
soule
,
are
shaken
with
fearefull
stormes
of
despaire
;
and
first
,
flashing
of
hell
fire
,
his
earthly
body
begins
to
shake
and
tremble
,
and
the
humours
,
like
an
overflowing
sea
,
roare
and
rattle
in
his
throat
,
still
expecting
the
wofull
end
of
his
dreadfull
beginning
.
Whilest
hee
is
thus
,
The
soule
summoned
to
appeare
at
the
tribunall
.
Zach.
5.2
,
&c.
summoned
to
appeare
at
the
great
assises
of
Gods
generall
Judgement
,
behold
,
a
quarter
sessions
and
goale
delivery
is
held
within
himselfe
,
where
Reason
sits
as
Judge
,
the
Divell
puts
in
a
bill
of
inditement
,
as
large
as
that
booke
of
Zachary
,
wherein
is
alledged
all
thy
evill
deeds
that
ever
thou
hast
committed
,
and
all
the
good
deeds
that
ever
thou
hast
omitted
,
wherein
is
written
,
lamentations
,
and
mourning
,
and
woe
,
Ezech.
2.10
.
and
all
the
curses
and
judgements
that
are
due
to
every
sinne
;
thine
owne
conscience
shall
accuse
thee
,
and
thy
memory
shall
give
bitter
evidence
against
thee
,
and
death
stands
at
the
barre
ready
,
1
John
3.20
.
as
a
cruell
executioner
to
dispatch
thee
.
If
thou
shalt
thus
justly
condemne
thy selfe
,
how
shalt
thou
escape
the
just
condemnation
of
God
,
who
knowes
all
thy
misdeeds
better
than
thy selfe
?
Faine
wouldst
thou
put
out
of
thy
minde
,
the
remembrance
of
thy
wicked
deeds
that
trouble
thee
,
but
they
flow
faster
into
thy
remembrance
,
and
they
will
not
be
put
away
,
but
cry
unto
thee
,
Wee
are
thy
workes
,
and
wee
will
follow
thee
;
and
whilest
thy
soule
within
thee
is
thus
out
of
peace
and
order
,
thy
children
,
wife
and
friends
,
trouble
thee
as
fast
,
to
have
thee
put
thy
goods
in
order
,
some
crying
,
some
craving
,
some
pittying
,
some
cheering
,
all
like
flesh
flies
,
helping
to
make
thy
sorrowes
more
sorrowfull
.
Now
the
divells
,
who
are
come
from
hell
to
fetch
away
thy
soule
,
begin
to
appeare
to
her
,
and
wait
as
soone
as
shee
comes
forth
,
to
take
her
and
carry
her
away
:
stay
shee
would
within
,
but
that
shee
feeles
the
body
begin
by
degrees
to
dye
,
and
ready
,
like
a
ruinous
house
,
to
house
,
to
fall
upon
her
head
,
fearefull
shee
is
to
come
forth
,
because
of
those
hell-hounds
which
wait
for
her
comming
.
Oh
,
shee
that
spent
so
many
daies
and
nights
in
vaine
and
idle
pastimes
,
would
now
give
the
whole
world
,
if
shee
had
it
,
for
one
houres
delay
,
that
shee
may
have
space
to
repent
and
reconcile
her selfe
unto
God
:
but
it
cannot
be
,
because
her
body
which
joyned
with
her
in
the
actions
of
sin
is
altogether
now
unfit
to
joyne
with
her
in
the
exercise
of
repentance
,
and
repentance
must
be
of
the
whole
man
.
The
dolour
of
the
soule
.
The
soule
now
seeth
that
all
her
pleasures
are
gone
,
as
if
they
had
never
beene
,
and
that
but
onely
torments
remaine
,
which
never
shall
have
end
of
being
:
who
can
sufficiently
expresse
her
remorse
for
her
sins
past
,
her
anguish
for
her
present
misery
,
and
her
terror
for
her
torments
to
come
?
In
this
extremity
she
lookes
about
every
where
for
helpe
,
and
finds
her selfe
every
way
helpelesse
;
thus
in
her
greatest
miseries
desirous
to
heare
the
least
word
of
comfort
,
shee
directs
this
or
the
like
speech
unto
her
eyes
,
saying
;
O
eyes
,
who
in
times
past
,
were
so
quicke
sighted
to
behold
the
vanities
of
the
world
,
can
yee
spie
no
comfort
for
mee
,
nor
any
way
how
I
might
escape
this
dreadfull
danger
:
but
the
eye-strings
are
broken
,
they
cannot
see
the
candle
that
burnes
before
them
,
nor
discerne
whether
it
be
day
or
night
:
the
distressed
soule
finding
no
comfort
in
the
eyes
,
speakes
to
the
eares
;
O
eares
,
who
were
wont
to
recreate
your selves
with
hearing
new
pleasant
discourses
,
and
musicks
sweetest
harmony
,
can
yee
heare
any
newes
or
tidings
of
the
least
comfort
for
mee
to
escape
this
dreadfull
danger
?
the
eares
are
so
deafe
,
that
either
they
cannot
heare
at
all
,
or
the
sense
of
hearing
growne
so
weake
,
that
they
cannot
endure
to
heare
his
dearest
friends
to
speake
;
and
why
should
the
eares
heare
any
glad
tydings
of
joy
in
death
,
who
could
never
abide
to
heare
the
glad
tydings
of
the
Gospell
in
his
life
,
the
eares
cannot
minister
no
comfort
.
Then
she
intimates
her
griefe
to
the
tongue
:
O
tongue
,
The
reprobate
soule
can
finde
no
comfort
in
her
extremity
.
who
was
wont
to
make
bold
challenges
with
the
best
,
and
bragge
it
out
with
the
bravest
.
Where
are
now
thy
big
and
daring
words
,
now
in
my
greatest
need
,
canst
thou
speake
nothing
in
my
defence
?
Canst
thou
neither
daunt
these
enemies
with
threatning
words
,
nor
intreat
them
with
faire
speeches
?
Alasse
,
the
tongue
two
daies
agoe
lay
speechlesse
,
that
it
cannot
in
his
greatest
extremity
either
call
for
a
little
drinke
,
or
desire
a
friend
to
take
away
with
his
finger
the
flegme
that
is
ready
to
choak
him
.
Finding
here
no
hope
of
helpe
,
she
speakes
unto
the
feet
:
where
are
ye
,
O
feet
,
which
sometimes
were
so
swift
and
nimble
in
running
to
all
manner
of
leudnesse
?
All
places
are
penall
unto
the
reprobate
which
doe
alwaies
carry
torments
and
vexation
about
them
.
can
yee
carry
me
no
where
out
of
this
dangerous
place
?
The
feete
are
stone
dead
already
,
that
if
they
be
not
stirred
they
cannot
stirre
.
Then
she
directs
her
speech
unto
her
hands
.
O
hands
,
who
have
so
often
beene
approved
for
manhood
,
in
peace
and
in
warre
,
and
wherewith
I
have
so
often
defended
my selfe
and
offended
my
foes
;
never
had
I
more
need
then
now
,
death
lookes
me
grim
in
the
face
and
kills
mee
:
hellish
fiends
wait
about
my
bed
to
devoure
me
,
helpe
mee
now
or
I
perish
for
ever
:
Alasse
the
hands
are
so
weake
,
and
doe
so
tremble
,
that
they
cannot
reach
to
the
mouth
a
spoonefull
of
supping
,
to
relieve
languishing
nature
.
The
wretched
soule
seeing
her selfe
thus
desolate
,
and
altogether
destitute
of
friends
,
helpe
,
and
comfort
;
and
knowing
that
within
an
houre
she
must
be
in
everlasting
paines
,
retires
her selfe
to
the
heart
,
which
of
all
members
is
the
first
that
lives
,
2
Sam.
22.5
,
&c.
and
the
last
that
dies
;
from
whence
she
makes
this
dolefull
lamentation
,
with
her selfe
:
O
miserable
caitife
that
I
am
,
how
doe
the
sorrows
of
death
compasse
me
?
how
doe
the
terrors
of
Belial
,
make
me
afraid
?
how
have
the
snares
both
of
the
first
and
second
death
overtaken
me
at
once
?
Oh!
how
suddenly
death
hath
stolne
upon
me
,
with
unsensible
degrees
,
like
the
Sunne
which
man
perceives
not
to
move
,
and
yet
is
most
swift
of
motion
?
How
doth
death
wreake
on
me
his
spite
,
without
pity
?
What
joy
remaines
now
of
all
my
former
fleshly
pleasures
,
wherein
I
placed
my
chiefest
delights
?
those
foolish
pleasures
were
but
deceitfull
dreames
,
and
now
they
are
all
past
like
vanishing
shadowes
:
but
to
thinke
of
those
eternall
paines
,
which
I
must
endure
for
those
short
pleasures
,
paines
me
as
hell
before
I
enter
into
hell
:
yet
justly
I
confesse
,
as
I
have
deserved
I
am
served
;
that
being
made
after
Gods
Image
,
a
reasonable
soule
,
able
to
judge
my
owne
estate
;
and
having
mercy
so
often
offered
,
and
I
intreated
to
receive
it
;
I
so
wilfully
neglected
Gods
grace
,
and
preferred
the
pleasures
of
sinne
,
before
the
religious
care
of
pleasing
God
,
leudly
spending
my
short
time
without
considering
what
account
I
should
make
at
the
last
day
:
and
now
all
the
pleasures
of
my
life
put
together
,
countervaile
not
the
least
part
of
my
present
paines
:
my
joyes
were
but
momentary
,
and
gone
before
I
could
scarce
enjoy
them
;
but
my
miseries
are
eternall
and
never
shall
have
end
.
Oh!
that
I
were
now
to
begin
my
life
againe
,
how
would
I
contemne
the
world
and
the
vanities
thereof
!
how
religiously
and
purely
would
I
lead
my
life
!
how
would
I
serve
my
God
,
frequent
the
Church
,
and
sanctifie
the
Lords
day
!
if
satan
should
offer
mee
all
the
treasures
,
pleasures
,
and
promotions
of
this
world
he
should
never
intice
mee
to
forget
my
God
,
and
these
terrours
of
this
last
dreadfull
houre
.
Esay
66.24
.
But
,
O
corrupt
carkasse
,
and
stinking
carion
,
how
hath
the
divell
deluded
us
?
and
how
have
wee
served
and
deceived
each
other
,
and
pulled
swift
damnation
upon
us
both
!
now
is
our
cause
more
miserable
then
the
beasts
that
perisheth
in
the
ditch
:
for
I
must
goe
to
answere
before
the
righteous
Judge
of
Heaven
and
Earth
,
where
I
shall
have
none
to
speake
for
me
;
and
these
wicked
fiends
who
are
privie
to
all
my
evill
deeds
,
will
accuse
me
:
and
I
cannot
excuse
my selfe
,
my
owne
heart
already
condemnes
me
:
I
therefore
must
needs
bee
damned
before
his
judgement
seate
,
and
from
thence
be
carried
by
these
infernall
fiends
,
into
that
horrible
prison
of
endlesse
torments
and
utter
darknesse
.
Oh!
Math.
22.13
.
where
shall
I
lodge
to
night
,
and
who
shall
bee
my
companions
?
O
horrors
to
thinke
!
O
griefe
to
consider
!
Oh!
cursed
be
the
day
wherein
I
was
borne
:
how
is
it
that
I
came
forth
of
the
wombe
to
endure
these
hellish
miseries
and
sorrowes
,
and
that
my
daies
should
thus
end
with
eternall
shame
!
Cursed
be
the
day
that
I
was
first
united
to
so
leud
a
body
:
oh
,
that
I
had
but
so
much
favour
as
that
I
might
never
see
thee
more
!
our
parting
is
bitter
and
dolefull
,
but
our
meeting
againe
to
receive
at
that
dreadfull
day
,
the
fulnesse
of
our
deserved
vengeance
will
be
farre
more
terrible
and
intollerable
.
But
what
meane
I
thus
by
too
late
repentance
and
lamentation
to
seeke
to
prolong
time
?
my
last
houre
is
come
,
I
heare
the
heart-strings
breake
,
this
filthy
house
of
clay
ready
to
fall
on
my
head
;
here
is
neither
hope
,
helpe
,
nor
place
of
any
longer
abiding
:
The
separation
of
the
soule
from
the
body
.
and
must
I
needs
bee
gone
?
thou
filthy
carcase
,
with
fare
ill
,
farre
well
,
I
leave
thee
.
And
so
all
trembling
shee
comes
forth
,
and
forthwith
is
seazed
upon
by
infernall
fiends
,
who
carry
her
with
violence
torrenti
simili
to
the
bottomelesse
lake
,
that
burneth
with
fire
and
brimstone
,
where
shee
is
kept
as
a
prisoner
in
torments
,
till
the
generall
judgement
of
the
last
great
day
.
Apoc.
21
,
8.
1
Pet.
3.19
.
The
loathsome
carkasse
is
afterward
layd
in
the
grave
;
in
which
action
,
for
the
most
part
,
the
dead
bury
the
dead
:
that
is
,
they
who
are
dead
in
sinne
,
bury
those
who
are
dead
for
sinne
.
And
thus
the
Godlesse
and
unregenerated
worldling
,
who
made
earth
his
paradise
,
his
belly
his
god
,
and
his
lust
his
law
;
as
in
his
life
hee
sowed
vanity
,
so
now
hee
is
dead
and
reapeth
misery
:
in
his
prosperity
hee
neglected
to
serve
God
,
now
in
his
adversity
God
refuseth
to
save
him
;
and
the
divell
,
whom
he
long
served
,
now
at
length
payes
him
his
wages
:
detestable
was
his
life
,
damnable
his
death
;
the
divell
hath
his
soule
,
the
grave
hath
his
carcase
.
In
which
pit
of
corruption
,
den
of
death
,
and
dungeon
of
sorrow
let
us
leave
the
miserable
caitiffe
rotting
,
with
his
mouth
full
of
earth
,
his
belly
full
of
wormes
,
and
his
carkasse
full
of
stench
,
expecting
a
fearefull
resurrection
,
when
it
shall
bee
reunited
with
the
soule
;
that
as
they
sinned
together
,
so
they
may
be
tormented
together
eternally
.
Thus
farre
of
the
miseries
of
the
soule
and
body
in
death
,
which
is
but
cursednesse
in
part
:
now
followeth
the
fulnesse
of
cursednesse
,
which
is
the
miserie
of
soule
and
body
after
death
.
Meditations
of
the
misery
of
man
after
death
,
which
it
the
fulnesse
of
cursednesse
.
Luke
8.28.9
.
&
16.23
.
Thess.
1.10
.
Math.
23.33
.
Luk.
16.22
,
23
,
24.
THe
fulnesse
of
cursednesse
,
when
it
falles
upon
a
creature
not
able
to
beare
the
brunt
thereof
,
presseth
him
downe
to
that
bottomelesse
deepe
of
the
endlesse
wrath
of
Almighty
God
,
which
is
called
the
damnation
of
hell
,
and
the
torments
thereof
.
This
fulnesse
of
cursednesse
,
is
either
particular
or
generall
:
particular
,
is
that
which
in
lesse
measure
of
fulnesse
,
lighteth
upon
the
soule
immediately
as
soone
as
shee
is
separated
from
the
body
;
1
Pet.
3.19
.
for
in
the
very
instant
of
dissolution
,
shee
is
in
the
sight
and
presence
of
God
;
for
when
she
ceaseth
to
see
with
the
organes
of
her
fleshly
eyes
,
shee
sees
after
a
spirituall
manner
,
like
Stephen
,
who
saw
the
glory
of
God
,
Acts
7.55
.
and
Iesus
standing
at
his
right
hand
,
and
there
,
by
the
testimony
of
her
owne
conscience
,
Christ
the
righteous
Judge
,
who
knoweth
all
things
,
maketh
her
by
his
omnipresent
power
,
to
understand
the
doome
and
judgement
that
is
due
unto
her
sins
,
and
what
must
be
her
eternall
state
,
and
in
this
manner
standing
in
the
sight
of
heaven
,
not
fit
for
her
uncleannesse
to
enter
into
heaven
,
shee
is
said
to
stand
before
the
throne
of
God
,
so
forthwith
shee
is
carryed
by
the
evill
angels
,
who
came
to
fetch
her
,
with
violence
into
hell
,
where
shee
is
kept
as
in
a
prison
,
1
Pet.
3.19
.
in
everlasting
paines
and
chaines
,
under
darknesse
,
untill
the
Judgement
of
the
great
day
,
Luk.
16.23
.
Matth.
13.42
.
but
not
in
that
extremity
of
torment
,
which
shee
shall
receive
at
the
last
day
.
The
generall
fulnesse
of
cursednesse
,
is
in
a
greater
measure
of
fulnesse
,
Joh.
5.28.29
.
Luk.
16.24
.
Luk.
1.31
,
32.
Apoc.
11.18
.
which
shall
be
inflicted
upon
both
the
soule
and
body
,
when
by
the
mighty
power
of
Christ
,
the
supreme
Judge
of
heaven
and
earth
,
the
one
shall
be
brought
out
of
hell
,
the
other
out
of
the
grave
,
Dan.
12.1.2
.
Apoc.
20.13.14
as
prisoners
to
receive
their
dreadfull
doomes
,
according
to
their
evill
deeds
;
how
shall
the
Reprobate
,
by
the
roaring
of
the
Sea
,
the
quaking
of
the
earth
,
Mat.
24.29
,
&c.
Luk.
21.25
,
26.
the
trembling
of
the
powers
of
heaven
,
and
terrors
of
heavenly
signes
,
be
driven
at
the
worlds
end
to
their
wits
end
?
O
what
a
wofull
salutation
will
there
be
betwixt
the
damned
soule
and
body
,
at
their
re-uniting
at
that
terrible
day
!
O
sinke
of
sin
!
O
lump
of
filthinesse
,
will
the
soule
say
unto
the
body
,
how
am
I
compelled
to
re-enter
into
thee
,
The
damned
soules
apostrophe
to
her
body
at
the
second
meeting
.
not
as
into
an
habitation
to
rest
,
but
as
into
a
prison
to
be
tormented
together
with
thee
,
would
God
thou
hadst
perpetually
rotted
in
the
grave
,
that
I
might
never
have
seene
thee
againe
;
Oh
,
how
shall
wee
be
confounded
together
,
to
heare
before
God
,
Angels
,
and
men
,
laid
open
all
those
secret
sins
which
we
committed
together
!
Oh
earth
,
would
thou
wouldst
open
thy
mouth
and
swallow
us
up
,
Numb.
16.
as
thou
didst
Corah
,
Dathan
and
Abiram
,
that
I
might
be
seene
no
more
.
O
damned
furies
,
would
yee
might
without
delay
teare
mee
apieces
,
on
condition
that
yee
would
teare
me
unto
nothing
;
but
whilest
thou
art
in
vaine
bewailing
thy
misery
,
within
thee
,
thine
owne
conscience
,
more
then
a
thousand
witnesses
,
shall
accuse
thee
,
and
the
divell
,
who
tempted
thee
to
all
thy
lewdnesses
,
shall
with
thy
conscience
,
testifie
against
thee
;
and
on
the
other
side
,
shall
stand
the
holy
Angels
and
Saints
,
approving
Christs
Justice
,
and
detesting
so
filthy
a
creature
;
behinde
thee
an
hideous
noise
of
innumerable
fellow
damned
Reprobates
tarrying
for
thy
company
;
before
thee
all
the
world
,
burning
in
flaming
fire
;
above
thee
an
irefull
Judge
,
of
deserved
vengeance
,
ready
to
pronounce
his
sentence
against
thee
;
beneath
thee
,
●he
firie
and
sulphurous
mouth
of
the
bottomlesse
pit
gaping
to
receive
thee
:
in
this
wofull
estate
to
hide
thy selfe
will
be
impossible
,
to
appeare
will
be
intollerable
,
and
yet
thou
must
stand
forth
,
to
receive
with
thy
fellow
Reprobates
,
this
thy
deserved
sentence
,
Depart
from
mee
yee
cursed
,
into
everlasting
fire
,
Matth.
13.42
.
and
25.41
,
&c.
prepared
for
the
divell
and
his
angels
.
Depart
from
me
,
there
is
a
separation
from
all
joy
and
happinesse
,
yee
cursed
,
there
is
a
blacke
and
direfull
excommunication
,
into
fire
,
there
is
the
cruelty
of
paine
,
everlasting
,
there
is
the
perpetuity
of
punishment
,
prepared
for
the
divell
and
his
angels
,
here
are
thy
infernall
tormenting
,
and
tormented
companions
.
O
terrible
sentence
,
from
which
the
condemned
cannot
escape
,
which
being
pronounced
,
cannot
possibly
be
withstood
;
against
which
a
man
cannot
except
,
and
from
which
a
man
can
no
where
appeale
,
so
that
to
the
damned
nothing
remaines
but
hellish
torments
,
which
knowes
neither
ease
of
paine
,
nor
end
of
time
:
from
this
Judgement-seat
,
thou
must
be
thrust
by
Angels
,
together
with
all
the
damned
divels
,
and
Reprobates
,
into
the
bottomlesse
lake
of
utter
darknesse
,
that
perpetually
burneth
with
fire
and
brimstone
,
Apoc.
21.8
.
where
there
shall
be
such
weeping
,
woes
,
and
wailing
,
that
the
cries
of
Corah
,
Dathan
and
Abiram
,
when
the
earth
swallowed
them
up
,
wap
nothing
comparable
to
this
howling
,
nay
,
it
will
seeme
unto
thee
a
hell
before
thou
enterest
into
hell
,
into
which
bottomlesse
lake
,
after
that
thou
art
once
plunged
,
thou
shalt
ever
be
falling
downe
,
and
never
finde
a
bottome
;
in
it
thou
ever
shalt
lament
,
and
none
shall
pitty
thee
,
Apoc.
14.10
.
Matth.
22.13
.
thou
shalt
alwaies
weepe
with
paine
of
the
fire
,
and
yet
gnash
thy
teeth
with
the
extremity
of
cold
;
thou
shalt
weepe
,
to
thinke
that
thy
miseries
are
past
remedy
;
thou
shalt
weepe
,
to
thinke
that
to
repent
is
to
no
purpose
;
thou
shalt
weepe
,
to
thinke
,
that
for
the
shadow
of
short
pleasures
,
thou
hast
incurred
these
hellish
sorrowes
of
eternall
paines
;
thou
shalt
weepe
,
to
see
,
how
that
weeping
it selfe
can
nothing
prevaile
;
yea
,
in
weeping
,
thou
shalt
weepe
more
teares
,
than
there
is
water
in
the
Sea
;
for
the
water
the
Sea
is
finite
,
but
the
weeping
of
the
damned
shall
be
infinite
.
Of
the
grievousnesse
of
the
torments
of
Hell
.
THinke
,
O
devout
soule
,
upon
the
grievousnesse
of
hell
torments
,
and
it
will
draw
thy
affections
from
wicked
pleasures
,
and
thou
shalt
thereby
easily
get
the
mastery
of
thy
sins
;
in
hell
there
shall
be
the
presence
of
all
evill
,
and
the
absence
of
all
good
;
there
shall
be
the
heat
of
fire
to
burne
thee
,
Matth.
22.13
.
and
the
freezing
of
cold
to
pinch
thee
,
perpetuall
darknesse
,
continuall
teares
,
terrible
fights
,
lamentable
howlings
and
cryings
for
ever
;
Hells
cloudy
darknesse
is
marvellous
:
the
bitternesse
of
paine
unmeasurable
and
infinite
,
everlastingnesse
of
all
miseries
.
there
shall
be
drinesse
,
thirst
and
stinke
of
brimstone
;
there
shall
be
the
worme
of
conscience
,
which
shall
sting
worse
than
an
Adder
,
for
sins
made
manifest
to
all
;
there
shall
be
envie
,
hatred
and
sorrow
,
and
want
of
the
vision
of
the
divine
Essence
,
and
the
beatificall
glory
and
losse
of
all
hope
of
good
and
goodnesse
,
and
by
the
power
of
God
,
the
light
of
the
fire
shall
be
separated
from
the
burning
quality
,
the
light
shall
serve
to
rejoyce
the
Saints
,
and
the
burning
quality
to
torment
the
damned
.
And
not
as
an
object
of
comfort
,
to
see
it
and
rejoyce
,
but
to
the
increasing
of
their
misery
,
that
they
may
see
it
and
grieve
the
more
;
Mat.
13.42
.
there
shall
be
weeping
for
griefe
,
and
gnashing
of
teeth
for
madnesse
;
they
shall
be
by
the
worme
of
conscience
tormented
in
the
flesh
;
every
fin
there
shall
have
its
proper
torment
:
for
if
in
this
life
,
by
Gods
permission
,
the
divell
doth
so
grievously
afflict
the
Saints
,
how
muchmore
grievously
shall
hee
then
afflict
and
torment
the
damned
which
are
given
up
to
his
power
for
ever
?
There
thy
lascivious
eyes
shall
be
afflicted
with
the
fight
of
gastly
spirits
,
thy
curious
eares
shall
be
affrighted
with
hideous
noise
of
howling
divels
,
and
gnashing
teeth
of
damned
Reprobates
;
thy
dainty
nose
shall
be
cloyed
with
the
noysome
stench
of
sulphur
:
thy
delicate
taste
,
shall
be
pained
with
intollerable
hunger
:
thy
drunken
throat
,
shall
be
parched
with
unquenchable
thirst
:
thy
mind
shall
be
tormented
,
to
thinke
how
for
the
love
of
abortive
pleasures
,
which
perished
ere
they
budded
;
that
thou
so
foolishly
lost
heavens
joyes
,
and
incurred
hellish
paines
,
which
last
beyond
eternity
:
how
shall
the
understanding
be
racked
,
to
consider
,
how
for
momentany
riches
,
thou
hast
lost
the
eternall
treasure
,
and
changed
heavens
felicity
,
for
hels
misery
:
where
every
part
of
the
body
without
any
intermission
of
paine
,
shall
be
alike
tormented
continually
.
In
these
hellish
torments
?
thou
shalt
be
deprived
of
the
beatificall
sight
of
God
;
wherein
consists
the
soveraigne
good
,
Math.
25
,
10.
and
life
of
the
soule
:
for
when
the
Virgins
that
are
prepared
are
entred
in
with
the
Bridegroom
,
the
gate
shal
be
presently
shut
against
the
reprobate
and
damned
;
that
is
,
the
gate
of
indulgence
,
the
gate
of
mercy
,
the
gate
of
consolation
,
the
gate
of
hope
,
and
the
gate
of
holy
conversation
:
the
damned
shall
hate
all
the
creatures
of
God
,
they
shall
hate
one
another
,
they
shall
hate
the
holy
Angels
,
and
the
Elect
of
God
,
and
even
God
himselfe
;
but
not
properly
in
his
owne
nature
,
but
in
the
effects
of
his
justice
.
All
the
evils
present
in
this
life
are
single
and
by
degrees
;
one
is
troubled
with
poverty
,
another
is
tormented
with
sicknesse
,
another
is
oppressed
with
grievous
wrongs
,
another
with
hard
servitude
,
another
over-burthened
with
calamities
,
and
another
contaminated
with
reproches
;
but
there
,
all
at
once
shall
be
tormented
with
all
evils
,
the
paines
there
shall
be
universall
,
Every
member
for
his
sinnes
shall
have
his
proper
punishment
.
in
all
the
sences
&
members
of
both
body
and
soule
:
in
this
life
hope
of
release
mitigateth
all
troubles
,
but
there
is
left
no
hope
of
deliverance
,
there
is
no
hope
of
mitigation
or
ease
,
not
so
much
as
for
one
moment
;
but
the
punishment
of
hell
is
eternall
:
there
shall
be
no
order
,
but
horror
;
no
voice
,
but
blasphemers
and
houlers
;
no
noise
,
but
of
tortures
and
of
the
tortured
;
no
society
,
but
of
the
divel
and
his
angels
;
who
being
tormented
themselves
shall
have
no
other
ease
,
but
to
wreak
their
fury
in
tormenting
their
fellowes
damned
:
there
shall
be
punishment
,
without
pity
;
misery
,
without
mercy
;
sorrow
,
without
succour
;
crying
,
without
comfort
;
mischiefe
,
without
measure
;
torment
without
ease
;
where
the
worme
never
dieth
,
nor
the
fire
never
quenched
:
Mark
.
9.44
.
Esay
66.24
.
in
which
flame
thou
shalt
be
ever
burning
,
and
never
consumed
;
ever
dying
,
and
never
dead
;
ever
rowing
in
the
paines
of
death
,
&
never
rid
,
nor
knowing
no
end
of
those
pangs
:
So
that
after
thou
hast
endured
them
so
many
1000
yeeres
,
as
there
is
grasse
on
the
earth
,
or
sands
on
the
sea
shore
,
thou
art
no
neerer
to
have
an
end
of
thy
torments
,
then
thou
wast
the
first
day
that
thou
wast
cast
into
them
:
yea
,
so
farre
are
they
from
ending
,
that
they
are
ever
but
beginning
:
but
if
after
a
thousand
times
so
many
thousand
yeeres
,
the
damned
soule
could
but
conceive
a
hope
that
those
her
torments
should
have
an
end
,
this
would
be
some
comfort
,
to
thinke
that
at
length
an
end
will
come
:
but
as
oft
as
the
mind
thinketh
of
this
word
never
,
it
is
another
hell
,
in
the
midst
of
hell
.
Therfore
,
O
devout
soul
,
think
upon
the
eternity
of
hell
torments
,
&
thou
shalt
the
more
truly
understand
the
grievousnes
thereof
.
Oh!
eternity
,
not
to
be
termed
:
O
eternity
,
not
to
be
measured
by
any
space
of
time
!
O
eternity
,
not
to
be
conceived
by
any
humane
understanding
!
how
much
dost
thou
augment
the
punishment
of
he
damned
after
innumerable
thousands
of
yeeres
they
shall
be
compelled
to
thinke
that
then
is
but
the
beginning
of
their
torments
.
Oh
eternity
,
eternity
,
it
is
thou
alone
beyond
all
measure
that
dost
encrease
the
punishment
of
the
damned
:
grievous
is
the
punishment
of
the
damned
,
for
the
cruelty
of
the
paine
;
yet
it
is
more
grievous
for
the
diversity
of
the
punishment
;
Math.
21.13
.
but
it
is
most
grievous
for
the
eternity
of
the
punishments
:
that
life
shall
be
mortiferous
,
The
damned
shall
seeke
death
and
shall
not
finde
it
,
because
they
had
life
and
lost
it
.
and
that
death
shall
be
immortall
:
if
it
be
life
,
why
doth
it
kill
?
if
it
be
death
,
why
doth
it
alwaies
endure
?
What
eternity
is
,
is
not
perfectly
knowne
;
and
it
is
no
wonder
:
for
what
created
mind
can
comprehend
that
,
which
cannot
be
measured
by
any
time
?
but
if
thou
wilt
guesse
what
the
space
of
eternity
is
,
think
upon
the
time
that
was
before
the
world
was
created
;
if
thou
canst
finde
Gods
beginning
,
then
mayst
thou
finde
when
the
punishments
of
the
damned
shall
have
end
,
&
not
before
,
hence
shall
arise
their
dolefull
,
wo
and
alasse
,
for
evermore
.
Oh
,
Lord
Jesus
,
which
by
thy
passion
,
hast
made
satisfaction
for
our
sins
,
deliver
us
from
eternall
damnation
.
This
is
the
second
death
,
the
generall
perfect
fulnesse
of
all
cursednesse
and
misery
,
which
every
damned
reprobate
must
suffer
so
long
as
God
and
his
Saints
shall
enjoy
blisse
and
felicity
in
heaven
for
evermore
.
Thus
farre
of
the
misery
of
man
in
his
state
of
corruption
,
unlesse
he
be
renewed
by
grace
in
Christ
.
This
is
the
portion
,
this
is
the
state
of
the
evill
disposed
wicked
wise
men
of
this
world
;
and
are
here
adverrised
of
their
greedy
groping
after
the
sweet
temptations
of
the
divell
;
wherein
such
doe
rejoyce
and
take
their
pleasure
,
till
death
comming
suddenly
upon
them
,
then
fall
they
into
the
horrible
pit
of
desolate
darknesse
,
due
unto
their
sinnes
and
wicked
deserts
.
Thus
farre
I
have
proceeded
in
the
first
part
of
this
tractate
of
the
divine
essence
of
God
,
and
how
hee
is
to
be
understood
in
his
holy
attributes
:
and
of
the
state
,
death
,
and
misery
of
man
put
for
the
whole
passage
of
the
old
Testament
,
from
the
creation
of
man
to
the
incarnation
of
the
Son
of
God
,
which
doth
humble
us
with
the
knowledge
of
our
own
unwor●hines
,
&
therby
doth
prepare
us
,
and
make
us
fit
for
the
mercy
of
the
Gospell
,
and
to
apprehend
and
apply
the
righteousnes
of
Jesus
Christ
to
our
Salvation
.
Thus
endeth
the
first
part
of
this
tractat
.
Now
let
us
see
how
blessed
and
happy
a
godly
man
is
in
his
state
of
renovation
,
being
reconciled
to
God
in
Christ
.
Esay
40.1
,
2.
COmfort
my
people
,
O
ye
Prophets
,
comfort
my
people
,
saith
your
God
:
Comfort
Ierusalem
at
the
heart
,
and
tell
her
that
her
trauell
is
at
an
end
,
and
that
her
offence
is
pardoned
.
Esay
43.1
,
3
,
11
Now
the
Lord
that
made
thee
,
O
Jacob
,
and
hee
that
fashioned
thee
,
O
Israel
,
saith
thus
:
Feare
not
,
for
I
have
redeemed
thee
:
for
I
am
the
Lord
thy
God
,
the
holy
one
of
Israel
,
thy
Saviour
:
I
am
,
even
I
am
the
onely
Lord
:
and
besides
me
there
is
no
Saviour
.
Esay
54.8
.
When
I
was
angry
,
I
hid
my
face
from
thee
for
a
little
season
;
but
through
my
everlasting
goodnesse
have
I
pardoned
thee
,
saith
the
Lord
thy
Redeemer
.
Vers.
10.
The
Mountaines
shall
remove
,
and
the
Hils
shall
fall
downe
,
but
my
loving
kindnesse
shall
not
move
,
and
the
bond
of
my
peace
shall
not
fall
from
thee
:
saith
the
Lord
thy
mercifull
lover
.
Esay
55.6
,
7.
Seeke
the
Lord
while
hee
may
be
found
,
and
call
upon
him
while
he
is
nigh
:
and
let
the
ungodly
man
forsake
his
owne
waies
,
and
the
unrighteous
his
own
imaginations
,
and
turne
againe
unto
the
Lord
;
so
shall
he
be
mercifull
unto
him
:
and
to
our
God
,
for
he
is
very
ready
to
forgive
.
The
Lord
alloweth
the
righteous
,
Psal.
11.6
,
7.
but
the
ungodly
,
and
him
that
delighteth
in
wickednesse
doth
his
soule
abhorre
;
and
upon
the
ungodly
he
shall
raine
snares
,
fire
and
brimstone
,
storme
and
tempest
;
and
this
shall
be
their
portion
to
drinke
.
But
if
that
people
,
Jerem
18.8
.
against
whom
I
have
thus
devised
,
convert
from
their
wickednesse
;
I
will
repent
of
the
plague
that
I
devised
to
bring
upon
them
.
For
mercy
and
wrath
is
with
him
,
Eccles.
16
11.
hee
is
both
mighty
to
forgive
,
and
to
powre
out
displeasure
:
like
as
his
mercy
is
great
:
even
so
is
his
punishment
also
,
and
he
judgeth
a
man
according
to
his
works
.
Therefore
feare
the
Lord
,
1
Sam.
12.24
,
25.
and
serve
him
in
the
truth
,
and
with
all
your
hearts
,
and
consider
what
great
things
hee
hath
done
for
you
:
but
if
yee
doe
wickedly
,
then
shall
you
perish
.
O
that
men
would
therefore
praise
the
Lord
for
his
goodnesse
,
Psal.
107.31
,
43.
and
declare
the
wonders
that
he
doth
for
the
children
of
men
;
who
so
is
wise
will
ponder
these
things
,
and
they
shall
understand
the
loving
kindnesse
of
the
Lord
.
But
who
so
despiseth
wisedome
and
nurture
,
Wisd.
3.11
.
is
unhappy
;
and
as
for
the
hope
of
such
,
it
is
but
vaine
,
their
labours
unfruitfull
,
and
their
workes
unprofitable
.
Blessed
be
the
Lord
God
of
Israel
,
Psal.
106.46
.
from
everlasting
,
and
world
without
end
;
and
let
all
the
people
say
,
Amen
.
THE
SECOND
PART
OF
THE
SOVLES
PROGRESSE
,
Leading
the
way
to
the
Celestiall
CANAAN
,
or
Heavenly
JERUSALEM
.
A
divine
Direction
in
the
way
of
Life
,
Declaring
the
Order
and
Causes
of
mans
happinesse
,
attained
by
the
imputation
of
the
Righteousnesse
of
Jesus
Christ
our
Salvation
.
Of
the
New
Covenant
of
the
Gospell
,
or
the
Covenant
of
Grace
.
THe
whole
Scripture
of
the
Bible
is
divided
into
two
Testaments
,
The
Gospel
.
the
Old
and
the
New
,
which
Bookes
be
of
divers
natures
;
some
Legall
;
some
Historicall
;
some
Sapientiall
,
and
some
Propheticall
.
The
Old
teacheth
by
Figures
,
Shadowes
and
Ceremonies
;
Exod.
20.
that
the
Law
was
given
terribly
in
lightning
and
thundring
,
to
induce
the
people
thereby
to
the
observance
thereof
by
feare
.
The
New
Testament
,
all
Mercy
,
or
the
Covenant
of
Grace
,
came
in
more
gloriously
,
with
the
gentle
name
of
the
Gospell
and
good
tidings
,
to
induce
the
people
to
the
observation
thereof
by
love
.
The
Story
of
the
Bible
,
from
the
first
beginning
,
to
the
birth
of
our
Saviour
Jesus
Christ
,
doth
for
the
most
part
declare
the
miserable
condition
of
man-kind
,
how
hee
hath
falne
from
the
innocency
of
his
nature
,
which
God
gave
him
in
his
first
creation
,
and
how
he
hath
continued
in
sin
,
and
the
curse
of
God
for
sin
,
having
no
power
in
himselfe
to
satisfie
the
justice
of
God
,
How
to
use
and
apply
the
Scriptures
.
or
to
reconcile
himselfe
to
his
favour
;
therefore
did
God
give
the
Law
of
the
ten
Commandements
,
the
particulars
of
his
revealed
Will
,
both
to
provoke
men
to
endeavour
in
the
exercise
of
all
godlinesse
,
and
also
that
by
the
knowledge
of
the
Law
,
men
might
know
their
owne
defects
of
nature
,
and
the
frailnesse
thereof
,
and
by
their
humiliation
might
be
prepared
and
made
fit
for
the
mercy
of
the
Gospell
:
for
though
Jesus
Christ
,
Gen.
3.15
.
&
12
3.
Rom.
1.1
,
2
,
3
,
4
,
5.
the
substance
of
the
Gospell
,
was
in
the
counsell
of
God
from
all
beginnings
,
determined
to
be
the
Redeemer
of
man-kinde
,
being
also
promised
to
our
first
Parents
,
and
by
whom
all
the
faithfull
before
his
incarnation
,
had
the
pardon
of
their
sins
,
apprehending
by
faith
,
the
promise
of
his
righteousnesse
,
yet
was
not
this
grace
declared
unto
them
in
such
plaine
and
direct
evidence
,
as
now
it
is
to
us
in
the
preaching
of
the
Gospell
,
Hebr.
9.
it
being
then
delivered
onely
in
Shadowes
,
Ceremonies
,
Prophesies
,
and
in
the
mysticall
sense
of
Allegories
,
so
that
few
had
capacity
and
grace
,
rightly
to
understand
them
,
all
which
difficulties
are
now
vanished
in
the
preaching
of
the
Gospell
;
the
Gospell
presenting
us
in
most
familiar
and
easie
demonstrations
,
the
Substance
without
the
Shadowes
,
and
the
Truth
without
the
Figure
,
withall
,
giving
directions
and
infallible
rules
,
not
onely
to
know
the
meanes
of
our
salvation
,
but
how
to
make
it
ours
,
to
apprehend
and
apply
it
to
our
owne
particular
comfort
,
The
great
favour
and
liberty
of
the
Gospel
.
and
this
grace
doth
the
Gospell
give
with
such
favour
,
as
that
the
necessary
doctrines
exceed
not
the
understanding
,
of
men
of
meanest
capacities
,
but
that
all
that
will
,
without
respect
or
exception
,
may
reach
their
hands
of
faith
to
the
crosse
of
Christ
,
and
freely
apprehend
the
meanes
of
their
salvation
,
which
is
the
Lord
Jesus
,
triumphing
at
the
conquest
of
his
death
,
over
sin
,
hell
and
damnation
.
This
is
a
blessed
alteration
in
the
state
of
the
world
;
for
in
the
time
,
A
happy
alteration
.
when
the
grace
of
the
Gospell
was
hid
in
the
clouds
of
the
Ceremonies
,
the
observers
of
the
ceremoniall
Law
,
did
seldome
understand
the
mysticall
sense
of
the
Ceremony
,
which
did
alwaies
allude
to
some
particular
grace
in
the
Gospell
.
Therefore
,
The
ceremonies
of
the
Law
did
allude
to
the
grace
of
the
Gospel
.
though
God
was
pleased
to
accept
of
their
carefull
endeavours
in
the
religious
observing
the
Ceremony
,
which
indeed
was
but
a
Figure
of
the
Truth
included
in
the
Ceremony
,
yet
they
wanted
a
great
part
of
that
spirituall
comfort
,
which
wee
have
in
the
observing
the
Covenant
of
grace
,
the
Gospell
,
the
grace
of
God
appearing
to
them
,
Tit.
2.11
,
&c.
as
God
himselfe
did
to
the
Israelites
their
fathers
,
at
the
delivering
of
the
Law
in
clouds
,
in
fire
,
in
smoke
and
thunders
,
Exod.
19.16
.
but
to
us
he
doth
appeare
more
familiarly
by
Jesus
Christ
his
Sonne
,
the
most
lively
representment
of
himselfe
,
assuming
our
nature
;
and
conversing
with
us
,
did
wound
our
sin
,
and
healed
the
wounds
sin
had
made
in
our
soules
;
whose
words
taught
salvation
;
whose
actions
wrought
it
.
This
is
the
difference
betwixt
the
Law
and
the
Gospel
;
What
the
Law
commandeth
,
and
what
the
Gospel
.
the
Law
commandeth
to
doe
and
live
,
if
not
,
to
die
;
the
Gospell
all
mercy
,
requireth
to
believe
onely
,
and
live
;
and
this
is
a
wonderfull
degree
of
Gods
favour
,
that
because
wee
are
not
able
to
keepe
the
covenants
of
the
Law
,
is
pleased
therefore
to
yeeld
to
our
infirmities
,
to
alter
our
obligation
,
and
enter
new
covenant
with
us
;
the
covenant
of
grace
,
The
wonderfull
love
of
God
towards
us
.
whereby
God
doth
indent
with
man
,
and
binds
the
justice
of
the
Law
,
in
the
bonds
of
his
mercy
,
promising
salvation
to
all
them
that
faithfully
believe
in
the
merits
and
mediation
of
his
Sonne
Jesus
Christ
.
Thus
doth
God
allure
us
by
easie
meanes
and
faire
promises
to
everlasting
life
,
which
the
Law
denieth
to
all
men
;
no
man
being
able
to
satisfie
the
justice
of
the
Law
.
If
it
be
objected
then
that
the
grace
of
the
Gospell
doth
destroy
the
workes
of
the
Law
,
because
that
mercy
is
given
of
grace
,
and
not
of
desert
:
it
is
answered
,
that
the
Gospell
doth
not
destroy
the
workes
of
the
Law
,
and
the
substance
thereof
;
but
onely
doth
mitigate
the
rigour
and
severity
thereof
.
As
God
when
he
preserved
Daniel
in
the
Lyons
denne
,
hee
did
not
destroy
the
Lyons
,
but
onely
shut
their
mouthes
,
and
bound
their
power
,
that
they
might
not
hurt
Daniel
:
Dan.
6.16
.
so
he
did
not
destroy
the
Law
,
but
onely
restraine
the
violence
thereof
from
hurting
his
Daniels
;
that
is
,
his
faithfull
servants
:
and
as
when
King
Darius
tooke
Daniel
from
the
denne
,
and
cast
in
his
accusers
,
the
Lyons
power
was
no
longer
shut
up
,
Dan.
6.24
.
but
had
the
mastery
and
devoured
them
,
their
wives
,
and
children
;
no
more
shall
the
reprobates
avoyd
the
condemnation
of
the
Law
,
notwithstanding
the
promise
of
the
gospell
,
and
the
new
covenant
of
grace
.
Because
no
man
hath
the
benefit
of
mercy
,
but
hee
that
first
is
the
child
of
faith
;
therefore
the
great
King
of
all
the
world
shall
take
his
faithfull
Daniels
his
Elect
,
from
the
power
of
the
Lyons
,
the
Law
,
but
leaveth
the
reprobate
in
the
state
of
their
destruction
.
Thus
much
in
generall
of
the
Gospell
,
and
the
difference
betweene
that
and
the
Law
,
and
them
that
lived
under
the
bondage
of
the
Law
,
and
us
that
now
live
in
the
liberty
of
the
Gospell
:
the
purpose
of
the
Gospell
,
is
the
salvation
of
man
.
And
therefore
the
Angell
that
was
the
first
preacher
of
the
gospell
,
told
the
shepheards
,
that
hee
brought
them
tydings
of
great
joy
:
Luk.
2.10
.
indeed
a
greater
could
not
be
,
then
to
bring
them
tydings
of
their
salvation
.
The
matter
of
the
gospell
is
the
life
,
the
death
,
and
the
doctrine
of
Jesus
Christ
:
for
they
are
the
onely
meanes
by
which
wee
attaine
to
the
favour
of
salvation
:
Esay
43.11
.
his
doctrines
were
directions
,
his
life
examples
,
and
his
death
was
,
and
is
life
eternall
,
to
all
them
that
apprehend
him
by
a
lively
faith
.
In
the
circumstance
of
the
gospell
is
principally
considered
:
First
,
God
who
of
himselfe
,
and
of
his
owne
election
,
without
any
cause
in
man
,
did
enter
this
covenant
of
grace
;
being
moved
onely
by
the
pleasure
of
his
owne
most
holy
will
,
and
by
his
owne
gracious
love
to
his
creatures
:
for
so
saith
the
Holy
Ghost
,
God
so
loved
the
world
,
Iohn
3.16
.
that
he
gave
his
onely
begotten
Sonne
,
that
whosoever
believed
in
him
should
not
perish
,
but
have
everlasting
life
.
Whereby
it
is
evident
that
the
love
of
God
was
the
onely
cause
that
moved
him
to
this
effect
:
for
God
can
glorifie
himselfe
aswell
in
the
damnation
,
Gods
love
to
man
is
the
moving
cause
of
the
covenant
of
grace
.
as
in
the
salvation
of
men
.
For
hee
needeth
no
addition
of
honour
,
that
is
infinite
both
in
greatnesse
and
goodnesse
:
but
as
his
mercy
is
most
eminent
,
over
all
his
attributes
;
so
in
this
new
covenant
of
the
Gospell
,
hee
doth
give
us
the
greatest
demonstration
of
his
mercy
that
can
be
,
in
giving
his
only
begotten
Son
to
die
on
the
Crosse
for
the
redemption
of
mankind
.
In
every
word
there
is
a
passion
of
love
,
infinitely
beyond
all
comparison
,
wherein
it
seemeth
that
God
doth
,
as
it
were
,
put
off
his
Majesty
,
and
descend
himselfe
in
his
care
to
pity
;
and
redresse
the
ruined
state
of
sinfull
man
,
his
enemie
.
Secondly
,
in
the
person
of
Christ
,
who
is
the
cause
both
moving
and
finishing
the
covenant
of
the
Gospell
,
there
is
matter
of
most
worthy
and
admirable
consideration
.
For
Christ
is
not
onely
to
bee
understood
,
as
the
instrumentall
cause
whereby
this
covenant
of
grace
betweene
God
and
man
was
effected
;
but
also
as
the
first
moving
cause
and
deviser
thereof
,
it
being
impossible
to
assigne
him
offices
without
his
appointment
;
hee
being
equall
to
God
the
Father
,
and
the
holy
Ghost
,
and
they
having
all
but
one
divinity
undivided
.
This
the
unbelieving
Jewes
could
not
comprehend
,
and
therefore
they
derided
Christ
when
he
said
:
Before
Abraham
was
,
Iohn
8.58
.
I
am
:
not
knowing
that
hee
was
God
,
equall
and
coeternall
with
the
Father
;
and
was
begotten
before
all
beginning
.
It
is
therefore
most
wonderfull
in
the
person
of
Christ
,
that
hee
being
Lord
of
all
the
world
,
that
he
would
leave
the
bosome
of
his
Father
,
and
for
a
time
to
put
off
the
presence
of
his
divine
Majesty
,
and
to
take
our
nature
upon
him
in
humility
,
Strong
witnesses
of
the
love
of
Christ
towards
us
.
and
in
a
base
estate
:
to
undertake
not
onely
to
satisfie
the
Law
,
and
to
make
good
our
defects
;
but
also
to
beare
the
displeasure
of
his
Father
,
and
to
suffer
the
malice
of
wicked
men
to
prevaile
against
him
,
even
to
his
death
:
and
that
he
hath
endured
all
this
for
the
sinnes
and
good
of
man
;
a
creature
that
by
sinne
had
brought
himselfe
in
disgrace
and
heavy
displeasure
with
God
:
and
which
is
most
of
all
,
that
hee
hath
done
all
this
by
his
owne
appointment
,
without
either
command
or
direction
,
there
being
no
power
above
him
by
whom
he
could
bee
commanded
.
This
incomparable
love
of
God
,
is
able
to
astonish
a
Christian
meditation
,
and
to
make
a
man
admire
,
and
say
with
holy
David
:
Lord
,
what
is
man
that
thou
hast
such
respect
unto
him
,
Psal.
144.3
.
or
the
sonne
of
man
that
thou
so
regardest
him
?
This
doth
strongly
relieve
our
faith
against
all
diffidence
;
shewing
that
our
salvation
hangs
not
like
a
meteor
in
the
ayre
,
but
is
firmely
fixed
upon
the
love
of
God
in
Christ
:
Iere
31.3
.
&
32.40
.
2
Tim.
2.19
.
and
it
furthereth
our
spirituall
joy
,
in
that
it
teacheth
us
,
that
the
love
of
God
is
constant
;
and
his
decree
concerning
our
welfare
eternall
.
And
it
also
eclipseth
the
pride
of
the
heart
,
shewing
that
Gods
dignation
,
and
not
mans
dignity
;
his
favour
,
not
mans
faith
;
his
mercy
and
not
mans
merite
,
is
the
fountaine
and
foundation
of
mans
felicity
.
Thirdly
is
considered
,
The
Ministers
●n
the
office
of
the
Gospell
.
the
officers
in
the
holy
ministration
of
the
gospell
,
by
whose
faithfull
endeavour
and
vigilance
,
the
spirituall
graces
of
the
gospell
are
distributed
to
the
children
of
faith
,
for
whose
sakes
the
covenant
of
grace
is
given
:
the
first
officers
in
this
kind
,
were
the
twelve
Apostles
;
of
purpose
chosen
by
Christ
Jesus
himselfe
,
that
they
might
bee
the
faithfull
witnesses
of
the
whole
passage
of
his
life
;
and
that
after
his
ascention
they
might
plant
in
mens
hearts
a
knowledge
of
the
gospell
,
by
their
prayers
,
preachings
,
and
godly
exhortations
;
to
dispose
the
holy
seed
of
grace
in
their
hearts
,
whom
God
should
make
capable
to
entertaine
it
with
profit
.
These
holy
labourers
being
assisted
by
the
holy
Ghost
,
travelled
in
Gods
husbandry
with
such
alacrity
,
as
that
the
Gospel
in
their
times
spread
it selfe
into
very
large
limits
,
and
building
upon
the
foundation
of
the
rocke
Christ
;
they
have
erected
such
a
frame
as
shall
remaine
to
all
posterity
;
these
holy
Ministers
were
the
conducts
,
whereby
God
did
conferre
his
spirituall
waters
of
life
into
all
the
parts
of
the
world
,
who
spreading
themselves
in
their
painfull
travels
over
all
the
knowne
world
,
spred
the
Gospell
as
they
went
,
and
left
in
every
place
where
they
came
,
a
memory
of
their
Lord
and
Master
,
Jesus
Christ
.
After
them
succeeded
others
in
their
example
,
who
both
taught
the
Gospel
,
and
confirmed
it
with
the
testimony
of
their
death
,
these
are
the
holy
officers
in
the
administration
of
the
Gospel
,
and
all
that
live
in
the
Church
,
and
are
truly
of
the
Church
of
God
,
in
their
office
and
in
their
example
,
shall
with
them
receive
the
wages
of
faithfulnesse
.
Lastly
,
is
considered
to
whom
the
benefits
of
the
Gospel
appertaine
,
and
that
is
to
the
Elect
,
namely
,
such
as
are
most
industrious
in
the
faithfull
execution
of
the
Law
:
For
,
as
it
is
said
,
God
hath
not
given
the
Gospel
to
destroy
the
Law
,
but
to
preserve
it
and
revive
it
,
that
men
may
be
allured
by
the
sweet
promises
of
the
Gospell
to
endeavour
with
alacrity
and
hope
in
the
exercise
of
the
Law
;
Joh.
14.15
.
and
therefore
Christ
himselfe
saith
,
If
you
love
me
,
keepe
my
Commandements
,
that
is
,
endeavour
to
keepe
them
with
all
diligence
;
for
he
that
is
carelesse
in
the
service
of
God
,
is
not
to
hope
that
God
will
be
carefull
of
his
salvation
:
this
is
proved
in
the
Parable
of
the
labourers
in
the
Vineyard
,
the
Master
of
the
Vineyard
is
God
,
the
Vineyard
is
the
world
,
the
labourers
are
the
faithfull
and
painfull
Christians
,
Mat.
20.1
,
&c.
their
wages
is
the
benefit
of
the
Gospel
;
so
that
not
the
lookers
on
,
but
the
labourers
in
Gods
Vineyard
shall
receive
the
wages
of
everlasting
life
.
These
considerations
are
most
weighty
in
the
generall
understanding
of
the
Gospel
,
to
which
is
added
this
admonition
,
that
it
behoves
every
man
carefully
to
esteeme
worthily
and
reverently
of
the
Gospel
of
Jesus
Christ
,
because
God
doth
judge
the
contemners
thereof
to
be
guilty
of
the
deserved
and
eternall
damnation
;
2
Thes.
2.10
,
11
,
12.
and
that
if
God
present
them
the
meanes
to
communicate
with
the
benefit
of
the
Gospel
,
that
they
then
neglect
rather
all
the
profits
in
the
world
,
then
the
rich
treasure
of
the
Gospel
;
for
it
is
that
one
thing
,
that
is
onely
necessary
and
availeable
to
salvation
,
and
that
pearle
of
price
,
for
which
wee
are
advised
to
sell
all
that
wee
have
to
purchase
it
;
for
he
that
hath
that
precious
Jewell
,
Mat.
45.46
.
hath
sufficient
wealth
,
and
hee
that
hath
all
things
but
that
,
hath
nothing
,
if
hee
hath
not
that
:
for
if
one
man
had
that
all
men
have
,
he
nothing
had
,
unlesse
he
also
had
a
soule
;
alas
,
what
will
it
advantage
a
man
,
to
win
the
whole
world
,
and
lose
his
owne
soule
?
and
what
enlargement
can
he
desire
,
that
hath
the
hidden
treasure
of
the
Gospel
in
his
heart
,
whereby
hee
hath
continuall
comfort
,
and
thereby
is
led
in
the
path
to
his
Salvation
?
This
doth
generally
remember
all
men
the
admirable
degree
of
Gods
favour
to
man-kind
,
that
notwithstanding
our
apostacy
from
the
favour
and
service
of
God
,
and
our
continuall
trade
of
sinning
,
which
might
incense
the
justice
of
God
,
to
destroy
us
at
once
,
and
for
ever
,
yet
doth
he
continue
himselfe
in
his
owne
kind
a
loving
God
,
and
a
father
compassionate
,
2
Pet.
3.9
.
Pitty
in
God
is
most
naturall
.
who
inclineth
rather
to
pitty
,
then
to
punish
our
infirmities
;
therefore
did
the
Almighty
God
take
from
man
the
burthensome
condition
of
the
Law
,
and
promise
him
everlasting
life
,
upon
much
more
easie
conditions
;
the
which
grace
and
love
of
God
doth
challenge
from
all
men
a
dutifull
thankes
to
God
,
who
hath
taken
from
their
neckes
the
unsupportable
burthen
of
the
Law
,
giving
a
greater
liberty
and
ease
in
the
worke
of
their
salvation
.
Secondly
,
it
doth
admonish
all
men
carefully
to
apprehend
the
grace
of
the
Gospell
,
and
not
to
neglect
the
present
,
and
the
pretious
opportunity
,
that
God
hath
given
them
,
because
he
that
shall
breake
this
Covenant
of
grace
,
shall
doubtlesse
forfeit
the
estate
both
of
body
and
soule
unto
eternall
damnation
;
for
this
Covenant
of
the
Gospel
,
as
it
is
the
greatest
of
all
the
favours
of
God
,
so
it
is
the
last
,
and
that
being
neglected
,
there
is
no
other
to
be
hoped
for
.
Thirdly
,
seeing
the
Gospell
doth
not
destroy
the
substance
of
the
Law
,
but
onely
mitigateth
and
sweetens
the
severity
thereof
,
by
a
gracious
dispensation
from
the
extremity
of
justice
;
it
behoveth
all
men
to
be
equally
as
carefull
in
the
performance
of
the
duties
of
the
Law
,
as
if
there
were
no
other
Covenant
but
the
Law
to
judge
them
:
The
Law
makes
us
fit
for
the
Gospell
.
Gal.
3.24
.
for
there
is
no
man
fit
for
the
grace
of
the
Gospell
,
but
hee
that
is
first
disciplined
and
schooled
in
the
Law
of
Gods
Commandements
;
therefore
is
the
Law
said
to
be
a
Schoolemaster
to
bring
us
to
Christ
by
faith
,
because
it
doth
humble
us
in
the
knowledge
of
our
infirmities
.
Fourthly
,
seeing
the
purpose
of
the
Gospell
is
the
salvation
of
man
,
it
behoveth
all
men
to
respect
the
Gospel
,
as
they
would
their
salvation
,
and
labour
by
all
meanes
,
not
onely
to
advance
the
prosperity
thereof
,
but
also
to
resist
the
cause
that
may
occasion
the
slander
or
disgrace
of
that
sacred
Word
and
Profession
.
Fifthly
,
seeing
the
matter
of
the
Gospel
is
the
story
of
the
words
and
workes
of
Jesus
Christ
our
Saviour
,
while
hee
was
upon
earth
,
it
do●h
bind
every
mans
conscience
to
have
a
reverent
and
confident
opinion
of
the
truth
thereof
,
and
that
all
men
labour
by
all
convenient
meanes
to
maintaine
the
memory
and
reputation
of
those
sacred
writings
,
the
which
are
onely
able
to
guide
us
without
errour
in
the
right
way
of
our
salvation
.
And
seeing
that
God
of
his
owne
favour
,
without
any
deser●
of
ours
which
were
falne
from
him
,
enters
this
Covenant
of
grace
,
binding
himselfe
in
the
surety
of
his
most
sacred
Word
,
to
give
salvation
,
upon
the
easie
conditions
of
the
Gospel
,
to
all
those
that
walk
in
the
sincerity
thereof
,
through
the
merits
of
Jesus
Christ
,
who
did
please
to
appoint
himselfe
to
take
our
sins
upon
him
,
and
to
descend
his
Majesty
in
great
humility
,
to
establish
our
salvation
in
the
merits
of
his
holy
workes
,
this
should
move
all
men
to
give
thanks
for
so
great
benefits
,
and
to
live
in
godly
conversation
.
Sixthly
,
seeing
the
officers
appointed
and
chosen
by
Jesus
Christ
himselfe
for
the
ministration
of
the
Gospel
,
were
the
holy
Apostles
,
and
after
them
the
godly
and
reverend
Martyrs
in
the
primitive
Church
,
by
whose
diligence
the
Gospel
spred
it selfe
over
all
the
knowne
world
;
this
doth
admonish
all
them
that
either
are
Ministers
of
the
Gospell
,
or
that
have
power
to
make
them
,
what
choice
and
care
is
to
be
had
of
their
uprightnesse
and
godly
conversation
,
and
what
diligence
is
required
of
their
spirituall
travells
;
all
which
ought
to
fashion
themselves
as
neere
as
they
can
,
to
the
example
of
the
holy
Apostles
.
Lastly
,
The
promises
of
the
Gospell
belong
to
the
faithful
onely
.
seeing
the
promises
of
the
Gospell
belong
to
the
faithfull
onely
,
that
is
industrious
in
the
service
of
the
Law
;
this
ought
to
provoke
all
men
to
contend
in
godly
exercise
to
exceede
one
another
,
and
to
stirre
up
their
frozen
and
dead
desires
with
the
hope
of
the
promise
of
the
Gospel
;
and
that
they
thinke
not
the
Law
burthensome
,
being
now
made
easie
by
the
grace
of
the
Gospel
,
and
therefore
to
travaile
in
the
duties
of
the
Law
with
alacrity
and
spirituall
comfort
;
having
their
confidence
and
eyes
of
faith
upon
the
promise
of
Christ
made
in
the
Gospel
.
Thus
if
men
dispose
themselves
and
their
affections
,
they
shall
find
the
great
and
happy
difference
betwixt
Mount
Sinai
and
Mount
Sion
;
the
Law
,
and
the
Gospel
:
The
difference
betweene
Mount
Sinai
and
Mount
Sion
.
in
both
which
the
gracious
may
finde
comfort
,
but
with
great
inequality
,
for
unlesse
wee
be
throughly
perswaded
that
our
salvation
doth
flow
from
the
fountaine
of
Gods
mercy
,
and
acquaint
our selves
with
eternall
election
,
which
God
hath
set
forth
in
the
holy
Scriptures
,
the
schoole
of
the
holy
Ghost
:
wherein
as
nothing
is
omitted
,
necessary
to
bee
knowne
,
so
nothing
is
taught
but
that
which
is
expedient
for
man
to
know
.
The
ministers
of
Gods
Word
,
must
therefore
beware
,
that
they
doe
not
keepe
the
faithfull
from
that
which
the
Scripture
delivereth
unto
them
;
lest
they
seeme
maliciously
to
defraud
them
,
Ephes.
1.
of
that
which
God
doth
afford
unto
them
;
or
reprove
his
Spirit
,
as
if
hee
had
revealed
things
,
fit
,
for
some
considerations
,
to
be
revealed
.
The
Word
is
a
sure
rule
,
to
direct
our
understanding
,
and
it
is
the
chiefest
point
of
sobriety
in
us
,
when
wee
learne
,
to
make
God
our
schoole-master
;
and
then
to
leave
learning
,
when
hee
leaves
teaching
;
and
when
hee
leaves
speaking
,
wee
should
leave
inquiring
:
hee
which
curiously
pries
into
Gods
secrets
,
runnes
himselfe
into
an
inextricable
labyrinth
,
and
findes
not
that
wherewith
his
curiosity
may
be
satisfied
.
Religion
is
not
an
indifferent
thing
,
but
wholly
to
be
imbraced
,
and
constantly
professed
.
The
Gospell
therefore
being
a
covenant
betweene
God
,
and
our
soules
;
our
care
should
be
rightly
to
understand
this
covenant
,
lest
by
mis-understanding
and
false
construction
,
we
breake
the
covenant
of
grace
,
and
so
runne
our selves
into
a
dangerous
hazzard
.
Let
us
therefore
search
the
sence
of
the
mysteries
of
the
holy
gospell
,
and
if
they
exceed
our
understanding
,
let
us
compare
them
with
the
holy
writings
of
the
Prophets
and
Apostles
:
if
they
exceed
our
capacity
,
let
us
consult
with
the
learned
expositions
of
reverend
fathers
of
the
Church
:
if
all
these
satisfie
not
,
let
us
daily
resort
to
the
servants
of
this
ministration
,
and
by
diligent
observing
their
sermons
,
expositions
,
and
spirituall
exhortations
,
we
shall
both
learne
what
is
the
covenant
we
have
entred
with
God
,
and
the
meanes
we
must
use
to
keep
that
covenant
,
and
when
wee
have
obtained
this
forwardnesse
,
1
Tim.
4.1.2
.
and
hope
of
better
knowledge
:
let
us
carefully
avoyd
the
dangerous
inchauntments
of
heretiques
,
schismatiques
,
and
all
false
teachers
:
let
us
beware
and
not
taste
of
their
poyson
,
though
they
present
it
in
cups
of
gold
:
let
their
bayte
make
us
suspect
their
hookes
,
and
their
faire
and
holy
pretences
,
their
foule
and
wicked
purposes
;
for
having
found
the
Lord
Christ
which
is
all
truth
,
and
hath
sealed
his
covenant
with
us
,
let
us
preserve
that
truth
from
defacing
;
and
laying
that
for
our
foundation
,
let
us
build
thereon
the
whole
frame
of
our
life
,
and
fashion
all
our
actions
by
the
rules
of
the
gospell
,
as
the
example
of
Christ
hath
commanded
us
;
that
so
wee
may
keepe
covenant
with
our
God
,
and
obtaine
the
promise
of
the
gospell
,
which
is
the
salvation
of
our
soules
:
and
then
with
holy
Iacob
,
Gen.
45.28
.
let
us
boast
of
our
happinesse
,
and
say
unto
our
soule
,
wee
have
enough
,
wee
desire
no
enlargement
.
Againe
,
when
wee
meditate
the
matter
of
the
gospell
,
that
is
the
words
and
workes
of
our
Saviour
Christ
,
then
it
should
move
us
to
a
reverend
esteeme
of
the
story
of
the
gospell
,
and
make
us
delight
to
exercise
our
time
in
the
often
reading
and
conferring
thereof
;
for
if
they
that
have
estates
of
temporall
possessions
,
be
most
carefull
to
preferre
such
evidences
and
writings
as
is
delivered
them
for
their
security
and
assurance
,
and
often
times
spend
a
great
part
of
their
wealth
and
labour
to
confirme
and
continue
such
estate
and
such
evidence
:
shall
we
not
then
much
more
,
spend
our
best
diligence
,
and
meanes
to
keepe
covenant
,
and
understand
rightly
the
writings
of
the
holy
Gospel
,
which
are
the
deeds
and
evidences
betweene
God
and
us
,
touching
the
everlasting
state
of
our
soule
,
and
carefully
to
keepe
such
covenants
as
give
us
claime
and
interest
in
the
possession
of
a
Kingdome
?
Shall
men
give
their
substance
to
Lawyers
,
to
maintaine
their
beggerly
possessions
on
earth
,
beggerly
indeed
in
respect
of
Heaven
,
though
it
were
the
possession
of
the
whole
earth
;
and
shall
we
neglect
the
covenants
of
everlasting
life
,
and
may
have
Law
,
without
money
?
let
us
never
doe
it
,
Note
.
let
us
never
give
testimony
of
such
madnesse
,
let
them
labour
their
earthly
possessions
that
will
,
but
let
us
labour
the
possession
of
Heaven
;
let
them
waste
their
substance
on
Lawyers
,
wee
can
have
Law
and
Lawyers
much
more
reasonable
.
Let
the
Prophets
and
Apostles
be
our
Counsellors
,
their
hands
will
not
be
corrupted
,
their
judgement
cannot
erre
:
let
us
therefore
affy
in
their
confidence
,
and
endeavour
as
they
direct
us
.
Lastly
,
when
we
meditate
upon
the
particulars
of
the
story
of
the
Gospel
,
let
us
despise
all
other
histories
in
comparison
of
them
,
and
the
old
Testament
:
for
the
writings
of
men
commonly
labour
,
vaine
,
vile
and
unworthy
arguments
;
and
those
of
them
that
travell
in
a
good
cause
,
yet
are
they
defective
either
in
matter
or
forme
:
but
the
Gospell
,
and
other
holy
Scriptures
,
being
written
by
the
direction
of
Gods
holy
Spirit
,
they
are
nor
onely
holy
in
their
matter
,
but
excellent
in
their
forme
,
and
most
able
to
give
the
desirous
Reader
infinite
variety
of
content
.
Therefore
when
wee
desire
to
read
of
Majesty
,
and
great
action
,
of
Empire
,
warre
,
conquest
,
government
,
policy
,
and
infinite
other
of
this
kind
,
that
depend
on
greatnesse
;
we
may
finde
both
stories
,
and
examples
in
the
Scriptures
,
many
and
unmatchable
.
If
we
desire
to
read
the
stories
of
mercy
,
love
,
peace
,
humanity
,
civill
action
;
and
the
rest
that
depend
on
goodnesse
;
every
page
in
the
Gospel
can
furnish
us
either
with
some
story
or
some
example
of
that
kind
:
if
wee
desire
to
read
of
wonders
and
miracles
,
of
most
admirable
credence
,
they
are
in
the
Scripture
most
frequent
,
yet
most
true
;
in
other
writings
,
not
common
,
yet
commonly
false
.
Therefore
let
the
holy
Scriptures
,
and
especially
,
the
holy
Gospell
,
which
is
the
covenant
of
our
salvation
,
be
our
continuall
exercise
:
let
us
exercise
our
pleasure
in
reading
,
and
meditating
the
excellent
variety
of
matter
and
Majesty
of
the
phrase
in
the
Gospel
,
being
the
rhetorique
and
eloquence
of
the
holy
Ghost
:
let
us
also
exercise
in
studying
,
rightly
to
understand
the
covenant
of
our
salvation
:
to
keepe
which
covenant
,
wee
shall
therein
often
be
admonished
,
by
promises
,
threats
,
intreaty
,
and
by
examples
;
in
all
which
the
knowledge
and
meditations
of
the
Gospel
will
instruct
us
.
This
doctrine
is
very
usefull
and
solatious
,
and
may
be
applyed
to
many
notable
purposes
;
for
it
shewes
us
the
true
causes
of
all
our
happinesse
,
it
also
confuteth
the
Pelagians
,
who
ascribe
salvation
to
mens
owne
strength
and
merits
;
and
it
serves
to
correct
the
course
of
those
that
hinder
their
owne
happinesse
,
by
their
owne
presumption
,
diffidence
;
incredulity
,
prophanenesse
,
sensuality
,
and
other
irregular
,
and
irreligious
courses
.
Lastly
,
it
proves
the
deity
of
Christ
;
for
in
that
he
hath
elected
his
faithfull
unto
eternall
life
;
we
conclude
that
he
is
very
God
:
for
these
respects
and
reasons
,
let
us
enter
covenant
with
our
soules
,
to
be
carefull
in
keeping
our
covenant
with
God
.
Of
the
Incarnation
of
the
Word
,
Christ
.
IT
is
necessary
and
meet
to
shew
something
of
the
Incarnation
of
Christ
;
for
because
that
the
same
doth
chiefly
belong
to
the
worke
of
our
Redemption
,
we
will
note
those
things
onely
which
shall
seeme
to
helpe
towards
the
stay
of
the
purity
and
certainnesse
of
our
faith
,
and
to
cut
off
all
curious
and
unprofitable
questions
,
it
is
needfull
for
them
that
will
consider
the
mystery
of
the
word
Incarnate
.
Not
of
mans
word
,
but
of
Gods
Word
.
For
as
much
as
this
Incarnation
is
reported
not
of
every
word
,
but
of
the
Word
of
God
;
it
is
first
needfull
for
the
confirmation
of
our
faith
,
that
wee
doe
heare
the
testimony
of
holy
Scripture
,
that
the
word
is
in
God
,
it
is
declared
even
in
the
beginning
of
Genesis
,
wherein
the
History
of
the
Creation
of
all
things
is
so
oftentimes
reiterated
,
Gen.
1
&c.
and
God
said
,
let
it
be
,
and
it
was
done
:
he
said
,
and
they
were
made
,
he
commanded
,
and
they
were
created
,
and
in
another
place
,
By
the
Word
of
the
Lord
,
the
heavens
were
fastened
:
in
the
beginning
was
the
Word
,
John
1.1
.
and
the
Word
was
God
,
and
God
was
the
Word
:
Paul
saith
,
By
the
vertue
of
his
Word
,
and
the
brightnesse
of
his
Glory
,
Hebr.
1
,
&c.
upholding
all
things
by
the
word
of
his
Power
.
Againe
,
By
faith
wee
understand
,
that
the
worlds
were
framed
by
the
Word
of
God
:
Hebr.
11.
so
that
our
faith
is
confirmed
in
this
by
the
testimony
of
holy
Scriptures
of
the
Old
and
New
Testament
,
that
we
doe
believe
the
word
to
be
in
God
,
of
which
thing
there
be
found
sufficient
testimonies
also
in
the
writings
of
the
Ethnickes
,
which
did
attribute
unto
God-head
the
Mind
,
the
Word
,
and
the
Spirit
;
wherefore
wee
Christians
may
so
much
the
more
stedfastly
stand
unto
our
faith
,
because
that
those
things
which
wee
doe
believe
of
God
the
Father
,
and
his
Word
,
are
so
certaine
and
manifestly
true
,
that
they
be
approved
,
not
onely
by
the
infallible
testimonies
of
holy
Scriptures
,
but
of
Ethnickes
also
,
Act.
7.51
.
&c.
and
doth
openly
reprove
the
blindnesse
of
the
unhappy
Jewes
:
but
how
the
word
is
in
God
,
no
Christian
man
must
be
too
curious
,
to
search
those
things
which
be
spoken
of
God
,
which
be
so
attemperate
unto
our
capacity
,
that
they
be
spoken
upon
some
likenesse
,
rather
then
according
to
any
exact
property
of
Gods
Nature
and
Essence
.
And
because
we
should
not
thinke
of
God
,
to
be
onely
but
an
Essence
,
but
as
a
most
high
and
excellent
Essence
,
dissevered
and
separated
from
all
others
,
as
well
spirits
as
bodies
;
he
is
called
Jehova
,
Ebrew
word
.
as
existent
every
where
,
in
all
places
,
and
making
,
Greeke
.
preserving
,
and
governing
all
things
;
and
is
called
God
,
which
is
piercing
and
passing
thorow
,
and
to
signifie
that
he
is
the
same
to
the
end
of
the
world
:
as
the
minde
is
in
man
,
they
called
him
the
Mind
,
the
Word
,
and
the
Spirit
,
to
give
us
to
understand
,
that
the
same
infinite
Essence
in
Godhead
,
doth
not
altogether
rest
in
it selfe
,
and
keepe
his
vertue
,
goodnesse
,
and
wisdome
to
himselfe
alone
,
but
rather
set
it
forth
and
reveale
it
:
even
as
the
mind
of
man
cannot
be
idle
,
but
doth
expresse
in
word
,
whatsoever
it
doth
conceive
in
it selfe
,
by
the
meane
of
the
spirit
,
which
is
,
as
it
were
,
the
Conduit
whereby
the
word
is
brought
forth
from
the
deepe
secret
parts
of
the
mind
:
Similitude
.
As
for
example
,
Imagine
that
God
the
Father
were
like
as
a
lively
and
endlesse
Fountaine
,
and
his
Sonne
the
Word
,
to
be
as
a
River
,
continually
flowing
out
of
this
Fountaine
,
and
that
the
holy
Spirit
might
be
the
very
moving
and
flowing
out
,
whereby
the
water
floweth
out
of
the
compasse
of
the
Fountaine
,
which
moving
cannot
be
without
the
moving
of
the
aire
.
The
Word
is
the
Sonne
of
God
.
Now
,
whereas
this
Word
is
called
the
Sonne
of
God
,
it
is
like
as
if
a
man
should
call
the
River
the
sonne
of
the
Fountaine
,
and
our
word
that
wee
doe
speake
,
the
sonne
of
the
Mind
,
but
all
this
is
but
by
way
of
accommodation
to
our
weakenesse
;
for
no
Angel
were
able
to
utter
,
nor
no
man
able
to
understand
him
,
if
he
did
only
speake
of
the
Nature
and
Essence
of
God
,
as
it
is
in
it selfe
.
What
wee
ought
to
judge
of
this
Word
of
God
,
no
man
is
able
better
to
set
it
forth
,
then
the
holy
Scripture
did
expresse
by
the
Evangelist
Saint
John
,
where
he
saith
,
In
the
beginning
was
the
Word
,
and
the
Word
was
with
God
,
and
God
was
the
Word
,
John
1.2
,
3
,
4
,
5.
the
same
was
in
the
beginning
with
God
:
all
things
were
made
by
it
,
and
without
it
was
made
nothing
that
was
made
;
In
it
was
life
,
and
the
life
was
the
light
of
men
,
and
the
light
shined
in
the
darkenesse
,
and
the
darkenesse
received
it
not
,
and
a
little
after
,
Verse
14.
and
the
Word
was
made
flesh
,
and
dwelt
among
u●
,
and
we
saw
his
Glory
,
as
the
Glory
of
the
only
begotten
Sonne
of
the
Father
,
full
of
Grace
and
Truth
.
Now
,
touching
the
Incarnation
,
it
is
said
,
1
Joh.
4.3
.
that
the
Word
was
made
flesh
,
which
is
nothing
else
,
but
the
Word
was
made
man
;
now
whereas
hee
saith
that
the
Word
was
made
man
,
of
which
he
said
now
before
,
that
it
was
God
,
he
doth
without
contradiction
,
say
,
that
God
was
made
man
,
or
flesh
;
and
though
the
Apostle
saith
,
God
the
Word
is
made
flesh
,
it
is
not
said
of
the
Father
,
neither
of
the
holy
Spirit
,
but
the
Word
to
be
Incarnate
,
not
onely
for
that
,
that
he
is
the
Sonne
in
Godhead
,
and
that
by
him
the
world
was
made
,
but
for
this
cause
also
;
chiefly
,
because
the
Word
is
that
Counsell
coeternall
with
God
the
Father
,
purposed
to
save
man-kinde
,
in
whom
our
Redemption
is
predestinated
even
from
everlasting
;
in
whom
also
wee
be
chosen
into
the
adoption
of
the
children
of
God
,
as
we
may
see
in
the
first
to
the
Ephesians
,
Ephes.
1.4
.
wherefore
the
worke
of
our
Redemption
was
not
ordained
to
be
brought
to
passe
,
but
by
this
Word
,
this
way
being
agreeable
with
the
eternall
predestination
of
the
Will
of
God
.
The
Word
is
made
flesh
,
for
Christ
is
the
Incarnate
Word
,
God
and
man
,
to
admonish
us
whereof
Christ
is
,
that
is
,
of
the
Word
and
flesh
;
so
that
wee
must
consider
,
that
in
his
nativity
there
is
not
onely
the
nature
of
man
,
but
the
nature
also
of
God
,
joyned
together
personally
with
the
nature
of
man
:
wherefore
we
must
use
,
and
hold
most
firme
and
stedfast
this
circumlocution
of
Christ
,
Christ
taketh
the
man-hood
into
his
Godhood
.
as
is
expressed
by
the
holy
Spirit
;
for
though
it
is
said
,
the
Word
is
made
flesh
,
hee
doth
not
meane
simply
flesh
,
but
the
soule
and
spirit
,
with
the
flesh
also
,
that
is
,
the
whole
man
;
for
by
the
word
of
flesh
,
there
is
not
meant
that
man
onely
,
whom
the
Virgin
did
beare
,
was
received
of
the
word
into
this
conjunction
,
but
the
very
nature
of
man-kind
,
for
the
redeeming
and
restoring
of
which
,
this
Incarnation
of
the
Word
was
predestinated
from
everlasting
;
so
that
wee
must
judge
that
the
Word
was
made
not
onely
the
Sonne
of
the
Virgin
Mary
,
Luke
3.
but
surely
also
the
sonne
of
Adam
and
of
Eve
,
which
is
diligently
expressed
by
Luke
in
the
genealogie
of
Christ
:
The
weaknesse
of
man
taken
upon
the
word
.
the
word
flesh
also
signifieth
mans
weaknesse
,
that
we
may
also
know
,
that
the
Word
of
God
is
not
so
made
man
,
that
it
tooke
those
things
only
upon
it
,
which
pertaine
to
mans
spirit
and
foule
,
but
it
tooke
the
infirmity
of
our
flesh
also
,
saving
sinne
onely
,
Mat.
21.18
.
Mar.
14.33.34
.
which
is
sufficiently
expressed
in
the
very
race
of
his
dispensation
,
when
he
hungred
and
thirsted
,
ate
and
dranke
,
was
made
merry
,
slept
,
wept
,
was
made
sorry
,
and
after
suffered
death
:
all
which
things
were
not
fained
by
him
by
counterfeiting
,
but
truely
declared
according
to
the
truth
of
mans
nature
.
What
can
be
more
conjunct
and
more
united
,
then
that
everlasting
Trinity
in
the
God-head
of
the
Persons
?
yet
it
cannot
be
said
,
that
the
Father
is
made
the
Sonne
,
or
the
holy
Spirit
;
or
the
Sonne
the
Father
,
or
the
holy
Spirit
;
An
excellent
note
to
be
observed
.
or
the
holy
Spirit
the
Father
,
or
the
Sonne
,
as
it
is
here
spoken
of
the
Word
,
that
it
is
made
flesh
.
Why
?
because
the
unity
of
the
holy
Trinity
,
is
of
godly
nature
,
and
not
of
person
,
that
is
to
say
,
consisteth
not
,
Ephes.
5.31
.
The
communicating
of
nature
doth
consist
in
getting
and
bearing
,
and
not
in
creating
and
making
.
of
one
and
the
selfe
same
person
,
but
of
one
selfesame
nature
.
Againe
,
the
man
and
the
woman
be
so
joyned
,
and
united
by
wedlocke
,
that
they
doe
become
into
one
flesh
:
for
saith
the
Apostle
,
They
be
not
two
,
but
one
flesh
:
and
yet
no
man
can
truely
say
,
that
the
man
is
made
the
woman
;
why
?
because
the
man
and
the
woman
be
not
coupled
into
one
selfesame
person
,
but
in
wedlocke
they
bee
two
persons
joyned
together
into
one
flesh
and
nature
:
but
it
may
bee
sayd
,
that
the
word
was
made
flesh
,
though
it
did
not
simply
take
our
flesh
,
but
ioyned
it selfe
unto
it
in
unity
of
person
,
Personall
unity
.
and
the
condition
of
personall
unity
:
that
albeit
it
doe
comprehend
divers
natures
,
yet
it
is
reported
of
the
one
,
that
it
is
the
other
;
as
in
this
cause
it
is
reported
of
the
word
,
that
it
is
made
flesh
:
he
doth
not
say
that
the
word
was
changed
into
flesh
,
but
the
word
was
made
flesh
;
for
then
this
change
must
have
had
an
alte●ation
of
nature
,
which
cannot
bee
,
or
take
place
in
Christ
;
for
the
word
is
not
changed
,
but
still
retaineth
his
nature
;
neither
,
it
receiving
flesh
,
It
is
not
possible
God
can
leave
to
be
God
.
left
his
nature
;
it
is
not
possible
that
God
can
leave
to
be
God
;
the
nature
of
God
suffereth
neither
change
nor
end
,
for
it
is
immutable
and
infinite
,
neither
could
the
dispensation
taken
in
hand
,
beare
it
,
that
the
nature
of
man
joyned
unto
the
nature
of
God
,
should
loose
those
things
which
be
proper
unto
it
,
for
so
it
might
be
inferred
that
Christ
were
not
true
man
,
nor
truly
conceived
,
nor
borne
of
the
Virgin
Mary
,
did
not
suffer
,
dyed
not
,
nor
rose
againe
from
the
dead
,
which
notwithstanding
the
holy
Scriptures
doe
manifestly
ascribe
all
these
things
unto
him
.
Wherefore
the
whole
universall
Church
doe
hold
firmely
and
rightly
,
that
God
was
made
man
,
he
tooke
upon
him
that
which
he
was
not
,
and
lost
not
that
which
hee
was
:
neither
doth
the
unity
of
person
require
the
change
of
natures
,
but
doth
reteine
them
both
perfect
and
sound
.
A
similitude
.
The
soule
and
spirit
is
heavenly
immortall
and
incorruptible
,
but
the
flesh
is
earthly
mortal
&
corruptible
.
The
testimony
of
the
Godhead
,
and
manhood
of
Christ
cannot
be
vain
.
Coloss.
1.
The
person
of
man
being
one
,
doth
consist
of
a
soule
and
body
,
personally
joyned
together
,
the
soule
is
of
a
heavenly
nature
,
and
beginning
;
the
body
of
an
earthly
:
the
soule
is
immortall
,
and
not
suffering
corruption
;
the
body
is
mortall
and
corruptible
:
and
yet
they
be
joyned
together
,
without
confusion
,
that
in
both
remaineth
still
his
owne
nature
.
The
testimonies
of
the
Godhead
which
bee
given
unto
Christ
in
holy
Scriptures
,
should
bee
altogether
vaine
,
if
the
word
were
changed
into
flesh
.
And
againe
,
if
the
flesh
had
beene
changed
into
the
word
,
then
all
those
testimonies
and
writings
,
which
the
Evangelists
doe
set
forth
of
the
true
manhood
of
Christ
,
were
not
worthy
to
be
believed
.
The
Apostle
saith
,
that
all
things
are
by
Christ
,
and
that
there
dwelleth
in
him
bodily
,
all
fulnesse
of
the
Godhead
:
take
from
him
the
nature
of
the
word
,
and
this
testimony
of
the
Apostle
is
of
no
weight
.
The
Euangelists
and
Apostles
doe
witnesse
of
him
,
Math.
1.1
.
Rom.
1.3
,
4.
that
hee
is
of
the
seed
of
Abraham
and
of
David
,
according
to
the
flesh
:
the
fruit
of
the
wombe
of
Mary
conceived
in
her
body
;
and
,
according
unto
the
fulnesse
of
time
appointed
to
women
with
child
,
borne
,
and
such
other
things
as
they
doe
make
mention
,
of
the
course
of
his
dispensation
:
to
manifest
unto
us
,
that
he
was
true
man
,
Eph.
5.30
.
passing
over
that
which
the
Apostle
witnesseth
of
him
,
that
wee
are
bone
of
his
bone
,
and
flesh
of
his
flesh
:
therefore
,
all
these
things
shall
be
false
.
if
the
flesh
of
him
lost
that
her
nature
by
the
conjunction
of
the
word
,
and
turned
it
into
godly
nature
.
Wherefore
wee
must
diligently
looke
to
our selves
,
in
this
matter
,
for
because
of
false
Doctors
,
which
doe
bereave
Christ
of
the
true
nature
of
our
flesh
;
because
hee
saith
,
The
word
was
made
flesh
.
Thus
briefly
to
note
,
of
the
beginning
of
the
flesh
of
Christ
;
whereby
it
is
manifest
enough
how
wicked
an
opinion
they
had
,
which
denyed
the
truth
thereof
,
which
they
doe
also
,
which
doe
fondly
devise
it
to
bee
conceived
of
the
nature
and
substance
of
the
holy
Spirit
,
for
like
as
Christ
said
unto
Nicodemus
,
Iohn
3.
T●e
same
which
is
borne
of
the
is
flesh
;
and
the
same
which
is
borne
of
the
Spirit
is
Spirit
.
If
Christ
be
borne
of
the
substance
of
the
holy
Spirit
,
and
not
of
the
substance
of
the
Virgins
flesh
;
it
followeth
,
he
is
a
Spirit
,
and
not
flesh
:
for
the
substance
of
any
thing
that
is
borne
,
is
most
rightly
deemed
to
be
of
the
substance
of
it
from
whence
it
is
,
&
hath
his
beginning
.
Adam
was
called
earthly
,
because
hee
was
taken
out
of
the
earth
;
Thou
art
earthly
,
saith
God
,
Gen
3.19
.
and
shalt
returne
into
earth
againe
.
But
if
we
doe
say
,
Christ
is
a
Spirit
,
in
as
much
as
he
is
borne
of
the
Virgin
,
what
doe
wee
else
,
but
deny
that
hee
is
man
,
and
so
doe
bring
to
nothing
,
all
his
dispensation
which
hee
tooke
upon
him
in
the
flesh
,
and
withall
the
whole
hope
and
certainety
of
our
redemption
which
God
forbid
:
it
appeareth
clearer
then
the
Sunne
,
of
the
very
birth
of
the
flesh
of
Christ
,
wrought
by
the
holy
Spirit
,
by
the
power
of
the
highest
,
in
the
wombe
of
the
Virgin
,
and
by
the
promises
which
went
before
,
and
of
those
things
which
he
suffered
,
spake
,
and
did
,
that
he
is
true
man
,
yea
the
very
sonne
of
man
;
which
can
not
be
true
,
unlesse
hee
hath
the
truth
of
our
flesh
.
It
is
very
hard
to
finde
out
how
the
naturall
child
is
conceived
,
quickened
,
nourished
,
and
growes
in
the
mothers
wombe
,
of
the
seed
of
man
,
after
the
accustomed
course
of
nature
;
much
more
how
this
unwonted
and
wonderfull
incarnation
of
the
word
was
perfected
,
it
passeth
the
compasse
of
mans
understanding
to
yeeld
a
reason
thereof
,
Rom.
11.33
,
34.
otherwise
then
was
answered
to
the
blessed
Virgin
her selfe
,
by
the
Angell
;
which
is
,
that
it
doth
consist
of
the
seed
of
man
,
but
of
the
vertue
and
operation
of
the
holy
Spirit
:
for
the
Angell
saith
unto
her
,
The
holy
Spirit
shall
come
upon
thee
,
and
the
power
of
the
highest
st●ll
shadow
thee
:
Which
was
conceived
by
the
holy
Spirit
the
blessed
Virgin
wondred
,
saying
,
shee
had
not
touch●d
a
man
,
how
then
should
shee
bring
forth
a
child
?
the
Angell
doth
open
the
matter
unto
her
;
that
it
shall
not
be
by
the
accustomed
course
of
nature
,
by
the
seed
of
man
,
Luke
1.26
,
&c.
but
by
the
singular
working
of
the
vertue
of
God
:
for
the
vertue
and
power
of
the
highest
,
is
the
holy
Spirit
,
wrought
in
the
wombe
of
the
Virgin
,
and
forming
the
sonne
of
man
of
her
flesh
&
blood
,
and
performing
this
incarnation
of
the
word
without
any
seed
of
man
;
but
the
same
man
which
the
Virgin
did
beare
,
was
not
onely
man
,
but
through
the
conjunction
of
the
word
,
was
both
God
and
man
.
And
whereas
it
is
holden
by
some
,
Apollinaris
Bishop
of
Laodicea
.
Math.
26
,
38.
Iohn
12.27
.
that
the
word
tooke
upon
him
flesh
onely
,
and
not
soule
;
against
such
opinion
,
marke
what
Christ
said
,
My
soule
is
heavie
,
even
to
death
:
and
in
Iohn
,
Now
my
soule
is
troubled
.
By
which
words
certainely
he
witnessed
,
not
onely
that
hee
had
a
soule
,
but
such
a
soule
also
,
as
was
subject
unto
heavinesse
and
trouble
:
which
thing
can
in
no
wise
be
attributed
unto
the
nature
of
the
word
,
in
it selfe
;
wherefore
it
must
needs
be
understood
of
the
soule
of
man
,
which
he
tooke
upon
him
.
Marke
againe
,
Luke
23.46
.
what
Christ
saith
,
who
speaking
of
his
Spirit
,
Father
I
commend
my
Spirit
into
thy
hands
:
and
Jesus
crying
with
a
loud
voyce
,
Math.
27.50
.
gave
up
his
Spirit
.
These
places
cannot
be
understood
,
as
spoken
of
the
Word
of
God
,
nor
of
the
holy
Spirit
;
but
in
any
wise
of
the
spirit
of
man
,
which
he
tooke
upon
him
.
By
the
consideration
of
these
matters
it
is
manifest
,
Mans
spirit
is
subject
to
passion
,
and
not
Gods
.
that
the
word
is
not
so
incarnated
in
the
wombe
of
the
Virgin
;
that
it
tooke
upon
him
either
the
bare
flesh
without
the
soule
,
either
the
flesh
and
soule
without
the
spirit
of
man
,
but
that
this
incarnation
was
so
made
,
that
therein
is
comprehended
both
the
soule
and
the
spirit
;
that
is
,
that
the
word
tooke
upon
him
the
whole
man
,
As
the
soule
is
the
life
of
man
so
is
God
the
life
of
the
soule
.
with
flesh
,
spirit
,
and
soule
;
of
whence
it
commeth
,
that
some
had
rather
call
this
conjunction
of
the
word
and
flesh
,
to
be
man
rather
then
flesh
:
for
that
,
that
the
fulnesse
of
the
taking
upon
him
of
man
,
or
of
mans
nature
,
is
more
expressed
in
the
word
of
humanation
then
of
incarnation
.
Lastly
,
is
added
also
the
cause
of
this
incarnation
:
the
generall
and
summary
cause
is
,
that
mankind
should
be
redeemed
from
sinne
,
the
Kingdome
of
Satan
,
and
everlasting
condemnation
,
and
that
he
might
abolish
him
by
death
,
which
had
the
dominion
of
death
,
that
is
the
divell
;
and
to
make
them
free
,
which
through
feare
of
death
were
subject
unto
bondage
:
for
hee
tooke
not
upon
him
the
nature
of
Angels
,
but
the
seed
of
Abraham
:
Joh.
3.16
.
For
God
so
loved
the
world
that
he
gave
his
onely
begotten
Sonne
,
that
whosoever
believeth
in
him
,
should
not
perish
,
but
have
everlasting
life
;
therefore
the
Apostle
saith
he
ought
to
be
made
in
all
points
like
to
his
brethren
;
For
both
he
that
doth
sanctifi●
,
Hebr.
2.11
.
and
they
which
are
sanctified
be
all
of
one
.
Againe
,
that
he
should
be
a
mercifull
and
faithfull
mediatour
for
his
people
,
Hebr.
2.17
.
concerning
those
matters
which
were
to
be
wrought
wi●h
God
the
Father
,
to
cleanse
the
sinnes
of
the
people
which
concerne
our
salvation
.
Last
of
all
,
he
saith
,
he
was
borne
for
us
,
to
the
intent
that
hee
which
granted
to
us
,
that
we
should
be
;
might
grant
to
us
also
,
to
continue
in
his
favour
and
grace
:
or
rather
to
the
intent
that
as
we
through
the
malice
of
the
Divell
,
fell
from
the
state
of
innocency
might
be
by
his
incarnation
renovated
againe
by
the
comming
of
Christ
unto
men
,
is
that
wee
may
returne
againe
unto
God
,
and
putting
off
our
old
man
sinne
,
may
put
on
the
new
man
Jesus
Christ
,
and
that
like
as
wee
dyed
all
in
Adam
,
so
we
may
live
in
Christ
,
be
borne
with
Christ
,
1
Tim.
3.6
.
crucified
,
buried
,
and
rise
againe
also
with
Christ
to
glory
everlasting
.
Of
Christs
Nativity
.
LEt
us
withdraw
our
minds
awhile
from
temporary
things
,
and
let
us
contemplate
the
holy
mysterie
of
the
Lords
Nativity
,
●al.
4.5
.
the
Sonne
of
God
came
downe
from
heaven
unto
us
,
that
by
him
wee
might
obtaine
the
adoption
of
children
.
God
made
man
,
that
man
may
be
made
partaker
of
divine
grace
and
nature
;
his
birth
was
pure
and
holy
,
to
sanctifie
our
impure
and
polluted
nativity
;
he
is
borne
of
a
Virgin
betrothed
to
an
husband
,
to
honour
both
Virginity
and
Matrimony
which
was
Gods
institution
;
he
is
borne
in
the
darkenesse
of
the
night
,
Luk.
2.7
.
because
he
was
the
true
Light
which
illuminateth
the
darkenesse
of
the
world
;
hee
is
laid
in
a
manger
,
because
hee
is
the
true
Food
of
our
soules
;
hee
was
borne
betwixt
an
Oxe
and
an
Asse
,
that
men
which
were
become
as
beasts
,
beastly
,
might
be
restored
to
their
former
dignity
;
he
is
borne
in
Bethlehem
,
which
is
the
house
of
bread
,
because
he
brought
with
him
the
most
plentifull
food
of
divine
benefits
;
hee
is
the
first
and
onely
begotten
of
his
Mother
upon
earth
,
2
Cor.
8.9
.
because
he
was
according
to
his
divine
narture
,
the
first
and
only
begotten
of
his
Father
in
heaven
;
he
is
borne
poore
and
naked
,
yet
to
purchase
for
us
celestiall
riches
;
he
is
borne
in
a
stable
,
Luk.
2.10
,
&c.
yet
to
bring
us
to
his
royall
palace
which
is
in
heaven
:
the
Angels
from
heaven
brought
the
first
message
of
this
great
Joy
and
benefit
,
because
no
man
on
earth
understood
the
greatnesse
thereof
.
And
further
,
it
was
meet
that
the
messenger
of
celestiall
gifts
should
be
celestiall
;
the
armies
of
the
Angels
rejoyce
,
because
we
are
by
the
incarnation
of
the
Sonne
of
God
,
made
partakers
of
their
heavenly
happinesse
.
To
the
Shepherds
first
is
declared
this
so
wondrous
and
great
a
miracle
,
because
the
true
Shepherd
of
our
lost
soules
came
to
bring
backe
the
lost
sheepe
into
his
fold
.
The
quire
of
heaven
which
became
sorrowfull
for
the
sinne
of
our
first
father
,
doth
now
sing
and
rejoyce
:
the
brightnesse
and
glory
of
that
Lord
and
King
appeareth
now
in
the
heavens
,
whose
lowlinesse
men
despised
here
on
earth
;
joy
was
declared
from
heaven
,
because
the
Author
and
Giver
of
Joy
was
borne
;
joy
is
commanded
,
because
the
enmity
betweene
the
just
God
and
sinfull
man
,
the
cause
of
all
sorrow
is
removed
,
glory
in
the
highest
is
rendred
unto
God
,
which
our
first
father
Adam
,
by
his
unlawfull
transgressions
of
Gods
Commandements
had
taken
away
;
true
peace
is
obtained
by
his
nativity
,
because
before
,
men
were
enemies
unto
God
and
their
owne
consciences
;
true
peace
is
restored
to
the
earth
,
because
he
is
overcome
which
held
us
captive
.
Joh.
8.5
,
6.
Abraham
rejoyced
when
hee
saw
the
Lord
in
an
humame
shape
,
assumed
for
a
time
,
and
appeared
unto
him
;
and
shall
not
we
rejoyce
,
seeing
Christ
hath
coupled
and
taken
upon
himselfe
our
nature
,
by
an
everlasting
and
inviolable
covenant
?
Let
us
here
admire
the
infinite
goodnesse
of
God
;
let
us
also
admire
the
infinite
power
of
God
,
who
of
two
things
most
different
and
distant
one
from
the
other
,
I
meane
,
the
divine
and
humane
nature
,
could
make
one
so
neerly
,
that
one
and
the
same
should
be
God
and
man
.
1
Tim.
3.16
.
Let
us
admire
the
infinite
wisedome
of
God
,
who
could
find
out
a
meanes
to
worke
our
salvation
:
when
men
nor
Angels
could
find
no
meanes
of
reconcilement
;
the
infinite
goodnesse
of
God
was
offended
,
and
an
infinite
satisfaction
was
required
;
man
had
offended
God
,
and
of
man
was
satisfaction
required
;
neither
could
an
infinite
sati●faction
be
made
by
man
;
neither
could
Gods
justice
be
satisfied
without
an
infinite
price
,
therefore
God
was
made
man
,
that
both
he
which
had
sinned
might
satisfie
,
and
he
which
was
infinite
might
be
paid
an
infinite
price
.
Let
us
admire
this
wonderfull
temper
of
Gods
Justice
and
Mercy
,
which
no
creature
could
find
out
before
God
did
manifest
it
unto
him
,
neither
could
any
fully
perceive
it
after
it
was
manifested
;
let
us
admire
these
things
,
and
not
curiously
pry
into
them
;
let
us
desire
to
understand
this
high
and
secret
mysterie
,
though
wee
cannot
rightly
conceive
all
;
let
us
rather
confesse
our
ignorance
,
Luk.
2.10
.
then
to
deny
Gods
Omipotence
.
I
bring
tidings
of
great
joy
unto
you
,
saith
the
Angel
at
our
Saviours
Nativity
;
of
great
joy
indeed
,
such
as
passeth
mans
understanding
.
It
was
a
very
great
evill
and
dangerous
,
that
we
had
incurred
the
wrath
of
God
,
and
were
held
captive
under
the
power
of
the
Divell
,
and
under
eternall
damnation
:
but
it
was
yet
greater
,
because
men
knew
not
it
,
neither
could
eschew
the
danger
thererof
;
or
else
did
wilfully
neglect
the
meanes
of
their
owne
salvation
.
But
now
great
joy
is
declared
unto
us
,
because
he
that
delivereth
u●
from
all
evill
,
is
come
a
Saviour
into
the
world
;
he
is
come
a
Physician
to
the
sicke
,
a
Redeeme●
to
the
captive
;
he
is
the
Way
to
the
wanderer
,
Life
to
them
that
were
dead
in
sinne
,
and
Salvation
to
them
that
were
condemned
.
Exod.
3.10
.
As
Moses
was
sent
from
the
Lord
to
redeeme
the
children
of
Israel
,
which
were
the
select
people
of
the
world
,
from
the
servitude
and
bondage
of
Egypt
:
so
Christ
Jesus
was
sent
from
his
Father
,
to
redeeme
all
man-kind
,
from
the
slavery
and
bondage
of
the
Divell
,
and
to
preach
peace
,
and
the
reconciliation
of
man
with
God
;
therefore
we
have
great
cause
to
rejoyce
,
and
conceive
great
things
of
the
goodnesse
and
mercy
of
God
;
for
he
which
loved
us
so
being
his
enemies
,
that
hee
did
vouchsafe
to
assume
our
nature
to
be
united
to
his
divinity
;
what
will
hee
deny
us
,
Rom.
5.10
,
&c.
being
joyned
unto
him
by
participation
of
our
flesh
.
An
infinite
goodnesse
was
offended
,
and
none
could
intercede
but
a
Mediatour
of
infinite
power
;
and
what
is
infinite
but
God
?
therefore
God
himselfe
reconciled
the
world
unto
himselfe
:
2
Cor.
5.19
.
God
himselfe
redeemed
man-kind
by
his
owne
blood
:
God
himselfe
became
Mediatour
for
us
:
who
can
conceive
the
greatnesse
of
this
mysterie
?
the
chiefe
Creatour
was
offended
with
sinfull
man
,
Acts
20.28
.
and
the
creature
sought
not
with
diligence
to
appease
God
,
or
to
reconcile
himselfe
unto
him
.
So
hee
that
was
offended
,
assumed
the
flesh
of
the
creature
,
and
becomes
reconciliatour
:
man
had
forsaken
God
,
and
turned
himselfe
unto
the
Divell
,
Heb.
2.14
,
15.
the
enemy
of
God
&
man
;
and
he
that
was
forsaken
,
makes
diligent
inquisition
after
the
forsaken
,
and
incites
him
most
bountifully
to
come
againe
unto
him
,
and
when
man
had
departed
from
that
infinite
good
,
and
falne
,
into
that
infinite
evill
:
then
that
same
infinite
good
,
by
giving
an
infinite
price
of
redemption
,
delivered
the
creature
from
that
infinite
evill
.
Is
not
this
infinite
mercy
of
God
,
farre
exceeding
all
the
finite
understanding
,
and
thought
of
man
?
for
our
nature
is
become
farre
exceeding
and
more
glorious
by
Christ
,
then
it
was
debased
and
dishonoured
by
the
sinne
and
fall
of
Adam
;
Rom.
5.20
,
21.
we
have
received
more
in
Christ
then
we
lost
in
Adam
:
for
where
sinne
did
abound
,
Gods
grace
doth
much
more
abound
:
in
Adam
we
lost
our
innocency
,
in
Christ
we
have
received
perfect
righteousnesse
.
Eph.
2.4.5
.
Let
us
admire
Gods
power
,
but
his
divine
mercy
,
is
yet
more
to
be
admired
:
although
power
and
mercy
are
both
equall
in
God
,
for
both
are
infinite
.
Let
us
admire
our
creation
,
but
rather
let
us
admire
our
redemption
:
although
creation
and
redemption
are
both
acts
of
infinit
power
in
God
.
It
is
a
wondrous
great
thing
to
create
man
;
having
deserved
nothing
,
for
as
yet
he
had
no
being
:
but
it
seemes
to
be
yet
greater
,
to
take
upon
him
to
satisfie
for
the
debt
of
man
,
for
the
sinne
of
man
:
and
to
redeem
him
when
he
had
deserved
evill
and
condemnation
;
but
it
is
more
wonderful
,
that
God
would
become
flesh
of
our
flesh
,
and
bone
of
our
bone
.
Eph.
5.30
.
Be
thankefull
therefore
,
O
devout
soule
;
give
praise
unto
God
who
created
thee
,
when
thou
wast
not
:
who
redeemed
thee
from
sinne
and
misery
,
when
for
sinne
thou
wast
condemned
;
and
who
hath
prepared
for
thee
the
eternall
joyes
of
Heaven
,
if
by
faith
thou
adhere
to
Christ
and
his
righteousnesse
:
which
the
Lord
of
his
goodnesse
give
us
grace
evermore
to
doe
.
Christ
Iesus
is
the
summe
or
compendium
of
the
Gospell
.
Christ
the
summe
of
the
Gospell
.
IN
whose
actions
and
holy
sufferings
,
the
maine
execution
of
the
Gospell
,
was
onely
and
wholy
finished
:
for
hee
being
the
seale
of
the
covenant
of
grace
,
the
covenant
was
onely
promised
,
but
not
performed
,
untill
Christ
himselfe
came
in
our
nature
,
who
did
first
discharge
our
former
debts
,
Why
the
Gospell
is
called
the
new
Testament
.
we
ought
the
justice
of
God
,
before
he
did
seale
and
ratifie
the
new
covenant
of
the
Gospell
:
therefore
is
the
Gospel
called
the
new
Testament
of
our
Saviour
Jesus
Christ
;
because
the
title
and
interest
of
salvation
,
could
not
be
derived
on
the
children
of
God
,
but
by
Christ
the
testator
,
his
sufferings
and
death
,
in
his
humane
nature
.
It
is
also
called
the
last
will
of
Jesus
Christ
,
Why
the
last
Testament
.
because
God
hath
fully
determined
that
this
Testament
,
this
covenant
shall
remaine
unalterable
to
all
posterity
,
there
being
no
purpose
in
God
,
no
power
in
man
to
alter
,
repeale
,
or
change
the
forme
of
this
covenant
,
being
determined
by
the
whole
Trinity
,
from
before
all
beginning
;
to
be
the
last
refuge
for
sinnefull
man
,
and
the
onely
and
most
safe
meanes
of
their
spirituall
deliverance
:
The
Gospell
is
the
last
refuge
for
sinfull
man
.
it
was
also
in
the
fulnesse
of
time
,
perfectly
finished
by
Christ
,
as
it
was
before
determined
in
the
Counsell
of
the
Trinity
:
and
from
this
doctrine
doth
issue
this
foundation
of
Christian
religion
,
that
the
covenant
of
grace
was
purchased
onely
by
the
righteousnesse
of
Jesus
Christ
our
redemption
,
who
in
our
nature
satisfying
our
contempts
,
and
in
our
nature
working
our
righteousnesse
,
did
in
our
nature
,
and
in
our
behalfe
,
indent
with
God
,
and
enter
these
covenants
with
him
for
us
and
our
salvation
.
And
lastly
,
to
ratifie
all
,
hee
did
die
in
our
nature
,
The
foundation
of
Christian
Religion
.
and
with
the
blood
of
his
most
sacred
hand
subscribed
and
sealed
his
testament
,
our
covenant
,
whereby
it
is
made
unquestionable
true
,
and
unalterable
to
all
times
and
posterities
.
It
is
evident
then
that
the
matter
of
the
Gospell
,
The
words
and
workes
of
Christ
,
the
matter
of
the
Gospell
.
is
wholly
contained
onely
in
the
words
and
workes
of
Jesus
Christ
;
and
that
Christ
is
the
contract
compendium
of
all
such
particulars
as
are
contained
in
the
covenant
of
mans
salvation
,
and
that
therefore
the
Canons
and
decrees
of
Counsels
and
Ecclesiasticall
States
:
nay
the
very
writings
of
the
Prophets
and
Apostles
,
adde
not
any
matter
to
the
substance
of
the
covenant
of
grace
,
but
rather
to
bee
understood
as
interpretations
,
and
plaine
expositions
of
such
secrets
as
the
wisedome
of
Christ
Jesus
,
thought
good
to
fold
inallegories
and
darke
sentences
;
for
Christ
left
not
his
worke
defective
and
imperfect
,
whereby
it
might
require
correction
of
any
,
but
in
a
most
exact
performance
:
therefore
,
saith
Saint
Paul
,
1
Cor.
3.11
,
12
,
14.
Other
foundation
can
no
man
lay
,
then
that
which
is
already
layd
;
which
is
Christ
Iesus
.
And
he
assureth
a
reward
to
them
that
build
upon
this
foundation
,
and
not
to
them
that
build
a
new
foundation
,
or
alter
this
which
is
already
laid
,
Christ
:
then
the
foundatlon
of
Christian
regligion
,
and
the
substance
of
the
Gospell
,
did
execute
his
divine
office
with
a
double
diligence
,
his
word
,
his
worke
:
by
his
word
is
understood
such
spirituall
doctrine
as
hee
daily
delivered
to
his
hearers
,
whether
it
were
direction
,
admonition
,
reformation
,
or
interpretation
;
in
all
which
our
Saviour
hath
so
aboundantly
travelled
,
as
that
not
onely
the
Apostles
,
but
the
Catholique
Church
also
may
receive
ample
and
sufficient
direction
,
The
words
of
Christ
give
all
men
sufficient
divine
direction
.
both
for
divine
doctrine
,
and
spirituall
discipline
.
By
his
workes
is
understood
every
act
,
and
all
the
passages
of
his
temporall
life
,
from
his
incarnation
to
his
death
upon
the
Crosse
:
in
all
which
time
he
was
continually
working
somewhat
that
was
availeable
and
necessary
to
the
redemption
of
mankinde
,
Thus
is
Christ
generally
to
be
understood
,
A
generall
understanding
of
Christ
.
as
that
hee
was
the
principall
matter
of
the
Gospell
,
and
the
onely
working
meanes
of
our
savation
.
Now
to
make
this
doctrine
both
familiar
and
profitable
to
Christian
men
of
easie
understanding
,
this
double
care
of
Christ
,
is
subdevided
into
these
particulars
.
The
duties
of
the
soule
.
The
words
of
Christ
in
the
time
of
his
incarnation
did
instruct
us
the
duties
of
our
soules
,
and
the
duties
of
society
:
the
duties
of
the
soule
are
all
those
things
that
are
needfully
required
in
the
state
of
Christianity
,
whether
wee
respect
the
necessary
faith
of
the
Church
,
the
necessary
orders
in
the
Church
,
or
the
necessary
obedience
to
the
Church
.
The
duties
of
society
.
The
duty
of
society
is
civill
action
,
and
humanity
,
that
is
,
a
loving
,
charitable
,
and
orderly
conversing
of
Christian
men
one
with
another
;
and
this
our
Saviour
Christ
called
,
the
great
Commandement
:
great
indeed
,
and
of
great
consequence
because
;
without
this
duty
of
humanity
,
wee
cannot
performe
unto
God
our
duty
of
divinity
;
1
Ioh.
4.12
,
20.
For
hee
that
loveth
not
his
neighbour
whom
he
hath
seene
,
cannot
love
God
whom
he
hath
not
seene
:
and
this
society
and
duties
of
the
soule
comprehend
generally
,
the
substance
of
such
doctrines
as
Christ
Jesus
himselfe
hath
delivered
and
left
behind
him
for
our
examples
.
Also
the
matter
of
the
Gospell
are
the
workes
of
Christ
,
and
therein
such
things
are
comprehended
as
were
necessary
to
be
done
by
Christ
,
Heb.
10.9
,
10.
and
necessary
to
be
knowne
and
believed
of
us
;
being
the
price
of
our
redemption
,
without
which
it
was
impossible
wee
should
be
reconciled
to
Gods
favour
,
and
by
which
the
Covenant
of
the
Gospel
,
is
both
obtained
and
confirmed
unto
us
,
which
workes
of
Christ
be
reduced
to
these
principalls
:
to
his
birth
,
to
his
life
,
and
to
his
death
,
what
hee
did
by
assuming
our
nature
,
what
hee
did
and
suffered
by
living
in
our
nature
,
and
what
he
did
by
suffering
when
he
died
in
our
nature
;
What
hee
did
in
being
borne
.
this
is
the
most
orderly
understanding
of
the
workes
of
our
Saviour
Christ
:
for
when
Christ
did
assume
our
nature
,
and
was
borne
of
the
blessed
Virgin
,
hee
did
an
act
of
wonderfull
great
love
,
and
of
great
humility
;
of
great
humility
,
in
that
hee
deigned
to
descend
his
Majesty
,
and
to
take
our
nature
into
his
divinity
,
Hebr.
2.9
.
whereby
he
became
subject
to
a
temporall
death
,
and
in
that
respect
a
little
inferiour
to
the
Angels
,
his
owne
creatures
.
Secondly
,
The
respect
Christ
had
of
sinfull
man
.
it
was
an
act
of
wonderfull
goodnesse
and
love
,
because
the
end
thereof
had
not
respect
to
any
meanes
that
might
enlarge
the
honour
and
felicity
of
Christ
himselfe
,
in
whom
all
true
honour
and
happinesse
consisteth
in
an
infinite
measure
;
but
had
onely
respect
to
poore
and
sinfull
man
,
that
by
this
meanes
he
might
repossesse
the
favour
of
God
,
from
which
he
cast
himselfe
by
his
owne
disobedience
and
rebellion
.
Object
.
Now
if
it
be
demanded
,
that
seeing
the
nature
of
man
is
so
poysoned
with
hereditary
sin
,
as
that
all
the
children
of
men
have
a
naturall
corruption
derived
on
them
,
the
which
like
a
generall
leprosiie
deformes
the
ancient
beauty
of
our
nature
,
and
presents
us
in
ugly
formes
before
the
Majesty
of
God
;
how
then
could
Christ
take
such
nature
so
deformed
without
imputation
of
sin
,
and
without
fouling
the
exact
holinesse
and
sincerity
of
his
divine
nature
?
It
is
answered
,
Answ.
2
Cor.
5.21
.
that
Christ
tooke
our
nature
,
nay
,
all
our
nature
upon
him
,
yet
not
those
staines
,
Christ
tooke
our
nature
,
but
not
the
corruption
of
our
nature
.
nor
that
corruption
wherewith
sin
had
deformed
our
nature
:
for
though
sin
be
derived
naturally
upon
us
,
yet
is
it
not
of
the
Essence
of
our
nature
,
but
a
defect
of
our
nature
,
and
an
accidentall
deformity
,
which
happened
to
our
nature
since
our
first
creation
,
and
not
given
to
us
when
God
first
gave
us
our
nature
,
but
after
it
was
given
,
and
all
those
staines
and
deformities
which
are
naturally
bred
in
us
in
the
wombe
,
and
at
our
conception
,
were
all
voided
and
absent
;
at
the
incarnation
of
our
blessed
Saviour
,
the
holy
Ghost
sanctifying
and
preparing
the
sacred
Virgin
,
Mat.
1.18
,
&c.
ordained
for
that
holy
office
and
purpose
,
whereby
she
was
only
made
able
to
derive
her
nature
with
her
issue
,
Immaculate
without
sin
,
without
spot
,
without
corruption
,
but
not
without
infirmity
;
and
this
sacred
deriving
of
a
sanctified
nature
from
the
blessed
Virgin
,
is
not
to
be
considered
as
the
act
or
power
of
the
holy
Virgin
,
but
of
the
holy
Ghost
,
who
being
God
coequall
with
the
Father
and
the
Sonne
,
The
holy
Ghost
the
principall
mover
in
sanctifying
the
blessed
Virgin
.
was
able
to
separate
our
nature
from
corruption
,
and
so
to
sanctifie
the
sacred
Virgin
,
that
her
nature
might
be
derived
as
innocent
and
spotlesse
as
God
had
created
it
;
therefore
it
is
necessary
and
infallibly
true
then
,
that
Christ
tooke
our
whole
nature
●pon
him
,
even
our
infirmities
,
and
avoided
onely
sin
,
which
accidentally
did
happen
to
our
nature
;
the
which
being
not
of
our
nature
,
Ephes.
5.30
.
but
in
our
nature
;
and
there●●●e
the
holy
Scripture
saith
,
that
Christ
Iesus
was
like
〈…〉
all
things
,
sinne
onely
excepted
.
Secondly
,
is
to
be
considered
,
what
Christ
did
and
suffered
,
whilest
he
lived
in
our
nature
,
which
was
the
time
of
his
personall
and
visible
conversing
with
men
here
on
earth
,
What
Christ
did
suffer
for
us
.
is
comprehended
in
this
,
that
hee
lived
righteously
in
the
duties
of
the
Law
,
and
in
exact
obedience
to
the
Commandements
of
God
,
and
this
was
necessary
in
the
office
of
our
redemption
,
which
Christ
had
undertaken
to
finish
for
us
;
for
it
was
not
possible
to
make
God
the
Covenant
of
grace
,
Christ
did
satisfie
our
contempts
.
before
our
contempts
against
the
Law
were
satisfied
,
which
Christ
by
his
active
and
passive
righteousnesse
did
fulfill
for
us
,
when
he
lived
in
a
precise
conformity
to
the
Law
of
God
;
by
his
passive
righteousnesse
,
when
he
suffered
punishment
for
the
sins
of
his
people
,
whereby
the
Law
and
the
Justice
of
God
had
satisfaction
for
all
our
former
contempts
committed
against
the
divine
Majesty
of
God
and
his
Lawes
:
The
Gospel
is
the
onely
true
history
of
the
life
of
Christ
.
it
shall
not
need
to
report
the
particulars
what
our
Saviour
Christ
did
and
suffered
in
the
time
of
his
conversing
with
men
on
earth
,
the
Scriptures
of
the
Gospel
is
best
able
to
give
satisfaction
,
wherein
is
registred
,
not
all
his
life
,
but
so
much
as
the
wisedome
of
God
hath
thought
convenient
for
a
Christian
knowledge
,
wherein
is
evident
,
The
power
and
patience
of
Christ
.
that
Christ
continually
did
both
exercise
his
power
and
his
patience
;
his
power
was
exercised
in
doing
good
,
his
patience
in
suffering
evill
;
what
he
did
,
it
was
for
the
redemption
of
man
;
and
what
hee
suffered
,
was
for
the
sin
of
man
.
Christ
both
dyed
and
suffered
,
that
man
might
not
suffer
.
Thirdly
,
it
is
to
be
considered
,
what
Christ
did
by
suffering
,
when
he
dyed
in
our
nature
.
What
Christ
did
by
suffering
for
us
.
Christ
when
he
dyed
in
our
nature
,
did
by
death
,
overcome
death
,
and
by
suffering
,
did
an
act
of
admirable
power
,
and
infinite
glory
,
both
his
power
and
his
glory
were
declared
in
the
conquest
he
made
of
sin
,
hell
and
death
,
enemies
to
our
nature
,
and
had
wasted
the
sonnes
of
Adam
but
now
themselves
wasted
and
vanquished
for
ever
by
one
sonne
of
Adam
;
1
Cor.
15.54
.
The
Victory
of
Christ
over
sin
,
hell
,
and
death
.
death
and
hell
are
the
servants
of
sin
,
the
originall
or
first
cause
thereof
is
sin
:
whom
sin
marketh
,
death
destroyeth
his
body
,
hell
tormenteth
his
soule
,
yet
is
sin
,
death
,
and
hell
swallowed
up
in
victory
by
one
Christ
,
who
in
the
forme
of
man
offering
up
himselfe
a
sacrifice
to
God
his
Father
,
hath
reconciled
God
and
man
by
his
own
righteousnesse
;
God
and
man
leading
into
perpetuall
captivity
the
ancient
enemies
of
our
nature
,
sin
,
hel
,
and
death
,
sealing
the
new
covenant
of
grace
with
the
crosse
of
his
death
,
whereby
he
hath
opened
the
gates
of
heaven
,
and
removed
all
difficulties
that
might
let
and
hinder
us
in
our
passage
or
progresse
to
everlasting
happinesse
.
This
Doctrine
whereby
to
know
the
sonne
of
God
in
his
two
natures
;
his
Divinity
and
Humanity
united
in
one
Christ
,
is
most
necessary
in
the
knowledge
of
every
Christian
,
it
being
the
maine
foundation
of
Christian
religion
,
The
necessity
of
knowing
Christ
.
whereupon
all
piety
and
faith
is
grounded
;
for
he
that
understandeth
not
Christ
in
his
natures
,
and
offices
,
cannot
apprehend
and
apply
him
for
his
salvation
,
because
his
assuming
our
nature
,
and
the
execution
of
his
offices
,
are
the
onely
meanes
of
our
salvation
,
without
which
,
God
would
not
be
pleased
,
neither
could
the
Law
be
satisfied
,
and
therefore
this
generall
knowledge
doth
generally
belong
to
all
men
,
and
that
upon
necessity
.
Secondly
,
seeing
the
Sonne
of
God
was
content
for
our
sakes
to
undergoe
so
great
a
travell
,
and
for
our
sakes
to
unite
our
farre
unequall
and
most
unworthy
nature
to
his
divinity
;
wee
ought
for
his
sake
to
refuse
no
travell
that
may
advance
his
honour
,
or
expresse
our
thankefulnesse
for
his
infinite
favours
done
for
us
,
and
by
whose
onely
meanes
our
soules
have
deliverance
from
eternall
captivity
and
torment
.
Thirdly
,
seeing
Christ
Jesus
is
the
matter
of
the
Covenant
of
grace
,
betweene
God
and
man
,
it
doth
also
most
neerely
concerne
all
men
to
endeavour
all
meanes
possible
,
A
most
needfull
care
is
to
be
had
of
all
men
.
and
by
their
eyes
of
faith
to
apprehend
Christ
,
who
is
onely
to
be
apprehended
by
faith
,
and
so
to
receive
the
forme
and
impression
of
his
sacred
Image
,
whereby
they
shall
be
truely
interested
in
the
possession
of
heaven
,
when
those
that
want
this
shall
be
rejected
of
God
with
this
answer
,
Away
from
me
yee
wicked
,
for
I
know
you
not
,
because
yee
have
not
the
Image
of
my
Sonne
.
Fourthly
,
seeing
the
whole
matter
of
the
Covenant
of
grace
is
fully
contained
in
the
words
and
workes
of
Jesus
Christ
,
and
that
all
things
necessary
,
both
to
a
civill
and
Christian
life
,
are
contained
in
the
Story
of
the
holy
Gospell
,
it
behoveth
all
men
to
give
that
sacred
Word
preheminence
,
and
that
no
man
,
All
directions
must
be
conformed
to
Scripture
.
neither
any
state
or
fellowship
of
men
whatsoever
,
presume
to
decree
or
ordaine
Canons
,
or
Statutes
Ecclesiasticall
or
civill
,
which
is
any
way
repugnant
,
or
may
prejudice
the
directions
of
Jesus
Christ
,
delivered
and
set
forth
,
in
the
most
holy
Gospell
;
but
as
Christ
our
Prince
,
our
Priest
,
and
our
Prophet
,
hath
given
us
,
either
by
doctrine
or
example
;
Eccle.
18.
Reve.
22.18
,
19
which
needfull
directions
are
necessary
and
of
lawfull
use
,
either
in
a
Christian
Church
or
State
:
so
no
Christian
Church
or
State
should
presume
to
innovate
or
alter
those
directions
,
which
Christ
our
high
Priest
,
and
great
Prince
,
hath
left
established
unto
us
:
but
in
all
directions
both
in
Church
and
State
,
there
must
be
needfull
care
,
that
every
particular
have
relation
to
the
truth
of
holy
Scripture
,
and
be
conformed
to
the
example
of
Christ
;
for
whatsoever
direction
,
whether
it
concerne
the
soule
or
society
,
if
it
bee
not
either
necessarily
grounded
,
or
agreeth
with
the
Word
of
God
,
is
altogether
unlawfull
in
a
Christian
Church
and
State
,
How
to
square
every
particular
action
.
neither
can
dispensation
make
it
lawfull
or
tollerable
.
Therefore
by
the
square
of
the
Scriptures
all
men
ought
to
measure
the
Lawfulnesse
of
every
action
,
and
direction
,
and
that
whatsoever
shall
disagree
from
God
,
and
the
holy
Scriptures
,
may
be
judged
error
and
intrusion
of
disorder
;
and
therefore
of
necessity
to
be
spewed
out
of
every
Church
and
State
of
Christian
men
.
The
meditation
of
this
doctrine
,
and
these
duties
,
should
make
us
serious
in
our
Christian
care
:
let
us
not
now
content
our selves
to
have
onely
a
generall
knowledge
of
Christ
Jesus
our
Redeemer
,
To
consider
God
in
his
Majesty
onely
is
terrible
.
but
let
us
labour
to
understand
him
in
his
double
nature
;
for
if
we
consider
him
in
his
divinity
,
as
he
is
God
onely
,
it
is
a
terrour
to
our
remembrance
:
but
if
we
consider
him
in
his
double
nature
,
it
gives
us
hope
and
alacrity
;
for
the
Majesty
of
God
is
terrible
to
sinfull
man
,
but
his
mercy
is
comfortable
,
and
supporteth
the
falling
spirits
of
our
soules
,
which
would
faint
and
die
in
despaire
,
if
the
grace
of
God
did
not
succour
and
give
supply
to
such
extremities
:
therefore
as
God
doth
most
delight
himselfe
in
the
use
of
his
mercy
,
so
let
us
delight
our
soules
most
in
the
holy
contemplation
of
his
mercy
;
and
as
Christ
Jesus
is
the
most
lively
character
of
his
mercy
,
Christ
Iesus
is
the
character
of
Gods
mercy
.
so
let
our
cares
bee
most
busie
in
the
meditations
of
Christ
:
his
Gospell
is
the
booke
of
Gods
mercies
,
wee
have
eyes
of
faith
,
and
can
both
see
and
read
the
stories
of
mercy
;
let
us
therefore
direct
our
labours
and
endeavour
our
studies
in
the
most
happy
knowledge
of
our
Saviour
Jesus
Christ
,
Note
.
and
in
him
wee
shall
finde
all
goodnesse
,
and
infinite
variety
of
matter
:
in
him
wee
shall
finde
the
cause
of
our
redemption
;
Where
to
finde
the
cause
of
mans
redemption
.
wee
shall
finde
it
in
his
will
:
wee
shall
finde
it
in
his
working
:
he
did
cause
our
good
,
he
did
effect
it
also
;
in
his
will
was
the
cause
,
in
his
workes
was
the
effect
.
This
godly
meditation
may
kindle
a
zeale
in
them
that
were
dead
in
sinne
,
and
provoke
holinesse
where
it
is
not
;
to
see
the
infinite
greatnesse
,
Ier.
4.2
.
Psal.
34.20
.
the
infinite
goodnesse
,
of
God
omniscious
,
of
God
omnipotent
,
to
yield
himselfe
to
such
a
wonderfull
difference
of
fortune
:
he
that
had
all
happinesse
in
the
highest
degree
,
breathing
unutterable
pleasure
in
the
bosome
of
his
Father
,
and
he
that
made
the
heavens
,
and
the
earth
,
should
descend
from
heaven
to
earth
,
and
there
assume
the
forme
of
wretched
man
,
and
in
that
forme
worke
such
righteousnesse
as
might
satisfie
God
,
satisfie
the
Law
for
the
sinne
of
man
:
and
in
that
forme
to
bee
borne
in
poverty
,
to
live
in
contempt
,
and
die
in
disgrace
;
and
all
this
to
be
done
by
the
onely
begotten
Sonne
of
God
,
for
the
good
of
man
,
a
creature
that
was
become
apostate
,
a
traytor
to
God
,
a
rebell
to
his
lawes
,
and
the
very
cause
and
actor
of
his
disgrace
,
death
and
Tragedy
.
O
that
I
had
but
words
to
expresse
the
imaginations
of
my
soule
,
what
formes
of
mercy
we
may
see
in
our
Saviour
Jesus
!
what
slackenesse
,
what
scantinesse
,
We
must
meditate
what
we
cannot
expresse
in
words
nay
what
foulenesse
of
desert
we
finde
in
our selves
;
his
good
and
our
evill
are
infinite
,
therefore
what
we
cannot
expresse
in
words
or
workes
,
let
us
devise
it
in
our
thoughts
;
let
us
learne
to
believe
and
know
our
Saviour
to
bee
infinite
good
;
though
we
cannot
expresse
his
infinite
goodnesse
:
what
we
can
doe
to
his
glory
,
let
us
by
all
meanes
endeavour
it
;
what
wee
cannot
doe
our selves
,
let
us
perswade
others
;
let
us
endeavour
any
thing
,
that
may
adde
any
thing
to
the
honour
of
our
Saviour
,
for
in
gaining
his
favour
,
we
shall
have
the
fulnesse
of
all
favour
:
and
in
losing
his
favour
,
we
have
naught
but
tribulation
and
misery
:
he
is
the
seale
of
the
covenant
of
grace
betweene
God
and
as
;
if
wee
want
our
seale
,
wee
shall
want
our
assurance
and
so
lose
the
favour
of
God
,
A
dangerous
forfeit
.
and
forfeit
our
eternall
estate
in
Heaven
.
Therefore
let
us
esteeme
the
favour
of
our
Saviour
before
all
things
;
let
us
esteeme
all
things
nothing
in
respect
of
him
;
if
he
subscribe
not
to
our
pardon
,
wee
are
but
dead
;
the
Law
hath
cast
us
,
without
him
there
is
no
grace
,
no
hope
of
favour
,
no
hope
of
pardon
:
let
us
direct
our
eyes
of
faith
unto
him
upon
the
bended
knees
of
our
heart
,
and
when
we
have
found
him
whom
our
soule
loveth
,
let
us
resort
to
him
in
daily
prayer
;
winne
his
favour
by
endeavour
in
faithfull
and
carefull
serving
him
,
and
make
him
the
sole
end
of
our
desires
,
who
hath
wrought
who
hath
effected
our
salvation
.
Thus
by
the
assistance
of
his
grace
I
purpose
to
doe
in
my
owne
particular
:
Thus
I
wish
to
all
in
generall
.
Of
the
Crosse
of
Christ
and
of
his
holy
suffering
for
our
sinnes
.
BEhold
thou
faithfull
soule
,
the
griefe
of
him
that
suffered
,
Rom.
3.24
,
25
,
26.
the
wounds
of
him
that
hanged
,
the
torments
of
him
that
died
on
the
Crosse
:
that
head
at
which
the
Angels
tremble
,
is
crowned
with
thornes
:
that
face
which
was
most
beautifull
above
the
sonnes
of
men
,
is
defiled
by
the
spittings
of
the
ungodly
:
those
eyes
which
were
more
brighter
then
the
Sunne
,
are
darkned
in
death
:
those
eares
which
were
wont
to
heare
Angelicall
praises
,
did
ring
with
the
proud
speeches
and
derision
of
wicked
men
,
Mat.
27
,
29
,
&c.
sinners
:
that
mouth
which
taught
the
Angels
,
hath
no
other
drinke
but
Gall
and
Vinegar
:
those
feete
which
are
to
bee
adored
;
those
hands
,
Iob
9.8
.
which
stretcheth
forth
the
Heavens
,
are
stretched
forth
and
nayled
on
the
Crosse
:
that
body
which
was
the
most
sacred
Temple
of
the
Deity
,
is
whipped
,
and
wounded
with
the
speare
:
Iohn
19.34
,
37.
neither
remaines
there
any
part
in
him
whole
,
save
onely
a
tongue
,
and
that
to
pray
for
them
which
crucified
him
:
Christ
declared
himself
to
be
the
Sonne
of
God
three
manner
of
waies
.
First
,
by
his
power
or
working
of
miracles
.
Secondly
,
by
the
holy
Ghost
appearing
in
visible
signes
.
hee
that
raigneth
with
the
father
in
the
Heavens
,
is
grievously
by
sinners
afflicted
on
the
Crosse
.
God
suffers
,
God
dies
,
God
powreth
forth
his
blood
upon
the
Crosse
;
and
all
for
the
redemption
of
man
:
judge
therefore
the
greatnesse
of
the
danger
,
by
the
greatnesse
of
the
price
;
judge
the
danger
of
the
disease
by
the
valew
of
the
remedy
.
Surely
those
wounds
in
sinfull
man
,
were
great
and
dangerous
indeed
,
which
could
no
otherwise
be
cured
,
but
by
the
wounds
of
the
everliving
and
quickning
flesh
of
Christ
:
and
the
disease
most
dangerous
,
which
could
not
bee
c●red
but
by
the
death
of
the
Physitian
.
Consider
thou
faithfull
soule
the
heavie
and
fierce
displeasure
of
God
against
us
after
the
fall
of
our
first
Father
Adam
and
his
posterity
after
him
,
that
nothing
could
appease
his
anger
for
our
sins
,
but
the
ignominious
suffering
of
his
deare
and
only
begotten
Sonne
upon
the
corsse
.
Christ
his
eternall
and
well
beloved
Sonne
,
became
suter
to
God
his
Father
for
us
;
yet
his
anger
was
not
turned
from
us
;
he
by
whom
the
world
was
made
,
Hebr.
1.2
.
Thirdly
,
by
his
resurrection
from
the
dead
.
interceded
for
us
,
became
our
advocate
,
and
tooke
the
cause
of
us
miserable
sinners
upon
himselfe
,
and
yet
his
anger
was
not
turned
from
us
;
our
Saviour
tooke
upon
him
our
flesh
,
that
by
the
glory
of
the
divinity
communicated
unto
the
humanity
,
hee
might
expiate
and
purge
our
sinfull
flesh
,
Eph.
2.13
,
&c.
that
by
the
saving
vertue
of
his
most
perfect
righteousnesse
communicated
unto
our
nature
,
he
might
wipe
away
that
venomous
quality
of
our
sin
,
which
cleaveth
so
fast
unto
us
,
and
in
stead
thereof
,
conferre
grace
upon
us
;
Esay
9.
2
Cor.
5.21
.
and
yet
the
anger
of
his
father
was
not
turned
away
from
us
:
our
sins
,
and
the
punishment
due
unto
them
,
he
taketh
upon
himselfe
;
his
body
is
bound
,
whipped
,
wounded
,
pierced
,
crucified
,
and
buried
,
Matth.
27.
Luk
22.44
.
his
blood
like
a
dew
most
copiously
distilled
downe
all
his
members
;
at
his
passion
his
most
holy
soule
is
made
sorrowfull
above
measure
,
even
unto
death
;
hee
feeleth
the
paines
of
hell
,
the
eternall
Sonne
of
God
cryeth
out
that
he
is
forsaken
of
God
;
so
great
was
his
anguish
,
Vers.
46.
so
great
was
his
bloody
sweat
,
that
he
that
comforteth
the
Angels
,
stood
in
need
of
an
Angel
to
comfort
him
;
hee
dyed
for
us
sinners
,
who
is
the
authour
and
giver
of
life
to
every
living
thing
:
1
Pet.
3.18
.
If
God
be
so
highly
offended
with
the
most
just
and
holy
One
,
what
shall
become
of
us
sinners
?
how
will
God
punish
us
for
our
sins
,
who
is
so
wrathfully
displeased
with
his
owne
Sonne
,
for
the
sins
of
others
?
and
if
his
Sonne
was
so
grievously
punished
for
us
,
shall
we
his
servants
thinke
to
escape
unpunished
?
what
shall
the
Reprobate
suffer
,
if
such
be
the
sufferings
of
his
best
beloved
?
Surely
,
if
our
hearts
be
not
harder
then
the
Adamant
,
and
more
flinty
than
a
stone
,
they
must
needs
be
wounded
,
and
bleed
within
us
,
to
thinke
how
Christ
was
wounded
for
our
sakes
:
For
Christ
truely
tooke
our
infirmities
upon
himselfe
:
Esay
.
53.4
.
and
bare
our
griefes
,
and
healed
our
sicknesses
:
that
which
in
us
merited
eternall
punishment
and
condemnation
,
Mat.
8.16.17
.
thou
Lord
Jesus
tookest
upon
thy selfe
,
that
burthen
which
would
have
pressed
us
downe
into
hell
;
thou
tookest
our
sins
upon
thy selfe
,
Rom.
3.24
,
&c.
and
bestowedst
thy
righteousnesse
upon
us
;
death
which
is
due
unto
us
,
thou
undertookest
thy selfe
,
and
conferredst
life
upon
us
;
we
cannot
therefore
by
any
meanes
,
doubt
of
thy
grace
,
or
despaire
by
reason
of
our
sinnes
;
therefore
,
if
thou
shalt
confesse
with
thy
mouth
the
Lord
Jesus
,
Rom.
10.9
,
10.
and
believe
in
thine
heart
,
that
God
raised
him
from
the
dead
,
thou
shalt
be
saved
;
for
by
faith
we
apprehend
that
Christ
hath
given
satisfaction
for
us
,
he
bare
the
iniquities
of
those
that
are
his
;
he
suffered
for
the
sins
of
many
;
he
interceded
for
the
transgressors
:
Note
.
4
Esd.
4.66
.
&c.
for
he
should
have
had
very
few
just
,
unlesse
in
mercy
he
had
received
sinners
,
and
remitted
the
sins
of
the
unjust
.
How
then
shall
Christ
judge
according
to
severity
the
sins
of
the
penitent
,
which
he
hath
taken
upon
himselfe
;
how
shall
he
condemne
him
that
is
guilty
of
sin
for
whom
he
dyed
?
Joh.
15.13
.
will
he
condemne
those
whom
hee
loveth
and
calleth
his
friends
?
will
he
condemne
those
for
whom
he
hath
intreated
?
will
he
condemne
those
for
whom
hee
dyed
?
no
:
Lift
up
thy selfe
therefore
,
Psal.
42.14
.
&
43.5
.
Ezech.
18.22
.
O
devout
soule
,
and
forget
thy
sins
;
for
the
Lord
hath
forgotten
them
,
hath
forgiven
them
:
whom
then
dost
thou
feare
,
as
the
punisher
of
thy
sins
,
but
the
Lord
,
who
himselfe
hath
made
satisfaction
for
thy
sins
?
if
any
other
had
paid
the
price
of
my
redemption
I
might
have
doubted
,
Esay
53.
whether
the
just
Judge
would
have
accepted
of
that
satisfaction
;
if
either
man
or
Angel
had
satisfied
for
my
sins
,
yet
still
I
might
have
doubted
,
whether
the
price
of
my
redemption
were
sufficient
;
but
now
there
is
no
place
for
doubt
,
all
doubt
is
taken
away
and
removed
from
the
faithfull
and
penitent
sinner
;
how
can
it
be
,
that
hee
will
not
accept
of
that
price
which
himselfe
hath
paid
;
Psal.
25.9
.
Psal.
43.15
.
Psal.
42.6
.
how
can
that
but
be
sufficient
,
which
is
from
God
himselfe
?
Why
,
art
thou
yet
troubled
,
O
devout
soule
!
all
the
waies
of
the
Lord
are
mercy
and
truth
,
just
is
the
Lord
,
and
just
are
his
Judgements
.
Why
art
thou
so
troubled
,
O
my
soule
!
let
both
the
Mercy
and
Justice
of
God
raise
thee
up
;
if
God
be
just
,
hee
will
not
exact
double
satisfaction
for
one
offence
;
for
our
offences
he
hath
smitten
his
Sonne
;
how
then
can
he
smite
his
servants
for
them
,
how
can
he
punish
our
sinnes
in
us
,
for
which
his
Sonne
hath
already
given
satisfaction
.
Psal.
117.2
.
The
truth
of
the
Lord
endureth
for
ever
:
as
I
live
,
saith
the
Lord
,
I
will
not
the
death
of
a
sinner
,
Ezech.
33.11
.
but
much
rather
that
he
may
turne
from
his
wickednesse
and
live
,
Come
saith
our
Saviour
,
Mat.
11.28
.
unto
me
all
you
that
are
heavy
laden
,
and
I
will
refresh
you
:
shall
wee
then
make
God
a
liar
,
and
labour
with
the
weight
of
our
sins
,
to
beare
downe
his
mercy
?
to
make
God
a
liar
,
and
deny
his
mercy
,
is
a
greater
sinne
then
all
the
sins
of
the
whole
world
:
Mat.
27.5
.
Rom.
5.20
.
therefore
Iudas
sinned
more
in
despairing
of
Gods
mercy
,
then
the
Jewes
in
crucifying
Christ
:
but
rather
where
sin
hath
abounded
,
there
grace
hath
also
much
more
abounded
,
and
over-weigheth
our
sins
by
infinite
degrees
:
Jude
21
,
&c.
for
sins
are
but
the
sins
of
men
,
but
grace
is
the
grace
of
God
;
sins
are
but
temporall
,
but
the
grace
of
God
is
from
eternity
to
eternity
:
2
Cor.
5.18
,
&c
satisfaction
by
Christ
hath
beene
made
for
our
sins
,
and
the
grace
of
God
is
repaired
in
us
by
the
death
of
Christ
,
and
is
established
in
us
through
him
for
ever
.
Of
Repentance
,
or
sorrow
of
the
Soule
for
sin
.
WHen
Christian
men
have
understanding
by
the
Law
of
God
,
of
their
miserable
estate
,
in
respect
of
sin
,
Joh.
15.22.24
.
Repentance
.
what
they
were
in
innocency
,
what
they
are
in
sin
,
and
what
they
shall
be
in
judgement
;
it
bringeth
a
generall
sadnesse
on
the
soules
of
men
,
dulleth
the
spirit
and
delight
they
have
had
in
their
prosperous
fortunes
;
for
when
God
giveth
grace
to
any
one
to
examine
his
life
,
God
gives
the
first
grace
to
repentance
.
and
to
view
his
owne
deformities
,
consider
his
neglect
in
his
dutifull
and
obedient
service
which
hee
oweth
unto
God
:
the
first
knowledge
thereof
and
apprehension
of
his
miserie
is
most
terrible
,
because
his
conscience
doth
forcibly
checke
the
former
proceedings
of
his
life
,
and
violently
hale
him
against
the
currant
of
his
owne
affections
:
for
as
rivers
are
not
forced
against
their
ordinary
streame
,
but
by
the
tide
,
which
is
more
forcible
than
the
streame
it selfe
;
so
our
sinfull
actions
,
The
difficulty
of
repentance
.
being
in
all
men
common
and
naturall
motions
,
is
not
reformed
in
us
,
but
by
the
spirit
of
God
,
a
power
above
our
nature
,
yet
it
is
done
with
such
contention
and
strife
in
our
flesh
and
nature
which
for
the
time
doth
wonderfully
distract
the
soule
of
the
party
repenting
,
and
needs
it
must
:
for
he
that
hath
wasted
and
spent
his
time
in
the
delicacie
of
fortune
,
The
reason
.
glutting
himselfe
with
variety
of
pleasures
,
and
in
the
hight
of
his
vaine
prosperity
,
is
admonished
that
he
hath
fed
on
poison
,
and
therby
run
himself
into
a
desperate
hazard
,
wil
,
doubtlesse
,
hardly
endure
the
extremity
of
griefe
which
sudden
feare
and
amazednesse
can
lay
upon
him
:
for
so
it
is
with
sinfull
man
,
who
not
regarding
the
danger
of
their
soule
,
before
they
are
warned
and
admonished
by
God
and
their
conscience
,
are
taken
unprovided
with
sudden
griefe
,
which
doth
alway
inflict
an
unexpressible
measure
of
sorrow
,
The
sorrow
of
a
repentant
soule
.
and
often
times
death
and
desperation
,
when
being
taught
by
the
Law
to
know
our
sinnes
,
our
miserable
condition
,
and
the
diseases
of
our
soules
;
so
the
Gospell
teacheth
us
the
cure
,
both
what
and
how
to
administer
physicke
to
our
sicke
and
diseased
soules
:
for
else
the
knowledge
of
our
sinnes
were
extreame
misery
without
profit
,
The
sudden
griefe
is
violent
.
if
wee
should
not
also
know
the
meanes
of
our
recovery
,
and
to
know
also
how
to
administer
and
apply
them
to
our
soules
comfort
:
for
vertue
hath
no
vertue
but
in
use
and
that
physicke
which
the
sicke
patient
receiveth
not
,
cannot
profit
him
bee
it
never
so
excellent
,
or
standeth
never
so
neere
him
:
and
as
in
corporall
so
in
spirituall
sicknesse
,
the
disease
must
first
be
knowne
,
the
physicke
then
administred
;
for
hee
that
ministreth
before
hee
knoweth
the
cause
;
or
knoweth
onely
the
cause
,
and
administreth
not
;
or
administreth
and
taketh
not
away
the
cause
of
the
disease
,
can
never
recover
his
patient
,
be
he
never
so
skilfull
or
industrious
:
so
in
repentance
and
sorrow
for
sinne
,
which
is
a
sickenesse
of
the
soule
,
What
must
cure
diseased
soules
.
must
necessarily
bee
considered
these
two
particulars
;
the
cause
,
the
cure
.
The
cause
is
either
the
materiall
cause
,
or
the
moving
cause
:
the
materiall
cause
is
sinne
;
The
cause
of
repentance
.
that
being
the
matter
of
our
offence
,
for
which
wee
so
sorrow
and
grieve
at
the
time
of
our
repentance
.
This
is
proved
in
the
examples
of
all
men
,
that
have
had
the
grace
of
true
and
unfeyned
repentance
:
every
penitent
child
of
grace
having
sorrow
and
affliction
in
his
soule
,
because
of
his
sinne
by
which
hee
hath
provoked
his
God
and
his
Creator
against
him
.
Thus
did
Iob
,
and
thus
did
David
repent
them
:
and
so
doe
,
and
will
doe
,
all
that
would
profit
by
their
repentance
.
Iob
42.6
.
2
Sam.
12
13.
And
here
is
necessarily
to
bee
considered
and
observed
,
that
though
our
repentance
have
respect
to
the
benefits
of
our
owne
estate
as
being
a
most
necessary
service
in
our
salvation
,
yet
the
maine
respect
we
ought
to
have
to
God
,
whose
glory
we
must
preferre
,
God
must
be
respected
before
our
soules
even
before
the
salvation
of
our
soules
;
making
him
the
principall
,
and
our selves
but
secondary
respects
of
our
repentance
.
And
herein
appeareth
the
difference
betweene
true
and
false
repentance
:
for
the
false
and
Godlesse
repentance
sorroweth
for
their
sinne
,
onely
because
God
doth
punish
and
afflict
them
for
their
sinne
;
Exod.
9.27
.
1
Sam.
15.24
,
25
King
.
21.27
.
Math.
27.3
,
4.
and
therefore
their
sorrow
is
chiefly
for
the
punishment
,
and
but
respectively
for
their
sinne
.
Thus
did
Pharaoh
,
Saul
,
Ahab
,
and
Iudas
,
repent
them
;
and
so
doe
all
false
and
feyned
repenters
,
that
feare
God
for
their
owne
respects
,
and
not
themselves
for
God
.
Note
.
A
true
and
godly
repentance
sorroweth
for
sinne
,
because
it
is
sinne
,
and
not
because
it
deserveth
punishment
:
and
here
the
maine
respect
is
to
be
had
to
God
,
and
to
our selves
onely
for
Gods
sake
:
for
though
the
feare
and
dread
of
punishment
be
sufficient
to
move
any
mans
repentance
,
yet
wee
must
not
make
that
the
cause
of
our
spirituall
sorrow
,
but
much
rather
because
we
have
offended
so
gracious
a
God
,
who
hath
declared
himselfe
to
us
in
so
many
and
great
demonstrations
of
his
love
to
mankind
:
this
ought
to
be
more
sensible
to
our
wounded
soules
then
the
horror
wee
have
of
our
condemnation
:
thus
are
holy
men
moved
in
their
griefe
and
passion
of
their
repentance
:
the
maine
difference
then
betweene
true
and
false
repentance
is
this
:
Note
.
true
repentance
is
caused
by
reverence
wee
have
of
the
love
of
God
;
false
repentance
by
the
feare
we
have
of
Gods
justice
,
and
the
punishment
due
to
our
sinnes
:
the
one
is
the
office
of
a
sonne
;
the
other
is
the
office
of
a
slave
:
both
of
them
repenting
one
matter
,
but
for
divers
respects
.
Sinne
then
is
the
materiall
cause
of
repentance
;
the
moving
cause
is
God
,
who
moving
by
his
holy
Spirit
in
the
hearts
of
his
Elect
,
presents
them
the
ugly
formes
of
their
sinnes
;
God
is
the
moving
cause
in
every
office
of
grace
.
awakes
their
consciences
,
and
stirres
them
to
a
serious
cogitation
of
their
sinnes
,
and
wretchednesse
;
giving
them
still
such
proportion
of
grace
as
the
degrees
of
their
repentance
and
spirituall
sorrow
shall
require
,
and
that
God
is
the
first
moving
cause
to
godly
repentance
is
evident
by
many
places
of
Scripture
:
namely
,
the
second
of
Timothy
,
where
Saint
Paul
advising
Timothy
to
instruct
them
that
are
contrary
minded
,
he
giveth
this
reason
,
2
Tim.
2.
Vers.
25.
Because
ye
shall
thereby
prove
if
God
at
any
time
will
give
them
repentance
,
that
they
may
know
the
truth
.
Here
repentance
is
called
the
gift
of
God
,
which
doth
utterly
barre
man
from
all
cause
of
boasting
his
owne
ability
in
this
necessary
duty
,
for
saith
the
Apostle
,
Eph.
2.8.9
.
You
are
saved
by
grace
through
faith
,
and
that
not
of
your selves
,
it
is
the
gift
of
God
,
not
of
workes
,
least
any
man
should
boast
himselfe
.
Also
in
the
Acts
of
the
Apostles
,
proving
Jesus
to
bee
Christ
,
and
God
,
coequall
to
his
Father
;
Acts
5.31
.
useth
this
argument
before
the
counsell
of
the
Jewes
:
that
God
made
him
a
Prince
and
a
Saviour
,
to
give
repentance
to
Israel
,
and
forgivenesse
of
sins
:
where
the
power
of
forgiving
of
sins
,
and
giving
repentance
,
is
made
a
proofe
of
his
divinity
,
interposed
betweene
his
office
of
Saviour
and
his
power
of
forgiving
of
sins
.
These
places
out
of
many
sufficiently
prove
that
God
is
the
first
and
principall
moving
cause
of
fruitfull
repentance
:
Note
.
now
God
moveth
not
repentance
in
all
them
that
repent
for
sin
,
but
onely
in
them
that
truly
repent
,
his
chosen
Elect.
Now
of
the
cure
or
meanes
of
deliverance
from
spirituall
griefe
.
In
the
curing
is
considered
:
first
,
the
preparing
and
dressing
of
the
wounded
soule
,
whereby
it
is
made
fit
for
curing
.
Secondly
,
the
matter
to
be
applied
to
the
soule
.
Thirdly
,
the
manner
of
applyment
.
In
the
preparing
of
the
wounded
soule
,
there
be
foure
things
necessary
:
First
,
a
spirituall
sorrow
for
sinne
;
that
is
ascent
of
sorrow
in
the
soule
,
caused
by
a
cogitation
of
sin
and
guiltinesse
,
and
this
is
a
necessary
preparative
in
a
repentant
soule
:
for
that
soule
cannot
desire
a
spirituall
refreshment
,
that
hath
not
first
a
sense
of
sorrow
,
and
feeling
of
present
calamity
.
This
preparative
to
repentance
was
in
the
Jewes
that
were
hearers
of
holy
Peter
,
when
he
declared
before
them
their
sinne
in
crucifying
the
Lord
Jesus
;
Acts
2.37
.
for
the
text
saith
,
When
they
heard
it
,
they
were
pricked
in
their
hearts
,
and
said
,
what
shall
we
doe
?
as
if
the
present
sorrow
and
anguish
did
so
astonish
them
,
as
they
knew
not
what
to
doe
,
nor
how
to
advise
themselves
.
Humble
acknowledgement
.
The
next
preparative
,
is
an
humble
acknowledgement
of
the
soule
,
of
the
misery
it
is
in
,
and
an
exposing
of
such
particular
griefes
as
we
finde
in
the
register
of
our
conscience
:
this
is
also
necessary
in
the
preparing
of
our
soules
.
For
though
God
,
the
Physition
of
our
sicke
soules
,
understand
our
sinnes
better
then
our selves
,
and
can
remember
them
better
then
conscience
;
yet
it
is
great
reason
,
that
hee
which
desireth
the
health
of
his
soule
,
should
declare
so
much
of
his
griefe
as
hee
can
remember
;
not
to
instruct
or
helpe
the
knowledge
of
God
,
but
to
confesse
and
acknowledge
our selues
,
and
our
dutifull
desires
.
This
acknowledgement
of
sinne
was
common
in
the
custome
of
holy
David
,
The
example
of
holy
David
.
Psal.
32.5
,
6.
how
often
hath
hee
confessed
his
sinne
and
exposed
his
griefe
before
God
?
for
God
is
so
desirous
of
our
good
,
as
that
then
he
readily
helpeth
us
,
when
we
doe
but
carefully
desire
it
.
Therefore
saith
the
Prophet
David
,
I
said
I
would
confesse
my
sinne
unto
the
Lord
,
Vers
6.
and
so
thou
forgavest
the
wickednesse
thereof
.
David
did
but
say
he
would
confesse
his
sinne
;
God
taketh
his
word
,
and
forgave
him
his
sinnes
:
and
certainely
humble
and
unfeyned
acknowledgement
in
our
repentance
,
is
an
undoubted
testimony
that
God
doth
give
us
grace
,
and
that
he
will
without
question
give
us
his
favour
.
The
third
preparative
consisteth
in
holy
action
,
that
is
,
No
man
can
satisfie
Gods
justice
for
sin
.
when
we
endeavour
a
reformation
,
and
declare
our
repentance
in
a
conscionable
discharge
of
our
duty
:
for
though
no
man
can
satisfie
the
justice
of
God
for
sinne
,
yet
ought
all
men
so
much
as
they
have
by
the
power
of
grace
given
them
to
satisfie
men
:
For
example
,
he
that
stealeth
or
defraudeth
,
be
it
by
force
,
or
of
fraud
,
is
of
necessitie
bound
to
make
restitution
,
if
he
be
able
.
And
this
the
reformed
Publican
Zacheus
well
understood
,
who
professing
before
Christ
his
reformation
and
repentance
,
to
witnesse
it
to
be
true
and
unfeigned
,
hee
gave
this
infallible
token
:
Behold
Lord
,
Luk.
19.8
9.
saith
he
,
the
halfe
of
my
goods
I
give
to
the
poore
,
and
if
I
have
taken
from
any
man
by
force
,
or
forged
cavillation
,
I
restore
him
foure-fold
,
and
the
Text
saith
in
the
next
Verse
,
that
then
salvation
was
come
into
his
house
,
and
so
Zacheus
endevouring
that
hee
could
not
,
did
at
one
time
entertaine
both
his
Saviour
and
his
salvation
;
therefore
,
though
no
man
can
satisfie
the
Law
,
yet
every
man
must
endeavovr
it
:
otherwise
his
repentance
is
idle
and
but
vaine
,
neither
can
hee
have
part
in
the
righteousnesse
and
redemption
of
Jesus
Christ
.
Psa.
25.1
,
2
,
&c.
The
last
preparative
is
prayer
,
that
is
,
a
lifting
up
of
the
heart
to
God
with
faith
unfeigned
,
and
hopefull
confidence
;
in
the
exercise
of
prayer
,
there
is
a
double
office
:
First
,
wee
must
expose
our
griefe
;
next
,
we
must
implore
his
favour
:
for
as
in
ordinary
cures
in
surgery
,
Note
.
the
patient
must
first
suffer
his
wounds
to
be
ript
,
launst
and
search'd
,
before
the
remedy
can
be
applyed
to
the
sore
;
so
must
wee
rip
and
search
the
wounds
of
our
soule
,
avoid
and
empty
the
infectious
matter
,
and
when
we
have
it
out
,
2
King
19.14
,
1●
,
16.
we
must
use
it
as
Hezekiah
did
the
blasphemous
letter
of
Rabshakeh
,
spread
it
all
before
the
Lord
,
and
then
with
earnest
humblenesse
implore
his
favour
,
lay
open
our
sins
unto
him
,
and
confesse
that
these
are
they
that
have
wounded
our
soules
,
troubled
our
conscience
,
for
which
we
grieve
,
for
which
we
pray
;
when
our
soule
is
thus
prepared
,
there
is
joy
in
our
repentant
teares
,
pleasure
in
our
griefe
,
and
hope
in
our
spirituall
sorrow
,
and
then
,
and
not
before
,
are
wee
made
fit
to
apprehend
and
apply
Christ
Jesus
,
the
salvation
of
our
soule
.
The
matter
of
the
cure
of
our
soule
.
The
second
thing
in
the
cure
of
our
soules
,
is
the
soveraigne
matter
by
which
the
diseased
soule
is
cured
,
the
most
soveraigne
balsome
,
the
sacred
blood
of
the
Lambe
of
God
,
of
the
Sonne
of
God
,
shed
for
the
redemption
of
man-kind
;
1
Pet.
2.24
.
for
so
saith
his
holy
Apostle
Saint
Peter
,
who
his
owne
selfe
bare
our
sins
in
his
body
on
the
tree
,
that
we
being
delivered
from
sin
,
should
live
in
righteousnesse
,
by
whose
stripes
we
were
healed
;
our
sins
are
taken
from
us
by
his
bearing
them
;
our
wounds
are
cured
by
his
wounds
;
our
eternall
death
prevented
by
his
temporall
death
:
for
but
the
Sonne
of
God
,
No
physicke
but
the
blood
of
Christ
can
cure
a
wounded
soule
.
Christ
Jesus
,
there
is
no
Empyricke
,
no
quintessence
,
no
physicke
,
can
cure
a
wounded
soule
,
so
venomous
is
sin
,
and
so
incurable
are
the
wounds
that
sin
hath
made
;
onely
the
blood
of
the
holy
Lambe
is
altogether
able
to
deliver
and
heale
them
,
and
that
is
both
so
certaine
and
present
in
vertuous
operation
,
as
that
one
drop
rightly
applyed
,
is
able
and
sufficient
to
cure
the
wounds
of
a
world
of
soules
.
The
last
thing
in
the
cure
of
our
soule
,
is
the
manner
of
applying
this
most
soveraigne
medicine
,
The
manner
of
applying
Christ
.
Hebr.
11.6
.
Christ
Jesus
,
and
that
is
by
a
true
and
lively
faith
:
for
without
faith
it
is
impossible
to
please
God
,
and
without
faith
,
it
is
impossible
to
apprehend
the
Sonne
of
God
;
neither
let
this
seem
strange
to
a
Christian
judgement
,
that
wee
should
be
able
by
faith
to
apprehend
Christ
,
and
to
apply
him
to
our
repentant
soules
;
for
hee
himselfe
hath
taught
us
,
that
whatsoever
wee
shall
aske
in
prayer
,
Matth.
21.22
.
if
we
believe
,
wee
shall
have
it
,
whereby
he
maketh
faith
the
covenant
and
condition
of
prayer
,
and
promiseth
,
that
such
prayer
that
is
directed
to
him
by
a
living
faith
,
shall
onely
,
and
alwaies
prevaile
,
No
resistance
against
a
true
faith
.
against
which
there
is
no
resistance
;
therefore
to
apprehend
&
apply
Christ
to
our
wounded
soules
,
we
must
reach
with
our
hands
of
faith
to
his
Fathers
bosome
,
take
him
from
the
altar
of
his
crosse
,
and
by
faith
apply
his
precious
blood
,
nay
,
his
bloody
body
,
to
our
wounded
soules
,
for
he
that
doth
it
faithfully
,
doth
it
effectually
,
and
shall
doubtlesse
find
assurance
in
himselfe
,
that
the
wounds
of
his
soule
are
cured
,
and
that
sin
is
for
ever
dis-inabled
from
hurting
him
that
hath
Christ
fully
applyed
:
for
,
where
he
is
in
mercy
,
there
is
assurance
and
safety
of
divine
protection
;
and
this
is
the
order
that
all
Christians
should
take
in
repentance
and
spirituall
sorrow
:
First
to
prepare
their
soules
,
then
to
apply
Jesus
Christ
their
salvation
,
Note
.
in
whom
there
is
safety
,
without
whom
none
.
To
declare
the
manner
and
the
causes
of
godlesse
sorrow
,
and
false
repentance
,
wee
will
avoid
them
;
for
their
number
and
variety
,
let
the
true
judge
the
false
;
and
let
this
true
forme
of
repentance
here
prescribed
,
teach
the
Christian
Reader
,
to
avoid
all
dissimulation
and
hypocritical
sorrow
for
sin
,
Hypocriticall
sorrow
is
in
God
hatred
.
2
Cor.
7.10
,
11.
and
remember
that
godly
sorrow
causeth
repentance
,
not
to
be
repented
of
,
but
worldly
sorrow
causeth
death
.
But
gentle
Reader
,
let
mee
admonish
thee
,
that
we
despise
not
Christ
,
because
upon
his
crosse
he
hanged
betweene
two
thieves
,
neither
that
wee
honour
thieves
,
Mat.
27.38
,
39.
because
they
hanged
upon
the
crosse
with
Christ
,
for
that
which
is
but
meere
truth
,
is
no
truth
,
and
the
best
vertue
is
ever
placed
betweene
two
extremes
.
This
Doctrine
of
Repentance
and
spirituall
sorrow
,
doth
remember
all
men
very
needfull
admonishments
.
First
,
seeing
that
sin
is
the
cause
for
which
we
repent
us
,
and
by
whose
poyson
our
soules
are
so
grievously
infected
,
and
so
fouly
deformed
and
wounded
;
it
ought
to
move
all
men
to
a
loathing
and
detestation
of
sin
,
by
which
we
are
grieved
in
our selves
,
and
brought
in
hatred
and
displeasure
of
Almighty
God
;
Note
.
for
if
wee
so
carefully
avoid
all
such
annoyances
as
bring
any
little
taste
of
griefe
to
our
bodies
in
this
temporall
life
,
wee
ought
much
more
to
avoyd
sin
,
which
causeth
such
extremity
of
griefe
in
our
soules
,
and
doth
both
deprive
us
of
Gods
favour
,
and
bringeth
an
everlasting
destruction
upon
us
.
Secondly
,
seeing
there
is
no
repentance
profitable
to
salvation
,
but
that
which
is
caused
in
us
by
the
moving
of
Gods
holy
Spirit
;
it
behoveth
all
men
to
be
serious
in
their
repentance
,
and
not
to
content
themselves
with
a
slender
examination
of
their
sins
,
and
then
returne
againe
to
their
former
remissenesse
and
disobedience
,
but
to
be
heedfully
carefull
to
repent
them
of
all
sinne
,
and
to
be
constant
in
that
care
,
without
alteration
,
without
interruption
;
and
that
our
repentance
respect
rather
a
shame
and
griefe
,
to
have
offended
so
gracious
a
God
,
then
any
feare
of
temporall
or
eternall
punishment
,
Saul
and
Ahabs
repentance
.
lest
,
as
did
Saul
and
Ahab
,
by
such
false
and
feigned
repentance
,
they
lose
their
soules
.
Thirdly
,
seeing
the
soule
cannot
be
cured
but
by
repentance
,
neither
can
apply
or
apprehend
Christ
Jesus
,
unlesse
it
be
first
prepared
and
made
fit
by
the
exercise
of
these
duties
,
and
not
to
satisfie
themselves
with
the
exercise
of
one
or
two
of
them
;
but
to
endevour
them
all
,
because
they
are
all
necessary
to
repentance
:
for
as
in
the
Commandements
of
the
Law
,
he
that
faileth
in
one
breaketh
all
;
so
in
these
duties
of
repentance
,
he
that
neglecteth
one
,
The
danger
of
presumption
.
profiteth
by
none
,
but
annihilateth
the
purpose
of
his
spirituall
sorrow
.
Let
no
man
therefore
flatter
himselfe
with
this
presumption
,
that
if
hee
hath
beene
an
extortioner
,
a
thiefe
,
or
a
godlesse
person
,
that
his
repentance
will
suffice
,
though
hee
be
sorry
for
his
sins
,
and
acknowledge
them
to
God
;
though
these
be
very
needfull
and
necessary
duties
,
yet
they
are
not
all
the
duties
of
our
soule
in
our
preparation
to
repentance
;
therefore
if
hee
hath
extorted
,
Luk.
19.8
.
or
as
Zacheus
did
,
taken
by
forged
cavillation
from
any
man
,
that
is
,
by
indirect
or
dishonest
course
or
meanes
,
Verse
9.
hee
must
repent
as
Zacheus
did
,
and
make
restitution
,
as
farre
as
he
can
,
otherwise
salvation
can
never
come
to
his
house
;
therefore
,
as
they
are
all
necessary
,
so
are
they
all
joyntly
necessary
,
every
man
being
bound
to
all
these
,
as
God
and
grace
shall
enable
him
.
Fourthly
,
seeing
Christ
Jesus
is
that
Physician
,
and
that
onely
salve
which
is
able
to
cure
a
wounded
soule
;
and
that
without
him
there
is
no
working
,
no
cause
,
no
meanes
of
spirituall
deliverance
from
sinne
,
We
must
sell
all
to
purchase
Christ
.
and
griefe
of
a
wounded
conscience
.
Therefore
it
most
neerely
concerneth
all
men
to
endeavour
all
meanes
to
purchase
this
Christ
their
salvation
and
righteousnesse
,
and
to
despise
all
things
in
respect
of
him
their
Saviour
;
and
the
onely
soveraigne
salve
to
heale
their
wounded
conscience
.
And
seeing
wee
have
Jesus
Christ
proposed
us
to
be
our
salvation
,
The
willingnes
of
Christ
,
to
bee
apprehended
of
the
faithfull
.
who
is
alwaies
willing
and
ready
to
bee
apprehended
and
applyed
to
our
soules
,
by
whom
wee
onely
enjoy
the
peace
of
conscience
,
and
the
hope
of
Heaven
:
therefore
no
man
ought
to
affy
and
have
any
confidence
in
the
pardons
of
Popes
,
dispensations
,
indulgences
,
and
such
trash
and
merchandise
;
whereby
the
besotted
and
blinded
people
of
this
world
is
wonderfully
delighted
:
for
such
dangerous
pedling
stuffe
,
Note
.
must
not
bee
thought
to
have
equall
vertue
with
the
blood
of
Christ
,
or
that
they
have
any
power
in
the
cure
of
soules
:
but
on
the
contrary
,
they
surfeit
the
conscience
,
and
poyson
the
soules
of
them
that
trust
in
them
;
inlarging
the
wounds
both
in
number
and
griefe
,
Dangerous
Physicke
.
and
maketh
the
soule
incapable
of
cure
,
and
most
unfit
to
have
the
precious
blood
of
Christ
Jesus
applyed
unto
it
.
Lastly
,
seeing
there
is
no
meanes
to
apprehend
and
apply
this
Christ
,
the
physicke
and
Physitian
of
our
soules
,
but
onely
by
a
true
and
lively
justifying
faith
:
Christ
cannot
be
apprehended
,
but
by
a
true
faith
only
.
therefore
it
most
necessarily
concerneth
all
men
,
to
have
this
meanes
of
apprehending
Christ
;
because
,
as
it
is
said
,
The
salve
,
though
most
soveraine
,
cannot
profit
the
sore
,
unlesse
it
bee
applyed
by
faith
,
that
being
the
maine
act
of
our
spirituall
health
:
all
other
offices
and
duties
,
being
but
circumstances
to
assist
and
forward
this
act
.
Moreover
the
faith
by
which
wee
apprehend
Christ
,
must
be
more
then
a
generall
faith
,
for
it
profiteth
not
to
our
health
and
salvation
,
to
know
onely
that
Jesus
Christ
is
the
present
cure
of
our
soules
;
unlesse
we
also
by
a
confident
and
a
lively
faith
apprehend
,
and
apply
him
to
the
sore
of
our
soules
.
Againe
,
seeing
Christ
is
our
only
salvation
,
and
seeing
faith
is
the
only
meanes
of
apprehending
him
;
we
ought
not
to
seeke
or
appoint
any
other
meanes
or
matter
of
salvation
;
neither
any
other
manner
of
applying
it
:
and
therefore
no
man
ought
to
ascribe
righteousnesse
to
himselfe
or
his
workes
,
or
to
the
supererogating
workes
of
his
friends
,
but
onely
to
Jesus
Christ
:
and
that
this
Christ
is
onely
apprehended
by
a
saving
faith
:
for
by
faith
we
live
,
Note
.
by
faith
we
walke
,
by
faith
wee
are
justified
,
and
our
hearts
purified
;
by
it
we
vanquish
the
world
;
and
without
it
it
is
impossible
to
please
God
.
Let
us
therefore
often
meditate
this
doctrine
of
repentance
:
what
feare
,
what
care
,
what
affliction
is
in
the
soule
at
such
occasion
?
let
us
practise
it
in
our selves
,
and
pity
it
in
others
:
let
us
condemne
sinne
to
bee
the
greatest
cause
of
such
misery
;
and
let
us
condemne
our selves
to
be
the
greatest
cause
of
that
sinne
.
When
wee
exercise
this
spirituall
office
of
repentance
,
let
us
bee
carefully
busie
in
the
duties
thereof
;
A
necessary
resolution
.
let
us
search
the
wounds
of
our
soules
,
expell
and
empty
the
rottennesse
and
putrefaction
thereof
:
search
and
dresse
them
,
search
them
by
a
serious
examination
of
our
sins
;
and
dresse
them
by
an
humble
and
hearty
acknowledgement
:
How
to
dresse
the
wounds
of
our
soules
.
let
us
also
examine
the
actions
and
particulars
of
our
lives
;
let
us
compare
them
with
our
duties
,
and
those
that
proportion
not
thereto
,
let
us
call
them
our
errors
and
our
sinnes
,
and
the
wounds
of
our
soules
:
let
us
by
meanes
of
faith
and
prayer
,
referre
our
defects
to
bee
supplyed
to
the
most
absolute
satisfactory
righteousnesse
of
our
Saviour
Jesus
Christ
:
The
righteousnesse
of
Christ
must
supply
all
our
defects
.
what
we
finde
sin
let
us
call
it
sin
;
let
us
not
flatter
our
errors
,
nor
smooth
our
deformities
,
and
defects
in
our selves
:
let
us
not
pretend
health
,
when
wee
are
dangerously
sicke
;
nor
safety
when
wee
are
mortally
wounded
:
We
must
not
foster
nor
favour
no
sinnes
.
let
us
not
favour
our
sins
;
be
it
a
sin
of
profit
,
or
a
sin
of
pleasure
,
in
this
cause
let
us
despise
both
;
let
us
be
sorry
for
all
,
acknowledge
all
,
and
earnestly
pray
for
the
remission
of
all
:
if
we
have
gained
possessions
,
and
wealth
by
theft
,
extortion
,
or
forged
cavillation
;
let
us
restore
as
our
present
estate
shall
enable
us
;
let
us
be
ashamed
that
Zacheus
the
Publicane
shall
restore
his
extortions
foure-fold
,
and
we
not
to
restore
the
principall
.
Shun
all
such
sin
as
the
plague
or
leprosie
,
because
we
know
that
salvation
will
not
come
to
the
house
that
is
so
infected
,
but
as
of
necessity
all
sin
must
bee
cured
,
All
sinne
of
necessity
must
be
cured
.
otherwise
there
is
no
cure
in
our
repentance
:
let
us
hate
all
sin
,
without
dispensation
of
any
;
otherwise
we
repent
not
,
but
flatter
our selves
in
presumption
,
and
vaine
confidence
:
and
because
nothing
can
apprehend
and
apply
salvation
to
our
soules
,
but
onely
by
the
hands
of
saving
faith
:
let
us
therefore
bee
sure
that
our
faith
bee
lively
and
stedfast
faith
;
let
us
trie
it
by
the
evidence
of
our
workes
,
they
will
beare
us
witnesse
and
testifie
what
it
is
,
and
of
what
nature
:
Workes
must
try
our
faith
.
for
as
our
faith
in
Christ
doth
justifie
us
before
God
;
so
the
workes
of
our
faith
doe
justifie
us
in
the
sight
of
men
.
If
the
fruit
of
our
faith
be
good
,
our
faith
it selfe
then
must
needs
be
good
,
and
availeable
to
apprehend
and
apply
Jesus
Christ
our
salvation
.
Let
us
therefore
be
plentifull
in
the
exercise
of
good
actions
,
that
our
conscience
may
testifie
our
faith
,
and
that
our
faith
may
bee
able
to
execute
the
holy
office
assigned
it
:
We
must
be
plentifull
in
good
workes
,
and
why
.
when
wee
have
the
assurance
of
this
faith
,
let
us
then
with
stedfast
confidence
looke
up
to
Heaven
;
let
us
seeke
him
whom
our
soule
loveth
,
and
when
we
have
found
him
,
let
us
expose
before
him
the
calamity
of
our
soules
,
and
our
present
condition
wee
are
in
:
let
us
lay
open
our
sins
,
discover
our
wounds
,
declare
our
endeavour
,
and
report
our
faith
:
when
we
have
thus
done
,
wee
may
assure
our selves
that
our
Saviour
will
rejoyce
at
our
recovery
,
be
glad
of
our
conversion
and
returne
,
and
will
shew
us
his
righteousnesse
,
and
will
also
willingly
yeeld
himselfe
unto
our
faith
,
and
give
us
free
liberty
in
the
use
of
his
righteousnesse
.
Apprehension
of
Christ
.
Let
us
busily
apply
our
cares
to
apprehend
him
in
his
righteousnesse
,
and
stretch
our
hands
of
faith
,
to
the
altar
of
his
Crosse
,
and
with
a
wonderfull
degree
of
comfort
apply
his
sufferings
,
his
wounds
,
and
his
death
,
to
heale
the
wounds
which
sin
hath
made
in
our
soules
,
Note
.
and
infuse
his
most
precious
blood
into
them
,
and
with
that
blood
shall
enter
the
spirit
of
health
,
and
everlasting
safety
.
Thus
in
an
instant
shall
wee
finde
,
the
happy
alteration
of
our
soules
,
and
wee
that
but
then
were
in
spirituall
griefe
,
The
happy
alteration
of
our
soules
.
anguish
,
and
tribulation
,
shall
now
finde
joy
and
strength
in
our
soules
:
and
our
soules
that
were
before
wounded
,
deformed
,
and
full
of
the
markes
of
sinne
,
shall
now
have
the
markes
of
righteousnesse
of
Jesus
Christ
,
whereby
wee
shall
be
distinguished
from
the
ungodly
and
unrepentant
sinners
,
and
have
the
seales
,
and
assurance
of
everlasting
salvation
,
and
eternall
happinesse
.
The
fruit
of
true
repentance
.
The
foundation
and
beginning
of
holy
life
,
is
saving
repentance
:
Heb.
10.17
,
18.
for
where
there
is
true
repentance
,
there
is
remission
of
sinnes
:
and
where
there
is
remission
of
sins
,
there
is
the
grace
of
God
;
and
where
there
is
the
grace
of
God
,
there
is
Christ
;
and
where
Christ
is
,
there
is
his
merits
;
and
where
his
merits
are
,
there
is
satisfaction
for
sin
;
and
where
there
is
satisfaction
for
sins
,
there
is
righteousnesse
;
and
where
there
is
righteousnesse
,
there
is
joy
and
tranquillity
of
conscience
;
and
where
there
is
tranquillity
of
conscience
,
there
is
the
holy
Spirit
;
and
where
the
holy
Spirit
is
,
there
is
the
sacred
and
holy
Trinity
;
and
where
the
holy
Trinity
is
,
there
is
eternall
life
;
therefore
,
where
there
is
true
repentance
,
there
is
eternall
life
;
where
there
is
not
true
repentance
,
there
is
no
remission
of
sins
,
nor
the
grace
of
God
,
nor
Christ
,
nor
his
merit
,
nor
satisfaction
for
sins
,
nor
righteousnesse
,
nor
tranquillity
of
conscience
,
nor
the
holy
Spirit
,
nor
the
holy
Trinity
,
nor
eternall
life
;
why
therefore
doe
we
deferre
our
repentance
,
and
why
doe
we
procrastinate
it
from
day
to
day
?
God
bids
thee
repent
to
day
,
thou
canst
not
promise
thy selfe
to
morrow
;
and
to
repent
truly
,
is
not
in
our
power
,
without
the
grace
of
God
moveth
us
thereunto
;
and
at
the
day
of
Judgement
,
we
must
not
onely
give
an
account
for
to
morrow
,
but
for
the
present
day
.
Therefore
repent
whilest
thou
hast
time
,
Note
.
for
to
morrow
is
not
so
certaine
unto
us
,
as
the
utter
destruction
of
the
impenitent
sinner
is
certaine
;
for
every
day
doth
the
flesh
heape
sinne
upon
sinne
;
let
therefore
the
Spirit
every
day
wash
them
away
by
hearty
repentance
.
Christ
dyed
,
that
sin
might
dye
in
us
;
and
shall
wee
suffer
that
to
live
and
raigne
in
our
hearts
,
for
the
destroying
whereof
the
Sonne
of
God
himselfe
dyed
?
Matth.
3.
Christ
enters
not
into
the
heart
by
grace
,
unlesse
Iohn
Baptist
first
prepare
the
way
by
repentance
.
Esay
57.15
.
God
powreth
not
the
oyle
of
mercy
,
but
into
the
vessells
of
a
contrite
heart
:
God
doth
first
mortifie
us
by
contrition
,
that
afterwards
hee
may
quicken
us
by
the
consolation
of
the
Spirit
:
1
Sam.
2.6.7
.
hee
leades
us
first
into
hell
by
serious
griefe
,
that
afterward
hee
may
bring
us
backe
by
the
sweet
taste
of
his
grace
:
in
like
manner
terrour
goes
before
the
taste
of
Gods
love
,
and
sorrow
before
comfort
;
God
bindes
not
up
our
wounds
,
unlesse
first
wee
lay
them
open
and
bewaile
them
,
by
confession
unto
him
;
hee
pardons
not
,
unlesse
thou
first
acknowledge
thy
sins
;
he
justifies
not
,
unlesse
thou
first
condemne
thy selfe
;
hee
comforts
not
,
unlesse
thou
first
despaire
in
thy selfe
and
thine
owne
merits
;
this
true
repentance
God
grant
unto
us
,
and
by
his
holy
spirit
worke
in
us
.
Of
the
two
Sacraments
,
Baptisme
,
and
the
Lords
Supper
;
and
first
of
the
fruits
of
Baptisme
.
BAptisme
is
the
Sacrament
of
regeneration
,
cleansing
or
washing
,
admission
,
sanctification
,
incorporation
,
whereby
they
which
doe
repent
,
and
professe
the
faith
and
religion
of
Christ
,
are
incorporated
into
Christ
,
and
joyned
unto
his
Church
,
that
being
washed
from
their
sins
,
they
may
walke
in
newnesse
of
life
,
and
the
outward
signe
of
the
invisible
grace
,
which
the
Spirit
of
Christ
doth
worke
in
the
hearts
of
the
faithfull
elect
.
Remember
therefore
,
thou
faithfull
soule
,
the
grace
of
God
conferred
upon
thee
,
in
the
saving
laver
of
Baptisme
,
which
is
the
fountaine
of
regeneration
,
Tit.
3.5
,
6.
and
renewing
of
the
holy
Ghost
,
which
is
shed
on
us
richly
through
Jesus
Christ
our
Saviour
;
at
the
first
creation
of
all
things
,
the
Spirit
of
God
moved
upon
the
waters
,
and
gave
a
vitall
force
unto
them
;
so
in
the
water
of
Baptisme
,
the
holy
Ghost
is
also
present
,
and
makes
it
a
saving
meanes
of
our
regeneration
;
and
there
was
in
Ierusalem
,
about
the
sheepe
market
,
a
poole
,
into
which
at
a
certaine
time
,
the
Angel
of
the
Lord
descended
,
Joh.
5.2
.
&
Vers.
4.
and
troubled
the
water
;
and
hee
that
first
descended
into
it
after
the
troubling
of
the
water
,
was
made
whole
of
what
disease
soever
he
had
;
the
water
of
Baptisme
is
that
poole
,
which
healeth
us
of
every
disease
of
sin
,
when
the
holy
Spirit
descends
into
it
,
and
troubles
it
with
the
blood
of
Christ
,
Matth.
3.16
.
who
was
made
a
sacrifice
for
us
:
at
the
baptisme
of
Christ
,
the
heavens
were
opened
unto
him
;
so
as
our
baptisme
the
gate
of
heaven
is
also
opened
unto
us
;
at
the
baptisme
of
Christ
,
the
holy
and
sacred
Trinity
was
present
:
so
are
they
likewise
at
our
baptisme
;
for
by
the
word
of
promise
,
which
is
annexed
unto
the
element
of
water
,
faith
receiveth
the
grace
of
the
Father
adopting
,
the
merit
of
the
Son
cleansing
,
Note
.
and
the
efficacy
of
the
holy
Ghost
regenerating
.
Pharaoh
and
his
host
was
drowned
in
the
red
Sea
,
the
Israelites
passed
thorow
safe
,
secure
and
sound
:
So
in
baptisme
,
Exo.
14
27
,
&c.
all
the
host
of
vices
are
drowned
,
and
the
faithfull
safely
attaine
to
the
inheritance
of
the
kingdome
of
heaven
:
in
the
Church
,
the
spirituall
Temple
of
God
,
the
saving
waters
of
baptisme
doe
spring
forth
,
into
the
profundity
wherein
our
sins
are
throwne
;
Mich.
7.19
.
whosoever
come
unto
it
,
shall
be
healed
and
live
:
Baptisme
is
the
spirituall
flood
in
which
all
sin
of
flesh
is
drowned
.
The
impure
crow
goes
forth
like
the
Divell
,
but
the
holy
Ghost
like
the
Dove
,
brings
the
Olive
branch
,
that
is
,
Gen.
8.11
.
peace
and
tranquillity
unto
our
mindes
.
Remember
therefore
thou
faithfull
soule
,
the
greatnesse
of
the
grace
of
God
conferred
upon
thee
in
Baptisme
,
and
render
due
thankes
unto
him
.
The
more
plentifull
grace
is
conferred
upon
us
in
Baptisme
,
the
more
diligent
and
carefull
must
wee
be
in
the
custody
of
the
gifts
conferred
.
Wee
are
buried
with
Christ
by
Baptisme
into
his
death
;
therefore
,
as
Christ
was
raised
up
from
the
dead
by
the
glory
of
his
Father
;
so
we
also
should
walke
in
newnesse
of
life
,
to
the
glory
of
our
Redeemer
,
John
5.14
.
by
whom
wee
are
made
whole
:
let
us
sinne
no
more
,
lest
a
worse
thing
happen
unto
us
;
wee
have
put
on
the
most
pretious
robe
of
Christs
righteousnesse
,
let
us
not
therefore
defile
it
with
the
staines
of
sin
;
Ephes.
4.23
.
by
baptisme
we
are
regenerate
and
renewed
in
the
spirit
of
our
minde
;
therefore
let
not
the
flesh
dominere
over
the
spirit
;
by
spirituall
regeneration
we
are
made
the
sonnes
of
God
,
let
us
therefore
live
as
the
sons
of
such
a
Father
;
we
are
made
the
Temple
of
the
holy
Ghost
,
let
us
therefore
prepare
a
thankfull
seat
for
such
a
guest
;
wee
are
received
into
Gods
Covenant
,
let
us
therefore
beware
we
doe
not
serve
under
the
Divell
,
and
so
fall
from
the
covenant
of
Grace
:
for
our
conversation
according
to
the
old
man
is
corrupt
,
Ephes.
4.22
.
according
to
the
lusts
of
errours
;
therefore
beseech
God
,
that
he
will
●●●per
and
moderate
it
in
us
,
by
the
grace
of
his
holy
Spirit
,
and
grant
that
wee
swerve
not
from
the
right
marke
,
the
truth
of
his
righteousnesse
:
and
the
holy
majesty
of
the
mysteries
of
God
,
that
be
so
miraculous
and
wonderfull
,
effect
in
us
all
these
things
.
O
blessed
Trinity
in
Unity
,
thou
that
hast
conferred
such
grace
upon
us
in
Baptisme
,
give
us
also
the
grace
to
persevere
in
a
godly
course
according
to
thy
testimonies
.
Of
the
Lords
Supper
and
Institution
of
Christ
.
1
Cor.
11.23
▪
24.
THe
Lord
Jesus
in
the
night
that
he
was
betrayed
,
tooke
bread
,
and
when
hee
had
given
thankes
,
hee
brake
it
,
and
said
:
Take
,
eate
,
this
is
my
body
which
is
broken
for
you
;
this
doe
yee
in
remembrance
of
mee
.
The
summe
of
these
words
,
is
the
Institution
and
the
use
of
the
Lords
Supper
,
which
is
a
witnesse
of
Gods
promises
,
1
Ch●o
35.4
.
&c.
a
remembrance
of
Christs
death
,
and
a
seale
of
our
adoption
;
therefore
,
as
the
Levites
under
the
Law
were
bound
to
prepare
their
breth●●●
before
they
came
to
the
passeover
,
so
should
all
men
prepare
themselves
before
they
presume
to
come
to
the
supper
of
the
Lord
.
After
he
had
given
thankes
,
hee
brake
it
,
and
gave
unto
them
,
and
said
,
take
,
eate
:
for
when
he
had
given
than
●s
to
God
,
then
it
was
sanctified
and
blessed
,
and
lawfull
to
eate
:
So
,
when
wee
have
served
God
,
then
it
is
lawfull
for
us
to
use
Gods
blessings
,
and
not
before
,
then
may
wee
eate
and
drinke
,
as
Christ
did
;
for
these
things
were
created
to
serve
them
which
serve
God
:
therefore
if
thou
doest
not
serve
him
for
them
,
thou
incroachest
upon
Gods
blessings
,
and
stealest
his
creatures
,
which
are
no
more
thine
then
thou
art
his
;
This
doctrine
intendeth
not
the
exclusion
of
worldlings
from
tithe
to
their
goods
,
as
usurpers
over
the
creatures
.
Math.
26.26
,
27
Gen.
27
,
&c.
for
the
good
God
created
all
things
for
good
men
,
as
the
divels
possessions
are
reserved
for
evill
men
.
It
followeth
This
is
my
body
;
here
is
the
fruit
of
his
thankes-giving
,
before
hee
prayed
that
the
Bread
and
Wine
might
bee
blessed
,
and
they
were
blessed
:
As
Isaacks
blessing
shewed
it selfe
upon
Iacob
,
whom
he
blessed
,
so
Christ
his
blessing
appeareth
streight
upon
these
mysteries
,
because
his
blessing
did
sanctifie
the
Sacrament
,
and
infuseth
vertue
into
it
,
and
ever
since
hath
hee
given
this
blessing
its
efficacy
,
and
sanctified
it
unto
us
,
as
well
as
it
did
to
the
Apostles
;
for
before
it
could
not
be
said
,
this
is
my
body
.
Now
you
shall
see
,
by
what
a
mysticall
resemblance
Christ
is
united
unto
us
:
First
,
Rom.
2.17
.
as
Christ
in
the
supper
tooke
Bread
to
feed
us
,
so
in
his
birth
,
he
tooke
our
flesh
upon
him
to
save
us
.
Secondly
,
as
Christ
when
hee
had
taken
the
bread
,
blessed
it
to
make
it
a
spirituall
food
unto
us
;
so
Christ
when
hee
had
taken
our
flesh
,
poured
forth
his
most
rich
and
precious
graces
into
it
,
to
make
it
foode
of
life
eternall
unto
us
.
This
is
my
body
,
is
a
figurative
speech
,
Confutation
of
the
Papists
.
and
must
not
be
construed
I
t●rally
;
then
where
are
the
Papists
,
which
say
,
that
after
the
words
of
consecration
,
the
Bread
and
Wine
are
transubstantiated
into
the
very
Body
and
Blood
〈◊〉
Christ
,
really
and
substantially
:
they
may
aswell
prove
that
Christ
is
a
doore
,
Iohn
10.7
,
9.
Iohn
15.1
.
because
he
saith
,
I
am
the
doore
:
or
a
Vine
,
because
he
saith
,
I
am
a
Vine
:
for
his
sayings
are
like
figurative
speeches
,
and
must
not
be
construed
literally
.
This
is
my
body
.
Math.
26.26
.
1
Cor.
11.23
,
24
Now
may
we
see
whether
these
words
doe
prove
that
the
Bread
is
turned
into
Christs
body
.
Paul
saith
,
Iesus
tooke
bread
;
well
then
,
yet
it
is
bread
:
when
he
had
taken
it
,
then
he
blessed
it
;
what
did
hee
blesse
?
the
bread
which
hee
tooke
;
well
then
,
yet
it
is
bread
when
hee
had
blessed
it
,
then
hee
brake
it
:
what
did
hee
breake
the
bread
which
he
blessed
?
well
then
,
yet
it
is
bread
:
when
he
had
broken
it
,
then
he
gave
it
;
what
did
he
give
the
bread
which
he
brake
?
well
then
,
yet
it
is
bread
:
when
that
hee
gave
it
,
they
did
eate
it
:
what
did
they
eate
the
bread
which
he
gave
them
?
well
then
,
yet
it
is
bread
:
when
they
did
eate
it
,
then
hee
said
,
This
is
my
body
;
what
did
hee
call
his
body
the
bread
which
he
gave
,
which
they
did
eate
?
well
then
,
yet
it
is
bread
:
if
it
be
bread
all
this
while
,
when
hee
did
take
it
,
and
blessed
it
,
and
brake
it
,
and
gave
it
,
and
they
did
eate
it
;
Math.
22
,
34.
when
then
is
it
turned
into
his
body
?
here
they
stand
like
the
Saduces
,
as
mute
as
fishes
:
now
see
whether
their
argument
hath
either
face
or
force
.
Againe
,
it
is
not
onely
wee
that
say
,
it
is
bread
and
wine
,
Math.
26
,
27
,
28
29.
Mark
.
14.25
.
after
consecration
;
but
Christ
himselfe
doth
call
it
bread
and
wine
after
he
had
given
it
,
as
he
did
before
:
and
in
Marke
saith
,
I
will
drinke
no
more
of
the
fruit
of
the
Vine
.
Here
Christ
saith
,
that
it
was
the
fruit
of
the
Vine
which
hee
dranke
;
but
his
blood
is
not
the
fruit
of
the
Vine
;
therefore
hee
dranke
wine
,
and
not
blood
.
For
if
Christs
body
were
offered
in
the
Sacrament
,
then
were
it
no
Sacrament
,
but
a
Sacrifice
;
which
two
differeth
as
much
as
giving
and
taking
:
for
in
a
sacrifice
we
give
,
and
in
a
Sacrament
we
receive
:
and
therefore
wee
say
our
Sacrament
,
Eph.
3.16.17
.
and
Christs
Sacrifice
;
as
Christ
dwelleth
in
us
,
so
he
is
eaten
of
us
,
but
he
dwelleth
in
us
onely
by
faith
,
therefore
he
is
eaten
by
faith
onely
.
Againe
,
none
can
be
saved
without
the
communion
of
the
body
of
Christ
,
but
if
all
should
communicate
with
it
corporally
,
then
neither
infants
;
nor
the
Patriarks
,
our
Fathers
,
nor
any
of
the
Prophets
should
bee
saved
,
because
they
received
not
so
;
Iohn
3.36
.
for
Christ
was
not
then
come
in
the
flesh
:
Saint
Iohn
saith
,
He
that
believeth
in
the
Sonne
shall
be
saved
.
The
Cup
is
called
the
new
Testament
,
because
it
signifyeth
the
New
Testament
:
so
the
Bread
and
Wine
are
called
Christs
body
,
because
they
signifie
Christs
body
:
no
more
is
the
Lambe
the
Passeover
,
though
Christ
called
it
the
Passover
;
nor
Circumcision
is
not
the
Covenant
,
though
God
called
it
the
Covenant
;
that
Baptisme
is
not
the
Regeneration
,
He
calleth
the
signe
the
thing
which
it
signifieth
.
though
it
bee
called
Regeneration
:
neither
is
the
Cup
the
New
Testament
,
though
Christ
called
it
the
New
Testament
;
the
Sacrament
is
the
signe
which
presents
the
thing
signified
:
when
this
Sacrament
was
instituted
,
and
Christ
said
,
This
is
my
body
,
he
had
not
then
a
glorified
body
;
therefore
it
is
demanded
whether
they
received
a
mortall
or
glorified
body
,
Demand
of
the
Papist
.
because
one
of
these
two
bodies
they
must
needs
receive
:
if
they
say
a
mortall
body
,
that
cannot
profit
them
;
for
mortall
foode
is
but
for
mortall
life
:
neither
now
hath
Christ
a
mortall
body
to
communicate
to
them
,
because
it
is
changed
to
an
immortall
body
;
therefore
they
cannot
receive
his
mortall
body
.
And
if
they
say
,
that
they
receive
his
glorified
body
,
they
must
fly
from
this
text
;
for
at
that
time
Christ
had
not
a
glorified
body
:
if
they
received
then
the
same
body
which
the
Apostles
received
,
as
they
say
they
doe
,
they
cannot
receive
a
glorified
body
,
because
then
Christs
body
was
not
glorified
;
therefore
they
could
not
communicate
with
his
glorified
body
.
Thus
are
they
hedged
in
with
rocks
and
the
sands
on
every
side
of
them
:
they
received
a
body
neither
mortall
nor
immortall
;
it
seemes
it
was
a
phantastical
body
:
if
Christ
had
such
a
body
,
let
all
men
judge
:
here
they
are
at
a
stand
,
Dan.
4.5
.
like
one
that
cannot
tell
on
his
tale
.
Nebuchadnezzar
dreamed
a
dream
,
and
knew
not
what
it
meant
,
and
so
doe
they
.
How
absurd
and
heretically
doe
these
Papists
hold
in
their
opinions
?
and
this
surpasseth
them
all
;
that
Christ
must
bee
applyed
like
Physicke
:
as
though
his
blood
cannot
profit
us
,
unlesse
we
drinke
it
,
&
swallow
it
like
a
potion
:
is
this
the
Papists
union
with
Christ
?
is
this
the
manner
whereby
we
are
made
one
flesh
with
Christ
,
Iohn
1.
to
eate
his
flesh
,
and
drinke
his
blood
?
nay
,
when
he
tooke
our
flesh
unto
him
,
and
was
made
man
,
then
we
were
united
unto
him
in
the
flesh
,
and
not
by
receiving
his
body
:
Christ
tooke
our
flesh
and
nature
,
we
tooke
not
his
;
but
believe
that
he
tooke
ours
:
now
if
you
would
know
whether
Christs
body
be
in
the
Sacrament
,
it
is
said
unto
you
,
as
Christ
said
unto
Thomas
,
touch
,
feele
,
and
see
:
in
visible
things
God
hath
appointed
our
eyes
to
be
judges
:
For
as
by
the
Spirit
wee
discerne
the
spirituall
objects
;
so
our
sence
discerneth
sensible
objects
:
as
Christ
taught
Thomas
to
judge
of
his
body
,
so
may
we
,
and
so
should
they
,
if
they
were
not
,
as
it
were
hood-winked
through
errour
and
mis-beliefe
:
Christs
saying
to
Thomas
was
that
hee
would
have
him
believe
it
to
be
his
body
,
Iohn
20.27
.
for
my
body
saith
Christ
,
may
bee
seene
and
felt
;
and
thus
transubstantiation
is
found
a
lyar
.
It
is
shewed
before
,
that
every
Sacrament
is
called
by
the
name
of
the
thing
which
it
doth
signifie
and
present
.
The
reason
why
the
signes
have
the
name
of
the
things
which
they
represent
and
signifie
,
is
to
strike
a
deeper
reverence
in
us
,
Note
.
to
receive
this
Sacrament
of
Christ
;
reverently
,
sincerely
,
and
holily
,
as
if
Christ
himselfe
were
there
present
in
body
&
blood
.
This
is
the
reason
why
Christ
calleth
the
signes
of
his
body
,
his
body
;
to
cause
us
to
take
this
Sacrament
with
feare
and
reverence
:
because
wee
are
apt
to
contemne
it
as
the
Jewes
did
their
Manna
.
Num.
12.6
.
The
worthinesse
of
the
Sacrament
is
to
be
considered
three
waies
:
First
,
by
the
Majesty
of
the
Authour
ordaining
it
●●condly
,
by
the
preciousnesse
of
the
persons
whereof
it
consisteth
.
Thirdly
,
by
the
excellency
of
the
ends
for
which
it
was
ordained
.
The
Lords
Supper
is
a
pledge
and
a
symbole
of
the
most
neere
and
effectuall
communion
which
Christians
have
with
Christ
:
The
cup
of
blessing
which
we
blesse
,
Cor.
10.16
,
17.
is
it
not
the
communion
of
the
blood
of
Christ
?
The
bread
of
Christ
which
we
breake
,
is
it
not
the
communion
of
the
body
of
Christ
?
That
is
dwelling
in
our
hearts
,
abiding
in
us
.
that
is
a
most
effectuall
signe
:
and
pledge
of
our
communion
with
Christ
,
and
hath
divers
similies
set
forth
in
holy
Scriptures
:
First
,
of
the
Vine
and
Branches
:
Secondly
,
of
the
Head
and
Body
:
Thirdly
,
Joh.
15.5
.
of
the
Foundation
and
the
Building
:
Fourthly
,
of
one
Loafe
confected
of
many
graines
:
Fifthly
,
Colos.
1.18
.
of
the
Matrimoniall
communion
betwixt
man
and
wife
,
and
is
three-fold
betwixt
Christ
and
Christians
:
the
first
is
naturall
,
betwixt
our
humane
nature
,
and
the
divine
nature
of
Christ
in
the
person
of
the
Word
:
the
second
is
mysticall
,
Eph.
5.31
,
32.
betwixt
our
person
absent
from
the
Lord
,
and
the
person
of
Christ
,
God
and
man
,
into
one
mysticall
body
:
the
third
is
celestiall
,
betwixt
our
persons
present
with
the
Lord
,
and
the
person
of
Christ
in
his
body
glorified
;
these
three
conjunctions
depend
each
upon
other
.
The
mysticall
communion
chiefly
here
meant
,
is
wrought
betwixt
Christ
and
us
;
by
the
Spirit
of
Christ
apprehending
us
,
and
by
our
faith
stirred
up
by
the
same
Spirit
,
Note
.
apprehending
Christ
againe
:
this
union
hee
shall
best
understand
in
his
mind
,
Every
one
receiveth
,
but
few
understand
what
they
receive
.
who
doth
most
feele
it
in
his
heart
;
but
of
all
other
times
this
union
is
best
felt
,
and
most
confirmed
,
when
wee
doe
duely
receive
the
Lords
Supper
;
for
then
wee
shall
sensibly
feele
our
hearts
knit
unto
Christ
,
and
the
desire
of
our
soules
drawne
by
faith
and
the
holy
Ghost
,
as
by
the
cords
of
love
,
neerer
and
neerer
to
his
holinesse
.
This
union
betwixt
the
faithfull
is
so
ample
,
that
no
distance
of
place
can
part
it
;
so
strong
,
that
death
cannot
dissolve
it
;
so
durable
,
that
time
cannot
weare
it
out
;
so
effectuall
,
that
it
breeds
a
fervent
love
betweene
those
that
never
saw
one
anothers
faces
:
and
this
conjunction
of
soules
,
is
termed
the
communion
of
Saints
,
1
Cor.
12
12
,
13.
&
27.
which
Christ
effecteth
by
six
especiall
meanes
:
First
,
by
governing
them
all
by
one
and
the
same
holy
Spirit
:
Secondly
,
the
enduing
them
all
with
one
and
the
same
faith
:
Ephes.
4.4
,
5.
Thirdly
,
by
shedding
abroad
his
owne
love
into
all
and
every
one
of
their
hearts
:
Rom.
5
5.
Tit.
3.5
.
Fourthly
,
by
regenerating
them
all
by
one
and
the
same
baptisme
:
Fifthly
,
by
nourishing
them
all
with
one
and
the
same
spirituall
food
:
1
Cor.
10.17
.
Colos.
1.18.22
Note
.
Acts
4.32
.
Sixthly
,
by
being
one
quickning
head
,
of
that
one
body
of
his
Church
,
which
hee
reconciled
to
God
his
Father
in
the
body
of
his
flesh
.
Hence
it
is
,
that
the
multitude
of
believers
in
the
primitive
Church
,
were
of
one
heart
,
and
of
one
soule
,
in
truth
,
affection
and
compassion
;
and
this
doth
teach
all
Christians
,
to
love
one
another
,
seeing
they
are
all
members
of
the
same
holy
and
mysticall
body
,
Ephes.
4.3
.
whereof
Christ
is
the
head
;
and
therefore
they
should
have
all
a
Christian
sympathy
and
fellow-feeling
,
to
rejoyce
one
in
anothers
joy
,
to
condole
one
anothers
griefe
,
to
beare
one
with
anothers
infirmities
;
Ephes.
4.2
.
and
mutually
to
relieve
one
anothers
wants
;
to
this
end
hee
bestoweth
upon
them
all
saving
graces
,
necessary
to
eternall
life
:
as
the
sense
of
Gods
love
,
the
assurance
of
our
election
,
with
Regeneration
,
2
Cor.
3.18
.
Justification
,
and
grace
to
doe
good
workes
,
to
feede
soules
;
Iohn
15.5
.
therefore
of
the
poore
and
faithfull
,
is
the
assured
hope
of
life
eternall
:
For
,
as
it
is
said
,
this
sacrament
is
a
signe
and
a
sure
pledge
unto
as
many
as
shall
receive
the
same
according
to
Christs
institution
,
Joh.
1.16
.
that
hee
will
,
according
to
his
promise
,
by
the
vertue
of
his
crucified
body
and
blood
,
as
verily
feed
our
soules
to
eternall
life
,
as
our
bodies
are
by
bread
and
wine
nourished
to
this
temporall
life
;
and
to
this
end
,
Christ
in
the
action
of
the
Sacrament
,
really
giveth
his
body
and
blood
to
every
faithfull
receiver
.
1
Cor.
11.24
.
&
2.5
.
Christ
is
verily
present
in
the
Sacrament
,
by
a
double
union
;
whereof
the
first
is
spirituall
,
twixt
Christ
and
the
worthy
receiver
:
the
second
is
sacramentall
,
twixt
the
body
and
blood
of
Christ
,
and
the
outward
signes
in
the
sacrament
;
if
you
looke
to
the
things
that
are
united
,
this
union
is
essentiall
;
if
to
the
truth
of
this
union
,
it
is
reall
;
if
to
the
manner
how
it
is
wrought
,
it
is
spirituall
,
it
is
not
our
faith
,
that
makes
the
body
and
blood
of
Christ
to
be
present
in
the
Sacrament
,
but
the
spirit
of
Christ
dwelling
in
him
and
us
;
Note
.
our
faith
doth
but
receive
and
apply
unto
our
soules
those
heavenly
graces
which
are
offered
in
the
Sacrament
;
the
other
being
the
sacramentall
union
,
is
not
a
physicall
or
locall
,
The
Word
and
the
Sacrament
are
the
two
briefly
wherewith
our
Mother
the
Church
doth
nourish
us
.
but
a
spirituall
conjunction
of
the
earthly
signes
which
are
bread
and
wine
,
with
the
heavenly
grace
,
which
is
the
body
and
blood
of
Christ
,
in
the
act
of
receiving
;
as
if
by
a
mutuall
relation
,
they
were
but
one
and
the
same
thing
:
hence
it
is
,
that
in
the
same
instant
of
time
,
that
the
worthy
receiver
eateth
with
his
mouth
the
bread
and
wine
of
the
Lord
,
hee
eateth
also
with
the
mouth
of
faith
,
the
very
body
and
blood
of
Christ
;
not
that
Christ
is
brought
downe
from
heaven
to
the
Sacrament
,
but
that
the
holy
Spirit
,
by
the
Sacrament
,
lifts
up
his
minde
unto
Christ
,
not
by
any
locall
mutation
,
but
by
a
devout
affection
;
so
that
in
the
holy
contemplation
of
faith
,
hee
is
at
that
present
with
Christ
,
and
Christ
with
him
;
and
thus
believing
and
meditating
,
how
Christ
his
body
was
crucified
,
and
his
pretious
blood
shed
for
the
remission
of
his
sins
,
and
the
reconciliation
of
his
soule
unto
God
;
his
soule
is
hereby
more
effectually
fed
in
the
assurance
of
eternall
life
,
than
bread
and
wine
can
nourish
his
body
to
this
temporall
life
.
There
must
be
therefore
of
necessity
,
in
the
Sacrament
both
the
outward
signes
,
to
be
visibly
seene
with
the
eye
of
the
body
,
and
the
body
and
blood
of
Christ
to
be
spiritually
discerned
with
the
eye
of
faith
.
But
the
forme
how
the
holy
Ghost
makes
the
body
of
Christ
,
being
absent
from
us
in
place
,
to
be
present
with
us
by
union
:
Ephes.
5.32
.
Saint
Paul
termes
a
great
mystery
,
such
as
indeed
our
understanding
cannot
worthily
comprehend
.
The
sacramentall
bread
and
wine
therefore
are
not
bare
signifying
signes
,
but
such
as
therewith
Christ
doth
indeed
exhibit
and
give
to
every
worthy
receiver
,
not
onely
his
divine
vertue
and
efficacy
,
but
also
his
very
body
and
blood
,
as
verily
as
hee
gave
to
his
Disciples
the
holy
Ghost
,
by
the
signe
of
his
sacred
breath
;
Joh.
20.22
.
or
health
to
the
diseased
,
by
the
Word
of
his
mouth
,
Mar.
6.56
.
or
touch
of
his
hand
or
garment
;
and
the
apprehension
by
faith
is
more
forcible
,
than
the
exquisite
comprehension
of
sense
or
reason
.
To
conclude
this
point
;
this
holy
Sacrament
is
that
blessed
bread
,
which
being
eaten
,
Luk.
24.30.31
.
opened
the
eyes
of
the
Emmauites
,
that
they
knew
Christ
:
1
Cor.
12.13
.
this
is
that
Lordly
cup
,
by
which
wee
are
made
to
drinke
into
one
spirit
;
this
is
that
rocke
flowing
with
hony
,
1
Sam.
14.27
.
that
reviveth
the
fainting
spirits
of
every
true
Jonathan
,
that
tasts
it
with
the
mouth
of
faith
;
Judg.
7.13
,
this
is
that
barly
loafe
,
which
tumbling
from
above
,
strikes
downe
the
tents
of
the
Midianits
of
infernall
darknesse
.
Eliahs
angelicall
Cake
and
water
,
1
King
.
1●
.
7
,
8.
Psal.
78.25
,
26.
preserved
him
forty
daies
in
Mount
Horeb
,
and
Manna
,
Angels
food
,
fed
the
Israelites
forty
yeeres
in
the
wildernesse
:
Exod.
16.15
.
Joh.
6.32
,
35.49.50
,
51.58
.
but
this
is
that
true
bread
of
life
,
and
heavenly
Manna
,
which
if
wee
shall
duely
eate
,
will
nourish
our
soules
to
eternall
life
,
and
doth
binde
all
Christians
,
as
it
were
,
by
an
oath
of
fidelity
,
to
serve
the
one
onely
true
God
,
Deut.
8.19
.
and
to
admit
no
other
propitiatory
sacrifice
for
sins
,
but
that
one
reall
sacrifice
,
which
by
his
death
,
Christ
once
offered
up
for
all
true
believers
,
Hebr.
9.
and
by
which
hee
finished
the
sacrifices
of
the
Law
,
and
effected
eternall
redemption
and
righteousnesse
for
all
them
that
faithfully
believe
in
him
,
and
so
to
remaine
for
ever
a
publike
marke
of
profession
,
to
distinguish
Christians
from
all
sects
and
false
Religions
;
and
seeing
that
in
the
Masse
there
is
a
strange
christ
adored
;
not
he
that
was
born
of
the
Virgin
Mary
,
but
one
that
is
made
of
a
wa●er
cake
:
and
that
the
offering
up
of
this
breaden
God
,
is
thrust
upon
the
Church
as
a
propitiatory
sacrifice
,
for
the
quicke
and
the
dead
:
therefore
all
true
Christians
that
have
sufficient
information
,
and
have
means
to
escape
invincible
ignorance
,
are
to
account
the
pretensed
sacrifice
of
the
masse
,
Note
.
as
derogatory
to
the
al-sufficient
world
saving
merits
of
Christs
death
and
passion
:
for
by
receiving
the
Sacrament
of
the
Lords
Supper
,
we
all
sweare
that
all
reall
sacrifices
are
ended
by
our
Lords
death
:
and
that
his
body
&
blood
crucified
and
shed
for
us
,
is
the
perpetuall
food
and
nourishment
of
our
soule
.
The
bread
of
the
Lord
is
given
by
the
Minister
;
but
the
bread
which
is
the
Lord
,
is
given
by
Christ
himselfe
.
Therefore
when
thou
takest
the
bread
at
the
Ministers
hand
to
eate
it
,
then
ronze
up
thy
soule
to
apprehend
Christ
by
a
lively
faith
;
and
to
apply
his
merits
to
heale
thy
miseries
;
Note
.
and
as
thou
eatest
the
bread
,
imagine
that
thou
seest
Christ
hanging
upon
the
Crosse
,
and
by
his
unspeakeable
torments
fully
satisfying
Gods
Justice
for
thy
sinnes
,
Iohn
19.
and
strive
as
verily
to
be
partaker
of
the
spirituall
grace
,
as
of
the
Elementall
signes
,
for
the
truth
is
not
absent
from
the
signe
:
Neither
doth
Christ
deceive
when
he
saith
,
this
is
my
body
;
but
hee
giveth
himselfe
truely
and
indeed
to
every
soule
,
that
spiritually
receives
him
by
faith
.
For
as
ours
is
the
same
supper
,
which
Christ
administred
to
his
Disciples
;
so
is
the
same
Christ
verily
present
at
his
owne
Supper
:
not
by
any
papall
transubstantiation
,
but
by
a
Sacramentall
participation
,
whereby
he
doth
truely
feed
the
faithfull
unto
eternall
life
:
not
by
comming
downe
from
heaven
unto
thee
,
but
by
lifting
thy
heart
unto
Heaven
,
The
duty
of
the
redeemer
.
where
hee
sitteth
at
the
right
hand
of
God
.
And
when
thou
seest
the
wine
brought
unto
thee
apart
from
the
bread
,
then
remember
that
the
blood
of
Christ
was
as
verily
separated
from
his
body
upon
the
Crosse
,
for
the
remission
of
thy
sinnes
;
and
that
this
is
a
seale
of
the
new
covenant
,
which
God
hath
made
to
forgive
the
sinnes
of
all
penitent
sinners
,
that
faithfully
believe
in
the
merits
of
his
bloud-shedding
.
Iohn
6.54
.
He
that
eateth
my
flesh
,
and
drinketh
my
blood
,
saith
our
Saviour
Christ
,
shall
live
forever
.
Exceeding
great
was
the
bounty
and
goodnesse
of
our
Saviour
,
in
that
hee
did
not
onely
assume
our
flesh
,
and
exalt
it
to
the
Throne
of
celestiall
glory
,
The
saving
participation
of
the
body
and
blood
of
Christ
.
Vers.
56.
but
also
feedeth
us
with
his
body
and
blood
,
unto
eternall
life
.
Oh
the
saving
delicates
of
the
soule
!
Oh
the
Heavenly
and
Angelicall
food
to
bee
desired
above
all
the
delicates
upon
earth
!
for
He
that
eateth
the
flesh
,
and
drinketh
the
blood
of
Christ
,
dwelleth
in
Christ
,
and
Christ
in
him
.
This
is
meate
indeed
;
when
wee
eate
it
wee
are
changed
,
not
into
the
nature
of
our
body
,
but
into
the
nature
of
it
:
wee
are
the
members
of
Christ
,
By
it
we
are
sanct●fied
.
and
are
united
by
his
Spirit
,
and
fed
with
his
body
and
blood
.
This
is
the
bread
which
came
downe
from
Heaven
,
and
giveth
life
unto
the
world
;
hee
that
eateth
thereof
shall
never
hunger
:
this
is
the
bread
of
grace
:
Psal.
34.10
.
Iohn
6.58
.
this
is
the
bread
of
Life
,
whosoever
shall
eate
thereof
shall
live
for
ever
:
neither
is
it
onely
heavenly
,
but
thou
that
eatest
thereof
art
heavenly
:
that
is
,
they
that
eate
it
savingly
in
the
Spirit
,
shall
become
heavenly
.
This
is
the
true
Fountaine
of
life
,
be
that
shall
drinke
of
this
water
,
Iohn
4.14
.
shall
never
thirst
;
but
it
shall
become
in
him
a
fountaine
of
water
springing
up
unto
eternall
life
.
Esay
55.1
,
2
,
3
All
yee
tha●
thirst
,
come
unto
these
waters
:
and
yee
that
have
no
silver
make
haste
,
come
,
buy
without
money
:
let
them
that
thirst
come
,
and
come
thou
soule
th●t
●rt
vexed
with
the
raging
heate
of
sinne
;
and
if
thou
wantest
the
silver
of
thy
merits
,
make
haste
the
rather
:
if
thou
hast
no
merits
of
thine
owne
,
make
haste
the
more
ardently
to
the
merits
of
Christ
,
Vers.
1.
Make
haste
therefore
and
buy
without
money
or
money-worth
;
here
is
Christ
the
habitation
of
the
soule
,
from
which
let
not
thy
sinnes
deterre
thee
,
and
into
which
let
not
thy
merits
enter
;
for
what
can
be
our
merits
?
our
labours
doe
not
●●tiate
;
neither
is
the
grace
of
God
bought
with
the
silver
of
our
merits
.
Therefore
,
heare
O
ye
devout
soules
,
and
eate
that
which
is
good
,
and
thou
shalt
be
delighted
with
fatnesse
.
John
6.63
.
These
words
are
spirit
and
truth
,
and
the
word
of
eternall
life
,
the
cup
of
benediction
,
1
Cor.
10.16
.
is
the
communion
of
the
blood
of
Christ
;
1
Cor.
6.17
.
and
the
bread
which
we
breake
is
the
participation
of
the
Lords
body
:
wee
cleave
unto
the
Lord
;
therefore
we
are
one
Spirit
with
him
.
For
wee
are
united
unto
him
,
not
onely
by
the
communion
of
nature
,
but
also
by
the
participation
of
his
body
and
blood
:
John
6.
●
let
us
not
therefore
with
the
Jewes
say
,
How
can
this
man
give
us
his
flesh
to
eate
?
let
us
not
pry
into
his
power
,
but
let
us
admire
his
benevolence
;
let
us
not
examine
his
Majesty
,
but
reverence
his
goodnesse
:
the
manner
of
his
presence
I
know
not
,
but
his
presence
I
believe
;
and
am
certainely
perswaded
,
that
it
is
inward
,
and
neere
unto
us
:
for
we
are
members
of
his
body
,
Eph.
5.30
.
John
6.56
.
flesh
of
his
flesh
,
and
bone
of
his
bones
:
he
dwelleth
in
us
,
and
wee
in
him
.
My
soule
desireth
to
dive
by
cogitation
into
the
secrets
of
this
most
profound
abysse
,
but
cannot
finde
,
with
what
words
to
set
forth
and
declare
that
infinite
goodnesse
;
and
therefore
am
altogether
amazed
at
the
sight
of
the
greatnesse
of
the
grace
of
the
Lord
,
and
the
glory
of
his
Majesty
.
In
this
Supper
of
the
Lord
,
there
is
set
before
us
,
a
mystery
to
be
trembled
at
,
and
by
all
meanes
to
be
adored
of
us
;
there
is
the
treasury
and
treasure
of
divine
grace
.
Gen.
2.
●
.
We
know
in
Paradise
there
was
a
tree
of
Life
planted
by
God
,
whose
fruit
might
have
conserved
our
first
parents
and
their
posterity
,
by
the
fertility
,
and
felicity
thereof
.
There
was
also
placed
in
Paradise
,
a
Tree
of
knowledge
of
good
and
evill
,
but
even
that
which
was
appointed
by
God
,
for
their
life
and
salvation
,
and
for
to
exercise
their
obedience
,
became
unto
them
an
occasion
of
death
and
condemnation
,
Ezech.
47.12
.
while
they
obeyed
their
owne
desires
,
and
the
divels
allurements
.
Here
is
also
prepared
a
Tree
of
Life
,
whose
wood
is
sweete
,
whose
leaves
are
for
medicine
,
and
whose
fruit
for
meate
;
Revel.
22.1
,
2.
the
sweetnesse
thereof
doth
take
away
the
bitternesse
of
all
evill
,
yea
of
death
it selfe
.
Unto
the
Israelites
was
given
Manna
,
that
they
might
be
fed
with
heavenly
food
,
here
is
that
●r●e
manna
of
our
soules
,
which
came
downe
from
Heaven
to
give
life
unto
the
world
:
Iohn
6.51
.
this
is
the
heavenly
bread
,
and
Angelicall
meate
,
of
which
whosoever
eateth
,
shall
never
hunger
:
Col.
2.3
,
5.
here
is
the
true
Arke
of
the
Covenant
,
that
is
,
the
most
sacred
body
of
Christ
,
wherein
the
treasures
of
all
science
,
knowledge
,
and
wisedome
,
are
layd
up
in
store
for
all
penitent
soules
,
that
faithfully
believe
in
his
merits
:
here
is
the
true
Mercie-seat
in
the
bloud
of
Christ
,
Rom.
3.25
.
which
makes
us
happy
and
beloved
in
the
most
deare
and
beloved
Christ
;
Gen.
28.15
,
17
,
12.
here
is
the
gate
of
heaven
indeed
,
here
is
the
Angell
sladder
.
Can
heaven
be
greater
than
God
?
can
heaven
be
more
united
unto
God
,
than
the
flesh
of
humane
nature
,
which
he
hath
assumed
unto
himselfe
?
Heaven
indeed
is
the
throne
of
God
,
but
in
the
humane
nature
assumed
by
Christ
resteth
the
holy
Spirit
.
Esay
11.2
.
God
is
in
heaven
,
but
in
Christ
dwelleth
the
fulnesse
of
divinity
.
Col.
2.9
.
Certainly
this
is
a
great
and
infallible
pledge
of
our
salvation
by
assuming
our
humane
nature
into
the
fellowship
of
the
most
holy
,
and
blessed
Trinity
,
in
which
all
heavenly
good
is
layd
up
in
store
for
us
:
how
can
hee
forget
those
unto
whom
hee
hath
given
the
pledge
of
his
owne
body
?
We
are
deere
unto
Christ
,
how
then
can
Satan
be
able
to
overcome
us
?
because
Christ
bought
us
at
so
deare
a
price
:
we
are
deare
unto
Christ
because
he
feeds
us
with
his
most
deere
and
precious
body
and
blood
:
wee
are
deere
unto
Christ
,
because
wee
are
flesh
of
his
flesh
,
Ephes.
5.2
,
3.
and
members
of
his
body
;
this
is
the
only
soveraine
and
precious
Balmesome
of
all
spirituall
diseases
;
this
is
the
onely
soveraigne
medicine
of
immortality
:
for
what
sin
so
great
,
that
Gods
sacred
flesh
cannot
expiate
?
What
sin
so
great
,
that
the
quickning
flesh
of
Christ
cannot
heale
?
What
sin
so
mortall
,
that
is
not
taken
away
by
the
death
of
the
Sonne
of
God
?
What
fiery
darts
of
the
divell
,
can
be
so
mortiferous
,
that
they
cannot
be
quenched
in
the
fountaine
of
divine
grace
?
What
so
great
a
staine
of
the
conscience
,
that
his
blood
cannot
purge
?
Here
is
not
felt
the
fire
of
Gods
fury
,
but
the
heat
of
his
love
;
here
is
the
Sonne
of
righteousnesse
,
Malac.
4.2
.
the
present
light
of
our
soules
;
our
first
Parents
were
brought
into
Paradise
,
that
most
sweet
and
fragrant
garden
,
Gen.
2.8
.
the
type
of
eternall
beatitude
:
behold
,
the
penitent
conscience
is
here
cleansed
by
the
blood
of
the
Sonne
of
God
,
and
by
the
body
of
Christ
are
nourished
,
the
members
of
Christ
the
head
;
the
faithfull
soule
is
fed
with
divine
and
heavenly
dainties
,
the
sacred
flesh
of
God
,
which
the
Angels
adore
in
the
unity
of
person
,
which
the
Arch-angels
reverence
;
Psalm
.
18.
at
which
the
powers
doe
tremble
,
and
which
the
vertuous
admire
,
is
the
spirituall
food
of
our
soules
.
Let
the
heavens
rejoyce
,
Psal.
96.11
.
let
the
earth
be
glad
,
but
much
more
the
faithfull
soule
,
upon
whom
such
,
and
so
great
benefits
are
bestowed
.
Our
most
bountifull
God
,
Matth.
22.4
.
hath
prepared
a
great
feast
,
hearts
that
be
hungry
must
be
brought
unto
it
,
he
that
tasteth
not
thereof
,
feeleth
not
the
sweetnesse
of
this
heavenly
feast
;
to
believe
in
Christ
is
this
heavenly
feast
:
but
no
man
believeth
,
Note
.
unlesse
he
confesse
his
sins
with
contrition
,
and
repent
him
of
the
same
.
Contrition
is
the
spirituall
hunger
of
the
soule
,
and
faith
is
the
spirituall
feeding
.
God
gave
Manna
,
Exod.
16.4
.
the
bread
of
Angels
,
to
the
Israelites
in
the
wildernesse
.
In
this
feast
of
the
new
testament
,
God
giveth
us
the
heavenly
Manna
,
that
is
,
his
grace
and
forgivenesse
of
sins
,
yea
,
his
Sonne
,
Christ
Jesus
.
The
Lord
of
the
Angels
is
that
spirituall
bread
which
came
downe
from
heaven
,
to
give
light
and
life
unto
the
world
.
The
desire
is
the
food
of
the
soule
,
and
the
soule
comes
not
to
this
mysticall
feast
,
unlesse
it
desires
to
come
thereto
;
Matth
25.8
.
Verse
10.
and
it
cannot
desire
the
heavenly
sweetnesse
,
if
it
be
full
of
this
worlds
comforts
;
at
the
comming
of
the
Bridegroome
,
the
Virgins
that
had
no
oyle
in
their
lampes
,
staying
too
long
,
were
shut
out
;
so
they
whose
hearts
in
this
world
are
not
filled
with
the
oyle
of
the
holy
Spirit
,
shall
not
be
admitted
by
Christ
,
to
the
participation
of
the
joy
of
this
holy
feast
,
but
shall
have
the
gate
of
indulgence
,
the
gate
of
mercy
,
the
gate
of
consolation
,
the
gate
of
hope
,
Rom.
5.20
.
the
gate
of
grace
,
and
the
gate
of
good
workes
shut
against
them
.
Our
Saviour
Christ
hath
yet
another
kinde
of
calling
,
and
happy
is
hee
that
heares
and
obey
it
.
Christ
often
knocks
at
the
gates
of
our
heart
by
holy
desires
,
Note
.
devout
sighes
,
and
pious
cogitations
;
and
happy
is
hee
that
openeth
unto
him
:
as
soone
therefore
,
as
thou
feelest
in
thy
heart
any
holy
desire
of
the
heavenly
grace
,
assure
thy selfe
that
Christ
knockes
at
thy
heart
;
make
haste
,
let
him
in
lest
hee
passe
by
,
and
presently
shut
the
gate
of
his
mercy
against
thee
:
as
soone
as
thou
feelest
in
thy
heart
any
sparke
of
holy
motions
or
godly
meditations
,
perswade
thy selfe
,
that
it
is
kindled
by
the
heat
of
divine
grace
and
love
,
that
is
,
of
the
holy
Spirit
;
cherish
and
nourish
it
,
1
Thes.
5.19
.
that
it
may
grow
to
be
a
fire
of
love
in
thee
;
and
take
heed
that
thou
quench
not
the
Spirit
,
1
Cor.
3.17
.
and
hinder
the
worke
of
the
Lord
;
our
heart
is
the
Temple
of
the
Lord
;
hee
that
destroyeth
the
Temple
of
the
Lord
,
shall
feele
his
severe
judgement
,
and
he
destroyeth
it
,
whosoever
refuseth
to
give
place
to
the
holy
Spirit
,
inwardly
calling
him
by
the
Word
.
In
the
old
Testament
the
Prophets
could
heare
the
Lord
speaking
inwardly
in
them
;
and
so
all
the
true
godly
doe
feele
those
inward
motions
of
the
holy
Spirit
drawing
them
unto
goodnesse
;
Ephes.
4.3
.
therefore
all
men
must
endeavour
to
keepe
the
unity
of
the
Spirit
in
the
bond
of
peace
.
A
preparation
to
the
receiving
of
the
holy
Communion
of
the
Body
and
Blood
of
Iesus
Christ
.
THere
is
a
hearing
,
and
a
preparation
before
hearing
;
there
is
a
praying
,
and
there
is
a
preparation
before
praying
;
and
there
is
a
receiving
,
and
there
is
a
preparation
before
receiving
,
which
if
it
be
wanting
,
the
receiver
receiveth
uncomfortably
,
the
prayer
prayeth
vainly
,
and
the
hearer
heareth
unfruitfully
;
like
those
which
doe
eate
before
hunger
,
or
drinke
before
thirst
;
this
preparative
before
hearing
,
praying
,
and
receiving
,
for
the
health
of
our
soules
,
doth
signifie
the
rules
of
physicke
;
for
preparatives
are
ministred
alwaies
before
physicke
:
Note
.
and
as
the
preparative
which
goes
before
maketh
way
to
the
physicke
,
or
else
it
would
doe
no
good
,
but
hurt
;
so
,
unlesse
examination
goe
before
the
Sacrament
,
1
Cor.
11.27
,
29.
wee
seale
up
the
threatnings
which
are
pronounced
against
us
,
in
stead
of
the
promises
which
are
made
unto
us
;
for
the
Sacrament
is
a
seale
,
and
sealeth
good
or
evill
,
as
every
other
seale
doth
;
therefore
all
men
ought
carefully
to
examine
themselves
;
but
they
that
are
suspected
of
a
crime
,
doe
not
examine
themselves
,
but
are
examined
of
others
,
lest
they
should
be
partiall
in
their
owne
cause
;
but
a
faithfull
Christian
should
examine
himselfe
of
his
crime
,
Verse
31.32
.
Note
.
and
be
his
owne
judge
,
his
owne
accuser
;
and
his
owne
condemner
,
for
no
man
knowes
the
spirit
of
man
,
but
the
spirit
which
is
in
man
,
which
will
condemne
him
,
if
he
be
guilty
,
and
tell
him
all
that
he
hath
done
,
and
with
what
minde
he
did
it
,
and
what
punishment
he
deserveth
for
the
same
;
this
is
the
close
sessions
,
or
private
arraignement
,
when
Conscience
sits
in
her
chaire
to
examine
,
accuse
,
judge
and
condemne
her selfe
,
Eccles.
18.19
.
because
she
will
escape
the
just
condemnation
of
God
.
Thus
have
holy
men
kept
their
sessions
at
home
,
and
made
their
hearts
the
fore-man
of
the
Jury
,
and
examine
themselves
,
Note
.
as
wee
examine
others
.
The
feare
of
the
Lord
stood
at
the
doore
of
their
soules
,
to
examine
every
thought
before
it
went
in
;
and
at
the
doore
of
their
lips
,
to
examine
every
word
before
it
went
out
;
so
shouldest
thou
sit
in
judgement
of
thy selfe
,
and
call
thy
thoughts
,
words
and
actions
,
to
give
in
evidence
against
thee
,
whether
thou
be
a
Christian
or
an
Infidell
,
a
sonne
,
or
a
bastard
,
a
servant
,
or
a
rebell
,
a
sincere
believer
,
or
an
hypocrite
;
if
upon
examination
thou
find
not
faith
,
nor
feare
,
nor
love
,
nor
zeale
in
thy selfe
,
let
no
man
make
thee
believe
thou
art
holy
,
that
thou
art
godly
,
Note
.
that
thou
art
sanctified
,
that
thou
art
a
Christian
,
that
thou
art
a
believer
,
because
thou
art
worse
then
thou
seemest
to
thy selfe
to
be
;
therefore
,
if
my
heart
tell
mee
that
I
love
God
,
whom
shall
I
believe
before
my selfe
?
1
Cor.
2.11
.
No
man
can
search
the
heart
of
another
man
;
so
Paul
saith
,
No
man
knoweth
the
spirit
of
any
man
,
but
the
spirit
which
is
in
man
,
that
is
,
no
man
feeleth
the
heart
of
man
so
well
as
himselfe
;
and
yet
himselfe
,
though
he
hath
lived
with
it
,
ever
since
hee
was
borne
,
doth
not
rightly
know
his
owne
heart
,
unlesse
hee
examine
it
narrowly
,
no
more
then
he
knoweth
his
owne
bones
or
his
veines
,
sinewes
,
arteries
,
or
his
muskles
;
how
they
are
in
his
body
,
and
where
they
lie
,
or
what
they
doe
;
this
may
seeme
strange
,
yet
it
is
true
:
for
Christ
saith
to
his
Disciples
,
Luke
9.55
.
You
know
not
of
what
Spirit
yee
are
,
that
is
,
you
thinke
better
of
your selves
than
you
are
,
and
know
not
what
the
clocke
striketh
within
you
;
for
there
is
a
zeale
without
knowledge
,
and
a
knowledge
without
zeale
:
there
is
faith
without
obedience
,
and
there
is
obedience
without
faith
:
there
is
love
without
feare
,
and
there
is
feare
without
love
,
and
both
are
hypocrites
.
Judg.
16.18
.
Therefore
as
Delilah
searched
where
the
strength
of
Sampson
lay
,
so
let
every
one
search
,
where
their
owne
weaknesse
lieth
,
and
strengthen
themselves
by
faith
;
and
alwaies
be
filling
the
empty
gap
,
by
endeavouring
to
supply
the
want
of
their
owne
defects
.
Holy
and
godly
men
are
distinguished
in
their
ends
:
for
the
children
of
God
,
propose
the
glory
of
God
,
and
levell
all
their
thoughts
,
speeches
and
actions
,
as
if
they
were
messengers
sent
to
carry
him
presents
of
honour
.
Thus
did
David
,
when
he
said
,
Psal.
103.
All
that
is
within
me
praise
the
Lord
:
but
the
children
of
this
world
,
without
feare
or
reverence
,
extoll
themselves
and
their
owne
worthinesse
,
and
set
up
their
owne
glory
for
their
marke
:
like
Nebuchadnezzar
,
which
said
,
Dan
4.30
.
For
the
honour
of
my
majesty
.
Therefore
they
speake
,
and
looke
,
and
walke
,
as
if
they
did
say
to
their
tongue
,
eyes
,
and
feete
,
and
apparell
as
Saul
said
to
Samuel
,
Honour
me
before
this
people
.
1
Sam.
15.30
.
The
ungodly
when
they
have
received
the
Sacrament
into
their
bellies
,
thinke
all
is
well
,
and
have
done
all
that
they
went
for
:
as
Micah
,
when
he
had
received
a
Levite
into
his
house
,
Judg.
17.30
.
thought
that
God
loved
him
for
the
Levites
sake
:
but
as
the
Levite
did
not
profit
him
,
because
he
received
nothing
but
the
Levite
;
so
the
Bread
and
Wine
doth
not
profit
them
,
because
they
receive
nothing
but
Bread
and
Wine
,
for
want
of
faith
.
Marvell
not
then
,
if
you
have
not
felt
that
comfort
after
receiving
of
the
Sacrament
,
which
you
looked
for
,
because
you
did
not
receive
it
as
you
ought
:
for
it
yields
comfort
to
none
,
but
to
them
which
prepare
their
hearts
,
and
examine
themselves
before
,
and
apprehend
Christ
by
a
lively
faith
,
&
apply
his
merits
to
heale
their
miseries
;
Iohn
13.30
.
Some
receive
the
outward
signe
without
the
spirituall
grace
,
as
did
Iudas
:
some
receive
the
spiritual
grace
without
the
outward
signe
,
as
the
Saint
thiefe
on
the
crosse
;
and
all
the
faithfull
who
dying
desire
it
,
but
cannot
receive
it
through
some
externall
impediments
.
But
the
worthy
receivers
to
their
comfort
receive
both
:
the
bread
of
the
Lord
,
and
the
bread
which
is
the
Lord
.
But
some
receive
the
bread
of
the
Lord
,
but
not
the
bread
which
is
the
Lord
.
for
it
is
not
the
mouth
but
the
heart
which
receiveth
comfort
:
now
there
is
many
which
bring
a
mouth
to
receive
,
but
not
a
heart
to
believe
;
these
goe
away
from
the
Sacrament
to
despight
Christ
,
as
Iudas
went
from
the
Lords
Supper
to
betray
him
:
but
the
faithfull
believer
goes
away
like
one
which
hath
received
a
cheerefull
countenance
from
his
Redeemer
;
and
his
thoughts
are
joy
and
gladnesse
,
as
one
which
hath
received
the
hope
of
salvation
.
As
hee
that
hath
eaten
sweet
meate
,
hath
a
sweet
breath
;
so
they
which
have
eaten
Christ
,
with
the
mouth
of
faith
,
all
their
sayings
and
doings
are
sweet
;
like
a
perfume
to
men
,
and
incense
to
God
:
their
peace
of
conscience
,
and
joy
of
heart
,
and
desire
to
doe
good
,
will
tell
them
,
nay
resolve
them
,
whether
they
have
received
the
bare
signes
,
or
the
thing
signified
:
for
every
one
which
receiveth
this
Sacrament
of
the
Lord
,
shall
either
feele
himselfe
better
after
receiving
it
,
like
the
Apostles
;
or
find
themselves
the
worse
after
it
,
like
Iudas
:
to
conclude
,
examine
your selves
,
before
you
presume
to
come
to
receive
the
Sacrament
of
the
Lords
Supper
.
Adam
the
first
man
,
was
forbidden
to
eate
of
the
fruit
of
one
tree
which
was
fore-shewed
to
be
mortall
;
and
hee
did
hasten
to
eate
thereof
:
wee
the
children
of
the
second
Adam
,
are
commanded
to
eate
of
the
lively
and
saving
fruit
,
the
body
and
blood
of
Christ
to
our
Salvation
;
yet
how
slacke
are
wee
to
partake
thereof
,
and
to
prepare
our selves
thereunto
?
The
first
steppe
therefore
of
true
preparation
,
is
to
search
the
Scriptures
,
which
teacheth
the
mystery
of
this
Communion
,
and
the
institution
of
the
same
:
and
also
the
signification
of
the
outward
signes
which
are
bread
and
wine
;
and
the
things
signified
,
the
body
and
blood
of
Christ
,
shed
for
all
true
believers
:
1
Cor.
11.25
.
the
end
the
receiving
thereof
is
to
retaine
the
remembrance
of
the
death
and
passion
of
Christ
,
which
he
suffered
for
our
sinnes
:
by
the
true
receiving
of
this
Sacrament
,
wee
are
united
unto
the
love
of
God
,
in
and
by
the
death
of
Christ
,
and
are
made
heires
by
adoption
of
eternall
salvation
,
in
,
Note
.
by
,
and
with
Christ
.
The
true
receiving
of
this
blessed
Sacrament
,
must
be
in
sincerity
,
with
a
penitent
heart
,
and
faith
unfained
:
but
sinners
,
who
come
thereunto
unworthily
,
eate
and
drinke
their
owne
damnation
.
Therefore
we
must
before
wee
come
thereunto
,
1
Cor.
11.27
.
cleanse
our
soules
from
all
sinne
,
which
cannot
bee
done
without
diving
into
our
owne
soules
,
with
an
impartiall
search
to
finde
our
owne
corruption
,
and
truely
repent
us
of
our
sinnes
:
Vers.
28.
it
is
not
fit
to
come
to
this
holy
banquet
abruptly
,
as
men
doe
to
their
ordinary
feasts
,
where
they
ceremoniously
and
pharisaically
will
wash
their
hands
before
they
eate
;
but
to
this
most
holy
Supper
wee
must
not
presume
to
come
without
inward
washing
of
our
soules
from
sinne
:
for
if
unwashed
hands
prophane
the
meate
for
the
belly
,
how
much
more
unwashed
hearts
,
the
sacred
Sacrament
,
the
food
of
the
soule
?
Let
us
therefore
by
inward
examination
,
Ecclus.
18.19
.
impartiall
accusation
,
and
absolute
condemnation
of
our selves
for
sinne
,
make
our selves
fit
to
come
to
this
holy
Table
.
This
caveat
is
no
inhibition
,
but
a
terrifying
of
the
soule
,
not
to
presume
to
come
to
this
holy
Table
without
purification
,
and
sanctification
,
Note
.
Math.
7.6
.
and
not
with
polluted
hands
and
hands
full
of
bribery
,
and
extortion
;
or
to
take
it
with
lips
defiled
with
blasphemy
,
cursing
,
and
lying
;
or
to
put
it
into
a
stomacke
gorged
with
drunkennesse
,
gluttony
,
and
with
a
heart
fraught
with
envie
,
1
Cor.
5.7
,
8.
making
no
difference
of
the
Lords
body
.
We
must
therefore
lay
aside
all
our
old
sinnes
,
and
put
on
the
new
man
,
a
righteous
,
a
holy
,
Note
.
and
Christian
conversation
and
disposition
;
wee
must
bee
holy
and
heavenly
minded
towards
God
;
we
must
be
friendly
and
loving
to
our
neighbours
;
slow
in
taking
advantages
,
renewing
or
revenging
of
wrongs
?
wee
must
be
humble
and
lowly
in
our
owne
eyes
,
meeke
and
sober
in
all
our
actions
;
and
because
herein
are
exhibited
and
offered
things
of
such
wonderfull
valew
and
price
to
the
worthy
receivers
,
wee
must
bee
cleansed
of
our
spirituall
leprosie
,
before
wee
presume
to
communicate
in
the
company
of
Saints
.
We
must
therefore
assure
our selves
that
we
are
in
the
number
of
those
,
to
whom
these
holy
things
doe
appertaine
;
for
whosoever
is
prophane
in
his
person
,
and
an
unsanctified
creature
,
let
him
forbeare
to
come
to
this
holy
banquet
,
till
he
have
first
used
the
meanes
of
better
assurance
by
repentance
for
his
sinnes
,
and
amendment
of
his
corrupt
and
sinnefull
life
,
let
him
often
call
upon
God
by
zealous
and
faithfull
prayers
,
for
the
remission
of
his
omissions
and
transgressions
,
let
him
earnestly
crave
the
assistance
of
his
holy
spirit
to
assist
him
in
the
mortifying
and
beating
downe
of
sinne
,
and
that
his
heart
and
conscience
may
be
sanctified
and
made
fit
for
so
holy
an
exercise
.
When
he
is
thus
cleansed
,
let
him
shew
himselfe
to
the
Priest
his
Pastour
,
and
let
him
take
knowledge
by
his
outward
confession
of
his
inward
contrition
.
And
then
in
all
reverence
and
in
the
feare
of
God
let
him
come
to
this
holy
Table
;
let
him
eate
the
body
and
drinke
the
blood
of
that
Lambe
that
taketh
away
the
sinnes
of
all
penitent
sinners
,
and
will
present
him
pure
unto
the
Lord
:
for
the
Lords
eye
is
pure
and
can
abide
no
wickednesse
;
the
Sacrament
is
holy
,
touch
it
not
rashly
:
if
thou
have
not
the
wedding
garment
of
sincerity
,
come
not
thereto
,
Math.
22.11
,
12
13.
for
the
Lord
will
finde
thee
out
,
and
thrust
thee
forth
out
of
his
presence
,
among
the
unbeleevers
,
whose
portion
shall
bee
with
the
divell
and
his
angels
,
Let
us
therefore
search
and
examine
our
waies
,
let
us
lift
up
our
hands
with
our
hearts
unto
God
,
and
feed
on
this
holy
mystery
,
1
Cor.
11.25
,
26
the
life
of
our
soules
,
in
remembrance
that
Christ
died
for
us
,
untill
his
second
comming
.
Blesse
me
,
O
Lord
,
so
that
my
sins
may
wholly
be
remitted
by
thy
blood
,
my
conscience
sanctified
by
thy
Word
,
my
mind
enlightened
by
thy
Truth
,
my
heart
guided
by
thy
Spirit
,
and
my
will
in
all
things
subdued
to
thy
blessed
Will
and
pleasure
.
Blesse
mee
with
all
graces
which
I
want
,
and
increase
in
mee
those
good
gifts
,
which
thou
hast
already
bestowed
upon
mee
.
Of
the
Ordinance
of
Christ
,
concerning
the
translation
of
the
Sabbath
.
THe
Primitive
Church
had
farre
greater
reason
to
celebrate
Sunday
in
memory
of
Christs
resurrection
,
then
to
keepe
the
Sabbath
;
because
that
by
his
resurrection
from
the
dead
,
Isay
65.17
.
&
66.12.13
.
there
is
wrought
a
new
spirituall
creation
of
the
world
,
without
which
,
all
the
sonnes
of
Adam
had
beene
turned
to
everlasting
perdition
and
destruction
,
and
so
all
the
workes
of
the
first
creation
,
had
ministred
no
consolation
unto
us
.
In
respect
of
this
new
spirituall
creation
,
2
Cor.
5.17
,
18.
Rev.
21.1
.
Gal.
6.15
.
1
Pet.
2.10
.
Ephes.
4.24
.
Colos.
3.10
.
Matth.
26.28
.
2
Pet.
3.13
.
Isay
.
66.12.13
.
Chro
,
4.9
,
&c.
the
Scripture
saith
,
that
old
things
are
passed
away
,
and
all
things
are
become
new
:
new
creatures
,
new
people
,
new
men
,
new
knowledge
,
new
Testament
,
new
Commandements
,
new
Heaven
,
new
Earth
;
and
therefore
there
is
in
stead
of
the
old
,
a
new
holy
day
to
honour
and
praise
our
Redeemer
,
and
to
meditate
upon
the
workes
of
our
redemption
,
and
to
shew
the
new
change
fo
the
old
Testament
,
because
that
on
this
day
,
Christ
rested
from
all
the
sufferings
of
his
passion
,
and
finished
the
glorious
worke
of
our
redemption
.
If
the
finishing
of
the
worke
of
the
first
creation
,
whereby
God
mightily
manifested
himselfe
unto
his
creatures
deserved
a
Sabbath
for
to
solemnize
the
memoriall
of
so
great
a
work
,
Esay
58.13
.
to
the
honour
of
the
worker
,
and
therefore
God
calls
it
mine
holy
day
;
much
more
doth
the
new
creation
of
the
world
,
effected
by
the
resurrection
of
Christ
,
whereby
he
mightily
declared
himselfe
to
be
the
Sonne
of
God
,
Rom.
1.3
,
4.
deserve
an
holy
festivall
for
the
perpetuall
commemoration
thereof
to
the
honour
of
Christ
;
and
therefore
most
worthily
called
the
Lords
day
:
Apoc.
1.10
for
as
the
deliverance
out
of
the
captivity
of
Babylon
,
being
greater
,
tooke
away
the
name
from
the
deliverance
out
of
the
bondage
of
Egypt
;
Jer.
23.7
,
8.
&
16.13
.
so
the
day
whereon
Christ
finished
the
redemption
of
the
world
,
did
more
justly
deserve
to
be
kept
holy
than
that
day
wherein
God
ceased
from
creating
the
world
:
Gen.
2.2
.
as
therefore
in
the
creation
,
the
first
day
wherein
it
was
finished
was
consecrated
for
a
Sabbath
;
Lev.
23.32
.
Neh.
13.19
.
so
in
processe
of
time
,
after
our
redemption
,
the
first
day
wherein
it
was
perfected
,
was
dedicated
to
a
holy
rest
.
The
Jewes
kept
their
Sabbath
on
the
last
day
of
the
week
,
beginning
it
with
the
night
,
when
God
rested
from
finishing
the
worke
of
his
creation
,
but
Christians
honour
the
Lord
better
,
on
the
first
day
of
the
weeke
,
when
the
Lord
arose
.
They
kept
their
Sabbath
in
remembrance
of
the
worlds
creation
,
but
Christians
celebrate
it
in
memoriall
of
the
worlds
redemption
;
Matth.
28
,
1.
Acts
20.7
&
2.46
.
yea
,
the
Lords
day
being
the
first
day
of
the
creation
,
and
redemption
puts
us
in
minde
both
of
the
making
of
the
old
world
,
and
redeeming
of
the
new
world
.
Many
godly
Writers
doe
record
many
memorable
things
,
which
were
done
upon
the
first
day
of
the
weeke
,
as
so
many
types
that
the
chiefe
worship
of
God
should
under
the
new
Testament
be
celebrated
upon
this
day
:
Exod.
31.
as
that
on
this
day
the
cloud
of
Gods
Majesty
first
sate
upon
his
people
;
Aaron
and
his
children
first
executed
their
Priest-hood
;
God
first
solemnely
blessed
his
people
,
the
princes
of
his
people
first
offered
publikely
unto
God
the
first
day
,
wherein
fire
descended
from
heaven
:
the
first
of
the
world
,
of
the
yeere
,
of
the
moneth
,
of
the
weeke
,
all
shadowing
,
that
it
should
be
the
first
and
chiefe
holy
day
of
the
new
Testament
;
Gen.
17.12
.
and
circumcision
being
commanded
on
the
eighth
day
,
which
was
foreseene
by
the
holy
Fathers
and
Prophets
,
to
be
a
type
of
the
Lords
day
,
Esay
58.13
.
that
the
Sabbath
should
cease
,
and
give
place
to
the
eight
or
first
day
of
the
weeke
.
If
this
mysterie
were
so
clearely
seene
by
the
Fathers
and
Prophets
,
under
the
shadowes
of
the
old
Testament
;
2
Cor.
4.4
.
surely
the
God
of
this
world
hath
deepely
blinded
their
mindes
,
who
cannot
see
the
truth
thereof
under
the
cleere
shining
light
of
the
Gospel
.
This
change
of
the
Sabbath
under
the
new
Testament
,
was
nothing
but
a
fulfilling
of
that
which
was
solemnly
prefigured
,
and
fore-prophesied
under
the
old
;
1
Cor.
14.36
,
37
therefore
all
true
Christians
,
according
to
the
Lords
minde
and
Commandement
,
and
the
direction
of
the
holy
Ghost
,
should
keepe
the
holy
day
upon
that
Lords
day
or
Sunday
,
Apoc
1.9.10.11
.
agreeable
to
the
practise
of
the
ancient
Church
,
and
worthily
solemnize
it
on
the
first
day
of
the
weeke
,
in
memoriall
of
the
worlds
redemption
,
to
the
honour
and
praise
of
the
Lord
Jesus
,
who
rose
from
death
to
life
upon
that
day
.
This
should
stirre
up
all
Christians
to
a
thankfull
remembrance
of
their
redemption
by
Christ
his
resurrection
from
the
dead
.
Hebr.
2.5
.
&
2.11
.
&
5.9
.
And
note
that
with
the
day
,
the
blessing
of
the
day
is
likewise
translated
to
the
Lords
day
,
because
all
the
sanctification
belonging
to
this
new
world
is
in
Christ
,
and
from
and
by
him
conveyed
to
Christians
;
and
because
there
cannot
come
a
greater
motive
or
cause
then
the
new
creation
of
the
world
,
therefore
the
worship
of
God
is
fitler
solemnized
on
this
day
then
on
any
other
.
The
holy
Sunday
is
the
Lords
market
day
for
the
weeks
provision
,
Esa.
55.1
,
2
,
3.
wherein
he
will
have
us
to
come
unto
him
,
and
buy
of
him
without
gold
or
silver
,
the
bread
of
Angels
,
and
water
of
life
,
the
wine
of
the
Sacraments
,
and
the
milk
of
the
Word
,
to
feed
our
soules
,
tried
gold
to
inrich
our
faith
;
Apoc.
3.18
.
Gen.
2.2
,
3.
Exo.
20.10
,
11.
precious
eye
salve
to
heale
our
spirituall
blindnesse
;
and
the
white
rayment
of
Christs
righteousnesse
,
to
cover
our
filthy
nakednesse
.
Of
Christs
Ascension
.
MEditate
upon
thy
Saviours
ascension
,
by
a
holy
contemplation
,
Joh.
20.29
.
thou
faithfull
soule
;
for
Christ
withdrew
his
visible
presence
from
the
faithfull
,
to
exercise
their
faith
,
by
holy
contemplation
;
and
blessed
are
they
that
see
not
,
Mat.
6.21
.
Act.
8.21
.
Colos.
3.2
.
and
yet
believe
:
where
our
treasure
is
,
there
let
our
heart
be
also
;
Christ
our
treasure
is
in
heaven
,
let
our
hearts
therefore
be
set
upon
those
things
that
are
heavenly
,
and
meditate
upon
those
things
that
be
above
;
let
us
put
our
confidence
in
the
pledge
of
the
holy
Spirit
which
the
Lord
left
unto
us
at
his
departure
;
let
us
put
our
confidence
in
the
body
and
blood
of
Christ
,
which
wee
receive
in
the
mysterie
of
the
holy
Sacrament
;
and
let
us
believe
that
our
bodies
which
are
filled
with
this
incorruptible
food
,
shall
at
length
be
raised
up
againe
,
and
that
which
we
now
believe
in
faith
,
wee
shall
then
see
with
our
eyes
;
and
our
hope
wee
have
now
in
Christ
,
shall
then
be
reall
fruition
to
our
soules
;
the
Lord
is
present
unto
us
here
but
in
part
;
Colos.
3.4
.
but
in
the
mansion
of
his
heavenly
kingdome
,
Act.
1.9.10.11
,
12.
we
shall
behold
him
in
his
glory
,
and
know
him
as
hee
is
,
which
is
our
life
:
our
Saviour
ascended
up
from
the
Mount
of
Olives
,
the
Olive
is
the
signe
of
peace
and
joy
;
therefore
not
without
great
cause
hee
ascended
up
from
Mount
Olivet
,
because
by
his
passion
and
holy
sufferings
,
he
hath
purchased
peace
and
tranquillity
,
for
amazed
and
terrified
consciences
;
not
without
cause
did
hee
ascend
up
from
the
Mount
Olivet
,
for
the
court
of
heaven
exceedingly
rejoyce
to
receive
him
:
the
Mount
doth
not
onely
put
us
in
minde
,
but
doth
also
call
and
invite
us
to
heavenly
things
;
and
seeing
we
cannot
follow
him
with
the
feete
of
our
body
,
let
us
follow
him
with
the
feete
of
our
holy
desires
;
The
disciples
stood
lifting
up
their
eyes
,
Vers.
11.
and
looking
towards
Heaven
,
so
let
all
the
true
Disciples
of
Christ
,
lift
up
the
eyes
of
their
heart
to
behold
,
and
desire
heavenly
things
.
Sweet
Jesus
,
what
a
blessed
and
glorious
alteration
followed
thy
passion
!
Oh
happy
and
sodaine
change
!
how
didst
thou
suffer
on
Mount
Calvary
,
for
our
sinnes
?
and
how
doe
I
now
behold
thee
in
the
Mount
of
Olives
!
there
thou
wast
alone
,
here
thou
art
accompanied
with
many
thousands
of
Angels
:
there
thou
didst
ascend
up
to
the
Crosse
in
disgrace
,
Luke
24.52
.
here
thou
didst
ascend
up
into
Heaven
in
a
cloud
and
in
glory
:
there
wast
thou
crucified
betweene
thieves
,
here
thou
dost
rejoyce
amongst
the
company
of
Angels
and
Saints
:
there
thou
wast
nayled
to
the
Crosse
as
a
condemned
man
;
here
thou
art
at
liberty
and
dost
deliver
those
that
were
condemned
;
Eph.
5.23
.
&
30
there
suffering
and
dying
,
here
rejoycing
and
triumphing
:
Christ
is
our
head
,
and
the
Saviour
of
the
body
,
we
are
his
members
.
Rejoyce
therefore
,
and
bee
glad
,
thou
faithfull
soule
,
for
though
our
sinnes
doe
hinder
us
,
yet
the
communion
of
nature
doth
not
repell
us
;
where
the
head
is
,
there
shall
the
members
be
also
;
our
head
is
in
heaven
,
therefore
the
members
have
just
and
great
cause
to
hope
for
entrance
there
,
not
onely
so
,
but
they
are
assured
already
that
they
have
possession
there
.
Christ
descended
from
Heaven
to
redeeme
us
:
and
againe
,
hee
ascended
up
into
heaven
to
glorifie
us
:
unto
us
was
he
borne
,
Note
.
for
us
did
he
suffer
,
and
for
us
did
he
ascend
;
our
charity
is
confirmed
by
Christs
passion
;
our
faith
by
Christs
resurrection
,
and
our
hope
by
Christ
ascension
.
Let
us
strive
to
follow
Christ
our
Bride-groome
,
not
onely
with
our
ardent
desire
,
but
also
with
our
good
workes
;
Acts
21.27
.
Acts
1.10
.
for
nothing
that
is
defiled
,
shall
enter
into
this
heavenly
City
.
The
Angels
that
came
from
heavenly
Ierusalem
appeared
in
white
robes
;
by
purity
and
innocency
is
figured
,
that
no
pride
can
ascend
with
the
Doctour
of
humility
;
nor
no
malice
with
the
Authour
of
goodnesse
;
with
the
lover
of
peace
there
ascends
no
discord
;
and
with
the
sonne
of
the
Virgin
,
there
ascends
no
uncleannesse
;
after
the
parent
of
vertue
,
there
ascend
no
vices
;
and
after
the
just
person
,
there
ascends
no
sinnes
.
Therefore
he
that
desires
to
see
God
face
to
face
;
let
him
so
live
here
in
this
world
as
in
his
sight
;
and
hee
that
hope
for
celestiall
things
,
let
him
contemne
terrestriall
things
.
Our
Saviour
Christ
promised
unto
his
Apostles
,
that
after
his
departure
,
he
will
send
unto
them
from
his
father
a
comforter
,
John
14.26
.
&
15.26
.
Luke
24.47
.
Vers
47.
John
24.17
.
the
holy
Ghost
the
Spirit
of
truth
to
testifie
of
him
,
and
to
teach
them
all
things
:
and
to
endue
them
with
power
,
to
preach
repentance
,
and
remission
of
sinnes
in
his
name
among
all
Nations
,
saying
,
Peace
I
leave
with
you
,
my
peace
I
give
unto
you
.
Therefore
let
not
our
hearts
be
troubled
,
neither
let
us
feare
,
but
that
our
Saviour
which
redeemed
us
will
also
through
his
merits
and
mediation
glorifie
us
in
Heaven
,
O
sweet
Jesus
draw
our
hearts
unto
thee
,
whether
thou
art
gone
before
,
and
that
in
the
meane
time
wee
may
immitate
thy
goodnesse
mercy
,
truth
,
and
patience
,
and
follow
thee
in
the
same
.
Amen
.
Of
the
holy
Ghost
.
OUr
Lord
Jesus
ascending
up
into
the
Heavens
,
and
entring
into
his
glory
,
Acts
2.4
.
Vers.
1.
Exod.
10.11
.
sent
the
holy
Ghost
upon
the
Apostles
on
the
day
of
Penticost
:
as
in
the
old
Testament
,
when
God
proclaimed
the
Law
in
Mount
Sinai
,
he
came
downe
unto
Moses
.
So
when
the
Gospell
was
by
the
Apostles
to
be
propagated
throughout
the
world
,
the
Holy
Ghost
came
downe
upon
them
,
there
was
thundring
and
lightning
,
and
the
lowd
sound
of
the
trumpet
,
so
that
all
the
people
were
afraid
;
Vers.
16.
because
the
Law
doth
thunder
terrible
things
against
our
disobedience
,
and
makes
us
subject
to
Gods
indignation
.
But
here
is
the
sound
of
a
gentle
wind
,
where
the
Lord
from
heaven
doth
powre
out
his
Spirit
upon
all
flesh
;
Acts
2.2.17
.
for
the
preaching
of
the
Gospell
doth
lift
up
the
soules
that
are
cast
downe
with
dispaire
by
reason
of
their
sinnes
:
there
was
feare
and
trembling
of
the
people
because
the
Law
bringeth
wrath
;
Rom.
4.15
.
but
here
the
whole
multitude
doe
flocke
together
to
heare
the
wonderfull
things
of
God
:
for
by
the
Gospell
we
have
accesse
unto
God
;
their
God
descended
in
fire
,
but
it
was
in
the
fire
of
his
wrath
,
therefore
was
the
mountaine
moved
,
and
did
smoke
:
but
here
the
holy
Ghost
descended
in
the
fire
of
his
love
,
so
that
the
house
is
not
shaken
by
the
wrath
of
God
;
but
rather
replenished
,
Exod.
19.18
.
Acts
2.3
.
with
the
glory
of
the
holy
Ghost
.
What
wonder
is
it
that
the
holy
Ghost
bee
sent
from
the
Court
of
Heaven
to
sanctifie
us
,
seeing
the
Sonne
of
God
was
sent
from
Heaven
to
redeeme
us
.
But
the
holy
Ghost
came
upon
the
Apostles
,
when
they
were
assembled
together
in
prayer
with
one
minde
;
for
he
is
the
Spirit
of
prayer
,
which
moveth
us
to
pray
,
and
is
obtained
by
prayer
.
Wherefore
,
John
20.19
,
22.
Zach
12.10
.
because
hee
is
that
bond
by
which
our
hearts
are
knit
and
united
unto
God
,
as
he
doth
unite
the
Father
with
the
Sonne
,
and
the
Sonne
with
the
Father
;
for
hee
is
the
mutuall
love
of
the
Father
and
the
Sonne
.
This
our
spirituall
conjunction
with
God
,
is
wrought
by
faith
in
Christ
,
but
faith
is
the
gift
of
the
Spirit
;
and
is
obtained
by
prayer
,
but
true
prayer
is
made
in
the
Spirit
.
In
the
Temple
of
Salomon
,
when
Incense
was
offered
unto
God
,
1
King
8.10
,
11.
the
Temple
was
filled
with
the
glory
of
the
Lord
;
so
if
thou
offerest
unto
God
the
sweet
odours
of
prayers
:
the
holy
Ghost
shall
fill
the
temple
of
thy
heart
with
glory
.
Let
us
here
admire
the
grace
and
mercy
of
God
:
Psal.
50.15
.
Rom.
8.34
,
35.
Gal.
4
6.
the
Father
promiseth
to
heare
our
prayers
;
the
Sonne
intercedeth
for
us
;
and
the
holy
Ghost
prayeth
within
us
;
the
Angels
of
Heaven
carry
our
prayers
unto
God
,
and
the
Court
of
Heaven
is
open
to
receive
them
.
God
of
his
mercy
doth
give
unto
us
the
effect
of
prayer
,
because
he
giveth
unto
us
the
Spirit
of
grace
and
prayer
;
and
doth
alwaies
heare
our
prayers
,
if
not
according
to
our
desire
,
yet
according
to
that
which
is
most
profitable
for
us
.
The
holy
Ghost
came
when
they
were
all
met
together
with
one
accord
in
one
place
;
Acts
2.1
.
for
hee
is
the
Spirit
of
love
and
concord
,
Note
.
that
joyneth
us
unto
Christ
by
faith
;
and
unto
God
by
love
;
and
to
our
neighbour
by
charity
;
because
he
is
the
Authour
of
all
goodnesse
,
and
the
fountaine
of
all
grace
and
mercy
.
Now
the
Spirit
of
God
effects
in
man
such
motions
as
himselfe
is
;
for
as
the
soule
giveth
unto
the
body
life
,
sense
and
motion
,
so
the
holy
spirit
maketh
man
spirituall
;
seasons
his
minde
with
divine
saltnesse
,
Note
.
and
directs
all
his
members
to
the
performance
of
all
good
duties
towards
God
,
and
towards
his
neighbours
,
and
proceedeth
from
all
eternity
:
he
came
in
the
type
of
breath
,
and
affordeth
unto
the
afflicted
conscience
,
quickening
consolation
,
because
wee
live
according
to
the
flesh
by
the
reciprocall
breathing
out
and
sucking
in
of
the
aeriall
spirit
,
he
came
under
the
type
of
spirit
and
breath
,
because
he
giveth
us
to
live
according
to
the
better
part
:
The
winde
bloweth
where
it
lusteth
,
Iohn
3.8
.
and
thou
hearest
the
sound
thereof
,
but
thou
knowest
not
whence
it
commeth
,
nor
whither
it
goeth
.
So
is
every
one
that
is
borne
of
the
Spirit
:
it
was
meete
that
he
should
come
in
the
type
of
breath
,
because
hee
proceedeth
from
both
the
Father
and
the
Sonne
,
by
one
incomprehensible
breathing
from
eternity
;
it
was
a
powerfull
breath
,
because
the
grace
of
the
holy
Ghost
comes
with
power
,
and
moveth
the
godly
in
whom
he
dwelleth
to
all
that
is
good
,
and
so
effectually
moveth
,
and
strengtheneth
them
,
that
they
neither
regard
the
threats
of
tyrants
,
nor
feare
the
trecheries
of
the
Divell
,
nor
the
hatred
of
the
world
;
Psal.
19.3.4
.
hee
conferreth
upon
the
Apostles
the
gift
of
tongues
,
because
their
sound
was
to
goe
into
all
lands
;
and
so
the
confusion
of
tongues
which
was
the
punishment
of
pride
and
rashnesse
in
the
building
of
the
tower
of
Babel
was
taken
away
,
and
the
dispersed
nations
,
Gen.
11
,
7
,
8
,
9.
by
the
gift
of
the
holy
Ghost
,
through
the
diversity
of
tongues
,
were
gathered
together
into
the
unity
of
faith
.
Againe
,
it
was
meet
that
he
should
come
in
the
figure
of
tongues
,
because
holy
men
of
God
did
speake
as
they
were
inspired
by
him
:
For
hee
spake
by
the
Prophets
and
Apostles
,
and
putteth
the
Words
of
God
into
the
mouthes
of
the
Ministers
of
the
Church
;
therefore
the
Prophets
in
the
old
time
,
came
not
by
the
will
of
man
,
2
Pet.
1.21
.
but
were
moved
by
the
holy
Ghost
;
for
these
great
gifts
,
blessed
and
praised
be
the
holy
Ghost
,
together
with
the
Father
and
the
Sonne
,
now
and
for
ever
.
Of
the
Love
of
God
.
THis
love
of
God
is
commanded
by
God
,
to
the
Israelites
,
by
the
mouth
of
Moses
,
being
then
the
select
and
peculiar
people
of
God
,
saying
,
Deut.
6.5
.
Thou
shalt
love
the
Lord
thy
God
,
with
all
thy
heart
,
and
with
all
thy
soule
,
and
with
all
thy
might
:
and
Christ
himselfe
in
the
Gospel
doth
alledge
this
Precept
to
the
Doctor
of
the
Law
,
which
tempted
him
,
saying
,
Master
,
which
is
the
greatest
Commandement
in
the
Law
?
He
answering
,
Matth.
22.36
,
37
,
38
,
39.
said
unto
him
,
Thou
shalt
love
the
Lord
thy
God
,
with
all
thy
heart
,
with
all
thy
soule
,
and
with
all
thy
mind
,
and
thy
neighbour
as
thy selfe
:
this
doth
teach
all
Christians
,
that
without
the
knowledge
of
this
love
of
God
,
they
can
never
attaine
to
the
saving
knowledge
of
God
;
and
without
the
love
of
God
,
all
knowledge
is
unprofitable
:
For
love
is
the
life
of
Nature
,
and
the
joy
of
Reason
;
in
the
Spirit
of
grace
,
where
Vertue
draweth
affection
,
the
concord
of
sense
makes
an
union
unseparable
in
the
divine
apprehension
of
the
joy
of
election
;
it
is
a
ravishment
of
the
soule
,
in
the
delight
of
the
spirit
,
which
being
caryed
above
it selfe
into
inexplicable
comfort
,
feeles
that
heavenly
sickenesse
,
that
is
better
then
the
worlds
health
.
When
the
godliest
of
men
in
the
swounding
delight
of
his
sacred
inspiration
,
could
thus
utter
the
sweetnesse
of
his
passion
;
my
soule
is
sicke
of
love
;
for
love
is
a
healthfull
sicknesse
of
the
soule
,
it
is
a
pleasing
passion
in
the
heart
,
a
contentive
labour
in
the
minde
,
and
a
peaceable
trouble
in
the
senses
.
Wherefore
love
exceedeth
all
the
knowledge
of
all
other
mysteries
,
and
cannot
be
but
in
the
godly
.
The
reason
why
our
love
of
God
is
not
perfect
in
this
life
,
because
the
measure
of
our
love
is
according
to
the
measure
of
our
knowledge
;
1
Cor.
13.12
,
13.
now
in
this
life
we
know
God
but
in
part
,
as
in
a
glasse
,
but
then
shall
we
know
him
face
to
face
,
and
then
shall
wee
be
perfectly
blessed
;
and
because
wee
shall
then
perfectly
know
him
,
therefore
we
shall
then
perfectly
love
him
;
but
no
man
can
hope
to
have
the
perfect
love
of
God
in
the
world
to
come
,
Note
.
which
beginneth
not
first
to
love
God
in
this
world
.
The
kingdome
of
God
must
begin
in
the
heart
of
man
in
this
life
,
or
else
it
cannot
be
consummated
in
the
life
to
come
;
without
the
love
of
God
in
this
life
,
there
is
no
desire
of
eternall
life
.
How
then
can
that
man
be
partaker
of
the
chiefest
good
,
which
seeketh
it
not
,
which
desireth
it
not
,
which
loveth
it
not
?
such
as
thy
love
is
,
such
art
thou
,
because
thy
love
transformeth
thee
into
it selfe
;
for
love
is
the
chiefest
couple
,
because
the
lover
and
the
thing
beloved
,
becommeth
one
.
What
hath
conjoyned
the
most
just
God
and
wretched
sinners
,
being
infinitely
distant
in
worth
,
Note
.
one
from
the
other
,
but
the
infinite
love
of
God
?
And
because
the
infinite
justice
of
God
might
not
be
weakned
,
the
infinite
price
and
love
of
Christ
interceded
betwixt
sinfull
man
,
and
the
infinite
justice
of
God
.
Againe
,
what
hath
joyned
together
God
the
Creator
,
and
the
faithfull
soule
created
,
things
infinitely
distant
,
but
love
?
In
the
life
which
is
eternall
,
wee
shall
be
joyned
to
God
in
the
chiefest
degree
,
because
wee
shall
then
love
him
in
the
chiefest
degree
:
love
uniteth
and
transformeth
,
therefore
he
that
loveth
carnall
things
shall
be
carnall
;
if
thou
lovest
the
world
,
thou
shalt
become
worldly
,
1
Cor.
48.49
,
50
,
&c.
but
flesh
and
blood
cannot
inherite
the
kingdome
of
God
,
neither
doth
corruption
inherite
incorruption
,
but
if
thou
lovest
God
and
celestiall
things
,
thou
shalt
become
celestiall
.
Note
.
The
love
of
God
is
the
Chariot
of
Elias
ascending
up
into
heaven
;
the
love
of
God
is
the
joy
of
the
mind
,
the
Paradise
of
the
soule
;
it
excludeth
the
world
;
it
overcometh
the
Divell
;
it
shutteth
hell
;
it
openeth
heaven
unto
us
,
and
pleadeth
mercy
,
in
the
justice
of
the
Almighty
;
the
love
of
God
is
that
seale
,
with
which
God
sealeth
his
servants
the
elect
.
Rev.
7.3
,
4.
Ephes.
4.30
.
At
the
last
judgement
,
God
will
acknowledge
none
to
be
his
,
but
those
that
are
sealed
with
this
seale
:
For
faith
it selfe
,
the
onely
instrument
of
our
Justification
and
Salvation
,
is
not
true
faith
,
unlesse
it
doe
demonstrate
it selfe
by
true
love
;
for
there
is
no
true
faith
,
unlesse
there
be
a
firme
confidence
;
and
there
is
no
firme
confidence
,
without
the
love
of
God
,
and
that
benefit
received
,
is
not
acknowledged
for
which
wee
doe
not
give
thankes
;
and
we
doe
not
give
thankes
to
him
which
wee
doe
not
love
.
If
therefore
thy
faith
be
true
,
it
will
acknowledge
the
benefit
of
our
redemption
wrought
by
Christ
Jesus
;
it
will
acknowledge
and
give
thanks
;
Note
.
it
wil
give
thanks
,
and
love
that
gracious
God
,
who
hath
bestowed
all
these
saving
benefits
upon
us
;
the
love
of
God
is
the
life
and
rest
of
the
soule
:
when
the
soule
by
death
departs
from
the
body
,
then
the
life
of
the
body
departeth
;
but
when
God
departeth
out
of
the
soule
,
by
reason
of
sins
,
then
the
life
of
the
soule
departeth
.
Againe
,
God
dwels
in
our
hearts
by
faith
,
Ephes.
5.17
.
Rom.
5.5
.
God
dwels
in
the
soule
by
love
,
because
the
love
of
God
is
infused
into
the
hearts
of
the
elect
,
by
the
inspiration
of
the
holy
Spirit
;
there
is
no
tranquillity
of
the
soule
,
without
the
love
of
God
:
the
world
,
the
flesh
and
the
divell
doe
much
disquiet
it
,
but
God
is
the
true
rest
of
the
soule
,
Ephes
3.19
.
and
the
fulnesse
of
the
knowledge
of
Christ
,
is
the
fulnesse
of
the
knowledge
and
love
of
God
;
there
is
no
peace
of
conscience
,
but
to
those
that
are
justified
by
faith
in
Christ
;
there
is
no
love
of
God
,
but
in
them
that
have
a
filiall
confidence
in
God
.
To
conclude
,
in
the
praise
of
this
peerelesse
vertue
;
love
is
the
grace
of
nature
,
and
the
glory
of
reason
,
the
blessing
of
God
,
and
the
comfort
of
the
world
;
therefore
let
the
love
of
the
world
,
the
love
of
our
soules
,
and
the
love
of
the
creatures
die
in
us
,
that
the
love
of
God
may
live
and
abound
in
us
,
which
God
of
his
grace
beginne
in
us
in
this
world
,
and
perfect
in
the
world
to
come
.
This
love
of
God
,
is
wrought
by
the
meanes
of
the
same
spirit
,
dwelling
in
Christ
and
the
faithfull
,
and
incorporateth
the
faithfull
as
members
unto
Christ
their
head
,
Rom.
8.
and
so
makes
them
one
with
Christ
,
and
partakers
of
all
the
graces
,
holinesse
,
and
eternall
glory
which
is
in
him
,
as
sure
,
and
as
verily
,
as
they
heare
the
Word
of
promise
,
and
are
partakers
of
the
outward
signes
of
the
holy
Sacrament
.
Verse
39.
What
then
can
be
able
to
separate
us
from
the
love
of
God
,
which
is
in
Christ
Jesus
our
Lord
?
The
properties
of
Charity
,
and
true
Love
to
our
Christian
brethren
.
CHrist
Jesus
our
Saviour
gave
himselfe
for
us
,
to
redeeme
us
from
all
our
sinnes
and
wickednesse
;
Titus
2.14
.
and
to
purge
us
a
peculiar
people
,
followers
of
good
workes
.
To
this
purpose
wee
are
admonished
of
the
Lord
,
Let
your
light
so
shine
before
men
,
that
they
may
see
your
good
workes
,
Math.
5.16
,
&c.
and
glorifie
your
Father
which
is
in
Heaven
.
Therefore
whilst
wee
have
time
,
let
us
doe
good
towards
all
men
,
and
especially
towards
them
of
the
household
of
faith
.
To
this
use
the
holy
Scriptures
were
given
unto
us
:
for
all
Scripture
inspired
from
God
,
2
Tim.
3.16
,
17
is
profitable
to
teach
,
to
reprove
,
to
correct
,
to
instruct
in
righteousnesse
,
that
the
man
of
God
bee
perfect
and
instructed
to
all
good
workes
.
It
is
cleare
then
,
that
we
be
not
so
justified
by
faith
,
that
wee
should
bee
unprofitable
,
barren
,
and
unfruitfull
of
good
workes
,
but
rather
that
giving
our selves
continually
unto
good
workes
,
wee
should
advance
the
glory
of
Gods
grace
,
and
shew
it
before
the
eyes
of
all
men
,
as
the
light
of
our
new
creation
.
for
we
are
regenerated
in
Christ
,
Eph.
4.23
,
24.
and
thereby
wee
doe
declare
our selves
to
bee
justified
before
men
.
Therefore
let
us
not
onely
shew
our selves
to
be
Christians
in
name
,
but
to
become
good
of
evill
,
and
to
declare
that
goodnesse
received
of
Christ
by
good
workes
;
for
they
be
as
certaine
fruits
of
our
life
,
witnessing
the
goodnesse
of
our
mind
;
and
declaring
the
nature
of
our
heavenly
Father
.
Good
workes
bee
the
workes
of
faith
,
which
worketh
by
love
;
they
be
the
workes
of
God
,
which
hee
worketh
in
us
,
and
by
us
,
but
it
must
be
considered
with
what
minde
those
things
be
wrought
which
be
of
themselves
good
,
whether
of
the
affection
of
love
and
mercy
,
or
for
some
other
cause
;
Let
us
not
love
in
word
neither
in
tongue
but
in
deed
&
verity
.
1
Iohn
3.18
.
for
hee
is
not
worthy
straightway
to
have
the
commendation
of
good
workes
,
which
doth
bestow
meate
,
drinke
,
and
cloathing
,
upon
the
poore
,
not
of
the
desire
to
do
good
,
but
rather
to
hunt
&
hauke
for
glory
and
praise
in
the
sight
of
men
;
wherefore
all
be
not
immediately
good
workes
which
be
esteemed
to
be
good
,
unlesse
they
be
such
as
doe
profit
their
neighbours
,
and
that
they
do
proceed
from
a
good
and
faithfull
heart
,
and
the
affection
of
charity
:
thereby
our
faith
is
exercised
,
fed
,
encreased
and
strengthened
by
good
workes
,
and
that
wee
be
assured
by
them
in
our
consciences
of
our
election
and
calling
,
in
that
wee
doe
daily
more
and
more
feele
the
grace
and
vertue
of
Christ
encreasing
in
us
by
meanes
thereof
:
like
as
on
the
contrary
part
,
evill
workes
doe
expresse
and
shew
forth
more
and
more
the
malice
and
wickednesse
of
our
hearts
.
Therefore
Saint
Peter
admonisheth
us
to
make
our
election
and
vocation
sure
:
2
Pet.
1.10
.
Eccles.
28.10
.
for
like
as
the
fire
,
by
wasting
much
wood
waxeth
greater
and
stronger
,
so
is
godlinesse
and
faith
fedde
and
maintained
in
Christian
men
,
by
the
study
and
use
of
good
workes
:
even
so
by
use
&
exercise
of
vertuousnesse
,
men
doe
come
to
a
perfect
habite
of
the
same
,
and
so
by
imitation
of
their
good
workes
others
bee
stirred
up
to
the
like
desire
of
godlinesse
,
when
they
doe
see
some
lively
examples
in
their
neighbours
,
that
by
the
applying
of
good
workes
,
to
the
reliefe
and
necessities
of
the
poore
,
Jam.
1.27
.
John
3.17
.
Hebr.
13.1
,
2
,
3
,
16.
needy
,
widdowes
,
fatherlesse
,
prisoners
,
sicke
folkes
,
and
all
other
distressed
;
which
kind
of
goodnesse
doth
resemble
the
very
disposition
of
God
himselfe
;
for
the
goodnesse
which
wee
are
created
unto
,
is
not
determined
in
the
workes
of
mercy
onely
,
but
it
doth
extend
unto
our
whole
life
and
common
trade
of
living
together
,
Amity
is
the
true
bond
of
all
humane
society
.
wherein
one
man
is
so
knit
unto
another
by
mutuall
love
,
ayd
and
service
,
even
as
the
very
members
and
parts
of
our
body
doe
service
,
one
to
the
necessary
use
and
ayde
of
the
other
,
wherefore
they
be
not
men
,
but
vaine
shapes
of
men
,
John
5.5
.
which
doe
vainely
and
idlely
spend
all
their
life
,
as
though
they
were
borne
to
no
other
intent
and
end
,
but
to
waste
and
consume
upon
themselves
without
regard
to
their
Christian
brethren
,
or
relieving
and
supplying
their
wants
and
necessities
in
time
of
need
,
to
which
end
they
were
chiefly
and
necessarily
ordained
of
God
,
next
then
to
doe
him
service
and
divine
worship
:
for
Saint
Paul
admonisheth
all
men
to
walke
worthily
in
the
sight
of
the
Lord
,
Col.
1.10
.
to
please
him
in
all
points
,
being
fruitfull
in
all
good
workes
:
for
hee
that
is
fruitfull
in
all
good
workes
,
doth
please
the
Lord
in
all
things
,
if
they
be
done
with
a
pure
and
sincere
faith
,
for
they
bee
the
fruits
of
faith
:
for
good
workes
are
pleasing
to
God
,
Good
workes
be
done
by
the
Spirit
of
God
.
because
they
bee
done
by
his
Spirit
;
for
he
doth
worke
in
us
both
to
will
and
to
performe
according
unto
his
good
will
and
pleasure
:
therefore
forasmuch
as
they
come
from
him
,
it
cannot
be
,
but
that
they
must
be
liked
of
him
,
That
which
is
just
and
good
,
is
loved
of
God
.
as
the
authour
and
beginner
of
them
.
Such
is
his
justice
,
that
he
loveth
the
same
which
is
just
and
good
,
being
himselfe
of
all
other
most
just
,
and
the
rewarder
of
all
good
workes
that
proceed
of
faith
:
but
wee
must
not
assume
the
reward
of
our
good
workes
to
proceed
of
our
owne
deserts
,
but
unto
the
goodnesse
of
God
,
who
doth
worke
the
effects
of
godlinesse
and
charity
in
them
that
believe
.
True
and
sincere
love
is
an
inseparable
property
in
the
godly
:
no
Christian
without
faith
,
Iohn
15.17.12
,
13
,
14.
and
no
faith
without
charity
:
where
there
is
not
the
brightnesse
of
charity
,
neither
is
there
the
zeale
of
faith
:
Note
.
take
away
the
light
from
the
sun
,
and
thou
maist
aswell
take
charity
from
faith
.
Charity
is
the
outward
act
of
the
inward
life
of
a
Christian
;
the
body
is
dead
without
the
spirit
,
James
2.26
.
so
faith
is
dead
without
charity
.
He
is
not
of
Christ
that
hath
not
the
Spirit
of
Christ
,
and
hee
hath
not
the
Spirit
of
Christ
,
Gal.
5.22
.
that
hath
not
the
gift
of
charity
;
for
charity
is
the
fruit
of
the
Spirit
,
and
the
bond
of
perfection
.
Col.
3.14
.
Note
.
As
the
members
of
the
body
are
knit
together
by
the
Spirit
,
that
is
the
soule
:
so
the
true
members
of
the
mysticall
body
of
Christ
,
are
united
by
the
holy
Spirit
in
the
bond
of
charity
.
1
King
.
6.21
,
22
Salomons
Temple
was
all
covered
with
gold
within
and
without
,
so
let
Gods
Temple
be
all
beautified
with
love
and
charity
both
within
and
without
;
let
charity
move
thy
heart
to
compassion
,
and
thy
hand
to
contribution
;
for
compassion
is
not
sufficient
,
unlesse
there
bee
also
outward
contribution
;
neither
is
outward
contribution
sufficient
unlesse
there
be
also
inward
compassion
:
1
Iohn
4.7
,
&c.
faith
receiveth
all
from
God
,
and
charity
giveth
againe
unto
our
neighbours
.
God
is
love
,
and
by
faith
we
are
partakers
of
his
divine
nature
,
no
man
believeth
in
Christ
,
which
loveth
not
Christ
;
and
no
man
loveth
Christ
,
unlesse
he
love
his
neighbour
:
neither
doth
he
apprehend
the
benefits
of
Christ
with
true
confidence
of
heart
,
that
doth
deny
his
neighbour
the
office
which
hee
oweth
unto
him
.
That
is
not
truly
a
good
worke
which
proceedeth
not
from
faith
;
Rom.
14.13
.
neither
is
it
truely
a
good
work
which
proceedeth
not
from
charity
:
charity
is
the
seed
of
all
vertues
,
it
is
no
good
fruit
which
springeth
not
from
the
root
of
charity
,
for
charity
is
the
spirituall
taste
of
the
soule
;
for
unto
it
alone
is
every
good
thing
sweet
and
pleasant
,
every
hard
thing
sweet
;
yea
,
all
troubles
and
adversities
sweet
.
1
Ioh.
13.34
,
35
It
profits
not
to
give
all
that
one
hath
unto
the
poore
,
if
hee
hath
not
charity
:
for
the
outward
action
is
done
in
hypocrisie
,
if
there
bee
not
inward
love
:
Rivers
of
bounty
profit
not
,
unlesse
it
spring
from
the
fountaine
of
charity
.
Charity
is
patient
,
for
no
man
is
easily
angry
with
him
that
he
loveth
:
charity
is
bountifull
,
for
hee
that
by
charity
hath
bestowed
his
heart
,
which
is
the
chiefe
good
of
the
soule
,
how
can
he
deny
his
outward
goods
to
his
neighbour
,
which
are
of
farre
lesse
worth
:
Charity
envieth
not
,
because
hee
that
hath
charity
looketh
unto
anothers
good
as
upon
his
owne
:
Charity
thinketh
no
ill
,
1
Cor.
13.1
,
&c.
but
loveth
truly
and
from
his
heart
:
Charity
is
the
bridle
of
anger
,
Charity
is
simply
,
greater
and
more
excellent
tha●
either
faith
or
hope
,
because
it
is
more
necessary
to
the
life
of
man
,
and
also
in●iuturnity
,
because
it
never
dieth
,
nor
hath
any
end
,
and
so
extendeth
further
.
Walker
.
and
keepeth
a
man
from
doing
hurt
unto
his
neighbour
:
Charity
seeketh
not
those
things
which
are
her
owne
,
because
that
shee
loveth
her
neighbour
,
and
preferreth
his
good
before
her
owne
:
Charity
is
not
provoked
to
anger
:
Charity
imagines
no
mischiefe
:
Charity
rejoyceth
not
in
anothers
iniquity
;
but
Charity
condoles
anothers
griefe
,
and
maketh
anothers
misery
to
be
her
owne
:
Charity
suffers
all
things
,
believes
all
things
,
endures
all
things
,
and
hopes
of
good
issue
in
all
things
:
Charity
refuseth
not
to
doe
unto
others
,
as
she
desires
that
others
should
doe
unto
her
:
for
Charity
is
not
partiall
in
her
owne
cause
;
tongues
shall
cease
;
prophesies
shall
cease
;
Sciences
shall
be
destroyed
,
but
Charity
shall
never
cease
,
but
remaine
for
ever
;
the
perfection
and
fruition
thereof
shall
be
compleate
in
the
life
to
come
.
Thinke
upon
these
things
,
O
devout
soule
,
Note
.
to
study
and
endevor
godly
charity
,
the
maine
ground
of
Christian
amity
.
Whatsoever
thy
neighbour
be
,
Eph.
4.31
,
32.
yet
he
is
one
for
whom
Christ
dyed
;
why
dost
thou
then
deny
to
shew
thy
charity
unto
thy
neighbour
,
whom
God
hath
commanded
thee
to
love
?
Christ
laid
downe
his
life
for
him
,
why
shouldest
thou
then
deny
thy
love
unto
him
?
If
thou
truly
lovest
God
,
thou
must
also
love
his
Image
.
Wee
are
all
one
spirituall
body
,
let
us
therefore
have
all
one
spirituall
minde
.
Why
should
those
soules
live
at
variance
here
upon
earth
,
which
one
day
must
live
together
in
heaven
?
Whilest
our
minds
agree
in
Christ
,
Eph.
4.5
,
6
,
7.
let
our
wills
also
be
conjoyned
in
one
;
wee
are
all
members
of
one
body
,
let
us
not
live
at
variance
,
but
cherish
one
another
;
that
member
of
the
body
is
dead
,
which
hath
not
a
feeling
sense
of
anothers
griefe
;
neither
let
him
judge
himselfe
a
member
of
Christs
mysticall
body
,
who
doth
not
grieve
at
the
misery
of
another
which
suffereth
;
we
have
all
one
Father
,
that
is
,
God
,
whom
Christ
hath
taught
us
to
call
upon
daily
,
Matth.
6.9
.
saying
,
Our
Father
,
and
how
shall
hee
acknowledge
thee
to
be
his
Sonne
,
Hatred
stirreth
up
strifes
,
but
loue
covereth
a
multitude
of
sinnes
.
Matth.
6.14.15
.
Eccl.
28.1
,
&c.
unlesse
thou
againe
owne
his
sonnes
to
be
thy
brethren
:
love
thy
brethren
which
God
hath
commanded
thee
to
love
;
if
he
be
worthy
,
doe
it
,
because
he
is
worthy
;
if
he
be
not
worthy
,
yet
for
his
sake
who
hath
commanded
thee
,
and
whom
thou
oughtest
to
obey
,
if
thou
lovest
him
that
is
thine
enemy
,
thou
shewest
thy selfe
to
be
a
friend
to
God
,
and
in
his
favour
:
doe
not
marke
what
man
doth
against
thee
,
but
what
thou
hast
done
against
God
,
whom
by
thy
sinnes
thou
hast
offended
in
a
farre
more
grievous
manner
;
observe
not
the
injuries
offered
thee
by
thine
enemies
,
but
observe
the
infinite
benefits
God
hath
conferred
upon
thee
in
Christ
,
Ephes.
5.2
.
who
commandeth
thee
to
love
thine
enemies
:
by
the
condition
of
our
earthly
nativity
,
we
are
neighours
;
and
by
the
hope
our
celestiall
inheritance
,
wee
are
brethren
.
Marke
what
Christ
saith
,
Matth.
5.44
.
Love
your
enemies
,
blesse
them
that
curse
you
,
doe
good
to
them
that
hate
you
,
and
pray
for
them
that
hurt
and
persecute
you
;
therefore
let
us
love
one
another
in
a
brotherly
love
;
Psal.
133.1
.
kindle
in
us
,
O
God
,
the
fire
of
true
love
and
charity
,
by
the
operation
of
thy
holy
Spirit
.
Of
Gods
eternall
Election
and
Predestination
.
OF
the
eternall
decree
of
God
,
concerning
Predestination
,
surely
no
man
of
Christian
beliefe
,
doth
make
doubt
thereof
.
The
consideration
whereof
doth
commend
unto
us
,
Ephes.
1.3
.
the
wonderfull
power
and
purpose
of
God
,
wherein
hee
determined
with
himselfe
upon
our
salvation
before
the
world
was
made
:
Esa.
43.11.13
.
For
what
else
is
it
to
choose
and
elect
men
that
be
not
,
but
to
fore-see
and
appoint
unto
them
their
salvation
before
they
were
borne
;
and
it
is
an
incredible
matter
,
how
great
an
assurance
of
salvation
there
riseth
in
the
hearts
of
the
faithfull
,
to
understand
and
believe
,
Rom.
4.16
.
&c.
that
God
had
a
care
of
them
before
the
world
was
made
,
and
that
they
were
chosen
by
him
unto
salvation
before
they
had
being
;
hereupon
the
faithfull
Christian
may
gather
confidently
and
most
assuredly
,
that
God
cannot
forsake
them
after
they
be
made
,
and
are
existant
,
whom
he
choose
and
appointed
unto
salvation
before
they
were
existant
,
and
before
the
world
was
made
.
God
elects
the
faithfull
unto
salvation
before
they
had
being
.
No
man
will
deny
that
God
hath
not
liberty
to
doe
with
his
owne
what
he
listeth
;
for
seeing
that
hee
is
the
Maker
,
Creator
,
preserver
,
and
conserver
of
all
things
,
and
Lord
of
heaven
and
earth
,
it
followe●h
,
Rom
9.18
.
Esay
45.8
,
9.
that
he
hath
power
upon
all
things
;
for
,
he
hath
mercy
on
whom
he
will
,
and
whom
he
will
he
hardeneth
:
when
he
made
the
world
,
hee
made
it
after
his
owne
will
;
when
hee
dissevered
those
things
that
he
had
made
,
he
disserved
them
as
hee
would
;
the
heavens
from
earth
;
fire
from
water
;
darknesse
from
light
;
beasts
from
beasts
;
plants
from
plants
;
times
from
times
;
seasons
from
seasons
,
and
man
from
man
;
therefore
we
may
assure
our selves
,
and
stand
in
this
,
that
God
hath
power
to
determine
at
his
owne
will
of
the
salvation
of
man
;
either
else
wee
must
utterly
deny
him
to
be
God
,
and
say
,
that
hee
hath
not
power
over
all
his
creature
.
O
man
!
Esay
43.13
.
Rom.
20.21
.
Reade
the
whole
Chapter
.
what
art
thou
that
thus
disputest
with
God
?
shall
the
worke
say
to
the
worke-man
,
why
hast
thou
made
me
on
this
fashion
?
Hath
not
the
Potter
power
over
his
clay
,
even
of
one
lumpe
to
make
one
vessell
to
honour
,
and
another
to
dishonour
;
who
is
able
to
resist
his
will
,
Joh.
36.23
.
albeit
hee
did
know
before
what
we
should
be
;
yet
for
all
that
hee
found
nothing
in
us
,
whereby
hee
should
be
moved
to
choose
us
;
wee
are
all
by
nature
borne
the
children
of
wrath
;
hee
knew
before
wee
should
be
such
,
wherfore
he
had
cause
to
refuse
us
,
rather
then
to
choose
us
;
The
free
election
of
God
is
the
efficient
cause
of
our
salvation
,
the
materiall
cause
is
Christs
obedience
,
the
formall
cause
is
our
effectuall
calling
,
and
the
finall
cause
is
our
sanctification
.
neither
can
wee
boast
,
that
hee
chose
us
in
respect
of
our
godlinesse
and
justice
that
was
to
come
;
for
if
there
be
any
godlinesse
and
justice
in
us
,
it
is
in
us
;
not
as
a
cause
,
but
as
the
fruit
of
election
and
grace
of
God
:
for
as
is
said
,
hee
chose
whom
hee
would
of
his
free
mercy
,
not
because
they
would
be
faithfull
,
but
because
they
should
be
faithfull
;
and
he
gave
them
grace
,
not
because
they
were
faithfull
,
but
to
the
intent
and
end
they
might
be
made
faithfull
;
wherefore
it
appeareth
,
that
the
choyce
or
election
of
us
,
is
made
by
no
manner
of
respect
of
any
quality
of
ours
;
neither
doth
God
elect
any
man
for
his
birth
or
beauty
,
or
for
any
prerogative
or
excellency
in
his
person
;
Rom.
2.11
.
for
God
is
no
accepter
of
persons
,
and
these
things
are
not
before
election
,
but
come
after
it
;
for
that
which
Moses
saith
of
the
generall
election
of
all
the
Israelites
,
Deut.
7.7
.
may
be
as
truly
said
of
the
speciall
election
of
all
faithfull
Israelites
,
that
God
hath
not
chosen
them
for
their
multitude
,
but
of
his
owne
love
;
nor
for
any
dignity
,
Gen.
4.3
.
but
of
his
owne
mercy
;
wee
see
God
respected
not
the
older-ship
of
Cain
,
but
chose
Abel
;
hee
regarded
not
the
riches
of
Nabal
,
the
wisedome
of
Achi●ophel
,
2
Sam.
17.
2
Sam.
18.
1
Sam.
28.
2
King
.
9.10.33
.
the
beauty
of
Absalom
,
the
comlinesse
of
Saul
,
the
princely
blood
of
Jezabel
;
neither
were
all
the
seed
of
Abraham
elected
as
was
Abraham
;
it
is
God
that
hath
chosen
us
,
and
doth
make
us
meete
to
be
partakers
of
the
inheritance
of
the
Saints
,
and
not
any
prerogative
or
dignity
in
us
.
Wee
call
Christ
our
Saviour
,
because
hee
by
his
dignity
and
merit
,
hath
deserved
our
salvation
of
God
for
us
.
Therefore
in
no
wise
must
wee
attribute
our
election
unto
any
respect
of
our
quality
and
worthinesse
,
but
unto
the
onely
respect
,
will
and
purpose
of
God
,
and
that
wee
can
give
no
reason
for
it
,
The
respect
of
our
election
is
to
be
sought
in
God
himselfe
.
Psal.
8.4
.
&c.
but
onely
his
〈◊〉
and
infinite
goodnesse
was
the
cause
of
it
,
for
the
perceiving
of
our
owne
unworthinesse
and
depravation
doth
drive
us
not
this
:
for
saith
David
,
Lord
,
wh●●●
is
man
,
that
thou
art
so
mindfull
of
him
,
and
the
sonne
of
man
,
that
thou
so
visitest
him
?
Psal.
444.
Eph.
●●
&
●
The
Apostle
doth
so
expound
this
cause
,
that
hee
doth
wholy
attribute
it
u●●●
God
,
and
nothing
at
all
unto
us
;
he
doth
turne
the
respect
of
our
election
unto
the
good
pleasure
,
will
purpose
and
grace
of
God
,
according
unto
the
good
pleasure
of
his
will
,
according
to
the
riches
of
his
grace
,
and
according
to
his
good
pleasure
which
hee
purposed
in
himselfe
;
therefore
he
predestinates
according
to
his
purpose
.
So
that
we
must
believe
,
that
these
be
the
causes
of
our
election
and
choice
,
for
all
men
should
know
that
there
is
a
supernaturall
cause
which
is
the
cause
of
all
things
,
and
that
the
cause
of
the
cause
,
Esay
43.13
.
God
hath
chosen
us
because
it
hath
so
pleased
him
.
is
the
cause
of
the
thing
caused
.
Therefore
God
hath
determined
it
,
who
can
alter
it
;
he
hath
chosen
us
,
because
it
so
pleased
him
;
he
would
doe
so
because
he
purposed
in
himselfe
so
to
doe
:
wee
must
rest
here
and
seeke
〈◊〉
other
cause
of
these
causes
;
therefore
we
must
not
rashly
and
ungodly
,
search
and
travell
,
why
it
hath
so
pleased
him
,
and
why
he
would
and
purposed
so
to
doe
,
but
wee
must
impute
it
wholy
and
onely
unto
the
infinite
goodnesse
and
riches
of
his
grace
:
our
Saviour
Christ
;
when
he
said
,
I
thanke
thee
,
O
Father
,
Math.
1●
.
25
,
●●
Lord
of
Heaven
and
Earth
,
because
thou
hast
hid
these
things
from
the
prudent
and
wise
,
and
hast
revealed
them
unto
●abes
:
Hee
did
referre
the
cause
hereof
to
nothing
else
,
but
to
the
good
pleasure
and
will
of
God
his
Father
:
add
〈◊〉
and
saying
,
Even
so
,
O
father
,
for
so
was
it
thy
g●od
pleasure
.
Rom.
9.15
.
And
the
Apostle
when
hee
disputed
of
election
and
refusing
,
he
doth
openly
and
stedfastly
referre
the
causes
of
both
refusing
and
electing
unto
the
will
of
God
,
saying
,
He
hath
mercy
on
whom
he
will
,
and
ha●d●eth
whom
be
wi●●
h●●e
hardned
.
Therefore
we
must
consider
and
certainely
ground
our
election
and
salvation
upon
his
good
pleasure
,
will
,
and
purpose
;
whose
will
is
most
free
interest
and
right
,
most
highest
over
all
things
,
truth
●●●●●●ble
,
his
pleasure
stedfast
for
ever
,
his
purpose
most
effectuall
,
and
power
not
to
be
withstood
,
Job
.
36.5
.
and
without
let
or
hindrance
,
all
which
doe
agree
with
the
nature
of
Gods
goodnesse
,
whose
property
is
ever
to
have
mercy
and
to
doe
good
;
there
,
it
is
no●
possible
that
the
election
of
us
,
made
according
to
his
pleasure
,
Esay
43.1
,
3.
will
and
purpose
,
should
be
altered
or
made
voyd
,
but
stand
firme
and
stable
for
ever
.
For
like
as
reprobation
doth
exclude
all
manner
of
conjunction
,
of
them
that
hee
refused
with
the
refuser
God
;
so
doth
election
joyne
the
chosen
with
the
chuser
:
which
knitting
together
of
two
most
sundry
natures
of
God
and
man
,
could
not
be
made
without
the
closing
up
of
some
mediatour
.
Hot
and
cold
cannot
be
united
,
but
in
some
meane
,
which
may
receive
b●●
their
is
much
lesse
possible
that
man
,
which
is
colder
then
Ice
,
Heb.
12.29
.
should
bee
united
with
God
,
who
is
a
consuming
fire
.
This
cause
is
most
cleare
,
to
all
of
reasonable
understanding
,
saving
onely
to
them
which
neither
considering
the
highnesse
of
Gods
wrath
,
1
Pet.
1.20
.
The
mediator
betwixt
God
and
us
.
nor
the
basenesse
of
mans
weakenesse
and
corruption
,
doe
thinke
they
may
be
joyned
unto
God
without
a
mediatour
;
now
who
that
mediatour
is
,
in
whom
God
hath
chosen
us
before
the
feding
of
the
world
,
and
hath
joyned
us
unto
him
in
a
perpetuall
conjunction
,
the
Apostle
doth
diligently
expresse
to
the
Ephesians
saying
:
Eph.
1.1
.
Blessed
be
God
,
the
Father
of
our
Lord
Jesus
Christ
,
who
hath
blessed
us
in
all
manner
of
spirituall
blessing
in
heavenly
things
by
Christ
;
according
as
he
hath
chosen
us
in
him
,
before
the
foundation
of
the
world
.
Therfore
we
are
chosen
by
God
the
Father
in
Christ
his
Sonne
,
in
an
everlasting
election
,
before
times
and
seasons
,
when
the
world
was
made
.
Wherein
wee
do
see
that
it
was
so
determined
for
ever
,
that
we
should
bee
saved
by
Christ
the
Sonne
of
God
our
mediatour
,
and
it
was
so
predestinated
,
that
the
same
eternall
Word
should
be
borne
at
his
time
in
our
flesh
;
so
that
by
the
same
through
which
wee
should
be
created
by
,
in
him
,
wee
should
be
chosen
also
to
bee
redeemed
and
saved
:
and
this
our
faith
in
our
Mediatour
and
Saviour
Christ
hath
a
most
ancient
foundation
,
that
is
to
say
,
eternall
before
all
times
,
The
foundation
of
our
faith
is
most
ancient
.
and
layd
before
the
world
began
.
In
this
wise
also
wee
were
in
Christ
before
the
world
was
made
,
by
the
strength
of
this
eternall
election
as
his
chosen
;
but
hee
did
choose
us
to
the
intent
that
wee
should
be
in
him
and
be
saved
by
him
.
For
Christ
was
made
the
Mediatour
,
head
,
and
Saviour
of
the
Elect
,
before
the
nativity
of
his
flesh
,
but
he
was
appointed
so
by
the
Father
for
evermore
;
Rom.
9.
and
wee
were
chosen
in
him
,
before
we
were
borne
,
at
the
same
time
when
God
determined
upon
the
head
and
Mediatour
of
them
that
should
bee
saved
;
and
did
also
determine
upon
them
that
should
bee
saved
by
him
as
his
members
;
which
determination
the
Apostle
doth
call
the
election
made
in
Christ
:
wherefore
wee
must
consider
of
this
mystery
of
our
election
as
it
is
whole
and
sound
,
with
both
the
parts
of
it
joyned
together
with
sincere
faith
,
with
all
devotion
,
honour
,
and
thankfulnesse
in
Christ
our
Mediatour
,
Head
,
and
Saviour
,
and
for
the
confirmation
of
the
certainty
of
our
salvation
in
our
hearts
:
wee
must
ponder
also
in
our selves
,
how
that
the
election
and
choosing
of
us
is
grounded
and
builded
upon
the
same
purpose
and
counsell
of
God
,
1
Pet.
1.20
,
21
,
22.
in
the
same
eternity
,
yea
and
the
very
same
certainety
that
the
mystery
of
Christ
is
:
but
concerning
those
which
be
chosen
of
God
,
they
be
chosen
generally
to
this
purpose
,
to
be
made
happy
for
evermore
.
To
this
point
of
true
felicity
those
things
doe
belong
,
which
be
rehearsed
particularly
by
the
Apostle
,
Psal.
32.
for
what
can
we
make
of
it
else
but
to
bee
holy
and
blamelesse
,
then
to
bee
adopted
to
be
the
children
of
God
?
to
be
beloved
,
redeemed
,
and
favourably
pardoned
of
our
sinnes
,
to
be
lightned
with
the
wisedome
and
knowledge
of
Gods
will
and
purpose
,
to
be
called
to
the
portion
of
inheritance
,
and
to
be
signed
with
the
holy
Spirit
,
as
the
earnest-penny
of
our
inheritance
;
but
to
bee
made
happy
forever
,
and
to
be
the
heires
of
God
,
and
coheries
with
Christ
,
and
to
be
taken
into
the
glory
of
his
children
.
If
the
Prophet
pronounce
him
happy
whose
sinnes
bee
forgiven
,
Vers.
1
,
2.
how
much
more
are
they
to
be
counted
happy
,
which
bee
chosen
to
that
intent
from
everlasting
,
that
they
should
be
adopted
the
children
of
God
,
made
holy
and
blamelesse
,
and
partakers
of
the
heavenly
inheritance
this
grace
of
Gods
election
is
incomprehensible
,
and
therefore
can
never
be
so
esteemed
of
us
,
as
it
ought
to
be
.
This
certainty
doth
beget
exceeding
joy
in
the
elect
,
for
what
can
raise
a
greater
joy
in
faithfull
hearts
then
this
,
that
wee
know
and
believe
verily
that
we
shall
see
the
infinite
good
pleasure
of
the
Lord
,
Psal.
27.15
.
The
infinite
joy
of
the
faithfull
.
in
the
Land
of
the
living
,
and
shall
have
an
inheritance
not
earthly
,
but
eternall
in
the
heavens
;
and
what
greater
joy
can
any
man
desire
to
enjoy
,
then
to
believe
himselfe
to
be
elected
to
eternall
joy
?
This
assurance
in
the
elect
,
is
the
more
excellent
,
Note
considering
the
woe
of
the
reprobates
which
want
it
;
and
the
wearisome
sighs
and
inexplicable
terrors
of
such
as
are
swallowed
up
:
in
despaire
▪
This
privilege
is
the
more
to
be
accounted
of
,
because
wee
may
enjoy
it
daily
thoroughout
our
life
,
and
that
the
longer
we
be
partakers
of
it
,
the
sweeter
it
is
unto
us
:
for
this
assurance
is
infallible
so
long
as
we
have
true
faith
in
us
,
Rom.
4.20
.
Heb.
11.1
.
by
which
we
come
to
Christ
,
approach
to
the
Father
,
and
hasten
to
Heaven
,
for
faith
is
an
undoubted
certainty
or
perswasion
in
us
▪
and
an
enemy
to
doubting
and
incredulity
.
This
election
of
God
is
most
free
,
without
obligation
,
compulsion
,
externall
instigation
:
For
,
hath
not
the
Potter
liberty
over
his
clay
,
&
c
?
Who
can
compell
the
Almighty
,
who
can
resist
his
power
,
Rom.
9.21
.
or
what
is
before
his
will
?
for
the
election
of
God
is
constant
,
perpetuall
,
immutable
,
inviolable
,
and
unresistable
;
Esay
43.13
.
it
is
firme
grounded
,
stable
and
unmovable
;
for
those
things
which
be
contingent
,
mutable
,
and
uncertaine
,
are
barred
and
utterly
excluded
from
being
an
originall
cause
or
ground
thereof
.
Now
,
the
decree
of
election
,
is
the
foundation
,
and
scaturidge
of
salvation
,
and
is
certaine
,
stedfast
,
and
unchangeable
;
therefore
God
the
authour
of
election
,
Jam.
1.17
,
18.
Mal.
3.6
.
doth
seriously
and
effectually
separate
and
elect
the
faithfull
unto
himselfe
,
and
the
reprobate
unbelievers
;
therefore
his
decree
must
be
fulfilled
▪
the
Scriptures
are
manifold
and
evident
in
avouching
this
truth
.
In
the
beginning
,
saith
the
Lord
,
I
shew
the
end
of
things
,
Esa
,
46.10.11
.
and
I
tell
before
things
that
are
not
yet
come
to
passe
;
my
device
standeth
stedfastly
stablished
,
and
I
will
fulfill
all
my
pleasure
,
as
I
have
spoken
,
so
will
I
bring
to
passe
;
as
soone
as
I
devi●●
thing
I
doe
it
.
The
foundation
of
God
,
saith
Saint
Paul
,
remaineth
sure
,
2
Tim.
2.19
.
having
the
seale
,
the
Lord
knoweth
them
that
are
his
.
Therefore
this
decree
of
election
is
the
foundation
,
because
it
is
the
wel-spring
and
beginning
of
our
salvation
,
and
of
all
the
meanes
tending
to
salvation
,
and
is
sure
and
firme
,
and
never
shaken
,
but
remaines
immutable
for
ever
;
for
whosoever
are
elected
,
shall
still
remaine
elected
,
and
shall
never
be
rejected
:
Joh.
6.39
.
This
is
my
Fathers
will
,
saith
Christ
,
that
of
all
which
he
hath
given
mee
,
I
should
lose
nothing
,
John
13.1
.
those
whom
he
ever
loved
hee
loveth
for
ever
:
For
neither
any
of
those
can
perish
whom
God
hath
predestinated
unto
the
kingdome
of
heaven
,
nor
that
any
of
those
can
come
,
whom
hee
hath
not
predestinated
unto
life
;
neither
doth
God
offer
the
least
injury
to
any
;
though
he
doth
not
choose
all
,
because
he
is
not
tied
to
choose
any
;
his
Lordship
is
above
all
,
Rom.
9.18
.
his
authority
is
absolute
,
hee
may
doe
with
his
owne
what
hee
will
,
who
can
hinder
him
?
the
doctrine
of
election
doth
manifest
the
glory
of
God
;
Thes.
1.
for
it
sheweth
that
we
are
elected
to
the
honour
of
God
,
and
to
the
praise
of
his
glorious
grace
,
and
it
argues
and
illustrates
his
essentiall
properties
:
as
his
omnipotency
,
omniscience
,
eternity
and
mercy
,
and
doth
both
demonstrate
and
defend
the
free
grace
of
God
against
all
contrariant
heresies
and
errors
,
and
will
arme
us
against
impetuous
enemies
of
the
truth
;
therefore
it
is
worthy
to
be
learned
.
Now
the
love
of
God
is
the
ground
of
election
,
and
Gods
love
is
best
knowne
by
his
best
gifts
;
the
best
things
he
reserveth
for
those
he
best
loveth
:
as
Joseph
sent
unto
Benjamin
more
messes
of
meat
,
Gen.
43.34
.
and
gave
him
richer
gifts
,
and
more
costly
apparell
than
to
the
rest
of
his
brethren
:
Gen.
45.22
.
So
the
Lord
bestoweth
the
best
gifts
upon
the
elect
,
his
owne
children
.
Now
the
graces
of
regeneration
and
spirituall
gifts
of
faith
,
hope
,
and
love
,
are
without
comparison
the
most
principall
;
therefore
hee
that
hath
faith
,
hope
and
love
,
may
assure
himselfe
of
Gods
love
,
and
that
hee
is
in
the
number
and
ranke
of
Gods
elect
,
these
being
infallible
tokens
and
undoubted
effects
of
election
,
and
fore-runners
of
eternall
life
.
Now
,
this
knowledge
in
God
,
brings
●orth
another
knowledge
in
us
,
Gal.
4.5.9
.
whereby
we
know
God
to
be
our
God
,
and
this
election
of
God
workes
in
the
elect
another
election
,
whereby
they
choose
God
for
their
God
;
and
the
love
whereby
God
loveth
us
,
works
in
us
another
love
,
whereby
we
love
God
;
for
Christ
first
apprehends
us
,
and
this
apprehension
of
his
,
Rom.
4.20
.
workes
in
us
the
apprehension
of
faith
,
wherby
wee
lay
hold
upon
him
and
his
promises
.
If
these
things
therefore
be
in
us
,
wee
may
conclude
infallibly
,
that
wee
are
the
elect
of
God
:
for
they
are
the
fruits
of
his
love
,
and
the
workes
of
his
spirit
,
and
therefore
irrefragable
testimonies
and
tokens
of
election
;
the
Sunne
by
his
light
shines
upon
us
,
and
by
the
same
light
wee
view
and
behold
the
Sunne
againe
:
a
man
may
be
elected
,
though
for
a
time
he
live
unconverted
,
Acts
9.1
,
&c.
Luk.
23.40
,
41
,
42
,
43.
and
in
his
sins
,
as
wee
may
see
by
the
examples
of
Saint
Paul
,
and
the
thiefe
upon
the
crosse
;
for
it
is
true
,
that
whosoever
is
converted
,
is
elected
;
yet
whosoever
is
not
converted
,
the
same
may
be
elected
,
because
the
elect
may
be
aliens
for
a
time
from
God
,
Ephes.
2.1
.
Cor.
6.10.11
.
Colos.
2.13
.
1
Pet.
4.3
.
and
unregenerated
,
as
were
the
Ephesians
,
Corinthians
,
Colossians
,
yea
,
all
men
are
such
by
nature
:
so
one
good
and
constant
motion
or
resolution
of
grace
is
sufficient
to
prove
a
mans
election
unto
glory
.
By
this
we
may
know
that
wee
belong
to
God
:
if
wee
finde
the
impression
of
the
grace
of
God
constantly
in
us
;
there
is
yet
matter
of
true
comfort
:
but
if
all
these
signes
be
wanting
,
that
a
man
shall
not
alwaies
finde
all
these
things
in
himselfe
,
yet
must
wee
not
despaire
,
but
commend
our selves
to
the
grace
and
mercy
of
God
,
and
use
the
best
meanes
of
our
salvation
;
therefore
,
O
devout
soule
,
Rom.
4.25
.
as
often
as
thou
dost
meditate
upon
thy
predestination
,
behold
,
and
thinke
on
Christ
hanging
upon
the
crosse
,
dying
for
the
sinnes
of
the
whole
world
,
and
rising
againe
for
our
justification
:
Begin
from
Christ
lying
in
a
manger
,
Ephes.
1.4
,
5
,
&c.
and
so
thy
disputation
of
predestination
shall
proceed
orderly
;
God
the
Father
elected
us
in
Christ
before
the
foundations
of
the
world
were
laid
;
if
therefore
thou
art
in
Christ
by
faith
,
doe
not
doubt
but
that
election
belongeth
unto
thee
:
if
with
a
firme
confidence
of
heart
thou
adherest
unto
Christ
,
doe
not
doubt
,
but
that
thou
art
in
the
number
of
the
elect
;
but
if
thou
goest
further
beyond
the
limits
of
the
Word
of
God
,
and
wilt
search
into
the
profundity
of
predestination
,
it
is
greatly
to
be
feared
,
that
thou
wilt
fall
into
the
profundity
of
desperation
:
God
by
the
voice
and
severity
of
the
Law
accuseth
all
,
without
Christs
satisfaction
;
take
heed
therefore
that
thou
drawest
not
the
mystery
of
predestination
out
of
the
Law
;
search
not
into
the
reasons
of
Gods
secret
Counsell
,
lest
thy
cogitations
doe
much
seduce
thee
.
God
dwelleth
in
the
light
that
no
man
can
attaine
unto
;
1
Tim.
6.6
.
presume
not
therefore
to
come
unto
it
rashly
;
but
God
hath
revealed
it
unto
us
in
the
light
of
the
Gospel
;
in
this
thou
mayst
safely
inquire
into
the
doctrine
of
this
secret
;
Psal.
36.9
.
and
in
this
light
thou
shalt
see
true
light
:
search
not
into
the
profundity
of
this
eternall
decree
,
made
from
eternity
,
but
convert
thy selfe
to
the
clearenesse
of
the
manifestation
of
the
Gospel
,
which
was
made
in
time
;
and
in
the
glasse
of
Justification
,
thou
mayest
behold
thy
election
made
without
time
;
out
of
the
Law
take
notice
of
the
wrath
of
God
for
sins
,
and
repent
;
out
of
the
Gospel
take
notice
of
the
mercy
of
God
through
the
merits
of
Christ
,
and
apply
that
unto
thy selfe
by
faith
;
take
notice
of
the
nature
of
faith
,
and
shew
it
by
thy
godly
conversation
;
take
notice
of
Gods
fatherly
castigation
in
crosses
and
endure
through
patience
;
then
at
length
thou
shalt
come
to
the
doctrine
of
predestination
:
Note
.
but
in
this
mysterie
there
are
alwaies
three
things
to
be
observed
:
the
mercy
of
God
loving
us
;
the
merit
of
Christ
suffering
for
us
,
and
the
grace
of
the
holy
Ghost
by
the
Gospel
sanctifying
us
.
Gods
mercy
is
universall
,
because
hee
loved
the
world
;
Psal.
33.5
,
6.
the
earth
is
full
of
the
mercy
of
the
Lord
,
yea
,
his
mercy
is
greater
then
heaven
and
earth
,
for
he
hath
promised
,
Ezech.
33.11
.
as
truely
as
I
live
,
saith
the
Lord
,
I
will
not
the
death
of
a
sinner
,
but
much
rather
that
he
may
turne
from
his
wickednesse
and
live
,
yea
,
he
hath
confirmed
it
with
an
oath
;
if
therefore
thou
wilt
not
believe
him
for
his
promise
,
yet
believe
him
for
his
oath
.
The
merit
of
Christ
is
also
universall
,
because
hee
suffered
for
the
sins
of
the
whole
world
;
therefore
doubt
not
of
the
universality
of
Christs
merits
;
Christ
dyed
,
and
suffering
prayed
for
them
that
crucified
him
,
and
shed
his
most
precious
blood
for
them
that
persecuted
him
:
the
promises
of
the
Gospell
are
universall
,
because
Christ
saith
unto
all
them
that
labour
and
are
heavie
laden
,
Come
unto
me
,
and
I
will
refresh
you
.
Math.
11.28
.
God
denies
his
grace
unto
none
,
but
to
them
that
thinke
themselves
not
worthy
of
it
,
by
thinking
that
their
sinnes
are
greater
then
the
mercy
of
God
is
able
to
pardon
&
forgive
,
&
so
despairing
of
mercy
,
desperately
cast
away
themselves
.
Consider
therefore
thou
faithfull
soule
,
these
three
props
of
predestination
,
and
rest
upon
them
with
a
firme
confidence
of
thy
heart
.
Consider
also
the
benefits
of
Gods
grace
&
wonderful
mercy
towards
thee
that
are
past
;
and
thou
wilt
not
doubt
of
his
finall
perseverance
towards
thee
:
for
when
as
yet
thou
wast
not
,
God
created
thee
;
Rom.
1.16
.
when
by
the
fall
of
Adam
thou
wast
condemned
,
he
redeemed
thee
:
when
thou
livedst
in
the
world
out
of
the
Church
,
hee
called
thee
by
his
word
:
when
thou
wast
ignorant
of
the
truth
hee
instructed
thee
:
when
thou
wentest
astray
out
of
the
way
,
hee
reduced
thee
home
:
when
thou
sinnedst
he
gently
corrected
thee
:
when
thou
wast
falne
hee
lifted
thee
up
;
when
thou
camest
unto
him
hee
most
graciously
received
thee
;
2
Pet.
3.15
.
his
long
suffering
appeared
in
that
hee
expected
thee
,
and
his
mercy
in
that
he
pardoned
thee
.
Gods
mercy
prevented
thy
destruction
,
hope
therefore
firmely
that
his
loving
kindnesse
and
mercy
will
also
follow
thee
.
Consider
thou
faithfull
soule
,
Psal.
23.6
.
that
we
were
elected
of
God
in
Christ
by
faith
:
faith
shews
it selfe
by
love
,
and
love
hath
hope
of
the
promise
:
therefore
,
where
there
is
not
love
,
neither
is
there
faith
;
where
there
is
no
faith
,
neither
is
there
apprehension
of
Christ
;
and
where
there
is
no
apprehension
of
Christ
,
there
is
not
election
;
and
where
there
is
no
election
,
there
is
no
hope
of
salvation
.
Of
Mortification
.
HE
that
is
resolved
to
endeavour
his
godly
repentance
,
and
labour
the
reformation
of
his
sinfull
life
,
Note
.
must
labour
two
things
principally
,
and
of
necessity
.
The
first
is
mortification
,
the
next
is
regeneration
:
he
must
first
destroy
his
sinfull
estate
,
before
hee
can
obtaine
the
estate
of
grace
;
for
God
and
the
gifts
of
God
are
so
absolutely
holy
,
that
they
cannot
admit
any
mixture
or
cooperation
with
sinne
and
wicked
actions
.
For
as
in
curing
of
bodies
infected
with
poysonous
diseases
;
Note
.
the
Physitian
by
severity
and
strict
dyet
bringeth
downe
the
body
of
his
patient
to
extreme
poverty
and
leanenesse
,
and
then
in
that
extremity
,
helpeth
the
weaknesse
of
nature
,
and
by
restoratives
and
requisite
dyet
,
brings
a
new
flesh
,
wholesome
and
without
disease
;
the
former
diseased
flesh
being
utterly
wasted
and
consumed
with
the
extremity
of
Physicke
:
How
to
mortifie
our
diseased
actions
and
affections
.
So
he
that
is
resolved
in
his
repentance
,
and
hath
a
loathing
and
detestation
of
his
sinnes
,
and
desire
to
free
his
soule
from
the
contagion
of
sinne
,
must
also
resolve
to
endure
such
bitter
physicke
and
strict
dyet
,
as
the
judgement
of
spirituall
physicke
doth
prescribe
him
;
whereby
all
the
evill
depraved
and
corrupt
affections
of
his
soule
may
be
utterly
wasted
,
that
thereby
his
soule
may
have
new
and
fresh
endowment
of
grace
without
taint
,
without
disease
,
without
griefe
.
This
was
figured
in
the
manner
of
Gods
calling
Moses
to
his
Princely
and
Propheticall
office
:
for
when
Moses
made
offer
to
come
neare
the
presence
of
God
in
the
bush
;
Exod.
3.5
,
6.
God
forbad
him
saying
,
Come
not
hither
:
put
thy
shooes
off
thy
feete
:
that
is
,
before
thou
presume
to
approach
my
presence
,
thou
must
put
off
thy
sinfull
and
corrupt
affections
:
for
hee
that
hath
base
and
vile
affections
,
is
not
fit
,
is
not
worthy
the
presence
of
God
.
It
was
also
commanded
of
God
,
in
the
ceremoniall
Law
,
that
they
that
were
polluted
with
the
touch
of
any
uncleane
thing
,
Levit.
15.2
.
were
for
a
time
prohibited
the
Sanctuary
and
the
presence
of
God
,
and
had
a
time
limited
to
cleanse
themselves
,
before
they
were
allowed
and
admitted
for
cleane
persons
:
all
which
ceremonies
doe
but
note
unto
us
the
nature
of
holinesse
,
how
impossible
it
is
to
be
reconciled
with
sinne
:
for
as
the
two
contrary
elements
,
fire
and
water
,
cannot
possibly
be
in
any
one
substance
,
without
intestine
strife
;
No
peace
betweene
God
and
Belial
.
so
God
and
Belial
,
grace
and
sinne
,
can
never
conspire
in
any
one
particular
subject
in
the
same
respect
;
but
what
is
gracious
cannot
be
sinfull
;
and
what
is
sinfull
cannot
be
gracious
,
there
being
in
them
a
full
opposition
of
nature
not
to
bee
reconciled
.
Phil.
2.12
.
Therefore
it
is
necessary
and
needfull
,
that
before
wee
entertaine
the
graces
of
Gods
holy
Spirit
,
wee
must
first
discharge
and
abandon
our
sins
,
which
have
had
so
long
entertainement
in
us
,
and
before
that
wee
can
be
regenerate
and
made
the
sonnes
of
God
,
we
must
mortifie
our
sinfull
affections
whereby
wee
were
made
the
servants
of
sinne
.
Saint
Paul
admonishing
the
Colossians
to
the
imitation
of
Christ
and
his
holinesse
;
adviseth
them
first
to
mortification
,
as
if
without
that
meanes
the
other
were
impossible
:
Mortifie
therefore
,
saith
he
,
your
members
,
Col.
3.5
,
6.
which
are
on
the
earth
,
fornication
,
uncleannesse
,
&c.
And
hee
giveth
a
reason
of
this
direction
,
in
the
Epistle
to
the
Romans
,
For
if
ye
live
after
the
flesh
,
ye
shall
die
;
Rom.
8.13
.
but
if
ye
mortifie
the
deeds
of
the
body
by
the
Spirit
,
yee
shall
live
.
By
which
place
wee
are
taught
what
mortification
is
,
and
of
what
necessity
it
is
.
Mortification
is
the
abolishing
of
the
deeds
of
sinne
in
our
flesh
,
What
mortification
is
.
by
the
grace
and
operation
of
Gods
Spirit
.
By
the
deeds
of
the
flesh
,
is
meant
not
onely
our
evill
actions
,
but
our
desires
and
carnall
affections
.
Saint
Paul
in
the
place
before
alledged
,
Col.
3.5
,
6.
calleth
them
members
of
the
earth
:
Mortifie
therefore
your
members
which
are
upon
the
earth
,
fornication
,
uncleannesse
,
inordinate
affections
,
evill
concupiscence
,
Luke
5.6
.
and
covetousnesse
,
which
is
Idolatry
;
for
which
things
sake
the
wrath
of
God
commeth
upon
the
children
of
disobedience
.
In
which
hee
comprehendeth
not
onely
our
sinfull
actions
but
our
affections
also
;
nay
,
the
very
naturall
concupiscence
and
depravednesse
of
our
nature
:
To
endeavour
exactly
is
exactly
to
performe
.
not
that
any
man
is
able
exactly
to
performe
these
duties
,
but
sincerely
to
endeavour
them
:
and
that
our
defects
may
be
in
our
power
,
but
not
in
our
purpose
and
endeavour
:
therefore
you
must
mortifie
your
sinnes
of
action
,
your
sinnes
of
affection
,
and
your
sinnes
by
descent
;
and
seeing
mortification
is
an
office
of
the
Spirit
,
Quest.
here
importeth
a
question
,
whether
the
word
Note
.
spirit
,
in
this
place
,
is
meant
of
the
Spirit
of
God
the
holy
Ghost
;
or
the
spirit
of
man
our
naturall
soule
.
It
is
answered
,
Answ.
that
the
spirit
executing
this
office
of
mortification
,
is
principally
meant
of
the
holy
Ghost
,
who
giveth
the
first
motion
of
desire
in
every
godly
action
:
it
is
also
respectively
meant
of
the
care
and
travell
of
our
owne
spirits
or
soules
;
Note
.
Phil.
2.13
.
not
that
our
owne
spirits
is
the
cause
of
our
mortification
,
but
being
first
caused
by
the
holy
Spirit
of
God
,
it
is
entertained
and
continued
by
the
exercise
of
our
owne
reformed
spirits
,
our
spirits
having
no
such
strength
in
their
owne
nature
,
but
as
they
are
prepared
by
the
grace
of
the
holy
Ghost
.
For
as
in
casting
a
stone
,
or
running
of
a
boule
,
though
the
strength
of
the
arme
give
the
first
motion
to
the
boule
or
stone
,
yet
afterwards
is
the
motion
continued
a
competent
time
;
as
well
because
of
the
powerfull
moving
of
the
arme
,
as
also
because
of
the
aptnesse
or
fitnesse
of
the
thing
moved
:
so
in
the
office
of
mortification
,
Note
.
and
in
all
other
divine
offices
of
the
soule
,
though
the
soule
move
not
it selfe
to
these
holy
actions
,
No
soule
can
move
it selfe
to
divine
action
.
yet
by
reason
of
the
spirituall
nature
of
our
soules
,
when
it
is
once
moved
by
the
holy
Ghost
,
it
then
continueth
such
motion
toward
perfection
,
so
the
prime
honour
of
the
holy
exercise
of
mortification
,
and
so
of
all
other
spirituall
offices
is
wholly
to
be
ascribed
to
the
power
of
Gods
holy
Spirit
,
which
moveth
in
our
hearts
every
act
,
and
every
purpose
of
well-doing
,
and
he
doth
also
illuminate
us
by
his
holy
Spirit
,
infusing
a
new
and
heavenly
light
into
our
minds
,
being
so
blind
before
,
as
that
it
neither
saw
,
nor
could
see
the
things
which
doe
belong
to
the
Spirit
of
God
:
1
Cor.
2.14
.
the
naturall
man
,
faith
Saint
Paul
,
perceiveth
not
the
things
of
the
Spirit
of
God
,
neither
can
hee
know
them
through
ignorance
;
in
like
manner
also
in
the
will
,
which
is
altogether
perverse
,
and
wholly
falne
from
God
;
hee
worketh
an
uprightnesse
,
and
in
all
the
affections
a
new
holinesse
.
Hence
proceedeth
that
new
man
which
is
created
after
God
in
true
holinesse
and
righteousnesse
,
Ephes.
4.24
.
and
causeth
us
being
enlightened
and
thus
changed
,
to
apprehend
his
mercy
,
to
desire
and
affect
our
amendment
,
and
to
answer
his
call
like
David
:
For
when
God
had
pierced
Davids
eare
by
his
Spirit
,
he
answered
,
Loe
,
I
come
.
Psal
,
27.9
.
There
is
also
a
necessity
of
mortification
imposed
upon
every
man
,
upon
pain
of
condemnation
;
this
is
shewed
in
the
words
before
alledged
by
S.
Paul
:
for
,
saith
he
,
If
ye
live
after
the
flesh
,
ye
shall
dye
;
but
if
ye
mortifie
the
deeds
of
the
body
,
Rom.
8.13
.
yee
shall
live
,
whereby
the
Apostle
proposeth
life
and
death
before
the
Romanes
,
admonishing
them
that
of
necessity
they
must
chuse
one
,
either
to
mortifie
the
flesh
and
live
or
pamper
the
flesh
and
die
,
there
being
no
meanes
,
no
cause
of
avoydance
of
this
necessity
;
and
S.
Paul
hath
admiration
at
their
simplicity
that
cannot
apprehend
this
mystery
,
who
in
the
Allegory
of
seed
proving
the
resurrection
of
the
body
,
proveth
also
the
necessary
mortifying
of
the
flesh
:
O
foole
,
saith
hee
,
1
Cor.
15.36
.
that
which
thou
sowest
is
not
quickened
,
except
it
die
;
for
as
the
blade
of
seed
corne
cannot
appeare
,
before
the
graine
be
first
rotten
in
the
earth
;
and
as
there
cannot
be
a
resurrection
to
life
,
before
there
be
first
a
separation
and
rottennesse
by
death
:
so
there
cannot
be
a
regeneration
by
grace
before
there
be
a
mortification
to
sin
,
for
new
birth
is
gotten
by
the
death
of
sin
,
and
mortification
is
the
predecessour
and
next
parent
to
regeneration
,
they
being
necessary
Relatives
;
for
where
one
is
,
both
are
,
and
where
both
are
not
,
neither
is
;
therefore
it
is
generally
necessary
,
all
men
being
bound
to
mortifie
all
sin
,
without
favour
or
dispensation
of
any
.
Lastly
,
it
is
moved
in
us
by
the
Spirit
of
God
,
but
it
is
exercised
by
our
owne
reformed
spirit
.
Note
.
God
first
kindling
the
fire
of
zeale
in
our
hearts
,
which
when
it
is
kindled
,
burneth
of
it selfe
,
but
not
without
divine
assistance
;
for
when
it
shall
please
the
Almighty
God
by
his
grace
to
call
us
out
of
the
grave
of
sin
,
by
hearty
and
serious
repentance
unto
newnesse
of
life
by
faith
in
Christ
,
and
by
the
motion
of
his
holy
Spirit
cause
in
us
a
loathing
and
a
detestation
of
our
sins
,
then
wee
may
assure
our selves
,
that
the
gracious
goodnesse
of
God
will
not
give
us
over
,
but
will
assist
us
with
his
holy
Spirit
,
and
support
us
with
his
divine
grace
,
so
that
we
shall
never
fall
away
,
except
wee
prove
voluntary
revolters
from
him
:
for
by
the
promise
of
God
made
to
his
elect
in
the
covenant
of
grace
,
Ierem.
32.38
,
39
,
40
,
41
,
42.
hee
saith
,
They
shall
be
my
people
,
and
I
will
be
their
God
.
And
I
will
give
them
one
hearts
and
lead
them
in
one
way
,
that
they
may
feare
mee
all
the
daies
of
their
life
.
I
will
make
an
everlasting
covenant
with
them
,
namely
,
that
I
will
never
cease
to
doe
them
good
,
and
that
I
will
put
my
feare
in
their
heartt
,
so
that
they
shall
not
depart
from
me
,
yea
,
I
will
have
a
lust
and
pleasure
to
doe
them
good
,
with
my
whole
heart
,
and
with
my
whole
soule
;
even
so
will
I
also
bring
upon
them
,
all
the
good
that
I
have
promised
them
;
and
marke
our
Intercessour
and
Mediatour
,
Christ
,
Ioh.
17.11.15.20
.
who
hath
prayed
effectually
unto
his
father
for
our
preservation
and
conservation
in
the
world
,
because
we
are
his
subjects
and
members
,
who
is
a
most
puissant
and
gracious
Prince
and
Advocate
,
and
a
most
perfect
and
blessed
head
;
and
therefore
wee
may
be
sure
that
hee
will
protect
and
preserve
his
subjects
,
profligate
and
extirpate
their
sins
,
their
enemies
,
and
by
his
Spirit
convey
spirituall
sense
and
motion
into
all
his
members
.
To
conclude
,
this
calling
is
an
argument
of
admirable
power
in
God
and
of
his
infinite
mercy
to
us
:
for
as
hee
shewed
his
power
in
creating
and
making
of
things
to
be
,
that
before
were
not
;
even
so
he
manifests
his
power
in
his
effectuall
calling
men
that
were
dead
in
sin
,
and
worse
then
nothing
by
their
owne
deserts
,
to
live
the
life
of
grace
,
and
in
breathing
into
them
the
breath
of
new
life
,
which
was
utterly
expired
by
their
fall
in
Adam
,
yea
,
the
Lord
may
seeme
to
exhibite
more
power
or
mercy
when
he
calls
men
out
of
their
sinnes
,
then
when
hee
did
create
them
:
For
,
at
his
creation
there
was
none
to
hinder
him
,
but
at
his
vocation
there
were
many
hinderers
,
and
great
impediments
,
though
all
inferiour
unto
God
;
there
is
the
Divell
and
his
suggestions
;
there
is
the
world
and
her
incantations
,
scandalls
and
allurements
;
and
there
is
our
owne
flesh
,
the
rebellious
corruption
of
the
heart
;
all
these
God
must
vanquish
and
overcome
,
2
Cor.
8.12
.
and
perswade
and
incline
our
hearts
and
wills
;
and
of
nillers
make
us
willers
to
come
unto
him
,
before
he
perfect
and
accomplish
in
us
this
his
glorious
and
thrice
happy
worke
of
grace
;
indeed
there
is
more
goodnesse
shewed
,
more
grace
exhibited
in
restoring
of
man
out
of
his
grievous
and
intollerable
misery
,
and
in
curing
him
of
his
cursed
blindnesse
:
then
giving
him
a
being
,
Psal.
27.1
.
having
none
before
,
and
in
making
him
to
see
,
which
before
in
spirituall
things
was
blinde
;
to
raise
a
dead
soule
from
the
death
of
sinne
unto
a
supernaturall
life
is
a
greater
worke
of
mercy
,
than
to
raise
a
dead
body
from
bodily
death
to
live
a
naturall
life
;
Joh.
11.43
,
44.
when
Christ
had
cryed
to
Lazarus
,
being
dead
,
and
said
,
Lazarus
come
forth
,
hee
forthwith
revived
,
and
came
forth
of
the
grave
:
So
when
Peter
had
said
to
dead
Tabitha
,
Acts
9.40
.
Tabitha
arise
,
shee
immediately
opened
her
eyes
,
and
sate
up
;
even
so
when
God
shall
please
to
vouchsafe
to
call
a
man
with
his
powerfull
voyce
,
and
shall
effectually
speake
unto
the
heart
,
and
say
,
Arise
thou
that
sleepest
in
sin
,
come
forth
of
the
grave
of
iniquity
,
stand
up
and
walke
in
the
waies
of
righteousnesse
;
his
voice
is
so
mighty
,
and
his
Word
so
powerfull
,
that
the
man
to
whom
he
doth
so
speake
,
must
needs
awake
,
arise
,
come
forth
and
walke
.
The
voyce
of
the
Lord
,
Psal.
29.
saith
David
,
it
mighty
in
operation
,
the
voyce
of
the
Lord
breaketh
the
Cedars
,
it
divideth
the
flames
of
fire
,
it
maketh
the
wildernesse
to
tremble
.
The
voyce
of
the
Lord
is
a
glorious
voyce
,
that
maketh
the
thunder
,
these
are
the
effects
of
that
voyce
;
likewise
the
voyce
which
God
speaketh
to
the
eare
of
the
soule
in
his
effectuall
calling
is
so
mighty
and
so
glorious
,
Heb.
4.12
.
as
that
it
rendeth
the
heart
,
and
maketh
it
tremble
;
Ioh
6.20
.
it
discovereth
the
soule
,
and
pierceth
into
the
most
secret
parts
of
it
;
and
looke
as
at
the
sound
of
the
seven
trumpets
,
the
wall
of
Iericho
fell
flat
downe
,
and
as
at
that
efficacious
voyce
of
Christ
,
saying
,
I
am
hee
,
Ioh.
18.6
.
his
enemies
that
came
to
apprehend
him
,
went
backward
,
and
fell
to
the
ground
:
even
so
,
when
Gods
voyce
shall
sound
in
a
mans
eare
,
and
when
Christ
shall
speake
effectually
unto
the
heart
,
the
walls
of
hell
shall
reele
and
totter
,
the
fortresses
of
iniquity
shall
be
ruinated
;
the
castles
of
sinne
shall
be
cast
downe
;
our
spirituall
enemies
shall
be
driven
backeward
;
the
strong
man
Satan
shall
be
fettered
,
and
his
cursed
workes
dissolved
;
these
are
the
admirable
effects
of
his
glorious
voyce
;
Rom.
11.16
.
these
are
the
worthy
and
wonderfull
workes
of
Gods
effectuall
calling
;
wee
may
therefore
justly
say
:
The
voyce
of
the
Lord
is
mighty
,
the
voyce
of
the
Lord
is
glorious
,
and
bringeth
wonderfull
things
to
passe
:
this
inward
vocation
is
an
infallible
pledge
of
salvation
to
the
Elect.
The
necessity
of
mortification
,
doth
require
in
every
one
an
exact
diligence
in
that
Christian
office
,
for
seeing
the
hazzard
of
eternall
life
dependeth
upon
the
death
or
not
dying
of
sinne
:
and
that
necessarily
,
there
is
no
man
of
that
simple
understanding
,
but
will
thinke
it
expedient
,
nay
necessary
wisedome
,
rather
to
destroy
his
sinne
,
then
himselfe
;
for
one
of
the
two
must
of
necessity
be
mortified
,
suffer
death
,
and
die
:
and
if
any
man
thinke
to
devise
a
meanes
to
save
both
himselfe
and
his
sinne
,
and
in
the
reformation
of
himselfe
to
over-leape
the
duty
of
mortification
,
as
a
duty
too
precise
and
of
grievous
performance
,
and
shall
thinke
that
mortification
is
not
of
necessary
substance
,
but
rather
a
severe
circumstance
which
may
be
safely
avoyded
:
to
him
may
bee
said
,
as
Saint
Paul
saith
to
the
Corinthians
with
admiration
,
O
foole
!
1
Cor.
15
,
36.
that
which
thou
sowest
is
not
quickned
,
except
it
die
:
and
let
him
be
sure
,
that
if
hee
either
faile
or
faint
in
this
endeavour
,
there
is
no
endeavour
can
purchase
him
the
favour
of
God
,
and
the
salvation
of
his
soule
.
Therefore
,
it
most
neerely
respecteth
all
men
,
not
to
esteeme
their
sinne
,
which
is
their
enemy
and
would
destroy
them
,
more
then
God
which
is
their
friend
and
would
save
them
;
nay
more
then
their
soules
,
and
their
salvation
.
Therefore
let
every
man
make
warre
upon
himselfe
and
his
owne
flesh
;
To
subdue
our
owne
sinfull
affections
,
is
the
greatest
conquest
in
the
world
.
and
let
him
bee
valiant
to
conquer
himselfe
,
and
triumph
in
the
spoile
and
death
of
his
sinfull
actions
and
affections
:
for
there
is
no
warre
can
gaine
our
names
a
greater
glory
,
then
to
victor
our selves
;
and
he
is
most
redoubted
,
and
most
valiant
that
can
conquer
his
owne
affections
;
the
which
all
men
must
doe
before
they
can
have
the
garland
of
holy
victory
from
the
hand
of
God
.
Againe
,
seeing
that
in
our
mortification
there
is
no
respect
of
favour
had
to
any
sinne
,
but
that
all
sinne
must
die
,
the
sinnes
that
have
gained
us
either
our
profit
or
our
pleasure
,
for
all
sinne
being
in
hatred
with
God
,
all
sinne
is
therefore
commanded
to
die
,
without
dispensation
,
proviso
,
or
exception
of
any
.
It
therefore
behooveth
all
men
to
hate
as
God
hateth
,
even
all
sinne
,
because
all
sinne
is
in
Gods
hatred
;
lest
they
provoke
God
as
Saul
did
,
and
with
Saul
to
declare
themselves
reprobates
.
God
commanded
Saul
to
destroy
the
Amalekites
,
1
Sam.
15.1
.
&c.
a
sinfull
and
God-lesse
people
;
Saul
performed
his
Commandement
but
in
part
,
for
though
he
destroyed
many
,
yet
he
spared
some
;
for
which
God
cast
him
from
his
favour
,
and
rent
his
Kingdome
from
him
.
Our
sinnes
are
those
Amalekites
;
God
hath
commanded
us
to
destroy
them
utterly
;
if
therefore
any
man
presume
against
Gods
Commandement
to
spare
any
,
God
will
certainly
cast
him
with
Saul
from
the
hope
of
salvation
:
This
doth
admonish
all
to
avoyd
the
common
custome
of
men
,
that
commonly
hate
the
sinnes
and
infirmities
of
others
;
but
flatter
and
feed
their
owne
with
saturity
:
the
usurer
,
hee
condemneth
the
prodigall
;
the
prodigall
condemneth
him
;
the
drunkard
condemneth
the
glutton
;
Every
contrary
despiseth
one
another
.
the
glutton
he
condemneth
the
drunkard
:
age
and
youth
have
each
their
particular
sinnes
,
yet
doe
they
despise
one
another
,
and
so
doe
every
particular
his
contrary
:
so
that
many
can
abhorre
those
sinnes
to
the
which
they
are
not
naturally
addicted
,
but
few
doe
mortifie
them
that
are
neerest
and
dearest
unto
them
.
These
are
they
that
our
Saviour
Christ
calleth
hypocrits
,
Math.
23.
that
point
at
little
sinnes
in
others
,
but
flatter
and
foster
maine
ones
in
themselves
:
this
evill
custome
is
farre
short
of
the
duty
of
mortification
,
which
requireth
a
loathing
and
detestation
,
nay
a
death
,
not
of
some
sinnes
,
not
of
other
mens
sinnes
,
but
of
our
owne
sinnes
,
and
of
all
our
owne
sinnes
without
exception
of
any
:
and
seeing
that
the
holy
Ghost
doth
move
this
grace
in
our
hearts
,
and
doth
give
us
spirituall
power
in
the
office
of
mortification
.
It
behoveth
all
men
to
addresse
their
prayers
to
God
that
he
will
give
them
the
direction
of
his
grace
,
to
guide
them
in
so
needfull
a
performance
,
and
that
when
they
finde
in
themselves
a
desire
to
mortifie
their
sinnes
and
sinnefull
affections
;
Titus
1.12
,
&c.
then
let
them
assure
themselves
that
they
are
called
by
the
divine
and
efficatious
power
of
God
to
the
performance
of
that
duty
,
that
then
they
yeeld
their
endeavour
,
with
all
diligence
,
to
doe
as
the
holy
Ghost
directs
them
,
lest
by
neglecting
the
admonishments
of
Gods
Spirit
,
they
bring
upon
themselves
a
greater
condemnation
.
The
life
and
soule
,
as
it
were
thereof
,
is
the
illumination
and
reformation
of
the
minde
and
an
efficatious
bending
,
conforming
and
working
of
the
heart
and
will
,
whereby
it
becomes
obedient
to
the
voyce
of
God
,
and
returnes
,
as
it
were
,
an
audible
and
lively
eccho
into
their
eares
:
the
end
thereof
is
first
the
glory
of
God
,
and
the
commendation
of
his
mercy
;
to
whom
wee
must
ascribe
both
grace
and
nature
;
and
of
whom
wee
have
received
our
soules
and
bodies
,
yea
,
and
the
very
soule
of
our
soules
,
which
is
his
spirit
.
The
second
end
of
this
vocation
is
our
deliverance
and
translation
out
of
ignorance
,
infidelity
,
sensuality
and
rebellion
,
The
soule
of
our
soules
is
the
Spirit
of
God
.
2
Thes.
2
,
14.
unto
spirituall
grace
and
glory
:
for
wee
are
called
out
of
darknesse
into
light
,
that
we
might
walke
in
light
,
and
no
longer
serve
the
Prince
of
darknesse
:
wee
are
called
out
of
the
world
unto
God
,
to
the
end
that
wee
should
relinquish
the
lusts
of
the
flesh
,
the
pleasures
of
the
world
,
and
to
serve
God
in
newnesse
of
life
,
that
walking
uprightly
before
him
in
this
world
,
we
may
live
and
raigne
with
him
for
ever
in
the
world
to
come
.
The
meritorious
cause
of
this
effectuall
calling
,
is
Christ
and
his
merits
;
for
Christ
hath
merited
in
our
behalfe
,
and
hath
promised
that
the
holy
Ghost
should
had
sent
into
us
,
John
15.26
.
&
16.7
,
8.
even
the
Spirit
of
truth
,
to
illuminate
and
adorne
our
hearts
with
his
graces
,
and
is
wrought
in
us
by
a
speciall
powerfull
and
inward
worke
of
the
holy
Spirit
.
For
like
as
when
a
skilfull
Musitian
,
hath
once
strung
,
tuned
,
and
strucke
his
instrument
,
it
sends
forth
many
pleasant
and
sweet
sounds
;
so
when
the
Lord
hath
once
breathed
his
spirit
of
life
into
the
nostrils
of
our
so●les
,
and
when
hee
hath
once
tuned
the
jurring
strings
of
our
sinnefull
hearts
,
and
hath
toucht
them
with
the
finger
of
his
spirit
,
he
makes
them
send
forth
many
delectable
and
harmonious
sounds
,
Tokens
of
mortification
.
Rom.
1.6
.
&
6.17
,
18.
1
Cor.
6.9
,
10
,
11.
wherein
he
takes
delight
.
So
then
it
as
with
the
Romans
wee
performe
hearty
obedience
to
the
Word
of
God
;
if
with
the
Corinthians
,
wee
be
rich
in
spirituall
graces
,
and
have
purged
our
hearts
by
true
repentance
from
our
former
iniquities
,
and
if
wee
be
mortified
,
and
renued
in
the
Spirit
:
And
if
like
those
good
Thessalonians
we
receive
and
believe
the
Gospell
,
and
entertaine
the
word
with
joyfulnesse
,
notwithstanding
all
afflictions
;
1
Thes.
1.5
,
6
,
9.
&
1.3
,
4.
if
wee
turned
God
from
all
our
false
Gods
,
our
owne
delights
and
vanities
,
to
which
wee
have
wedded
our
hearts
:
and
if
our
faith
increase
and
our
love
abound
,
and
if
we
have
faith
and
patience
as
they
had
,
in
all
our
crosses
and
afflictions
,
then
may
wee
assure
our selves
that
wee
are
effectually
called
,
as
they
were
,
John
10
,
&c.
out
of
the
vast●
wildernesse
of
this
woefull
world
unto
Christ
our
Shepheard
;
for
our
Saviour
Christ
saith
,
that
his
sheepe
know
him
,
heare
his
voyce
,
and
follow
him
.
If
therefore
wee
know
,
acknowledge
and
embrace
Christ
;
if
we
heare
and
hearken
unto
his
voyce
,
and
doe
it
;
if
we
study
to
resemble
,
imitate
,
and
follow
him
in
love
,
meeknesse
,
patience
,
humility
,
justice
,
fidelity
,
truth
,
confidence
and
compassion
,
then
we
may
confidently
assure
our selves
,
that
wee
are
his
sheepe
,
effectually
called
home
into
his
fold
.
Mortification
being
of
such
necessity
in
the
ordinary
meanes
of
our
salvation
,
as
that
wee
cannot
be
regenerate
before
wee
carefully
discharge
this
office
of
mortification
:
let
us
therefore
endeavour
this
duty
with
all
diligence
;
let
us
denounce
a
bloody
and
generall
warre
against
all
our
sinnes
;
let
us
entertaine
favour
and
correspondencie
with
none
:
but
let
those
sins
that
have
beene
our
delight
be
in
our
hatred
;
let
us
not
love
them
for
their
profit
,
because
transitory
;
Wee
must
not
foster
our
sins
,
neither
for
profit
nor
pleasure
,
neither
feare
them
for
their
number
.
If
sin
overcome
us
we
are
their
slaves
.
let
us
not
favour
them
for
their
pleasure
,
because
moment
any
;
let
us
not
feare
them
for
their
number
,
though
infinite
many
;
nor
for
their
strength
,
though
they
have
conquered
a
world
of
people
;
let
us
have
confidence
in
God
,
because
hee
is
on
our
side
,
and
hath
a
care
of
us
:
when
sin
got
the
upper
hand
of
us
,
and
wee
victoried
by
them
;
we
were
then
their
servants
,
their
slave
:
when
wee
overcome
and
have
victoried
them
;
let
us
make
them
our
slaves
perpetually
;
let
us
bind
them
in
chaines
,
cast
them
in
prison
,
and
for
ever
utterly
destroy
their
evill
power
:
Let
us
have
no
pity
,
no
favour
,
Note
.
no
compassion
on
sin
,
because
when
we
were
overcome
by
sin
,
sin
was
mercilesse
against
us
:
let
us
not
as
did
Saul
,
spaire
any
for
their
dignity
or
worth
,
but
with
David
,
let
us
mortifie
and
destory
all
;
let
us
hate
the
sins
of
youth
,
and
despise
the
sins
of
age
;
let
us
not
be
partiall
in
our
owne
particulars
;
let
not
prosperity
alter
us
,
neither
let
poverty
tempt
us
;
but
having
undertaken
to
warre
with
sin
,
let
us
be
full
in
opposition
against
it
;
let
us
not
end
our
warre
without
victory
;
Let
us
strive
to
overcome
sin
with
a
constant
resolution
.
let
us
not
interrupt
it
by
truce
,
but
let
us
be
resolute
in
our
purpose
,
and
constant
in
our
resolution
,
and
at
all
occasions
,
and
in
every
distresse
;
let
us
resort
to
the
throne
of
Gods
mercy
,
and
crave
the
assistance
of
his
holy
Spirit
:
hee
is
our
Conductor
,
hee
is
our
Commander
,
and
the
Generall
in
this
spirituall
warre
;
let
us
consult
with
that
Oracle
,
and
by
it
receive
direction
;
let
us
fight
with
the
arme
of
his
might
,
and
win
the
garland
of
holy
victory
:
for
having
God
on
our
part
,
whom
then
shall
we
feare
?
and
if
he
be
with
us
,
who
can
be
against
us
?
his
policies
cannot
be
prevented
,
nor
his
power
with
victory
opposed
.
What
wee
want
of
spirituall
power
in
our selves
,
Psal.
18.1
.
&c.
shall
be
abundantly
supplyed
by
the
infinite
power
of
the
holy
Ghost
;
for
by
him
wee
shall
be
able
to
overthrow
an
host
of
sin
,
and
by
the
strength
of
our
God
,
Note
.
wee
shall
overcome
all
extremities
and
avoyd
all
dangers
;
hee
is
the
end
of
our
hope
,
and
the
maine
battell
of
our
power
;
wee
are
but
the
reare
,
hee
is
our
Generall
:
Hebr.
12.2
.
we
are
his
souldiers
;
his
holy
Crosse
is
our
colours
;
his
holy
Word
our
weapons
.
And
being
thus
appointed
,
we
dare
confront
all
the
enemies
of
our
soule
,
the
Divell
,
our
sins
,
and
all
that
doth
oppose
us
;
wee
dare
undertake
their
conquest
,
spoyle
their
power
,
discipline
their
errors
;
and
by
the
perpetuall
death
of
our
sins
,
obtaine
a
perpetuall
quiet
of
our
conscience
,
and
the
everlasting
peace
of
our
soules
.
Of
Regeneration
.
WHen
all
things
was
first
created
,
every
thing
was
perfectly
good
,
no
defect
,
no
blemish
,
no
need
of
correction
;
Quest.
the
first
defection
was
sin
;
the
first
sin
was
the
sin
of
Angels
;
the
next
the
sinne
of
man
.
Here
may
be
demanded
a
question
,
why
God
did
permit
Adam
to
fall
from
his
integrity
,
and
suffer
him
and
his
sonnes
to
revolt
and
fall
into
sinne
,
and
did
not
hinder
the
fall
,
which
hee
could
have
done
,
if
it
had
pleased
him
?
Answ.
But
hee
would
not
hinder
it
,
because
such
was
his
pleasure
for
certaine
causes
best
knowne
unto
himselfe
;
in
the
meane
,
let
no
man
thinke
that
God
was
injurious
,
for
he
was
not
indebted
to
us
,
Job
36
23.
to
confirme
us
by
his
grace
,
and
to
keepe
us
from
declining
;
but
this
fall
was
permitted
by
God
,
for
the
greater
benefit
of
his
elect
:
for
their
glory
procured
by
Christ
,
Esa.
46.10
,
11.
doth
farre
exceed
and
surpasse
the
glory
which
was
given
them
in
their
creation
,
which
had
never
beene
if
man
had
never
falne
by
sin
;
great
are
the
evills
which
we
suffer
by
reason
of
that
first
offence
:
but
what
faithfull
man
would
not
endure
farre
greater
,
rather
then
to
want
so
great
a
Redeemer
;
God
not
bound
to
let
,
did
permit
this
fall
,
yet
it
is
not
to
be
ascribed
unto
him
,
as
the
cause
thereof
,
but
to
mans
owne
will
:
for
hee
did
not
incline
Adams
heart
unto
sinne
,
nor
did
he
infuse
the
least
corruption
into
his
soule
,
Jam.
1.13
,
14
,
15.
neither
did
he
withdraw
any
grace
from
him
before
hee
inspired
into
him
,
but
hee
fell
by
his
free
will
,
through
his
owne
default
at
the
perswasion
and
suggestion
of
the
Divell
;
man
was
therefore
the
cause
of
his
iniquity
in
his
owne
proper
will
,
and
not
from
Gods
predestination
:
As
God
brought
man
into
the
state
of
life
,
so
man
brought
himselfe
into
the
state
of
death
.
for
if
any
man
decline
from
piety
and
justice
,
hee
runs
headlong
of
his
owne
will
,
hee
is
drawne
by
his
owne
concupiscence
,
and
is
beguiled
through
his
owne
perswasions
:
the
Father
hath
no
hand
in
this
fall
;
the
Sonne
is
no
agent
of
this
sinne
,
Note
.
the
holy
Ghost
is
no
worker
of
this
wickednesse
;
therefore
the
fault
of
mans
choosing
of
that
which
was
forbidden
,
is
not
by
any
meanes
to
be
transferred
,
or
ascribed
unto
God
;
for
God
punished
the
sin
of
Angels
in
their
owne
particulars
only
,
for
they
were
to
derive
their
natures
to
posterity
by
generation
and
naturall
descent
,
because
they
were
ordained
for
the
service
of
God
in
certaine
particular
offices
assigned
them
in
the
government
of
his
creatures
,
the
creatures
not
being
ordained
for
the
service
of
them
,
but
man
,
for
whom
all
things
were
made
,
and
from
whom
was
to
be
derived
a
world
of
people
;
when
he
sinned
,
God
himselfe
punished
him
and
his
posterity
,
and
the
creatures
he
had
made
,
and
had
given
him
:
For
,
as
the
sin
of
man
had
infected
the
whole
world
,
mans
house
,
so
the
curse
of
God
,
and
the
worke
of
his
displeasure
was
seated
on
that
house
,
the
world
;
all
things
then
being
subject
to
alteration
and
evill
change
:
from
this
curse
,
is
the
inecessity
of
regeneration
;
all
things
being
now
in
their
owne
nature
,
in
the
state
of
corruption
and
death
;
therefore
Saint
Peter
saith
,
When
Christ
shall
come
to
●udgement
,
2
Pet.
3.10.7
.
the
heavens
shall
passe
away
with
noyse
,
and
the
elements
shall
melt
with
heat
,
and
the
earth
,
with
the
workes
therein
shall
be
utterly
burned
up
,
and
there
shall
be
a
new
heaven
,
and
a
new
earth
,
according
to
the
promise
of
God
,
Verse
13.
wherein
dwelleth
righteousnesse
.
What
manner
of
persons
ought
wee
then
to
be
in
holy
conversation
and
godlinesse
of
life
;
Verse
11.
seeing
that
all
these
things
shall
perish
;
so
that
nothing
shall
be
able
to
abide
the
glory
of
Gods
presence
,
but
that
which
is
reformed
and
regenerate
;
not
the
elements
,
nor
earth
,
no
,
nor
heaven
it selfe
;
but
as
all
have
endured
for
sinne
the
bad
alteration
,
so
must
they
endure
by
grace
the
good
alteration
;
all
were
transformed
by
the
sin
of
one
man
Adam
;
all
must
be
reformed
againe
by
grace
in
Christ
,
or
else
remaine
still
in
their
deformity
.
Saint
Paul
is
peremptory
in
this
opinion
;
Gal.
6.15
.
for
he
saith
,
in
Christ
Jesus
,
neither
circumcition
availeth
any
thing
,
nor
uncircumcision
,
but
a
new
creature
,
that
is
,
a
regeneration
by
a
lively
faith
in
Christ
,
is
onely
necessary
,
at
many
●n
walke
according
to
this
rule
,
peace
be
upon
them
,
and
me●●y
upon
them
that
be
of
God
,
Verse
16.
all
ceremonies
being
insufficient
,
and
not
effectuall
:
and
our
Saviour
Christ
preached
to
Nichodemus
the
necessity
of
regeneration
,
and
affirmeth
his
doctrine
with
a
double
asseveration
,
saying
,
Verily
,
verily
,
I
say
unto
thee
,
John
3.3
.
except
a
man
be
borne
againe
,
hee
cannot
see
the
kingdome
of
God
,
if
not
to
see
the
kingdome
of
God
,
we
cannot
inherit
it
.
This
may
suffice
to
perswade
the
necessary
knowledge
;
and
the
necessary
care
of
regeneration
;
being
that
without
which
it
is
impossible
to
be
saved
:
now
to
know
what
regeneration
is
;
it
is
an
act
of
the
holy
Ghost
in
Gods
elect
,
whereby
they
are
admitted
and
entred
into
a
constant
and
faithfull
exercise
of
godly
life
,
for
as
it
is
said
before
,
all
grace
is
the
gift
of
God
,
Iam.
1.17
,
18.
and
every
motion
to
good
is
caused
onely
by
the
spirit
of
God
,
of
his
owne
good
will
hee
begat
us
by
the
Spirit
of
truth
,
our selves
being
meerely
passive
in
the
first
action
of
grace
,
God
himselfe
being
the
actor
and
principall
mover
thereof
;
for
the
holy
Ghost
by
whose
directions
we
learne
the
use
of
all
spirituall
exercise
,
doth
move
both
our
capacity
and
power
to
understand
the
knowledge
and
use
of
necessary
and
Christian
performance
without
which
wee
should
never
be
able
to
comprehend
the
rudiments
and
first
elements
of
divine
learning
:
regeneration
being
then
a
Christian
office
of
most
necessary
performance
,
it
must
needs
then
be
caused
in
us
by
the
inspiration
of
the
holy
Ghost
,
who
is
the
first
mover
of
every
grace
.
This
Doctrine
Saint
Peter
concludeth
in
expresse
words
:
saying
,
Blessed
be
God
,
1
Pet.
1.3
.
even
the
Father
of
our
Lord
Iesus
Christ
,
which
according
to
his
b●●●den
mercy
hath
begotten
us
againe
,
unto
a
lively
hope
,
by
the
resurrection
of
Iesus
Christ
from
the
dead
:
so
that
wee
are
regenerate
and
new
begotten
by
God
in
Jesus
Christ
,
at
the
motion
and
instance
of
his
abundant
mercy
cowards
us
.
Regeneration
or
sanctification
,
is
the
gift
of
God
,
whereby
our
corrupt
nature
is
renewed
to
the
Image
of
God
by
the
operation
of
the
holy
Ghost
,
or
it
is
an
inward
change
of
man
justified
,
Hippocates
.
whereby
the
Image
of
God
is
restored
in
him
:
for
as
one
saith
,
that
physicke
is
an
adjection
and
a
substraction
;
an
adjection
of
things
wanting
,
and
a
substraction
of
things
redounding
in
the
bodies
of
men
.
Even
so
is
sanctification
a
removing
of
the
corrupt
humours
of
our
soules
,
and
adjection
or
infusion
of
spirituall
graces
which
are
wanting
in
us
:
Greenham
.
for
in
every
generation
there
is
a
corruption
,
and
we
see
that
the
seed
sowne
is
much
changed
,
before
it
grow
up
and
beare
fruit
;
then
it
is
needfull
in
generation
,
that
there
be
a
corruption
of
sinne
:
so
that
as
the
seed
in
the
ground
,
so
sinne
in
our
mortall
bodies
must
decay
,
that
the
new
man
may
be
raised
up
,
by
the
Spirit
of
God
taking
possession
of
our
soules
.
Heb.
12.14
.
This
transformation
of
man
is
very
requisite
to
salvation
,
for
without
holinesse
no
man
shall
see
God
.
Therefore
if
wee
will
not
live
to
God
by
grace
upon
earth
,
Ezech.
18.30
,
31
,
32.
Rom.
6.23
.
we
shall
not
live
with
him
in
glory
in
the
Heavens
:
if
we
will
not
die
to
sin
in
this
world
,
we
shall
not
escape
death
the
wages
of
sin
in
the
world
to
come
:
if
we
do
not
live
to
God
in
holinesse
in
this
life
,
wee
shall
not
live
in
happinesse
with
God
in
the
life
to
come
:
it
is
not
onely
necessary
to
him
that
is
to
be
saved
that
sinne
bee
abolished
by
remission
,
but
that
it
bee
likewise
mortified
by
regeneration
:
our
regeneration
must
then
of
necessity
be
wrought
in
the
whole
man
according
to
both
soule
and
body
,
Albeit
our
sanctification
be
the
worke
of
the
whole
Trinity
,
yet
it
is
immediately
performed
by
the
holy
Ghost
.
yea
and
like
also
.
This
act
of
regeneration
is
caused
by
the
holy
Ghost
in
the
hearts
of
the
Elect
;
and
Gods
labour
is
never
fruitlesse
,
but
what
he
willeth
to
attempt
is
finished
,
there
being
no
resistance
of
his
power
,
nor
any
greater
then
himselfe
to
countermand
him
;
as
holy
David
saith
,
The
Lord
hath
done
whatsoever
pleased
him
.
By
this
act
of
grace
,
they
are
entred
and
admitted
into
the
exercise
of
godlinesse
,
which
doth
promise
us
an
extraordinary
degree
of
hope
,
that
wee
are
in
Gods
favour
,
yet
have
we
then
our
best
assurance
,
when
we
are
adopted
his
children
by
regeneration
;
for
then
wee
bring
our
holy
purpose
of
reformation
into
act
,
and
faithfully
endeavour
those
duties
which
before
wee
had
onely
determined
;
we
are
then
made
fruitfull
,
and
the
Sonnes
of
God
,
and
not
before
:
for
wee
are
then
Gods
first
fruits
,
because
we
are
then
first
made
fruitfull
:
we
must
therefore
bee
constant
and
faithfull
in
the
exercise
of
good
workes
,
because
that
not
those
that
faint
in
the
race
of
godlinesse
,
but
those
that
goe
on
with
hope
and
alacrity
shall
obtaine
to
the
ends
of
their
progresse
and
have
the
garland
,
for
so
saith
Saint
Iohn
,
Revel.
2.26
.
Hee
that
overcommeth
and
keepeth
my
workes
to
the
end
,
to
him
will
I
give
power
over
Nations
.
Not
hee
that
endevoureth
the
beginning
,
the
middle
,
or
a
part
of
his
life
;
but
hee
that
endureth
to
the
end
,
he
shall
be
saved
.
This
salvation
by
Christ
Jesus
,
is
the
crowne
of
glory
for
which
all
men
strive
,
which
none
can
gaine
;
but
he
that
runneth
the
race
of
his
life
faithfully
and
constantly
:
1
Cor.
9.24
.
therefore
Saint
Paul
saith
,
So
runne
that
ye
may
obtaine
:
that
is
,
endeavour
your
strength
with
your
time
to
the
utmost
;
for
though
ye
begin
well
,
it
is
nothing
,
unlesse
ye
also
end
well
;
for
as
the
tree
falleth
,
so
it
lyeth
,
Note
.
and
as
men
die
,
so
shall
they
rise
to
judgement
:
for
the
grave
can
give
no
holinesse
,
no
perfection
,
but
doth
onely
continue
us
in
the
state
it
found
us
,
earth
and
corruption
.
The
manner
of
regeneration
,
is
how
the
children
of
God
bee
borne
a
new
,
and
how
it
is
caused
by
the
secret
working
of
Gods
holy
Spirit
in
the
children
of
grace
:
John
3.8
.
he
giveth
an
instance
by
the
moving
of
the
ayre
:
that
is
,
when
wee
heare
a
whistling
of
the
wind
,
we
know
it
bloweth
,
yet
doe
we
not
know
from
whence
it
commeth
;
so
in
the
act
of
regeneration
,
when
we
feele
in
our
hearts
the
motion
of
Gods
holy
Spirit
breathing
salvation
into
our
soules
,
and
when
our
workes
and
consciences
give
us
an
undoubted
testimony
,
that
we
are
regenerated
and
borne
of
God
:
it
is
then
as
vaine
a
care
to
search
into
the
secret
working
of
the
Spirit
of
God
was
to
enquire
of
the
mind
,
from
whence
it
commeth
or
whether
it
goeth
:
this
thing
is
not
necessary
,
though
regeneration
is
most
necessary
,
and
not
to
be
neglected
upon
paine
of
condemnation
.
Seeing
regeneration
is
of
such
absolute
necessity
to
salvation
,
Iohn
3.5
.
that
Except
a
man
be
regenerate
,
and
borne
anew
of
water
and
of
the
Spirit
,
hee
cannot
enter
into
the
Kingdome
of
God
:
neither
bee
sonnes
,
nay
the
servants
of
God
,
though
we
never
so
much
endeavour
in
the
service
of
other
Christian
duties
.
This
doth
admonish
all
men
to
have
principall
care
to
labour
all
meanes
possible
to
have
faithfull
and
sufficient
witnesses
both
from
their
consciences
,
and
by
testimony
of
their
workes
,
that
they
are
the
adopted
children
of
God
,
established
in
the
assured
hope
of
their
salvation
,
being
knowne
and
sealed
of
God
with
the
marke
of
regeneration
:
for
it
must
needs
bee
sufficient
to
resolve
a
conscience
of
Gods
favour
,
when
we
know
we
are
his
children
,
it
is
a
grounded
cause
to
make
us
hopefull
and
confident
in
the
trust
of
Gods
mercy
.
And
seeing
regeneration
is
an
act
of
the
holy
Ghost
,
every
man
ought
so
to
rectifie
and
reforme
the
errors
of
his
life
,
as
that
the
Spirit
of
God
may
not
take
loathing
to
enter
our
soules
,
but
rather
that
by
mortification
and
holy
excercise
,
wee
may
be
prepared
to
entertaine
that
sacred
guest
into
our
hearts
,
least
when
hee
commeth
hee
finde
us
,
as
God
will
finde
the
reprobate
in
the
day
of
judgement
,
unprovided
,
carelesse
,
and
secure
;
and
so
not
seale
us
for
his
sonnes
,
but
marke
us
the
children
of
death
,
and
the
friends
of
Antichrist
.
Againe
,
seeing
the
regenerate
are
made
the
children
of
God
,
it
ought
therefore
to
be
a
principall
care
of
every
man
to
be
regenerate
,
because
regeneration
is
the
undoubted
witnesse
of
the
child
of
God
.
2
Pet.
1.10
.
Wherefore
Saint
Peter
admonisheth
all
men
,
to
give
diligence
to
make
our
calling
and
election
sure
,
which
can
be
no
way
better
assured
us
,
then
by
assuring
our
regeneration
,
which
is
the
certificat
and
testimony
of
our
election
;
and
seeing
the
workes
of
regeneration
must
be
both
constant
and
faithfull
;
by
constancy
is
meant
perseverance
;
by
faithfulnesse
a
choyce
of
lawfull
particulars
:
therefore
every
man
ought
to
exercise
his
devotion
and
zeale
in
lawfull
argument
,
and
that
hee
run
in
the
spirituall
race
which
God
hath
proposed
him
,
and
not
in
the
by
waies
of
error
,
of
false
and
selfe
opinion
,
and
that
in
this
course
he
faint
not
in
his
spirituall
courage
,
but
that
hee
hold
out
the
race
of
his
life
with
alacrity
and
hopefull
confidence
to
win
the
garland
of
salvation
,
which
all
shall
both
win
and
weare
,
that
constantly
and
faithfully
endeavour
themselves
in
godly
actions
.
The
ordinary
outward
meanes
to
bring
us
to
holy
and
godly
action
,
2
Thes.
2.14
.
is
the
preaching
of
the
Gospel
;
Saint
Paul
saith
,
whereunto
you
are
called
by
the
Gospel
to
the
obtaining
of
the
glory
of
the
Lord
Iesus
Christ
.
The
Law
serves
to
prepare
our
hearts
for
grace
,
but
it
is
the
oyly
drops
to
the
Gospel
,
by
the
power
of
the
Spirit
,
that
doe
soften
and
mollifie
the
heart
,
and
makes
it
supple
and
pliable
,
and
like
Balme
,
it
doth
revive
and
comfort
the
heart
and
senses
,
and
makes
them
pliable
to
that
which
is
good
and
godly
:
Rom.
1.16
.
the
Gospel
is
the
power
of
God
,
that
is
,
the
instrument
of
Gods
power
unto
salvation
to
all
them
that
believe
:
also
good
examples
,
afflictions
,
losses
,
crosses
,
want
,
sicknesse
,
and
the
like
,
are
by
the
blessing
of
God
,
1
Pet.
1.23
.
good
preparatives
to
grace
;
but
the
preaching
of
the
Gospel
is
the
proper
instrument
of
the
Spirit
,
for
the
effecting
of
grace
:
for
by
the
word
of
the
Gospel
,
God
speakes
to
the
eares
of
the
soule
,
and
by
it
,
as
by
a
pipe
,
hee
conveyes
his
graces
into
the
cisternes
of
our
hearts
.
Regeneration
then
being
of
such
infinite
&
excellent
worth
,
and
of
absolute
necessity
;
let
us
take
off
our
cares
and
endeavours
from
worldly
occasions
,
and
apply
them
to
this
holy
purpose
;
for
being
regenerate
,
wee
shall
avoyd
the
danger
both
of
sin
and
death
,
and
live
in
the
favour
of
God
,
and
be
graced
with
the
honorable
title
of
his
Son
;
then
let
us
remember
them
that
proudly
vaunt
and
boast
their
pedigree
,
and
their
descent
from
honorable
parents
;
let
us
pity
their
errour
,
and
despise
their
vaine
glory
;
let
us
compare
such
honour
with
the
honour
of
Gods
regenerate
children
,
wee
shall
find
an
infinit
distance
of
their
worth
:
theirs
to
be
transitory
passable
and
of
short
continuance
,
vaine
and
full
of
bitter
mixture
,
this
without
comparison
to
be
eternall
and
infinite
,
infinite
in
worth
,
infinite
in
time
:
let
us
therefore
despise
that
,
to
gaine
this
;
let
us
desire
no
other
honorable
title
,
then
to
be
called
the
children
of
God
,
To
be
the
child
of
grace
is
the
greatest
honour
in
the
world
.
that
will
give
us
the
most
sufficient
and
greatest
reputation
that
can
be
;
for
that
in
the
least
degree
will
exceed
and
out-glory
all
earthly
honour
in
the
highest
degree
;
let
us
not
care
how
base
the
world
repute
and
esteeme
us
,
nay
,
though
the
world
persecute
us
,
let
us
not
faint
nor
feare
;
for
wee
know
that
our
Saviours
kingdome
is
not
of
this
world
,
neither
is
the
glory
of
his
children
of
this
world
;
but
in
him
that
hath
begotten
us
by
the
grace
of
his
holy
Spirit
is
our
glory
,
and
by
him
wee
are
made
honourable
;
let
us
therefore
despise
the
world
and
the
vanities
thereof
,
to
gaine
this
honour
,
and
for
to
gaine
this
honour
;
let
us
spend
our
houres
,
spend
our
actions
,
and
our
endeavours
;
nay
,
let
us
spend
our
honours
and
all
to
make
this
purchase
;
let
us
run
our
spirituall
course
with
alacrity
;
seeing
this
honour
is
proposed
us
,
when
we
have
it
let
us
esteeme
it
precious
;
it
was
given
by
grace
,
it
cannot
be
redeemed
by
nature
;
let
us
esteeme
it
as
it
is
worthy
;
and
having
once
obtained
the
honour
to
be
the
childe
of
grace
,
nay
,
the
childe
of
God
;
let
us
carry
that
honourable
title
to
our
grave
,
and
with
that
wee
will
present
our
selves
in
the
day
of
judgement
before
God
our
honourable
Father
,
and
before
the
honourable
company
of
Angels
and
Saints
,
and
then
it
will
appeare
by
direct
evidence
before
all
the
world
,
whether
our
honour
in
being
the
childe
of
God
,
regenerate
and
made
the
sonne
of
God
,
which
the
world
despised
,
Jerem
4.2
.
or
their
transitory
honour
and
prosperity
of
fortune
wherein
they
gloried
and
proudly
exalted
themselves
,
be
of
better
proofe
,
worth
,
or
esteeme
,
when
God
shall
call
us
his
sonnes
,
and
bid
us
enter
the
Kingome
of
our
joy
,
and
call
them
reprobates
,
and
bid
them
enter
their
prison
,
bonds
,
Matth.
25.46
.
John
5.29
.
and
paines
perpetuall
;
this
will
be
the
blessed
priviledge
our
honour
will
then
give
unto
us
;
therefore
to
be
regenerate
thereby
,
to
have
God
our
Father
and
our
friend
;
let
us
not
care
what
neglect
,
what
scorne
,
and
what
disgraces
the
world
cast
upon
us
:
for
as
those
will
vanish
with
time
,
yet
so
will
our
honour
be
,
as
God
our
Father
is
infinite
in
joy
,
infinite
in
worth
,
infinite
in
time
;
let
us
therefore
infinitely
esteeme
of
it
,
and
by
all
meanes
strive
to
attaine
it
,
Amen
.
Of
Sanctification
.
SEeing
that
hee
which
is
regenerate
,
is
also
sanctified
and
made
holy
,
but
it
is
not
derived
to
us
from
our
parents
.
Ephes.
2.10
.
But
Almighty
God
is
the
fountaine
and
proper
efficient
cause
of
our
sanctification
and
holinesse
,
whose
worke-manship
wee
are
,
created
in
Christ
Jesus
unto
good
workes
,
Colos.
1.13
.
who
in
mercy
hath
translated
us
out
of
the
kingdome
of
darkenesse
,
and
hath
delivered
us
from
the
power
of
the
Divell
,
and
made
us
fit
for
the
Kingdome
of
his
beloved
Sonne
,
Ephes.
2.4
,
5.
in
whom
hee
hath
quickened
us
through
his
love
and
riches
of
his
mercy
,
together
with
Christ
,
even
when
wee
were
dead
in
sins
,
him
hath
God
lifted
up
with
his
right
hand
,
Acts
5.31
.
to
be
a
Prince
and
a
Saviour
,
for
to
give
repentance
unto
his
chosen
,
Hebr.
2.4
.
and
forgivenesse
of
sinnes
;
and
albeit
our
sanctification
be
the
worke
of
the
whole
Trinity
,
yet
it
is
immediately
performed
by
the
holy
Ghost
,
because
hee
doth
set
us
on
fire
,
and
inflame
us
with
a
zeale
of
Gods
glory
,
with
a
care
of
our
duty
,
and
with
a
love
of
all
men
:
Sanctification
is
the
very
translation
and
alteration
of
the
heart
and
life
of
man
,
or
a
spirituall
reduction
and
conversion
of
a
man
from
his
wickednesse
unto
God
,
and
from
the
uncleannesse
of
sin
,
to
true
purity
and
Christian
sanctity
.
The
persons
sanctified
,
are
such
as
are
elected
,
Rom.
8.30
.
called
and
justified
;
therefore
the
Apostle
saith
,
that
whom
God
predestinated
,
called
,
and
justified
,
them
also
he
glorified
:
these
are
truly
sanctified
whom
he
maketh
to
be
the
temples
of
his
Spirit
.
Sanctification
of
the
body
,
is
that
whereby
the
members
thereof
are
made
fit
instruments
for
the
soule
regenerated
to
worke
the
workes
of
God
with
,
it
being
become
obedient
to
the
minde
illumined
,
1
Cor.
6.19
.
and
the
heart
reformed
,
through
the
worke
of
the
Spirit
,
who
now
hath
made
it
the
temple
of
his
holinesse
,
whereas
before
it
was
a
slave
to
the
flesh
,
and
a
shop
of
uncleanenesse
and
iniquity
.
Ephes.
2.8
.
It
is
a
most
gracious
and
free
worke
of
the
Lord
without
all
obligation
or
merite
of
ours
;
for
the
Spirit
of
God
bloweth
with
the
blasts
of
his
grace
,
both
when
,
how
,
where
,
and
on
whom
he
lifteth
;
and
the
Apostle
teacheth
us
,
Verse
4
,
5.
that
wee
are
quickened
together
with
Christ
,
through
whose
great
love
and
grace
wee
are
saved
:
this
is
the
vertue
of
Christs
resurrection
,
by
the
power
of
his
God-head
,
raising
up
his
man-hood
,
and
releasing
him
of
the
punishment
and
tyranny
of
our
sins
,
by
which
vertue
and
power
wee
are
quickened
and
restored
,
that
wee
might
live
unto
God
in
holinesse
and
newnesse
of
life
.
Note
.
Now
the
sanctification
of
the
soule
consists
in
the
alteration
of
the
mind
;
the
renovation
of
the
will
,
Note
.
the
sanctification
of
the
memory
,
and
the
regeneration
of
the
conscience
:
in
the
alteration
of
the
mind
,
whereby
ignorance
is
by
little
and
little
abolished
,
and
the
mind
enlightened
to
know
the
true
God
,
and
his
mercy
in
Christ
,
and
to
know
and
understand
a
mans
selfe
,
and
his
secret
corruptions
against
the
Law
of
God
,
and
to
know
how
to
behave
himselfe
towards
God
and
man
,
as
also
to
prove
the
things
of
God
,
and
to
mind
and
meditate
on
things
spirituall
and
celestiall
.
The
renovation
of
the
will
is
when
God
gives
a
man
grace
truely
to
will
good
,
as
to
believe
,
honour
,
feare
,
and
obey
God
:
the
sanctification
of
the
memory
,
is
an
aptnesse
by
grace
,
to
keepe
,
and
to
bee
mindfull
of
good
things
,
especially
of
the
doctrine
of
our
salvation
,
and
such
like
:
the
regeneration
of
the
conscience
is
when
it
is
fitted
to
give
true
testimony
to
a
mans
heart
of
the
remission
of
his
sinnes
,
and
of
the
carefulnesse
of
his
care
to
serve
God
,
and
to
doe
other
good
duties
concerning
our
Christian
brethren
;
it
consists
also
in
the
spirituall
transformation
of
the
affections
,
as
joy
,
love
,
sadnesse
,
feare
,
anger
,
and
such
like
,
whereby
a
man
that
is
justified
doth
so
temper
them
,
by
his
reason
refined
,
and
by
the
light
of
the
Law
,
with
the
helpe
of
the
holy
Spirit
,
that
they
do
not
break
out
,
as
in
the
wicked
,
that
give
the
reines
to
their
lusts
,
but
are
held
in
some
good
order
;
howbeit
in
this
life
,
this
is
not
done
without
much
strife
and
reluctation
of
the
flesh
and
Spirit
,
and
is
rather
affected
then
effected
.
Here
we
must
observe
that
sanctification
doth
not
alter
the
substance
of
man
;
but
onely
his
corrupt
and
sinfull
qualities
,
it
rectifieth
affections
,
but
abolisheth
them
not
;
it
corrects
and
moderates
mirth
,
sorrow
,
anger
,
and
such
humane
passions
,
but
takes
them
not
quite
away
;
it
tunes
the
jarring
strings
of
a
mans
heart
,
but
breakes
them
not
in
peeces
.
As
the
fall
of
man
did
not
abolish
a
mans
essence
,
but
corrupt
his
faculties
;
even
so
,
the
raising
up
and
renovation
of
man
doth
not
alter
his
very
substance
,
but
doth
onely
change
his
corrupted
qualities
and
powers
:
this
visible
reformation
of
a
man
is
,
when
hee
dedicates
himselfe
unto
God
and
good
duties
to
his
neighbours
,
whose
sinnes
bee
abandoned
which
before
raigned
in
his
heart
.
This
worke
of
the
Spirit
is
wrought
in
the
whole
man
,
but
it
belongs
chiefely
to
the
faithfull
and
elect
of
God
,
for
civill
moralities
and
outward
formalities
,
and
such
graces
,
as
doe
onely
bridle
and
represse
sinne
,
may
befall
the
reprobate
:
but
Christian
vertues
,
and
such
graces
as
doe
supplant
and
suppresse
sinne
in
our
soules
,
and
doe
revive
and
restore
Gods
Image
in
us
,
such
workes
of
the
Spirit
,
Heb.
2.11
.
are
constantly
to
be
found
onely
in
true
believers
.
This
new
birth
of
regeneration
or
sanctification
in
man
is
so
needfull
as
that
without
it
we
cannot
be
saved
.
The
Kingdome
of
grace
is
the
suburbes
of
the
Kingdome
of
glory
:
hee
therefore
that
walkes
not
through
the
suburbs
shall
never
enter
into
the
City
.
A
man
must
first
walke
in
the
Kingdome
of
grace
,
or
else
hee
shall
never
be
admitted
into
the
Kingdome
of
glory
;
no
grace
,
no
glory
;
no
holinesse
,
no
happinesse
;
John
3.
no
heaven
,
no
heavenly
honour
;
Except
a
man
bee
borne
againe
,
hee
cannot
see
the
Kingdome
of
God
:
neither
in
this
woeld
,
or
in
the
world
to
come
.
Sanctification
is
an
unresistable
act
of
the
Spirit
;
for
when
the
holy
Ghost
doth
intend
to
sanctifie
a
man
,
he
doth
so
worke
upon
him
with
his
power
,
that
he
shall
willingly
yeeld
to
the
holy
Spirit
,
how
unwilling
so
ever
his
will
be
by
nature
:
for
the
body
must
first
rot
before
grace
shall
raigne
without
disturbance
.
Note
.
Titus
3.5
,
6
,
7.
It
is
true
indeed
,
that
the
corruption
of
our
nature
is
abolished
in
baptisme
in
respect
of
guilt
and
condemnation
,
but
not
in
regard
of
existence
and
being
of
it
:
but
in
that
it
shall
be
no
impediment
of
salvation
to
them
that
are
baptised
with
water
,
and
the
holy
Ghost
;
for
it
is
to
such
no
Prince
,
but
a
rebell
onely
,
neither
shall
it
dam●e
them
,
nor
dominere
within
them
,
yet
so
long
as
wee
live
,
sinne
will
not
die
in
us
,
nor
be
utterly
abolished
;
Greenham
.
for
before
there
be
an
universall
cleansing
,
there
must
●e
a
dissolution
of
nature
,
and
death
must
end
the
conflict
betweene
the
flesh
and
the
Spirit
.
And
although
those
that
are
regenerated
may
bee
termed
just
and
perfect
,
yet
it
is
onely
in
comparison
of
the
wicked
,
who
are
in
bondage
under
sinne
,
and
for
that
they
are
perfect
in
respect
of
imputative
righteousnesse
,
because
,
Psal.
32.1
,
2.
like
infants
they
have
all
the
parts
of
a
Christian
,
though
not
the
perfection
of
those
parts
:
all
the
seeds
of
saving
graces
are
sowne
in
their
hearts
;
but
they
have
not
the
full
growth
of
them
in
this
life
:
sinne
will
still
remaine
within
us
,
but
it
shall
not
raigne
over
us
,
and
albeit
holinesse
and
sinne
be
contrary
,
yet
may
they
bee
both
in
one
subject
,
as
night
and
darknesse
in
the
ayre
at
the
twilight
,
be
remisly
there
,
and
neither
of
them
predominant
or
absolute
victor
:
but
remayning
in
continuall
combate
.
Now
why
the
Lord
doth
not
finish
sanctification
in
man
in
this
life
,
the
reasons
may
be
these
,
that
wee
might
seeke
diligently
after
perfection
,
and
more
earnestly
and
ardently
to
covet
and
desire
it
more
and
more
,
that
in
despising
this
world
and
the
vanities
thereof
,
wee
might
the
more
earnestly
affect
and
contemplate
our
heavenly
Country
and
life
,
as
knowing
that
our
perfect
sanctification
shall
not
be
wrought
till
wee
come
in
Heaven
:
Vrsine
.
and
that
thereby
wee
might
be
humbled
and
exercised
in
faith
,
patience
,
hope
and
prayers
,
and
that
contending
and
skirmishing
with
the
flesh
and
the
lusts
thereof
,
we
might
not
wax
proud
with
conceit
of
our
owne
perfection
,
but
daily
pray
,
Psal.
143.1
.
Math.
6
,
12.
Enter
not
into
judgement
with
thy
servants
,
O
Lord
,
forgive
us
our
trespasses
:
and
that
we
may
exercise
our selves
in
repentance
all
the
daies
of
our
life
,
knowing
that
there
is
no
end
of
this
warfare
but
in
death
.
Thus
doth
the
Lord
continue
us
in
his
service
,
that
wee
might
exercise
our
spirituall
wisdome
,
Revel.
5.6
.
Christian
fortitude
and
magnanimity
in
defeating
the
wiles
of
sinne
,
and
the
plots
of
the
divell
,
and
like
couragious
Captaines
to
contend
against
all
our
spirituall
adversaries
,
and
finally
in
disdaining
to
give
way
and
place
to
the
flesh
,
that
abominable
and
filthy
wretch
.
The
Lord
by
this
doth
shew
his
absolute
authority
over
us
,
that
hee
is
not
bound
unto
us
,
to
perfect
his
graces
in
us
in
this
life
;
for
then
were
it
injustice
in
him
not
to
doe
it
:
Psal.
145.17
.
for
God
is
righteous
in
all
his
waies
,
and
holy
in
all
his
workes
,
and
cannot
offer
the
least
injustice
:
but
God
doth
this
to
manifest
his
mercy
to
us
,
and
to
teach
us
thankfulnesse
to
him
,
who
pardoneth
our
weake
obedience
,
and
accepteth
of
our
poore
endeavours
,
unperfect
holinesse
,
and
imperfect
righteousnesse
and
perfection
,
our
weake
resolutions
,
our
imperfect
desires
,
motions
,
and
meditations
;
if
they
bee
faithfull
and
intire
,
and
directed
to
the
right
ends
,
he
for
his
Christs
sake
doth
pardon
all
our
defects
,
which
argueth
mercy
on
his
part
,
and
claymeth
gratitude
on
ours
.
In
this
the
Lord
doth
demonstrate
his
wonderfull
providence
and
power
in
protecting
,
defending
and
conserving
us
against
so
many
puissant
and
pernicious
enemies
,
as
wee
are
begirt
with
,
notwithstanding
our
great
unworthinesse
,
weaknesses
and
imperfections
.
Rom.
11.29
.
This
worke
of
the
Spirit
is
never
cleane
extinguished
,
and
the
gifts
of
God
are
without
repentance
.
The
graces
of
God
in
his
children
are
not
as
morning
mirts
,
but
as
well
built
towers
to
withstand
the
assaults
of
their
enemies
:
let
us
be
perswaded
in
our selves
,
Phil.
1.6
.
that
hee
which
hath
begun
this
good
worke
of
sanctification
in
us
,
will
continue
,
performe
,
and
end
it
:
for
what
should
hinder
?
his
good
will
is
most
constant
,
and
his
might
is
over
all
,
sinne
,
Satan
,
and
all
the
enemies
of
our
soules
,
must
yeeld
their
power
to
his
obedience
;
his
eye
is
waking
and
all
seeing
;
his
wisdome
is
infinite
;
his
Essence
every
where
;
his
power
divine
without
resistance
,
and
his
mercy
endureth
for
ever
.
What
then
can
,
what
then
shall
hinder
his
worke
of
grace
?
hee
hath
joyned
us
to
Christ
,
Hos.
2.19
.
who
shall
dis-joyne
us
?
hee
hath
wedded
us
unto
himselfe
,
what
can
divorce
us
?
hee
is
with
us
,
who
can
be
against
us
?
Christ
is
our
King
,
wee
are
his
subjects
,
wee
need
not
therefore
doubt
of
his
favour
and
protection
towards
us
;
Matth.
16.18
.
hee
hath
built
us
upon
a
rocke
that
hell
gates
shall
not
prevaile
against
us
;
by
faith
wee
believe
in
Christ
,
that
faith
is
a
rocke
,
fixed
and
inviolable
;
2
Tim.
1.1
.
it
will
shine
like
a
star
in
the
night
of
adversity
;
it
maketh
the
elect
joyfull
under
the
shew
of
sorrow
,
and
quickeneth
them
under
the
shew
of
death
;
it
healeth
them
under
the
shew
of
sickenesse
,
and
enricheth
them
under
the
shew
of
poverty
,
and
savours
most
like
Camomel
when
it
is
troden
upon
;
and
hope
is
the
anchor
of
the
soule
;
it
will
endure
both
winds
and
waves
,
Hebr.
6.19
.
and
this
worlds
stormes
,
and
love
is
as
strong
as
death
.
Know
yee
not
,
saith
the
Apostle
,
1
Cor.
3.16
.
that
yee
are
the
temple
of
God
,
and
that
the
Spirit
of
God
dwelleth
in
you
?
Know
you
not
that
your
body
is
the
temple
of
the
holy
Ghost
,
which
is
in
you
,
whom
yee
have
of
God
,
bought
with
the
price
of
redemption
?
therefore
glorifie
God
in
your
body
,
and
in
your
spirits
,
1
Cor.
6.19.20
.
which
are
Gods
:
Examine
your selves
,
prove
your selves
:
know
you
not
your
owneselves
;
how
that
Jesus
Christ
is
in
you
,
2
Cor.
13.5
.
except
yee
be
reprobates
?
Thus
wee
may
assure
our selves
of
our
sanctification
by
the
undoubted
testimony
,
and
inward
suggestion
of
the
holy
Ghost
,
assuring
our
spirits
of
the
same
,
and
also
by
certaine
undoubted
testimonies
and
tokens
of
it
;
2
Joh.
3.8.9
.
if
therefore
wee
doe
not
commit
sin
with
full
consent
of
will
,
if
wee
doe
not
continue
in
sin
,
to
be
led
wholly
by
it
,
but
when
wee
doe
sin
,
Mark
.
14.72
.
to
recover
our selves
,
as
Peter
did
,
by
true
and
hearty
repentance
,
then
wee
may
know
,
that
wee
are
not
in
the
slavery
of
the
Divell
,
Goade
.
but
the
children
of
God
;
for
hee
that
believeth
that
Jesus
is
Christ
,
and
borne
of
God
,
it
is
a
certaine
token
of
his
regeneration
:
1
Joh.
5.1
.
hereby
shall
yee
know
the
Spirit
of
God
;
for
,
every
spirit
that
confesseth
that
Jesus
Christ
is
come
in
the
flesh
,
1
Joh.
4.2
.
the
Sonne
of
Mary
,
and
is
the
anoynted
King
,
Head
,
Priest
,
and
Prophet
of
his
people
,
which
God
raised
up
for
the
salvation
of
the
soules
of
the
elect
of
God
;
hee
that
striveth
to
keepe
the
Commandements
of
God
,
overcome
and
vanquish
the
vanities
,
the
vaine
allurements
,
and
alluring
inchantments
and
obstacles
of
the
world
,
and
keepe
a
constant
course
in
piety
,
he
is
undoubtedly
the
true
child
of
God
;
he
that
keepeth
continuall
watch
and
ward
over
his
heart
,
and
is
circumspect
in
his
walking
,
and
fearefull
to
offend
God
,
and
rather
forsake
the
world
then
God
,
he
doth
plainly
shew
,
that
he
is
the
childe
of
Grace
,
and
belongeth
to
God
and
his
Kingdome
,
and
not
to
this
world
;
to
grieve
for
sin
,
because
it
offends
God
,
and
hurts
his
owne
soule
,
is
a
notable
signe
of
a
mortified
heart
.
A
sanctified
man
doth
manifest
the
grace
of
his
heart
by
sanctifying
the
name
of
God
,
and
by
conversing
with
sanctified
men
;
as
also
by
seeking
the
sanctification
of
others
:
Note
.
For
,
a
good
man
doth
love
to
communicate
his
goodnesse
,
and
not
to
keepe
it
lockt
up
in
his
owne
breast
;
it
is
also
a
notable
and
infallible
signe
of
holinesse
,
when
a
man
doth
more
and
more
contend
against
his
owne
sins
and
wickednesse
,
and
labour
continually
to
draw
neerer
unto
God
by
holinesse
.
Lastly
,
when
we
feele
the
inward
corruptions
of
our
hearts
,
and
a
desire
to
be
dis-burthened
of
them
,
and
avoyding
of
the
actions
of
sin
,
and
an
anger
against
our selves
for
sinning
,
doe
evidently
shew
,
that
the
Spirit
of
God
hath
taken
possession
of
our
hearts
,
and
hath
begun
to
worke
a
most
happy
change
within
us
.
Where
these
graces
are
,
there
is
also
the
God
of
grace
,
the
Spirit
of
grace
;
a
man
of
grace
;
a
true
dying
unto
sin
,
and
a
living
unto
God
:
sin
is
dismounted
,
the
sinner
is
renewed
;
for
Gods
Image
is
restored
.
Hee
that
is
thus
truely
sanctified
,
is
also
glorified
;
for
glorification
is
the
communication
of
true
holinesse
,
and
happinesse
to
them
that
are
elected
,
called
and
justified
:
For
glory
comprehendeth
in
it
both
holinesse
and
happinesse
,
holinesse
is
one
degree
of
happinesse
,
and
happinesse
is
the
highest
degree
of
holinesse
;
no
man
is
holy
but
the
same
is
happy
;
and
no
man
can
be
happy
,
but
hee
must
be
holy
:
grace
is
the
inchoation
of
glory
,
and
glory
is
the
consummation
of
grace
;
he
that
sits
in
the
throne
of
grace
,
is
truely
intituled
to
the
crowne
of
glory
:
and
it
is
one
point
of
glory
to
be
a
man
of
grace
,
for
a
gracious
man
may
rightly
be
stiled
a
glorious
man
.
Of
Justification
.
IUstification
is
a
gracious
forgiving
of
sins
,
by
the
imputation
of
the
righteousnesse
of
Christ
,
Psal.
32.1
,
2.
and
Gods
gracious
acceptation
,
whereby
he
doth
for
the
merit
of
Christs
active
obedience
,
by
faith
received
of
us
,
account
us
just
and
pure
,
and
honours
us
with
the
crowne
of
life
;
and
in
this
respect
wee
may
be
truely
said
to
be
just
,
perfect
and
holy
,
because
wee
stand
clothed
with
the
most
perfect
righteousnesse
of
Christ
,
which
is
reputed
ours
,
in
which
appearing
before
our
heavenly
Father
,
we
doe
receive
a
blessing
,
as
Jacob
did
of
Jsaak
,
Gen.
27.15.27
.
having
on
his
elder
brothers
garments
;
this
may
seeme
strange
unto
us
,
that
wee
should
be
accepted
righteous
for
the
righteousnesse
of
another
:
for
albeit
this
righteousnesse
is
Christs
primarily
,
and
by
way
of
inherence
,
yet
it
is
ours
by
Gods
free
donation
,
and
by
the
application
of
faith
,
the
head
,
and
the
faithfull
his
members
,
is
all
one
mysticall
body
;
Rom.
4.2
.
and
therefore
the
satisfaction
of
Christ
pertaineth
to
all
the
faithfull
,
as
to
his
members
:
the
forme
or
formall
cause
of
Justification
is
not
faith
,
love
,
nor
other
vertue
;
neither
is
it
an
infused
quality
or
habituall
sanctity
inherent
in
us
;
Phil.
3.9.10
.
but
the
righteousnesse
of
Christ
considered
,
as
it
is
reputed
of
God
,
is
the
forme
of
Justification
,
or
the
proper
and
onely
true
forme
of
Justification
,
is
the
free
imputation
of
the
righteousnesse
of
Christ
,
by
which
the
merits
and
obedience
of
Christ
are
applyed
unto
us
,
by
vertue
of
that
neere
communion
whereby
hee
is
in
us
,
and
wee
in
him
.
Now
God
is
said
to
impute
righteousnesse
into
a
man
,
when
hee
doth
adjudge
,
decree
,
and
give
it
to
him
,
and
account
and
reckon
it
as
his
owne
,
and
for
the
merit
and
worthinesse
thereof
,
doth
pardon
,
acquit
,
and
repute
him
righteous
.
Saint
Paul
expostulateth
this
doctrine
with
the
Galatians
,
whom
he
calleth
foolish
for
doubting
it
,
Gal.
3.2
.
saying
,
This
onely
would
I
learne
of
you
,
receive
yee
the
spirit
by
the
workes
of
the
Law
,
or
by
hearing
of
faith
preached
?
Vers.
3.
Againe
,
are
yee
so
foolish
,
that
after
yee
have
begunne
in
the
Spirit
,
yee
would
now
be
made
perfect
by
the
deeds
of
the
flesh
?
where
he
admireth
their
simplicity
that
seeke
righteousnesse
in
the
flesh
,
but
rather
,
and
onely
by
the
meanes
of
faith
in
Jesus
Christ
,
because
our
justification
is
spirituall
,
and
not
of
the
flesh
;
and
this
doctrine
he
concludeth
by
an
invincible
argument
,
Verse
26.
saying
,
that
seeing
yee
are
the
sonnes
of
God
by
faith
in
Christ
Jesus
;
wee
are
therefore
also
justified
and
made
the
servants
of
God
by
faith
:
For
,
saith
he
,
we
are
all
the
sonnes
of
God
by
faith
in
Christ
Jesus
;
and
if
faith
be
able
to
make
us
sonnes
,
it
must
be
also
able
to
make
us
servants
:
for
that
which
is
able
in
the
greater
performance
,
is
able
in
the
lesse
.
O
sweet
exchange
!
O
unsearchable
worke-manship
!
O
benefits
surpassing
all
expectation
,
2.
Cor.
5.21
.
that
the
iniquity
of
many
should
be
covered
in
one
just
person
!
now
Christ
beares
our
sins
,
and
was
made
sin
for
us
which
knew
no
sin
,
not
as
if
our
sinnes
had
beene
infused
into
him
,
and
had
beene
inherent
and
inhabitant
in
him
:
but
because
they
were
imputed
to
him
,
and
reputed
his
;
as
if
they
had
beene
committed
by
him
,
he
supplying
our
place
,
as
our
surety
,
and
mediatour
:
even
so
his
righteousnesse
is
made
ours
,
not
as
though
his
were
infused
,
or
translated
into
us
,
as
a
thing
inherent
and
inhabiting
in
us
:
but
because
it
is
reputed
ours
,
and
imputed
freely
to
us
,
as
if
we
our selves
,
Note
.
We
are
the
righteousnesse
of
God
in
him
,
as
he
is
sin
in
us
,
by
imputation
.
had
wrought
it
in
our
owne
persons
:
for
justification
and
remission
of
sins
are
all
one
and
the
same
,
for
to
justifie
is
for
God
not
to
impute
sin
unto
us
,
but
to
accept
us
for
righteous
,
and
to
pardon
,
absolve
,
and
pronounce
us
just
,
for
the
righteousnesse
of
Christ
imputed
unto
us
.
For
so
soone
as
the
elect
are
absolved
from
their
sins
,
they
are
forthwith
adopted
into
the
right
and
priviledges
of
the
children
of
God
;
the
effect
of
justification
,
is
peace
of
conscience
;
that
is
,
when
wee
perceive
our selves
to
bee
delivered
from
our
sinnes
,
before
Gods
Judgement
seate
,
and
the
judgement
of
our
owne
consciences
:
Rom.
8.1
.
Rom.
5.1
.
For
there
is
no
condemnation
to
them
that
are
in
Christ
:
and
being
justified
by
faith
,
wee
have
peace
with
God
:
Even
that
peace
which
passeth
all
understanding
,
whereas
there
is
no
true
peace
to
the
wicked
,
but
they
are
like
the
raging
sea
that
cannot
rest
,
whose
waters
cast
up
nothing
but
mud
,
filth
,
and
mire
:
Esay
57.20
,
21.
even
so
the
wicked
hath
no
peace
,
saith
God
.
Againe
,
our
justification
makes
us
have
free
accesse
to
God
by
prayer
,
with
confidence
to
be
heard
for
Christ
his
sake
;
for
sinne
was
the
make-bate
and
wall
of
partition
betwixt
God
and
us
.
Now
our
sinnes
are
done
away
when
wee
are
justified
,
and
therefore
with
boldnesse
wee
may
approach
unto
the
throne
of
grace
,
Rom.
8.15
,
16.
For
wee
have
now
received
the
spirit
of
adoption
,
by
which
we
cry
Abba
Father
:
the
Spirit
it selfe
beareth
witnesse
to
our
Spirit
,
that
we
are
the
sonnes
of
God
.
By
which
wee
conceive
very
great
good
hope
in
him
,
to
whom
we
pray
like
suppliants
,
that
hee
will
in
his
fatherly
affection
towards
us
,
and
in
his
good
time
give
us
those
things
whereof
wee
stand
in
need
:
justification
also
begets
patience
in
afflictions
,
and
maketh
a
man
rejoyce
in
the
midst
of
his
tribulations
,
knowing
that
tribulation
produceth
patience
,
Rom.
5.3
,
4.
patience
proofe
,
and
proofe
hope
,
through
the
perswasion
of
our
reconciliation
unto
God
,
and
our
assurance
that
all
things
how
bitter
and
grievous
soever
,
doe
worke
for
the
best
unto
them
that
love
God
,
Rom.
8.28
.
and
are
pleasing
unto
him
in
their
good
actions
.
Now
glorification
is
an
inseparable
companion
,
and
a
notable
effect
of
justification
being
freed
from
sinne
,
and
made
the
servants
of
God
;
Rom.
6.22
,
23.
we
have
our
fruit
in
holinesse
,
and
the
end
is
everlasting
life
;
for
the
reward
of
sinne
is
death
,
but
the
gift
of
God
is
eternall
life
,
through
Iesus
Christ
our
Lord
.
The
obedience
of
Christ
by
grace
imputed
to
us
,
and
by
faith
received
of
us
,
Note
.
workes
in
us
a
desire
,
care
,
and
endeavour
to
obey
God
,
and
his
death
for
which
our
sins
are
remitted
,
workes
in
us
another
death
,
whereby
we
die
to
sin
;
and
his
glorious
righteousnesse
,
wherewith
wee
are
invested
,
and
made
to
be
reputed
righteous
,
doth
purchase
and
merit
for
us
eternall
life
and
glory
.
Remission
of
sins
is
a
gracious
act
of
God
,
whereby
for
the
merits
and
satisfaction
of
Christ
,
hee
doth
perfectly
forgive
both
the
fault
and
punishment
.
Therefore
Saint
Paul
saith
,
That
by
him
we
have
redemption
,
through
his
blood
,
Eph.
1.7
,
&c.
even
the
forgivenesse
of
sinnes
,
according
to
the
riches
of
his
grace
:
Rom.
8.1
.
Heb.
1.3
.
and
that
there
is
no
condemnation
to
them
that
are
in
Christ
Jesus
;
who
hath
by
himselfe
purged
our
sinnes
,
and
by
whom
the
father
hath
reconciled
us
unto
himselfe
.
Therefore
it
were
absurd
to
thinke
that
the
punishment
is
retained
,
when
the
sinne
is
remitted
;
for
if
the
proper
cause
be
defaced
,
then
the
effect
thereof
must
needs
bee
abolished
:
if
the
body
bee
removed
,
the
shadow
thereof
remaines
not
:
so
if
sins
bee
pardoned
,
the
punishment
is
remitted
;
as
for
the
crosses
which
the
faithfull
suffer
,
they
are
not
to
be
reputed
as
curses
or
penalties
of
vengeance
inflicted
of
God
,
as
of
an
irefull
and
direfull
Judge
;
but
they
are
to
bee
esteemed
onely
as
tryals
or
as
punishments
of
castigation
imposed
of
God
:
as
a
loving
father
desiring
the
welfare
and
weldoing
of
his
children
,
Revel.
3.19
.
Heb.
12.6
.
As
many
as
I
love
,
saith
the
Lord
,
I
rebuke
and
chasten
;
he
scourgeth
every
sonne
which
he
receiveth
.
The
Lord
tries
us
by
afflictions
as
gold
is
tryed
with
fire
in
the
furnace
,
hee
keepes
us
by
the
crosse
within
our
limits
,
as
water
is
held
in
with
bankes
,
Note
.
and
with
the
thorny
hedge
of
troubles
and
vexations
hee
keepes
us
within
our
bounds
and
walkes
,
being
given
by
nature
to
breake
out
and
stray
;
therefore
David
saith
,
Before
I
was
afflicted
I
went
astray
,
but
now
have
I
kept
thy
word
:
Psal.
119.67
.
It
is
the
Lord
,
which
sendeth
crosses
to
his
children
to
save
them
,
that
they
perish
not
with
the
wicked
world
:
Augustin
.
Augustine
saith
,
that
sorrowes
before
pardon
of
sinnes
are
punishments
of
sinners
,
but
after
pardon
,
they
are
tryals
and
exercises
of
just
men
,
and
so
for
death
it selfe
;
the
sting
and
strength
thereof
which
is
sin
,
1
Cor.
15
,
56
,
57.
is
abolished
by
the
death
of
Christ
upon
the
Crosse
,
and
therefore
it
is
to
be
reputed
but
as
a
tryall
or
chastisement
,
whereby
the
Lord
doth
humble
us
,
and
teach
us
humility
and
the
flight
of
sin
,
and
doth
exercise
and
prove
our
faith
,
fortitude
,
and
patience
.
Note
.
Justification
is
a
most
free
act
of
God
,
and
performed
freely
by
God
,
without
coaction
,
or
the
least
inducement
by
any
dignity
present
,
or
foreseene
to
be
in
us
hereafter
;
for
being
absolute
Lord
of
all
,
hee
may
shew
mercy
on
whom
he
list
,
Eph.
2.3
.
for
we
are
by
nature
all
the
children
of
wrath
,
and
the
vessels
of
the
divell
,
destitute
of
all
true
grace
,
Rom.
5.
and
subject
to
the
curse
of
the
Law
:
remember
then
that
it
is
free
in
regard
of
us
,
that
did
not
,
nor
could
not
no
way
deserve
it
,
and
free
also
in
respect
of
God
,
who
did
freely
devise
and
dispose
the
meanes
thereof
,
and
freely
worketh
faith
within
us
,
by
which
we
doe
apply
it
to
us
,
and
is
justly
performed
in
regard
of
Christ
,
who
by
his
all-sufficient
merits
did
deserve
it
,
and
by
desert
did
acquire
it
for
us
.
Justification
is
also
one
absolute
,
entire
,
and
individuall
act
,
it
is
onely
acted
in
this
life
,
although
it
bee
divers
times
renewed
and
applyed
afresh
in
us
,
as
when
the
person
justified
doth
fall
into
sin
,
and
repent
:
now
though
it
be
a
most
perfect
and
plenary
worke
of
God
,
yet
we
come
to
the
full
perswasion
of
it
,
but
by
degrees
,
and
though
God
at
once
forgive
a
man
his
sins
by
an
absolute
act
,
which
admits
neither
increase
nor
decrease
,
yet
that
man
receives
his
pardon
by
such
a
faith
,
or
such
a
perswasion
of
faith
,
as
is
not
alwaies
one
,
but
is
sometimes
stronger
,
and
sometimes
weaker
,
ebbing
and
flowing
like
the
salt
waters
,
sometimes
appearing
,
and
sometimes
hidden
;
like
the
sunne
,
with
a
thicke
mist
,
or
a
duskie
cloud
.
Now
our
justification
may
be
perceived
and
knowne
three
waies
:
First
,
by
the
suggestion
of
Gods
Spirit
.
Secondly
,
by
faith
,
which
is
a
certaine
assurance
of
perswasion
of
Gods
love
in
Christ
.
Now
a
man
may
assure
himselfe
of
faith
,
if
hee
love
God
for
God
himselfe
;
1
Tim.
1.5
.
and
his
neighbour
truely
as
himselfe
;
for
love
accompanies
faith
,
as
the
light
doth
the
sunne
,
indeed
it
proceeds
from
faith
:
for
as
one
saith
,
Gregory
.
Such
as
is
our
faith
,
such
is
our
love
;
a
man
may
assure
himselfe
of
a
justifying
faith
,
if
he
doe
strive
against
his
doubtings
,
and
with
an
honest
heart
doe
will
to
believe
and
unfainedly
desire
to
bee
reconciled
unto
God
,
and
withall
doe
use
constantly
the
good
meanes
that
God
hath
ordained
to
beget
and
increase
it
in
himselfe
:
Gal.
2.16
,
&c.
for
God
accepts
the
will
to
believe
for
faith
it selfe
,
and
the
will
to
repent
for
repentance
;
the
reason
hereof
is
plaine
,
for
every
supernaturall
act
presupposeth
a
supernaturall
power
or
gift
;
and
therefore
the
will
to
believe
and
repent
,
presupposeth
the
power
and
gift
of
faith
,
and
repentance
is
in
the
heart
:
for
a
man
may
come
to
be
assured
of
his
justification
by
certaine
infallible
signes
and
tokens
of
it
:
as
when
we
see
our selves
by
the
righteousnesse
of
Christ
,
of
the
free
grace
of
God
redeemed
from
death
,
delivered
from
hell
,
and
freed
from
the
fearefull
condemnation
of
the
wicked
,
there
is
a
joy
most
unspeakeable
and
glorious
,
wherewith
our
hearts
must
needs
be
ravished
:
The
second
is
the
peace
of
conscience
:
while
sin
and
the
guilt
of
sinne
remained
,
there
was
no
peace
nor
quietnesse
to
be
found
,
but
feare
within
,
terrors
without
,
and
troubles
on
every
side
.
But
when
our
sins
are
once
nayled
to
the
crosse
of
Christ
,
and
forgiven
us
,
Note
.
then
the
winds
are
laid
,
the
waves
are
settled
,
the
sea
is
calmed
,
the
soule
is
quieted
,
and
imparked
within
the
pales
of
peace
.
Againe
,
wee
may
know
that
our
peace
is
good
,
and
that
our
justification
is
past
with
God
;
if
wee
shall
find
a
promptitude
and
nimblenesse
in
our selves
to
doe
that
which
is
good
:
For
when
a
man
doth
finde
favour
from
God
for
the
forgivenesse
of
his
sins
,
then
the
love
of
God
constraineth
him
that
joy
which
hee
receiveth
,
and
putteth
new
life
into
him
,
Greenham
.
and
enforceth
him
to
the
performance
of
those
things
which
are
pleasing
unto
God
;
then
his
understanding
is
enlightened
,
his
judgement
is
reformed
,
his
affections
are
bettered
,
his
joyes
are
in
heaven
,
his
desires
are
to
Christ-ward
,
his
progresse
to
Canaan
,
his
course
to
Ierusalem
,
and
his
anger
is
consumed
upon
his
owne
corruptions
:
For
wee
must
know
,
that
when
God
doth
impute
righteousnesse
unto
us
,
to
prevent
our
damnation
by
sin
,
then
he
doth
also
infuse
righteousnesse
into
us
,
to
hinder
the
domination
of
sin
;
therefore
Saint
Paul
sath
,
1
Cor.
1.30
.
that
Christ
is
made
unto
us
righteousnesse
,
wisedome
,
sanctification
and
redemption
;
and
he
tels
his
Corinthians
,
1
Cor.
6.11
.
that
they
are
washed
,
sanctified
and
justified
:
so
then
hee
that
circumciseth
the
fore-skin
of
his
heart
by
true
repentance
,
hee
that
warreth
against
his
owne
lusts
,
and
truely
striveth
to
serve
the
Lord
in
all
his
precepts
,
he
may
know
for
certaine
,
that
God
hath
cut
the
cords
of
his
sins
,
and
buryed
them
all
in
the
blood
of
Christ
;
but
let
the
ungodly
and
uncircumcised
heart
know
,
that
so
long
as
they
addict
themselves
to
their
knowne
enormities
without
repentance
,
they
are
not
of
the
Kingdome
of
Christ
,
neither
are
they
clothed
with
the
robes
of
his
righteousnesse
,
but
covered
with
the
rotten
rags
of
their
owne
wickednesse
;
for
those
that
are
in
Christ
,
Rom.
8.1
,
2.
walke
not
after
the
flesh
,
but
after
the
spirit
:
they
that
are
his
,
have
crucified
the
flesh
with
the
affections
and
lusts
thereof
;
Gal.
5.2
.
but
to
live
and
continue
in
sin
,
is
to
take
sin
downe
from
the
crosse
,
and
to
put
life
and
spirit
into
it
:
Luther
.
For
as
one
saith
,
that
a
man
may
try
and
know
whether
hee
be
incorporated
into
Christ
or
not
,
by
this
;
that
as
a
man
feeleth
his
heart
cheered
and
sweetened
by
the
sense
and
feeling
of
Gods
promises
and
favour
,
grounded
and
setled
in
his
heart
;
so
such
a
man
as
no
man
is
,
but
he
that
is
justified
,
hath
forthwith
regard
of
his
neighbour
,
Note
.
Lev.
19.
Jam.
2.8
.
and
helpeth
him
,
as
his
brother
careth
for
him
,
lendeth
him
,
giveth
him
,
comforteth
and
counselleth
him
,
yea
,
hee
is
grieved
if
there
be
none
towards
whom
hee
may
be
serviceable
;
hee
is
patient
,
tractable
,
and
truely
friendeth
all
men
;
he
doth
not
esteeme
the
temporall
pleasure
and
pride
of
this
life
;
he
judgeth
no
man
;
he
defameth
no
man
;
he
interpreteth
all
things
for
the
best
;
and
when
hee
seeth
not
the
matter
goe
well
with
his
neighbour
,
as
that
hee
fainteth
in
faith
,
waxeth
cold
in
love
;
hee
prayeth
for
him
;
hee
reproveth
him
;
he
is
sorely
g●ieved
for
him
,
for
any
thing
committed
against
God
or
his
neighbour
;
and
all
this
proceedeth
from
the
root
and
juice
of
Gods
grace
:
for
that
the
bountifulnesse
,
love
and
goodnesse
of
Christ
,
hath
sprinkled
and
replenished
his
heart
with
sweetnesse
and
love
,
that
it
is
a
pleasure
and
a
joy
for
him
to
doe
good
to
his
neighbour
,
and
is
grieved
for
his
sins
,
as
Samuel
for
Sauls
:
1
Sam.
15.35
.
by
these
and
such
like
workes
of
grace
,
a
man
may
come
to
a
certaine
knowledge
of
his
justification
,
which
how
well
worthy
it
is
of
our
knowledge
,
they
can
best
tell
,
which
feele
most
the
comfort
of
it
;
and
let
no
man
thinke
it
impossible
to
be
discerned
by
man
,
because
it
is
performed
by
God
without
man
:
For
,
though
it
be
acted
by
God
in
heaven
;
yet
it
produceth
many
notable
graces
in
man
upon
the
earth
,
by
which
it
may
be
perceived
as
a
Vine
by
her
grapes
;
or
as
a
Lampe
by
her
light
.
Besides
.
Regeneration
and
Justification
,
have
such
relation
and
neerenesse
one
to
another
,
as
that
they
seeme
to
be
almost
but
one
act
,
caused
and
effected
at
one
instant
of
time
:
for
when
we
are
regenerated
,
then
are
we
justified
;
and
when
wee
are
justified
,
wee
are
then
regenerate
,
and
not
before
.
These
two
offices
in
our
salvation
being
distinguished
,
rather
by
their
names
,
then
by
any
speciall
marke
of
difference
in
their
severall
executions
.
Againe
,
the
Apostle
in
his
Sermon
at
Antioch
,
Acts
13.38
.
concludeth
,
saying
:
Be
it
knowne
unto
you
,
yee
men
and
brethren
,
that
through
this
man
Christ
,
Vers.
39.
is
preached
unto
you
the
forgivenesse
of
sinnes
,
from
which
yee
could
not
be
justified
by
the
Law
of
Moses
:
by
him
every
one
that
believeth
is
justified
;
so
that
hee
absolutely
denyeth
the
power
of
Justification
to
be
in
the
workes
of
the
Law
,
and
doth
absolutely
ascribe
it
to
the
power
of
faith
in
Christ
;
and
he
giveth
a
reason
of
this
doctrine
:
for
,
saith
hee
,
If
righteousnesse
be
by
the
Law
,
Gal.
2.21
.
then
Christ
dyed
without
cause
:
So
then
the
very
cause
why
Christ
died
,
was
,
that
righteousnesse
might
be
imputed
and
apprehended
by
faith
to
all
them
that
believe
;
seeing
that
by
workes
it
is
impossible
:
and
therefore
saith
the
Prophet
David
,
Psal.
32.1
.
Blessed
is
he
whose
unrighteousnesse
is
forgiven
,
Verse
2.
and
whose
sinnes
are
covered
:
Blessed
is
the
man
to
whom
the
Lord
imputeth
no
sinne
:
so
hee
thinketh
them
most
righteous
,
that
have
their
unrighteousnesse
forgiven
them
,
and
them
most
holy
,
that
have
not
their
sins
imputed
unto
them
:
Rom.
4.
The
fourth
to
the
Romanes
,
the
whole
Chapter
,
is
an
earnest
and
sufficient
proofe
of
this
argument
and
doctrine
;
where
the
Apostle
laboureth
by
direct
evidence
to
satisfie
all
doubt
,
as
if
hee
had
fore-knowne
the
stiffe
and
unreconcileable
oppositions
of
these
times
,
against
this
doctrine
of
Justification
,
in
which
Chapter
he
maketh
Abraham
his
instance
,
in
whom
there
was
as
much
cause
of
boasting
,
and
as
much
righteousnesse
as
in
any
other
particular
,
save
Christ
Jesus
onely
;
yet
he
there
proveth
,
that
Abraham
,
upon
whom
God
had
founded
his
peculiar
people
,
was
not
justified
by
the
righteousnesse
of
his
workes
;
but
that
this
faith
was
imputed
unto
him
for
righteousnesse
,
and
for
proofe
alleadgeth
Scripture
,
Gen.
15.6
.
And
Abraham
believed
the
Lord
,
and
hee
accounted
that
to
him
for
righteousnesse
:
so
that
the
matter
of
our
justification
is
the
righteousnesse
of
Jesus
Christ
onely
;
and
the
meanes
of
apprehending
it
,
is
onely
by
faith
.
This
doctrine
howsoever
it
is
made
strong
and
unresistable
by
many
testimonies
of
holy
Scripture
;
and
though
it
be
zealously
maintained
by
men
of
great
learning
and
religious
judgement
,
yet
it
hath
endured
violence
,
and
suffered
disgrace
,
both
by
ignorance
and
envie
;
this
age
maintaining
such
oppositions
of
error
,
as
the
ignorance
of
former
times
first
occasioned
;
therefor●
at
this
day
this
argument
of
justification
is
one
of
the
maine
controversies
of
the
world
,
the
one
maintaine
justification
by
faith
onely
,
the
other
by
workes
;
that
defending
truth
,
this
opposing
it
:
and
though
a
faithfull
man
would
be
willing
to
quarrell
in
defence
of
faith
,
Note
.
Psal.
91.4
.
faith
being
our
shield
of
defence
against
all
gaine-sayers
,
sin
and
the
dwell
;
yet
know
not
how
to
give
addition
of
strength
to
them
that
have
already
exceedingly
travelled
in
this
manifest
truth
,
and
whose
faithfull
paines
have
maintained
this
quarrell
,
with
valour
and
victory
,
against
all
opposition
;
neither
is
it
in
the
purpose
of
this
businesse
to
dispute
questions
of
truth
,
but
to
deliver
truth
,
as
it
is
,
by
admonitions
and
plaine
teachings
,
to
men
of
simple
&
easie
understanding
,
for
whose
Christian
good
these
paines
are
principally
taken
;
whose
simplicity
might
most
easily
be
confounded
in
the
intricate
search
of
cunning
arguments
,
for
these
respects
.
And
because
all
contention
and
strife
of
words
is
in
the
hatred
of
my
nature
,
I
will
as
I
finde
it
written
downe
sparingly
deliver
my selfe
in
a
large
argument
and
strike
onely
one
blow
at
the
enemy
of
faith
,
that
I
may
bee
knowne
to
be
an
enemy
of
that
enemy
;
and
that
by
a
familiar
proofe
I
may
instruct
the
knowledge
of
them
that
are
lesse
learned
:
For
they
that
deny
justification
by
fayth
,
and
approve
it
by
works
would
frame
this
argument
from
the
testimony
of
Saint
James
,
Jam.
2.17
.
&c.
who
speaking
of
a
generall
faith
,
doth
utterly
disable
it
from
the
office
of
justification
:
and
therefore
he
saith
,
that
Faith
without
workes
,
is
dead
in
it selfe
;
for
as
the
body
without
the
spirit
is
dead
,
even
so
faith
without
workes
is
dead
also
.
Therefore
,
say
they
,
that
the
Apostle
concludeth
,
that
of
workes
a
man
is
justified
,
and
not
of
faith
onely
.
To
this
is
answered
,
it
is
most
true
that
fruitlesse
faith
is
dead
,
neyther
can
justifie
,
and
that
good
workes
are
the
spirit
and
soule
of
a
living
faith
;
for
as
the
body
without
the
soule
,
is
not
a
living
man
but
a
dead
carcase
;
so
faith
without
workes
is
not
living
,
is
not
saving
,
nay
,
is
not
true
faith
,
but
onely
beares
a
generall
name
:
and
with
Saint
Iames
wee
may
conclude
against
all
such
faith
.
But
if
there
be
a
faith
that
hath
a
necessity
depending
of
good
workes
,
as
necessarily
as
the
soule
to
the
body
,
and
the
fruit
to
the
tree
,
and
that
this
faith
declare
it selfe
to
bee
plentifull
in
good
actions
,
the
fruits
of
a
living
faith
;
we
may
then
with
Saint
James
conclude
against
them
:
for
hee
doth
not
as
they
doe
,
disinable
all
faith
in
the
worke
of
justification
,
but
onely
that
faith
which
is
dead
,
Note
.
and
without
workes
.
So
both
opinions
imply
a
necessity
of
workes
;
the
one
as
the
cause
of
justification
,
and
the
other
as
an
effect
in
them
justified
.
It
were
easie
to
be
large
in
numbring
authorities
,
and
in
reporting
such
distinctions
and
shifts
as
the
deceived
use
in
supporting
their
erroneous
opinions
:
they
are
but
inventions
,
therefore
without
respect
wee
will
passe
them
over
,
Note
.
but
advise
the
Christian
Reader
to
beware
of
both
extreames
,
and
modestly
and
moderately
to
understand
the
meanes
of
his
justification
,
that
his
zeale
carry
him
to
no
extremity
,
but
to
the
vertuous
meane
onely
,
and
not
to
ascribe
all
to
fayth
,
and
nought
to
workes
,
but
to
give
them
both
their
necessary
respects
:
for
as
wee
are
not
justified
but
by
fayth
,
so
our
fayth
is
not
justified
but
by
our
workes
:
for
if
our
works
be
not
faythfull
,
&
our
fayth
working
,
we
are
not
justified
,
neyther
can
be
saved
.
For
when
it
is
said
,
that
fayth
onely
justifieth
,
it
is
meant
and
not
denyed
that
charity
is
joyned
with
that
fayth
which
justifieth
,
being
inseparably
united
unto
it
;
but
that
onely
fayth
,
and
not
charity
is
the
meanes
by
which
we
embrace
Jesus
Christ
,
our
justification
&
righteousnesse
.
As
for
example
,
the
fire
hath
heate
and
light
,
which
qualities
cannot
bee
severed
in
that
subject
;
Note
.
yet
the
fire
burneth
by
heate
only
,
and
not
by
light
:
now
if
they
will
reason
&
say
,
if
the
heate
of
the
fire
only
burn
,
Similitude
.
then
it
burneth
without
the
light
of
the
fire
,
but
that
it
cannot
do
:
such
is
their
reason
against
justification
only
,
because
it
cannot
be
separated
from
charity
.
Likewise
,
though
the
parts
of
mans
body
bee
joyned
together
,
and
one
is
not
without
another
in
a
perfect
body
,
yet
the
eye
onely
sees
,
and
the
eare
onely
heares
,
and
every
part
hath
his
distinct
office
;
and
so
hath
faith
and
charity
.
Thus
may
the
seeming
difference
betweene
Saint
Paul
and
Saint
Iames
bee
reconciled
:
Heb.
11.
but
such
fayth
and
workes
as
Saint
Paul
meaneth
,
justifie
us
before
God
;
but
such
fayth
and
workes
as
Saint
Iames
meaneth
justifie
us
before
men
;
but
God
doth
justifie
effectually
,
fayth
doth
justifie
apprehendingly
,
and
good
workes
doe
justifie
declaringly
;
that
is
,
we
doe
declare
our selves
by
our
workes
unto
men
to
bee
justified
:
therefore
good
workes
doe
not
precede
a
man
to
bee
justified
,
but
follow
him
being
justified
,
as
the
effect
and
fruit
of
faith
:
that
is
,
our
workes
shall
bee
our
witnesses
what
wee
are
in
heart
,
and
what
wee
are
in
fayth
:
Rom.
4
22.23
.
Eph.
2.10
.
but
by
faith
wee
are
justified
and
made
righteous
in
the
sight
of
God
.
Saint
Paul
saith
not
,
that
wee
are
the
creatures
of
God
in
Christ
through
good
workes
,
but
that
wee
are
created
of
God
in
Christ
to
doe
good
workes
.
Againe
,
you
are
saved
by
grace
through
faith
,
and
that
not
of
your selves
:
it
is
the
gift
of
God
;
Vers.
8
,
9.
not
of
workes
,
least
any
man
should
boast
himselfe
.
Math.
9.22
,
29.
Marke
5.34
,
&
10.52
.
Luke
7.50
.
&
8.48
.
Acts
26.18
.
John
1.12
.
Our
Saviour
Christ
as
it
is
in
sundry
places
of
the
Evangelists
recorded
,
saith
often
,
thy
faith
hath
saved
thee
,
onely
believe
:
believe
onely
,
and
thou
shalt
receive
remission
of
sinnes
,
and
inheritance
among
them
that
are
sanctified
by
faith
in
mee
:
as
many
as
believe
in
me
,
to
them
hath
God
given
power
to
become
the
sonnes
of
God
:
whosoever
believeth
in
me
,
shall
not
be
condemned
,
shall
not
perish
,
but
have
everlasting
life
;
these
be
the
words
of
our
Saviour
Christ
:
now
Saint
Paul
saith
,
Believe
in
the
Lord
Jesus
Christ
,
Acts
16
31.
and
thou
shalt
be
saved
:
Gal.
3.8
.
Rom.
4
,
3
,
&c.
God
doth
justifie
through
faith
,
we
are
blessed
by
faith
:
we
are
the
children
of
Abraham
,
yea
,
we
are
the
children
of
God
by
faith
;
the
righteousnesse
of
God
commeth
by
the
faith
of
Jesus
Christ
,
unto
all
,
and
upon
all
that
believe
.
If
therefore
thou
confesse
with
the
mouth
of
the
Lord
Jesus
,
and
shalt
believe
in
thy
heart
,
that
God
raysed
him
from
the
dead
,
thou
shalt
bee
saved
,
for
with
the
heart
man
believeth
unto
righteousnesse
,
Rom.
3.24
,
&c.
and
with
the
mouth
man
confesseth
unto
salvation
.
Wee
are
freely
justified
by
his
grace
through
faith
,
but
justification
is
onely
proper
to
Gods
children
,
so
that
all
prophane
and
ungodly
people
are
out
of
possibility
to
bee
justified
and
made
righteous
in
the
sight
of
God
:
this
is
proved
by
Saint
Paul
to
the
Romans
,
Rom.
8.3
.
Whom
he
predestinated
,
them
also
he
called
,
and
whom
he
called
,
them
also
be
justified
.
And
againe
,
justification
is
a
righteousnesse
in
the
sight
of
God
;
that
is
,
such
as
have
a
true
,
a
living
,
and
a
saving
faith
:
and
by
faith
wee
doe
apprehend
the
righteousnesse
of
Jesus
Christ
.
God
is
content
to
accept
of
such
in
the
righteousnesse
of
his
Sonne
,
and
to
obscure
their
sins
,
and
to
make
them
to
appeare
,
and
stand
before
him
,
as
actually
and
verily
just
,
by
his
imputative
righteousnesse
,
as
if
they
had
wrought
it
personally
,
in
the
practise
of
their
owne
lives
.
If
any
make
demand
,
how
can
these
things
be
;
I
answer
with
the
Apostle
,
Vers.
33
,
34.
Rom.
5.1
.
It
is
God
that
justifieth
,
who
shall
condemne
?
Therefore
being
justified
by
faith
,
we
have
peace
with
God
,
through
our
Lord
Iesus
Christ
.
Thus
farre
Saint
Paul
,
whereby
we
may
see
,
that
if
justification
and
salvation
should
bee
attributed
to
the
merits
of
mans
good
workes
:
it
would
occasion
boasting
and
glorying
in
the
flesh
,
and
challenging
of
our
justification
and
salvation
,
as
due
to
the
merit
of
our
good
workes
,
and
so
much
ab●te
and
abase
the
glory
of
Gods
grace
,
that
grace
should
then
no
more
deserve
the
name
of
grace
;
The
Scripture
is
full
of
proofes
in
this
argument
,
looke
,
Gal.
2.16
.
Rom.
3.21.22.28
30.
Act.
13.38
.
Rom.
1.29.30
,
31.
but
if
Justification
and
Salvation
be
as
it
ought
to
be
,
wholly
given
and
ascribed
unto
Gods
grace
and
mercy
promised
unto
us
in
Christ
Jesus
,
which
we
doe
apprehend
and
lay
hold
of
onely
by
faith
,
as
the
onely
instrumentall
cause
under
Gods
grace
,
then
is
all
the
glory
and
honour
of
our
justification
given
onely
unto
God
,
without
any
merit
of
man
;
and
so
as
it
is
said
before
,
is
concluded
,
that
we
meane
not
by
faith
onely
,
to
exclude
the
doing
,
but
the
meriting
of
good
workes
.
Seeing
that
none
can
be
saved
but
those
that
are
first
justified
,
and
seeing
none
can
be
justified
,
but
they
that
have
a
true
,
living
and
a
working
faith
.
It
behoveth
all
men
to
have
a
principall
care
to
have
the
assurance
of
this
faith
,
that
so
they
may
be
sure
to
be
justified
,
that
they
may
be
sure
to
be
saved
.
And
because
all
men
are
naturally
prone
to
deceive
themselves
with
flattery
and
favourable
opinion
of
themselves
and
their
owne
actions
;
because
Saint
James
,
and
so
the
Scripture
,
James
2.
in
many
places
,
doth
utterly
dis-inable
an
idle
dead
and
a
fruitlesse
faith
,
from
the
office
of
Justification
:
it
therefore
neerely
concerneth
all
men
,
seriously
,
and
without
private
respect
to
examine
their
faith
,
and
compare
their
faith
and
their
workes
together
,
that
their
workes
being
good
,
those
workes
may
justifie
their
faith
to
be
a
living
and
a
saving
faith
,
and
that
they
content
not
themselves
with
a
bare
and
common
historicall
faith
,
the
which
the
Divell
and
the
damned
soules
may
have
;
but
that
their
faith
may
be
approved
good
;
by
the
sufficient
testimony
of
their
good
works
,
without
which
their
faith
cannot
be
good
:
For
as
the
tree
is
knowne
by
his
fruit
;
and
as
it
is
impossible
to
gather
grapes
of
thornes
,
or
figs
of
thistles
:
even
so
is
our
faith
judged
by
our
workes
;
and
so
it
is
impossible
that
good
workes
should
proceed
from
an
evill
faith
;
or
that
a
good
faith
should
not
produce
good
works
,
good
works
being
a
necessary
dependance
upon
a
good
faith
.
This
ought
to
provoke
all
men
to
an
emulation
of
godly
exercise
,
to
contend
to
exceed
in
holy
actions
,
and
to
square
and
fashion
all
their
workes
by
their
faith
,
Note
.
and
to
make
every
act
of
theirs
,
a
testimony
that
they
are
truly
faithfull
:
For
he
that
is
not
with
us
,
is
against
us
,
and
those
workes
of
ours
that
witnesse
not
for
us
,
will
be
witnesses
against
us
,
and
will
condemne
us
in
the
sight
of
all
men
,
that
our
faith
is
not
good
,
or
not
at
all
;
and
that
therefore
wee
are
not
justified
,
neither
can
be
saved
.
This
may
judge
all
those
actions
of
men
,
that
disproportion
a
good
faith
and
a
good
conscience
:
For
though
men
flatter
themselves
,
and
promise
peace
to
their
soules
,
and
thinke
to
be
justified
and
saved
by
a
bare
acknowledgment
of
God
,
and
their
common
historicall
faith
;
yet
in
a
time
,
when
they
thinke
not
on
't
,
Note
.
their
ungodly
workes
will
make
warre
upon
their
soules
,
and
bring
upon
them
a
sure
and
a
sudden
destruction
.
Againe
,
seeing
justification
is
a
meanes
ordained
by
God
to
bring
us
to
salvation
,
this
ought
to
move
all
men
to
a
faithfull
acknowledgement
of
Gods
love
,
who
onely
is
the
principall
and
first
moving
cause
in
every
circumstance
of
our
salvation
,
and
that
we
doe
acknowledge
our selves
in
great
humility
,
to
be
altogether
defective
and
unable
in
the
worke
of
our
owne
salvation
,
and
that
every
grace
in
us
,
is
both
caused
and
continued
in
us
by
the
secret
power
of
God
,
our selves
being
meerly
passive
,
and
moved
to
divine
exercise
by
the
onely
direction
of
the
holy
Ghost
;
and
therefore
,
that
we
doe
ascribe
the
honour
of
every
good
action
to
God
,
by
whom
it
is
caused
,
and
utterly
disgrace
our selves
in
our
owne
estimation
,
because
Gods
grace
doth
leade
every
man
to
every
particular
action
of
goodnesse
.
Note
.
Againe
,
seeing
that
by
faith
in
Christ
,
God
doth
both
cancell
and
abolish
our
sinnes
,
and
repute
us
righteous
in
his
presence
;
it
doth
remember
all
men
the
admirable
degree
of
Gods
favour
,
and
the
powerfull
operation
of
faith
:
First
,
Gods
favour
towards
us
,
hee
being
pleased
to
forgive
us
our
sins
and
deserts
of
condemnation
,
and
to
give
and
impute
the
most
absolute
righteousnesse
of
his
deare
Sonne
,
Christ
,
to
all
men
upon
this
easie
condition
of
faith
,
that
such
,
who
have
a
true
faith
to
apprehend
him
,
shall
be
accepted
in
his
favour
as
sonnes
,
and
shall
appeare
in
the
presence
of
God
as
equally
righteous
,
as
if
themselves
had
actually
performed
righteousnesse
in
their
owne
particular
persons
:
Secondly
,
Heb.
11.1
,
&c.
wee
are
taught
the
powerfull
operation
of
true
faith
;
that
it
is
able
to
enter
heaven
,
and
to
apprehend
and
apply
Christ
and
his
righteousnesse
,
to
reconcile
the
favour
of
God
unto
us
,
and
to
satisfie
his
displeasure
,
to
wash
off
the
leprosie
and
spots
of
our
sins
,
and
to
put
on
us
the
garment
of
righteousnesse
,
even
Jesus
Christ
the
Sonne
of
God
,
by
whom
,
and
through
whom
,
wee
are
justified
in
the
fight
of
God
,
and
by
whom
also
wee
shall
be
saved
.
Let
us
therefore
carefully
endeavour
our selves
in
a
constant
exercise
of
all
godly
actions
,
not
that
we
repose
our
justification
in
the
vertue
or
merit
of
our
owne
workes
,
but
that
by
the
testimony
of
our
good
works
we
may
approve
our selves
to
be
faithfull
;
and
that
our
faith
is
more
than
a
common
or
a
generall
historicall
faith
,
even
a
living
and
a
saving
faith
,
which
is
,
and
must
be
the
onely
meanes
of
our
apprehending
Christ
,
who
is
the
all-sufficient
and
onely
matter
of
our
justification
;
and
let
this
be
the
onely
glory
and
pride
of
our
well-doing
,
that
this
witnesse
of
workes
shall
gaine
us
the
reputation
of
Gods
servants
;
and
that
Gods
faithfull
children
here
on
earth
shall
esteeme
and
repute
us
to
be
of
their
fellow-brethren
,
then
which
,
let
us
never
desire
a
greater
cause
of
boasting
;
and
this
judgement
of
good
men
,
must
needs
rise
from
the
testimony
of
good
workes
,
because
there
is
an
inevitable
necessity
of
consequence
,
and
necessary
dependence
betweene
faith
and
workes
,
they
being
as
inseparable
as
the
heat
from
the
fire
,
and
as
necessarily
depending
as
the
body
and
the
soule
;
let
this
provoke
us
to
a
zealous
forwardnesse
of
all
godly
actions
,
because
thereby
we
shall
conclude
the
assurance
of
our
justifying
faith
,
and
thereby
satisfie
the
desire
of
our
owne
soules
,
and
that
doubt
which
otherwise
might
justly
be
had
of
us
in
the
common
opinion
of
men
:
From
this
argument
must
needs
follow
this
conclusion
,
that
seeing
we
have
the
fruits
of
faith
,
Note
.
good
works
;
therefore
we
have
also
the
cause
of
workes
,
true
faith
;
and
that
therefore
this
faith
thus
working
,
is
a
tree
of
Gods
owne
planting
;
this
is
that
use
,
this
is
that
comfort
and
consolation
which
wee
shall
understand
and
find
in
the
nature
of
our
best
deserving
workes
;
thus
let
us
esteeme
them
,
and
but
thus
;
let
us
therefore
avoid
and
abolish
that
dangerous
opinion
of
meriting
by
workes
,
because
it
is
farre
better
to
want
honour
,
then
to
force
it
from
God
by
violence
;
nay
,
let
us
rather
disgrace
our selves
,
then
to
dis-inable
our
Saviour
Jesus
Christ
:
for
if
righteousnesse
be
from
our selves
,
it
is
not
onely
from
him
,
and
then
would
follow
that
absurd
and
blasphemous
conclusion
,
that
he
is
not
the
onely
Saviour
;
neither
hath
perfected
the
worke
of
mans
salvation
;
let
us
therefore
doe
all
the
good
we
can
:
Note
.
but
let
us
repute
our
deeds
,
though
never
so
good
,
to
be
the
effect
,
and
not
the
cause
of
goodnesse
in
us
;
let
us
also
confidently
hold
,
that
nothing
is
able
to
merit
salvation
,
but
onely
the
righteousnesse
of
Jesus
Christ
;
let
us
therefore
utterly
disclaime
our selves
and
our
owne
power
,
which
is
nothing
but
weaknesse
,
and
wholly
ascribe
all
vertue
,
and
all
power
to
our
Saviour
Christ
,
for
it
is
safer
to
give
him
honour
,
then
to
take
it
from
him
;
and
it
will
farre
better
become
our
Christian
modesty
to
acknowledge
our
weakenesse
and
infirmities
,
then
proudly
to
boast
and
advance
our selves
above
our
deserts
,
and
worthinesse
.
If
therefore
God
by
the
moving
of
his
holy
Spirit
,
doe
incline
our
hearts
unto
godlinesse
,
hee
will
also
give
us
grace
to
continue
in
the
same
,
and
give
us
a
desire
and
power
in
godly
exercise
;
which
when
it
makes
us
grow
plentifull
in
the
demonstration
of
holinesse
,
let
us
ascribe
the
glory
thereof
unto
God
to
whom
it
is
due
onely
;
and
onely
acknowledge
our selves
to
be
that
instrument
,
whereby
his
holy
hand
of
grace
is
pleased
to
work
with
to
our
salvation
.
Of
Faith
.
FAith
is
the
ground
,
the
foundation
,
and
the
pillar
of
the
truth
,
1
Tim.
3.
and
it
is
the
constant
assent
of
the
heart
unto
those
things
which
bee
taught
and
promised
by
the
word
of
God
;
for
to
believe
is
to
assent
unto
the
same
which
we
doe
heare
:
it
is
also
a
certaine
and
sure
perswasion
of
the
heart
,
What
it
is
to
believe
that
there
is
a
God
.
whereby
wee
doe
believe
certaine
things
of
God
,
as
that
there
is
a
God
,
and
that
there
is
but
one
and
none
other
besides
him
:
that
hee
is
omnipotent
,
the
creator
of
heaven
and
earth
:
that
he
is
just
,
doing
good
to
the
righteous
,
and
punishing
the
wicked
:
that
he
is
good
,
gentle
,
and
mercifull
to
them
that
doe
amend
their
sinfull
life
:
that
he
is
true
,
and
keepeth
promise
;
that
he
is
able
to
performe
what
hee
hath
promised
;
that
hee
is
everlasting
,
and
many
other
things
that
bee
reported
of
him
in
holy
Scriptures
;
and
to
beleeve
also
of
Christ
;
that
hee
is
the
onely
begotten
Sonne
of
God
,
the
word
of
God
,
made
flesh
,
true
God
and
true
man
,
our
onely
Lord
,
redeemer
,
Saviour
,
and
Mediatour
;
hee
was
crucified
,
dead
,
buried
,
and
rose
againe
,
taken
up
into
Heaven
,
touching
his
manhood
;
and
that
he
sitteth
at
the
right
hand
of
the
father
;
and
that
he
shall
come
at
the
end
of
the
world
to
judge
the
quicke
and
the
dead
;
and
many
other
things
set
forth
in
the
Evangelists
and
Apostles
:
and
to
believe
of
the
holy
Spirit
,
that
he
is
of
the
same
Godhead
equall
with
the
Father
and
the
Sonne
:
that
he
is
of
the
light
giver
of
the
minds
,
the
comforter
,
teacher
,
reliever
,
renewer
,
sanctifier
and
governour
of
the
elect
of
God
,
this
maketh
a
great
matter
to
the
salvation
of
man
,
how
it
be
grounded
in
their
hearts
.
Secondly
,
To
believe
God
.
that
we
doe
believe
God
also
:
that
is
to
credit
and
to
believe
his
word
,
as
the
word
of
God
,
of
whose
truth
being
a
thing
altogether
infallible
,
it
were
a
wicked
matter
to
doubt
:
that
wee
doe
believe
also
Christ
the
Sonne
of
God
,
as
when
we
doe
believe
his
Word
to
be
the
Word
of
the
onely
begotten
Sonne
of
God
,
sent
unto
us
from
his
Father
:
for
Christ
saith
,
He
that
believeth
in
me
shall
have
life
everlasting
;
John
6.40
,
&c.
Vers.
29.
1
John
3.23
.
this
is
the
worke
of
God
,
that
ye
believe
on
him
whom
he
hath
sent
.
To
believe
him
as
Christ
the
anoynted
of
God
,
is
to
believe
him
in
all
poynts
,
his
words
,
his
actions
,
and
not
to
doubt
any
whit
of
any
his
sayings
;
wee
should
not
onely
believe
of
God
,
and
God
,
but
also
in
God
;
and
to
believe
in
God
is
to
direct
all
our
hope
unto
God
,
and
with
sure
confidence
and
trust
to
depend
upon
his
goodnesse
.
This
third
degree
of
fayth
riseth
upon
the
first
two
;
for
whosoever
doe
believe
of
God
,
and
believeth
God
also
aright
,
cannot
choose
,
but
assuredly
and
with
all
his
heart
depend
upon
the
truth
and
goodnesse
of
his
promise
,
for
otherwise
it
is
no
Christian
fayth
,
but
a
false
fayth
,
which
is
not
faith
,
but
opinion
:
John
14.1
,
11
,
12.
for
Christ
saith
unto
his
Disciples
,
Let
not
your
hearts
be
troubled
:
yee
believe
in
God
,
believe
also
in
me
.
Believe
me
that
I
am
in
the
Father
,
and
the
Father
in
me
.
Verely
,
verely
I
say
unto
you
,
h●e
that
believeth
on
me
,
the
workes
that
I
doe
,
the
same
shall
he
doe
also
.
By
which
words
he
requireth
beliefe
and
trust
in
him
aswell
as
in
God
the
Father
.
This
Christian
fayth
is
onely
true
and
necessary
to
the
obtayning
of
everlasting
salvation
:
but
we
must
understand
that
the
nature
and
disposition
of
God
is
such
,
that
no
unfaithfull
person
can
please
him
;
for
how
should
the
unfaithfull
person
please
him
,
who
is
the
most
true
and
faythfull
of
all
?
thereupon
commeth
that
saying
to
the
Hebrews
,
Heb.
11.6
.
that
without
faith
it
is
impossible
to
please
God
.
Therefore
no
man
can
be
blessed
without
fayth
;
for
how
can
hee
be
blessed
,
which
pleaseth
not
God
?
but
such
that
have
no
care
for
their
everlasting
salvation
,
they
be
not
compelled
by
any
necessity
to
believe
,
for
they
may
perish
without
faith
.
But
they
that
doe
desire
to
be
saved
must
of
necessity
thinke
upon
faith
,
John
3.16
.
without
the
which
they
cannot
be
saved
.
Our
Saviour
sayd
,
that
God
so
l●ved
the
world
,
that
he
gave
his
onely
begotten
Sonne
,
to
that
end
,
intent
and
purpose
,
that
whosoever
doe
believe
in
him
should
not
perish
,
but
have
everlasting
life
.
It
is
also
necessary
for
every
Christian
man
to
know
that
Christ
the
Sonne
of
God
is
sent
into
this
world
from
the
father
,
to
redeeme
and
save
sinners
:
Christ
saith
,
This
is
everlasting
life
,
to
know
God
the
Father
,
John
17.
and
Iesus
Christ
the
Sonne
whom
he
hath
sent
.
This
knowledge
is
so
incomprehensible
to
mans
understanding
,
that
it
seemeth
unto
him
meere
foolishnesse
,
because
the
wisdome
of
the
world
is
not
capable
to
comprehend
it
:
therefore
it
is
necessary
that
it
be
attayned
by
fayth
,
by
the
power
of
the
spirit
,
By
this
mee
know
that
Christ
is
the
Sonne
of
God
.
John
6.29
.
Wee
ought
likewise
to
believe
all
those
things
which
doe
concerne
the
resurrection
,
the
ascension
,
the
Priesthood
,
and
everlasting
Kingdome
of
Christ
;
and
that
he
sitteth
and
ruleth
at
the
right
hand
of
his
Father
,
and
for
his
comming
againe
to
judge
,
with
the
rising
to
judgement
and
life
everlasting
to
come
,
all
which
matters
cannot
be
comprehended
without
faith
.
Rom.
4
,
5
,
&
6.
chap.
Wee
are
required
also
of
necessity
to
believe
those
things
which
the
holy
Spirit
doth
worke
in
our
hearts
to
our
salvation
:
when
as
Christ
doth
forgive
us
our
sinnes
through
fayth
in
his
blood
,
and
so
doth
justifie
us
,
and
when
hee
by
his
grace
makes
us
the
children
of
God
by
adoption
,
1
John
1
,
&c.
Acts
15.
Gal.
5.
Rom.
10.
1
Pet.
5.
Rom.
5.
Heb.
10.
when
hee
doth
purifie
our
hearts
,
and
maketh
us
able
to
doe
good
workes
,
and
to
love
our
Christian
brethren
;
when
hee
stirreth
us
up
by
godly
motions
to
call
upon
our
Father
by
prayer
,
to
withstand
Satan
,
to
be
constant
and
persevere
also
in
troubles
;
all
those
things
bee
so
wrought
in
the
Elect
of
God
by
the
vertue
of
the
grace
of
Christ
,
that
none
of
them
can
be
done
in
any
man
unlesse
he
hath
Christian
fayth
:
this
is
a
great
poynt
of
wisdome
in
man
to
know
from
whence
these
gifts
doe
come
.
This
consideration
doth
admonish
us
,
that
they
which
doe
lacke
true
fayth
,
must
cry
unto
him
who
doth
only
worke
the
same
in
our
hearts
by
the
operation
of
his
holy
Spirit
:
Faith
is
the
gift
of
God
,
and
we
doe
receive
it
into
the
soule
by
the
instrument
of
the
body
.
for
so
wonderfull
great
is
the
grace
,
and
the
lovingnesse
of
God
toward
us
,
that
hee
doth
not
only
promise
everlasting
life
and
salvation
unto
us
wretched
sinners
,
if
we
doe
believe
in
him
;
but
hee
doth
also
give
them
this
gift
,
that
they
may
believe
in
him
:
therefore
it
is
a
cleare
matter
that
we
have
nothing
in
our
flesh
whereof
we
may
glory
.
Let
them
therefore
which
have
but
a
weake
and
a
small
fayth
,
pray
with
the
Apostle
,
Lord
increase
our
faith
.
Let
them
which
bee
strong
in
fayth
,
acknowledge
the
gift
of
God
,
and
magnifie
his
grace
:
if
they
doe
see
any
that
doe
lacke
the
same
gift
of
fayth
,
let
them
pray
to
God
for
them
,
the
authour
and
giver
of
fayth
,
that
hee
will
vouchsafe
to
give
them
also
the
spirit
of
fayth
.
It
is
manifest
that
true
fayth
is
the
gift
of
God
,
How
Gods
gifts
be
given
.
and
Gods
gifts
are
bestowed
two
manner
of
wayes
:
some
hee
gives
immediately
,
without
any
ministry
or
helpe
of
man
;
as
the
soule
,
life
,
understanding
,
will
,
appetite
,
and
those
things
which
doe
helpe
towards
the
sustentation
of
our
life
,
love
,
hatred
,
feare
of
evill
,
power
to
see
,
to
heare
,
to
smel
,
to
taste
,
and
to
touch
;
and
those
outward
things
,
as
the
Sunne
,
Moone
,
light
,
day
,
night
,
aire
,
summer
and
winter
,
&c.
and
some
things
the
attained
by
the
meanes
of
mans
ministery
and
industry
,
as
a
secondary
meanes
:
as
the
body
,
the
nutriment
of
the
body
,
corne
,
bread
,
wine
,
clothes
,
and
such
other
like
,
yea
,
civill
governement
,
publique
quiet
,
by
true
justice
in
the
magistrate
,
arts
,
sciences
,
tongues
,
usage
and
experience
of
things
.
Againe
,
some
things
be
so
given
of
God
;
that
hee
which
receiveth
them
,
doth
not
perceive
that
he
receiveth
them
;
as
when
the
soule
is
joyned
to
the
body
,
and
life
put
into
it
,
and
some
things
are
received
with
perceivance
of
mans
understanding
,
as
those
things
be
which
are
given
to
men
of
ripe
and
good
yeers
,
and
they
may
be
perceived
either
in
body
,
as
corporall
gifts
,
either
in
spirit
,
as
spiritual
gifts
.
Whether
faith
be
given
without
measure
.
Consequently
,
we
must
consider
also
that
all
and
singular
gifts
of
God
,
as
well
corporall
as
spirituall
,
whether
that
they
be
given
immediately
from
him
,
or
by
some
meane
are
bestowed
in
a
certaine
measure
;
for
no
man
in
all
points
hath
granted
unto
him
such
a
perfection
of
any
gift
,
but
that
hee
may
be
made
more
perfect
in
the
same
gift
:
for
whosoever
is
wife
,
is
so
wise
in
measure
,
that
he
may
yet
be
made
wiser
in
that
;
of
that
sort
is
the
gift
of
faith
,
and
all
other
the
gifts
of
God
granted
unto
men
:
this
the
Apostle
witnesseth
,
saying
,
that
no
man
esteeme
of
himselfe
more
then
he
ought
;
Rom.
12.
but
so
esteeme
himselfe
,
that
he
behave
himselfe
discreetly
according
as
God
hath
dealt
to
every
man
the
measure
of
faith
.
Againe
,
the
Apostle
saith
,
that
there
is
given
to
some
a
greater
,
to
some
a
lesser
measure
of
faith
;
Ephes.
4.
yet
there
is
one
Lord
,
one
Faith
,
one
Baptisme
,
one
God
,
One
selfesame
,
but
not
all
one
measure
.
one
Father
of
all
,
which
is
above
,
and
through
all
,
and
in
you
all
.
Wherefore
the
faithfull
be
not
alike
in
those
things
which
doe
grow
upon
faith
,
and
doe
follow
the
same
,
as
in
knowledge
,
in
love
and
feare
of
God
;
also
in
hope
,
love
to
our
neighbours
,
patience
,
and
study
of
godly
life
.
Againe
,
Measure
of
faith
sufficient
to
salvation
.
1
Cor.
12.
the
measure
of
faith
is
so
divided
by
the
providence
of
God
,
that
to
the
elect
there
is
no
lesse
given
him
then
is
sufficient
to
salvation
:
For
he
giveth
a
sufficient
proportion
to
every
one
;
for
he
that
hath
the
greater
,
hath
never
a
whit
the
greater
salvation
,
nor
hee
which
hath
the
lesse
hath
never
the
lesse
salvation
;
the
truth
thereof
is
set
forth
in
Exodus
,
and
they
gathered
Manna
,
some
more
,
Exod.
16
,
17
,
18.
some
lesse
,
and
unto
him
that
gathered
much
remained
nothing
over
,
and
unto
him
that
had
gathered
little
,
there
was
no
lacke
.
True
faith
whereof
wee
doe
speake
is
not
given
unto
all
men
;
therefore
it
is
that
the
Apostle
saith
,
2
Thes.
1.
Rom.
10.16
.
Esay
65.12
.
all
men
have
not
faith
,
all
men
doe
not
believe
the
Gospel
;
for
Esaias
saith
,
Lord
,
who
hath
believed
our
sayings
?
To
obey
the
Gospel
,
is
to
assent
unto
it
with
true
faith
,
and
to
repose
our selves
in
it
,
with
a
good
and
assured
trust
;
therefore
the
true
faith
of
Christ
is
not
in
all
men
,
that
is
to
say
,
it
is
none
of
those
common
gifts
of
God
,
which
are
commonly
given
unto
all
men
;
but
it
is
one
of
the
speciall
graces
,
which
are
onely
given
unto
some
few
,
by
the
providence
of
God
:
of
this
kinde
be
also
the
heavenly
and
spirituall
gifts
,
which
be
necessary
unto
true
and
everlasting
felicity
;
such
as
faith
,
hope
,
charity
,
patience
,
the
study
of
godlinesse
,
and
the
feare
of
the
Lord
,
and
the
like
.
No
doubt
,
this
gift
of
faith
is
a
singular
gift
of
God
,
but
it
is
not
enough
for
a
man
to
have
it
,
When
it
is
once
gotten
,
it
must
be
nourished
when
we
have
it
.
unlesse
that
after
hee
hath
it
,
it
be
continually
conserved
,
increased
and
practised
throughout
all
our
life
:
for
faith
is
of
the
same
nature
that
the
vertues
be
,
which
be
naturally
powred
into
us
,
and
be
necessary
for
the
conservation
of
this
present
life
,
which
it
is
not
sufficient
to
have
received
them
,
unlesse
they
be
also
furthered
,
amplified
and
encreased
in
us
:
as
for
example
,
the
power
of
reason
,
which
wee
received
at
the
first
birth
of
our
flesh
,
which
must
alwaies
be
nourished
,
advanced
,
and
exercised
to
the
necessary
uses
of
our
life
:
Note
.
So
this
Christian
faith
,
which
is
,
as
it
were
,
a
certaine
reason
of
our
second
birth
and
new
man
in
Christ
,
must
like
an
infant
,
be
fed
and
furthered
,
to
the
spirituall
life
;
the
increase
of
faith
,
is
when
it
groweth
and
increaseth
in
the
hearts
of
the
faithfull
,
whereby
it
waxeth
stronger
and
stronger
by
the
grace
of
God
,
that
we
be
now
able
to
believe
those
things
,
which
before
wee
could
not
believe
,
although
they
were
never
so
true
,
and
set
forth
in
the
Word
of
God
,
that
Christ
is
the
Saviour
of
the
world
.
2
Thes.
1.
The
Thessalonians
increased
in
faith
abundantly
:
this
increase
of
faith
doth
depend
upon
the
increase
of
the
knowledge
of
Christ
;
so
the
faithfull
be
admonished
of
Saint
Peter
,
that
they
should
increase
in
the
grace
and
knowledge
of
our
Lord
and
Saviour
Jesus
Christ
:
2
Pet.
3.
the
increase
of
faith
may
be
perceived
in
the
mutuall
love
towards
our
brethren
in
their
patience
and
suffering
of
troubles
:
So
the
Apostle
meant
when
he
said
,
For
as
much
as
your
faith
increaseth
,
2
Thes.
1.
and
the
charity
of
every
of
you
one
towards
another
aboundeth
;
so
that
wee
our selves
doe
glory
of
you
in
the
Church
of
God
,
for
your
patience
and
faith
in
all
your
persecutions
and
tribulations
which
you
doe
suffer
,
on
the
other
side
staggering
and
carefull
feare
,
doth
argue
a
weaknesse
of
faith
;
so
it
was
said
to
Saint
Peter
,
Why
doubtest
thou
,
O
thou
of
little
faith
?
Mat.
14.30
,
31.
and
they
which
doe
start
backe
in
the
time
of
temptation
,
persecution
,
affliction
,
or
tribulation
,
are
tryed
to
be
weake
in
faith
,
and
doe
prove
themselves
so
to
be
:
so
the
faith
of
St.
Peter
was
weake
,
Mat.
26.71
,
72.
when
he
was
proved
by
the
maydens
word
,
and
denyed
his
Master
.
And
seeing
that
there
is
given
to
all
the
elect
of
God
,
a
measure
of
faith
from
the
Lord
,
and
that
the
same
is
not
all
one
,
in
all
men
,
and
yet
sufficient
for
every
one
unto
salvation
;
and
is
such
,
that
it
is
not
perfected
in
any
certaine
space
of
time
,
or
yeeres
,
but
that
wee
must
travell
in
it
,
and
endeavour
it
as
long
as
wee
live
in
this
world
:
as
soone
as
faith
is
conceived
by
the
gift
of
God
,
Faith
breedeth
true
repentance
.
it
produceth
and
bringeth
forth
,
as
her
daughter
,
true
repentance
,
and
that
so
soone
,
that
it
seemeth
to
bring
it
with
her
from
heaven
,
as
her
waiting
mayd
,
whereof
there
be
many
examples
in
the
holy
Scriptures
:
Zach●us
,
as
soone
as
hee
was
come
to
the
faith
of
Christ
,
said
,
Luk.
19.8
.
Lo
,
Lord
,
I
doe
give
the
one
halfe
of
my
goods
to
the
poore
,
and
in
case
I
have
beguiled
any
body
,
I
doe
restore
,
foure
times
as
much
;
which
words
doe
manifestly
declare
the
judgement
of
true
repentance
;
and
when
a
great
sort
of
people
began
to
believe
the
saying
of
St.
Peter
,
Acts
2.37
.
they
had
remorse
in
their
hearts
,
and
brast
out
,
saying
,
What
shall
wee
doe
brethren
to
be
saved
?
and
many
of
them
that
began
to
believe
,
came
to
the
Apostles
,
and
disclosed
their
doings
,
moved
,
no
doubt
,
by
the
spirit
of
repentance
.
The
true
knowledge
of
God
.
Faith
doth
take
hold
of
the
true
knowledge
of
God
,
and
of
Jesus
Christ
his
Sonne
,
which
the
world
here
cannot
attaine
unto
.
The
holy
Spirit
doth
kindle
a
light
in
the
hearts
of
the
faithfull
,
so
that
they
may
most
certainly
know
those
things
to
be
most
true
,
which
they
doe
believe
in
faith
,
so
Saint
Peter
said
,
to
whom
shall
wee
goe
?
Joh.
6.68
,
69.
thou
hast
the
words
of
eternall
life
,
and
wee
are
sure
and
believe
,
that
thou
art
Christ
,
the
Sonne
of
the
living
God
;
and
Christ
said
unto
them
which
believed
in
him
,
John
8.
if
you
abide
in
my
word
,
you
be
verily
my
Disciples
,
and
you
shall
know
the
truth
;
thereof
commeth
that
assurednesse
of
faith
,
Note
.
whereof
mention
is
made
before
.
In
Gods
case
and
Religion
,
all
things
are
blind
and
doubtfull
to
mans
naturall
reason
,
but
unto
faith
they
be
certaine
and
cleare
,
and
thereby
we
know
,
that
wee
be
the
children
of
God
;
faith
doth
take
hold
of
the
gifts
of
God
,
which
we
doe
request
of
him
in
prayer
,
the
attainment
of
the
which
,
cannot
be
hoped
for
,
nor
trusted
upon
without
wee
aske
in
fayth
;
James
1.6
.
wherefore
Saint
Iames
saith
,
Let
him
aske
in
faith
doubting
nothing
,
for
hee
that
is
doubting
and
wavering
,
is
like
a
wave
of
the
Sea
,
tost
to
and
f●owith
the
wind
,
and
carried
with
violence
.
And
Christ
sayth
,
Verily
I
say
unto
you
,
Mark
.
11.23
24
whatsoever
you
request
in
your
prayers
,
believe
that
you
shall
obtaine
it
,
and
it
shall
befall
unto
you
.
Againe
,
fayth
doth
worke
in
him
that
is
justified
,
a
peaceable
,
quiet
,
good
,
and
contented
conscience
towards
God
through
Christ
:
so
the
Apostle
testifieth
saying
,
Therefore
being
justified
by
faith
,
Rom.
5.
we
have
peace
with
God
,
through
our
Lord
Iesus
Christ
:
without
this
fayth
it
is
impossible
that
wee
should
have
a
quiet
conscience
towards
God
;
for
as
is
sayd
before
,
that
by
fayth
wee
doe
apprehend
the
grace
of
reconcilement
and
justification
,
purchased
for
us
in
the
blood
of
Christ
:
fayth
must
needs
therefore
worke
in
us
the
invocation
,
adoration
,
Rom.
10.
and
worship
of
him
whom
wee
doe
believe
in
.
How
shall
they
call
upon
him
,
sayth
the
Apostle
,
in
whom
they
have
not
believed
?
and
the
blind
man
which
our
Saviour
made
to
see
,
when
he
had
sayd
,
Lord
I
doe
believe
,
John
9.38
.
The
confessi●n
of
truth
.
hee
worshipped
him
immediately
in
whom
he
beleeved
.
For
by
fayth
wee
doe
confesse
the
truth
that
is
once
beleeved
and
knowne
of
us
.
So
the
Apostle
doth
joyne
fayth
and
confession
together
,
for
to
beleeve
with
the
heart
justifieth
,
and
to
acknowledge
with
the
mouth
maketh
a
man
safe
,
having
the
selfe-same
spirit
of
faith
.
At
the
poynt
of
death
wee
doe
by
fayth
commend
our
soules
and
spirit
unto
the
Lord
.
So
did
the
thiefe
upon
the
Crosse
,
Math.
27.
Acts
7.59
.
and
Saint
Stephen
also
when
he
was
stone
:
this
is
the
last
worke
of
faith
towards
God
;
for
after
the
yeelding
up
of
the
Spirit
once
,
there
is
no
longer
place
nor
use
of
faith
.
These
bee
therefore
the
workes
of
fayth
towards
God
,
first
the
love
of
God
,
a
good
conscience
towards
our
neighbour
,
hope
of
things
to
come
,
a
boldnesse
to
repaire
by
prayer
to
the
Throne
of
grace
,
invocation
,
adoration
,
and
worship
,
confession
of
the
truth
,
obedience
,
perseverance
,
and
the
yeelding
up
of
the
Spirit
to
goe
immediately
unto
God
,
the
faithfull
are
comforted
in
the
Lord
by
the
benefit
of
fayth
:
whereupon
Christ
also
when
hee
admonished
his
Disciples
from
whence
they
should
seeke
their
comfort
in
adversity
,
he
said
,
John
14.1
,
&c.
Let
not
your
hearts
be
troubled
;
believe
in
God
,
believe
also
in
me
;
for
there
is
in
none
greater
goodnesse
,
in
none
greater
mercy
,
in
none
greater
knowledge
of
those
things
wherewith
all
our
hearts
be
tormented
,
in
none
more
knowledge
and
power
to
helpe
and
ayde
then
is
in
God
himselfe
;
2
Cor.
1.3
.
so
that
he
is
justly
called
the
father
of
mercies
and
God
of
all
comfort
.
For
he
that
is
faythfull
doth
apply
himselfe
to
the
goodnesse
of
God
,
and
by
it
wee
doe
perceive
the
efficacy
and
sence
thereof
,
and
it
bringeth
comfort
unto
the
troubled
heart
.
By
fayth
wee
doe
believe
the
promises
of
grace
,
and
doe
by
it
embrace
those
things
which
be
spoken
of
God
,
in
his
word
:
fayth
doth
also
mortifie
the
concupiscence
of
the
flesh
,
and
maketh
a
mans
mind
humble
and
lowly
,
and
worketh
many
other
notable
matters
in
the
hearts
of
the
beleevers
.
This
excellent
and
rare
jewell
,
is
faith
,
the
excellence
whereof
is
surpassing
precious
,
wherewith
we
must
of
necessity
be
endued
to
become
perfect
men
.
Heb.
11.
Saint
Paul
sayth
,
that
Faith
is
the
ground
of
things
hoped
for
,
and
the
evidence
of
things
which
are
not
seene
.
This
is
a
speciall
jewell
,
and
happy
is
the
man
that
hath
it
but
in
quantity
comparable
to
a
graine
of
Mustard
seed
:
it
is
the
ground
of
things
hoped
for
;
as
if
it
were
sayd
,
whatsoever
crosse
or
calamity
vexeth
us
,
if
wee
hope
for
reliefe
and
ease
,
wee
must
ground
it
upon
fayth
,
otherwise
our
hope
is
no
hope
:
It
is
the
evidence
of
things
not
seene
,
Note
.
it
is
the
patefaction
or
laying
open
as
it
were
,
of
the
very
thing
,
though
farre
from
our
sight
,
which
is
expected
and
longed
for
in
hope
,
the
thing
hoped
for
through
it
,
is
as
it
were
,
Eph.
1.
evidently
seene
,
and
layd
before
our
eyes
,
wee
may
upon
this
ground
build
so
certaine
a
foundation
of
hope
of
the
joyes
to
come
,
as
if
we
were
setled
in
Heaven
it selfe
with
Christ
.
It
is
indeed
the
assurance
of
all
our
comforts
in
the
promises
of
God
;
and
whensoever
wee
lay
this
evidence
before
the
celestiall
Judge
by
prayers
,
for
therein
it
appeareth
to
be
fayth
,
or
not
to
be
;
he
cannot
but
allow
it
so
current
,
lawfull
,
and
effectuall
,
as
that
whatsoever
wee
aske
,
though
wee
see
nothing
to
answere
our
hope
,
yet
wee
may
assure
our selves
that
wee
shall
obtaine
our
desires
at
such
time
,
and
in
such
sort
,
as
shall
bee
most
fittest
for
our
necessities
;
in
so
much
as
wee
may
be
bold
to
say
,
wee
are
already
partakers
of
that
we
looke
for
before
it
come
,
Psa.
34.8
,
9
,
10.
because
comming
it
will
come
:
and
our
fayth
which
is
the
ground
and
the
evidence
of
things
hoped
for
,
shall
not
be
in
vaine
:
and
therefore
,
in
what
danger
so
ever
we
are
,
we
must
open
this
evidence
,
even
our
fayth
unto
the
Almighty
in
humble
suit
and
hearty
prayer
,
that
as
his
promises
are
manifold
,
for
the
releefe
of
his
children
,
and
his
meanes
infinite
;
so
will
he
accept
of
our
faith
,
Psal.
91.
wherein
wee
stand
assured
that
hee
is
God
al-sufficient
,
full
of
mercy
and
truth
,
able
and
willing
to
grant
what
we
aske
:
and
first
we
must
consider
,
that
there
is
no
dissembling
with
God
;
neyther
can
wee
bragge
of
this
rare
jewell
,
and
yet
bring
forth
the
fruits
of
infidelity
,
which
then
appeareth
when
wee
shew
our selves
impatient
at
the
chastisements
and
corrections
of
the
Lord
,
and
when
we
grudge
to
stay
the
Lords
leasure
for
helpe
;
and
when
leaving
the
meanes
commanded
by
God
wee
runne
to
worldly
and
forbidden
meanes
;
these
things
can
we
not
shroud
nor
cloake
under
any
colour
or
pretence
:
for
hee
that
searcheth
the
heart
,
findeth
every
dissimulation
:
Acts
5.
he
found
out
Ananias
and
Saphyra
in
their
hypocrisie
,
and
gave
them
the
reward
of
death
;
because
they
would
seeme
to
have
faith
,
and
dissembled
.
Learne
of
the
good
King
Hezekiah
,
2
King
.
20.5
,
6.
whose
successe
of
his
faith
was
such
,
as
it
effected
what
he
desired
;
namely
,
in
his
sicknesse
hee
recovered
health
,
and
had
fifteene
yeares
added
to
his
life
,
after
the
Lord
sayd
by
his
Prophet
that
he
should
dye
.
This
is
a
comfortable
example
to
bee
applyed
to
the
case
of
him
that
is
deeply
diseased
within
with
sin
,
and
without
with
crosses
and
calamities
,
wherein
if
he
seeke
the
Lord
in
this
lively
and
working
faith
,
hee
will
offer
himselfe
unto
him
,
The
efficacy
of
faith
.
and
make
him
see
the
issue
of
his
hope
,
even
delivery
out
of
all
his
troubles
.
The
prayers
of
the
faythfull
are
of
wonderfull
effect
;
for
thereby
God
sheweth
himselfe
to
bee
a
God
of
great
compassion
,
and
exceeding
in
mercy
towards
all
believers
;
and
at
an
instant
hee
heareth
and
in
his
good
time
for
Christ
his
sake
,
hee
granteth
our
desires
,
as
is
seene
in
this
example
of
Hezekiah
,
whose
prayer
no
sooner
issued
out
of
his
mouth
,
but
his
petition
was
granted
,
and
the
Lords
mercy
came
to
meete
,
as
it
were
,
the
Kings
miseries
:
whereby
we
may
learne
that
the
faythfull
soule
being
in
distresse
hath
God
as
present
as
if
Heaven
and
earth
were
conjoyned
together
.
No
distance
of
place
,
or
processe
of
time
can
prevent
God
to
performe
his
will
in
a
moment
of
time
:
but
where
prayer
is
,
and
fayth
the
ground
of
it
,
there
is
the
presence
of
God
,
Esay
49.
who
giveth
presently
,
or
delayeth
for
a
time
,
according
to
his
will
,
alwayes
for
the
best
,
and
good
of
the
faythfull
petitioner
.
God
delayed
to
grant
Davids
request
a
long
time
,
suffering
him
to
live
in
banishment
,
and
in
the
wildernesse
,
crying
;
yet
at
the
last
,
in
an
acceptable
time
,
hee
delivered
him
and
made
him
King
over
Israel
:
Gen.
41.1
,
&c.
so
Ioseph
made
long
suite
and
prayed
unto
the
Lord
being
in
prison
,
and
no
doubt
the
Lord
heard
him
,
yet
in
two
yeeres
he
gave
him
not
his
liberty
:
but
when
the
time
was
come
,
wherein
occasion
was
administred
for
his
advancement
;
hee
then
not
only
gave
him
freedome
,
but
also
made
him
viceroy
,
as
it
were
,
over
all
Egypt
;
thus
doth
God
often
try
our
faith
,
whether
it
be
sound
or
not
,
and
after
proofe
thereof
by
patience
,
then
it
hath
the
reward
.
Infinite
examples
might
be
shewen
of
the
force
of
faith
,
Hebr.
11.
how
it
stopped
the
Lyons
mouthes
,
how
it
qualified
the
heat
of
the
fire
,
and
how
faith
gave
David
the
victory
over
Goliah
;
but
let
these
suffice
.
And
sith
that
faith
and
humble
prayer
are
so
effectuall
;
1
Sam.
17.46
,
&c.
let
us
not
rest
dissolute
and
carelesse
to
seeke
it
,
but
with
all
diligence
and
carefulnesse
,
let
us
aske
it
of
the
Lord
,
and
hee
will
give
it
us
abundantly
,
so
shall
wee
be
able
to
performe
and
bring
mighty
things
to
passe
beyond
humane
expectation
;
the
examples
in
the
Scriptures
are
common
,
they
are
infinite
,
which
may
confirme
our
faith
:
seeke
therefore
the
Scriptures
,
the
sweet
Manna
of
our
soules
,
they
will
shew
us
the
admirable
things
which
have
beene
wrought
by
lively
faith
;
let
us
therefore
assure
our selves
,
that
this
God
,
who
hath
done
for
us
wonderfull
things
,
will
be
present
also
at
our
prayers
;
and
if
wee
aske
faithfully
,
he
will
bring
such
things
to
passe
for
us
,
as
shall
seeme
marvellous
to
the
eyes
of
men
.
Now
,
sith
this
excellent
sweet
and
surpassing
jewell
is
the
gift
of
God
,
and
that
he
giveth
all
his
rich
blessings
freely
and
for
nought
;
let
us
not
feare
to
frame
our
prayers
unto
him
in
all
humble
obedience
,
and
goe
freely
to
the
throne
of
Grace
,
and
he
will
give
us
at
large
,
what
wee
shall
desire
in
faith
.
In
briefe
,
faith
is
the
hand
of
the
soule
,
which
layeth
hold
of
the
promises
of
Christ
in
the
mercy
of
the
Almighty
;
she
hath
a
bright
eye
that
pierceth
heaven
,
a
holy
eare
,
a
cleare
heart
,
and
a
sure
foot
standing
upon
a
rocke
;
she
is
the
strength
of
hope
,
the
trust
of
truth
,
the
honour
of
amity
,
and
the
joy
of
love
;
she
is
rare
among
the
sonnes
of
men
,
and
hardly
found
among
the
children
of
women
,
but
to
the
sonnes
of
God
;
she
is
the
assurance
of
their
inheritance
,
and
in
the
children
of
grace
,
she
is
the
promise
of
their
portions
;
shee
lookes
toward
heaven
,
but
lives
in
the
world
,
in
the
soules
of
the
elect
,
to
the
glory
of
the
Electour
;
shee
was
wounded
in
Paradise
by
a
dart
of
the
Divell
,
and
healed
of
her
hurt
by
the
death
of
Christ
Jesus
;
faith
is
Gods
blessing
,
and
mans
blisse
,
reasons
comfort
,
and
the
glory
of
vertue
.
Of
Hope
.
AFter
the
knowledge
of
God
,
which
is
by
faith
,
there
followeth
hope
,
love
,
patience
,
invocation
,
and
feare
of
God
,
obedience
,
and
such
other
like
,
which
doe
belong
unto
true
godlinesse
;
wherefore
like
as
before
is
noted
those
things
,
which
a
godly
person
ought
to
consider
of
God
,
and
to
conceive
by
the
knowledge
of
him
,
and
his
Sonne
Christ
:
So
it
is
meet
to
speake
of
those
things
which
doe
follow
in
the
knowledge
of
God
in
us
,
without
the
which
,
true
godlinesse
can
take
no
place
;
for
those
things
which
be
recited
before
of
God
,
cannot
doe
us
any
good
,
unlesse
wee
doe
depend
upon
him
in
sincere
faith
,
hope
,
charity
,
patience
,
invocation
,
reverence
and
obedience
:
for
as
of
true
faith
is
said
sufficiently
before
,
What
is
the
hope
of
Christian
men
.
Rom.
1.24
,
25.
it
is
not
amisse
likewise
to
note
something
touching
hope
;
for
the
definition
of
hope
,
it
is
an
expectation
of
things
to
come
:
for
the
Apostle
saith
,
that
we
are
saved
by
hope
,
but
hope
which
is
seene
is
no
hope
,
but
if
we
hope
for
that
we
see
not
,
then
doe
wee
with
patience
abide
for
it
,
looking
and
hoping
to
be
adopted
the
children
of
God
,
and
to
looke
for
the
delivery
of
our
bodies
which
is
to
come
,
by
the
resurrection
and
glorifying
of
the
children
of
God
;
therefore
the
hope
of
true
Christians
,
is
the
assured
and
unmoveable
expectation
of
those
things
which
be
promised
unto
us
in
Christ
Jesus
,
1
Pet.
1.13
.
Hebr.
6.17
,
18
,
19
,
20.
whereof
nothing
doth
appeare
to
us
in
this
life
,
but
wee
shall
have
the
full
fruition
of
our
constant
hope
in
the
world
to
come
,
at
the
comming
of
our
Saviour
to
deliver
us
,
and
to
bring
us
out
of
the
middest
of
evill
,
the
rising
againe
of
our
bodies
to
glory
and
life
everlasting
,
salvation
and
felicity
,
the
fellowship
of
Angels
,
yea
,
of
Christ
himselfe
,
and
the
perfect
sight
and
knowledge
of
God
besides
,
that
which
neither
eye
hath
seene
,
nor
eare
hath
heard
,
nor
the
heart
of
man
conceived
,
which
is
provided
for
the
elect
of
God
:
Christian
hope
is
bred
of
faith
,
and
commeth
of
the
knowledge
of
God
,
because
wee
doe
know
that
God
is
in
creating
Almighty
,
in
governing
wise
,
in
preserving
just
,
in
helping
good
,
and
in
his
promises
true
and
sure
,
and
wee
doe
credit
his
promises
,
and
the
same
which
wee
doe
credit
and
believe
in
faith
,
that
wee
doe
looke
for
also
with
a
fast
and
a
firme
hope
;
for
the
Apostle
saith
of
Abraham
that
he
believed
in
hope
against
hope
,
Rom.
8.
because
hee
knew
that
God
is
so
mighty
,
that
he
is
able
to
performe
,
whatsoever
he
promiseth
;
faith
commeth
not
of
hope
,
neither
doth
knowledge
come
of
hope
,
but
hope
is
bred
of
the
faith
of
the
promises
and
knowledge
of
the
might
of
God
,
the
Prophet
saith
,
They
shall
hope
upon
thee
,
O
Lord
,
Psal.
9.
which
have
knowne
thy
name
;
for
that
thou
dost
not
forsake
them
which
doe
seeke
thee
,
and
doe
hope
upon
thy
mercies
in
Christ
.
But
for
as
much
as
it
is
not
possible
,
that
the
heart
of
a
sinner
,
which
is
troubled
for
his
sinnes
,
and
afflicted
for
Christ
,
should
be
faithfull
without
hope
,
whilest
hee
is
in
the
very
temptations
and
sufferings
of
his
troubles
,
the
beginning
of
hope
cannot
come
of
proofe
;
wherefore
that
which
the
Apostle
saith
,
Rom.
5.3
,
4.
that
proofe
breedeth
hope
,
is
to
be
understood
,
not
of
the
beginning
,
but
rather
of
the
encrease
of
hope
,
and
maketh
up
and
perfecteth
it
:
for
the
Apostle
meaneth
not
that
troubles
laid
upon
men
for
Christs
sake
,
should
decay
the
hope
of
the
glory
of
the
children
of
God
,
God
is
our
hope
and
strength
,
a
very
present
helpe
in
trouble
.
but
enforceth
it
the
more
,
making
it
therby
more
supreme
and
fast
:
so
then
the
beginning
of
hope
comes
of
faith
,
and
the
knowledge
of
God
.
For
as
much
as
hope
is
of
things
invisible
and
to
come
,
and
not
of
things
visible
and
present
;
it
falleth
out
oftentimes
,
that
the
hearts
of
them
which
live
in
hope
be
sore
assaulted
,
and
their
hope
so
impaired
in
their
troubles
;
miseries
and
afflictions
,
that
they
need
aid
,
succour
and
strength
,
whereby
it
may
be
cherished
and
encouraged
,
lest
it
doe
utterly
decay
and
perish
,
yea
,
the
very
tarrying
in
the
deferring
of
those
things
which
we
doe
hope
for
,
is
so
troublesome
,
irkesome
and
loathsome
,
that
though
there
be
no
temptation
at
all
joyned
with
it
,
yet
it
is
alone
sufficient
to
drive
a
mans
hope
unto
desperation
,
unlesse
it
be
upholden
by
the
divine
assistance
of
Gods
grace
;
Prov.
13.12
.
this
Salomon
meant
,
when
he
said
,
the
hope
which
is
deferred
and
prolonged
,
doth
afflict
and
torment
the
soule
:
who
doth
not
see
what
great
need
wee
have
of
the
helps
and
ratifying
of
Gods
grace
,
especially
,
if
wee
doe
consider
the
weaknesse
of
our
flesh
,
ready
to
mistrust
&
despaire
,
and
the
understanding
of
our
owne
sins
and
unworthinesse
,
according
unto
the
which
wee
doe
esteeme
our selves
,
as
the
refuse
and
cast-awaies
of
the
people
,
the
very
shame
and
filth
of
all
men
,
to
stand
steddy
in
assured
hope
,
but
by
the
vertue
and
might
of
God
;
therefore
let
us
see
whereby
the
hope
of
a
Christian
man
is
nourished
and
strengthened
:
The
Christian
hope
is
nourished
and
confirmed
from
God
.
Job
39.
for
it
is
a
cleare
case
,
that
both
hope
and
faith
are
the
speciall
gifts
of
God
;
so
that
the
strength
and
nourishment
thereof
,
doth
come
specially
from
God
,
in
as
much
as
he
which
giveth
us
the
hope
,
doth
also
nourish
and
confirme
the
same
in
our
hearts
;
God
doth
not
forsake
his
gifts
,
as
wee
doe
reade
of
the
Estrige
in
Job
,
which
departeth
and
leaveth
her
egges
in
the
ground
,
and
careth
not
for
them
,
whether
that
they
be
saved
or
doe
perish
,
but
hee
doth
nourish
,
encrease
,
and
preserve
all
those
gifts
which
hee
hath
once
given
unto
any
man
:
Note
.
and
this
hee
doth
by
the
operation
of
the
holy
Spirit
,
whereby
he
doth
cherish
,
feed
,
defend
,
and
strengthen
both
the
fayth
and
hope
,
in
the
hearts
of
the
Elect.
For
this
is
the
sure
anker
of
our
salvation
which
the
divell
may
endeavour
,
but
never
breake
the
cable
hold
thereof
,
for
God
doth
fasten
and
make
it
tough
by
his
grace
and
vertue
;
so
that
he
doth
preserve
the
same
by
his
strength
and
ayd
,
which
could
not
bee
wrought
by
all
the
power
and
might
of
man
.
The
party
which
is
in
hope
when
hee
feeleth
the
strength
of
temptation
,
Prov.
15
,
8.
he
flyeth
immediately
unto
his
Lord
God
,
by
prayer
,
earnestly
requesting
that
he
may
be
preserved
,
and
not
to
be
overcome
by
temptations
:
so
the
Lord
warned
his
Disciples
in
the
garden
,
when
the
ppwer
of
darknesse
was
at
hand
,
saying
,
Math.
26.41
.
Watch
and
pray
that
yee
enter
not
into
temptation
;
indeed
the
spirit
is
willing
,
but
the
flesh
is
weake
:
and
hee
himselfe
hath
taught
us
in
the
Lords
prayer
,
to
say
:
Luke
11.
And
lead
us
not
into
temptation
,
but
deliver
us
from
evill
.
In
the
Psalmes
of
David
,
the
Prophet
had
made
such
formes
of
prayers
,
whereby
he
sought
comfort
and
strength
to
his
hope
,
by
praying
and
singing
,
to
bee
delivered
out
of
all
his
troubles
.
Therefore
the
fayth
of
Gods
promises
,
and
the
knowledge
of
the
truth
and
might
of
God
to
performe
,
Rom.
4
13
,
15.
doth
minister
much
helpe
and
strength
to
the
travelling
hope
,
for
the
hope
of
things
to
come
is
nourished
by
the
milke
of
the
same
fayth
which
breeds
it
,
and
the
strength
of
fayth
,
is
made
the
strength
of
hope
.
Augustin
.
cha.
14.
Augustine
in
his
booke
of
meditations
writing
in
the
confirmation
of
his
hope
,
saith
,
There
bee
three
things
which
doe
strengthen
and
confirme
my
heart
,
that
no
lacke
of
deserts
,
no
consideration
of
my
owne
basenesse
,
no
regard
of
heavenly
blessednesse
,
can
thrust
mee
downe
from
the
high
expectation
of
my
hope
,
for
my
soule
is
fast
rooted
therein
.
Now
to
know
the
matter
why
wee
must
consider
and
weigh
three
things
,
in
which
our
whole
hope
doth
consist
,
the
love
of
adoption
,
the
truth
of
Gods
promise
,
and
his
power
to
performe
what
he
hath
promised
,
and
if
thus
to
beleeve
,
we
may
be
assured
,
that
God
in
his
exceeding
great
love
hath
adopted
us
his
children
.
Patience
of
afflictions
.
Rom.
5.1
,
&c.
Againe
,
the
very
sufferance
also
of
afflictions
,
wherewith
the
Christian
man
is
tran●aled
,
and
tryed
,
doth
make
hope
lusty
and
strong
,
as
appeareth
by
the
Apostle
:
and
on
the
contrary
,
impatience
doth
decay
that
hope
that
is
,
The
example
of
godly
persons
.
and
makes
it
unprofitable
unto
us
,
the
examples
also
of
godly
men
which
have
holden
on
their
hope
firme
and
sure
in
all
kind
of
their
temptations
and
troubles
;
even
till
the
very
end
,
have
received
the
crowne
of
immortall
life
;
as
the
reward
of
their
hope
,
Heb.
11.
may
profit
much
to
the
cherishing
and
establishing
of
our
hope
,
as
is
shewed
in
the
Epistles
to
the
Hebrews
,
and
straight
addeth
in
the
beginning
of
the
twelfth
Chapter
.
Heb.
12.1
,
2.
Therefore
seeing
that
wee
have
so
great
a
number
of
godly
fathers
our
witnesses
,
let
us
shake
off
that
burthen
of
sinne
,
which
sticketh
so
fast
unto
us
,
and
would
presse
us
downe
;
and
with
joy
and
sufferance
,
Vers.
3.
let
us
runne
the
race
appoynted
us
,
ever
looking
unto
Jesus
the
Captaine
and
finisher
of
our
fayth
;
and
for
the
joy
that
is
set
before
us
,
let
us
with
hope
endure
the
crosse
:
hope
keepeth
and
stayeth
the
workeman
in
his
worke
,
and
desperation
is
full
opposite
against
it
;
for
when
it
doth
but
slightly
assaile
the
mind
of
man
,
it
putteth
into
him
a
fansie
to
forsake
his
worke
he
hath
begun
;
but
as
long
as
a
man
doth
continue
fast
his
hope
;
Gal.
5.1
.
it
suffereth
him
not
to
forsake
his
worke
,
so
the
stedfastnesse
of
hope
maketh
up
the
worke
.
For
like
as
hope
to
gaine
riches
and
wealth
keepeth
the
workman
in
his
worke
,
and
maketh
the
Merchant-man
to
venture
;
so
the
hope
wee
have
of
the
felicity
to
come
,
keepeth
the
Christian
man
in
the
course
&
study
of
godlinesse
:
for
like
as
fayth
is
effectuall
by
love
,
so
it
is
made
also
effectuall
by
hope
,
without
which
it
is
utterly
voyd
and
dead
;
for
what
shall
it
profit
to
believe
of
those
things
which
are
to
come
,
if
we
have
not
hope
of
them
to
come
:
Note
.
Fayth
doth
also
establish
patience
in
her
bold
:
and
maketh
us
invincible
,
when
wee
be
strengthned
by
hope
to
heare
constantly
all
adversity
with
patience
;
so
hope
and
patience
by
an
intercourse
of
ayd
,
doe
one
helpe
the
other
,
and
the
one
doth
strengthen
and
support
the
other
in
continuall
troubles
,
crosses
and
afflictions
,
and
contention
of
godlinesse
,
it
maketh
the
minde
of
him
which
is
in
hope
,
quiet
in
the
middest
of
his
troubles
,
which
the
counsell
of
mans
wisdome
is
not
able
,
to
worke
,
but
doth
rather
disquiet
the
travelled
conscience
then
appease
it
:
hope
grounded
upon
the
certainety
of
Gods
promises
,
keepeth
us
safe
from
confusion
:
so
witnesseth
the
Apostle
,
that
Hope
maketh
not
ashamed
,
Rom.
5.5
.
because
the
love
of
God
,
is
shed
abroad
into
our
hearts
by
the
holy
Ghost
,
which
is
given
unto
us
:
but
the
hope
of
the
world
is
so
vaine
and
fond
that
it
doth
daily
deceive
&
shame
her
darlings
.
But
blessed
is
the
man
which
hopeth
upon
thee
,
O
God
,
Psal.
84.5
.
Prov.
16.20
.
Psal.
4.5
.
The
blessednesse
of
them
which
be
in
hope
,
is
of
God
and
blessed
i
,
he
that
putteth
his
trust
in
the
Lord
:
blessed
is
the
man
whose
hope
is
in
the
Name
of
the
Lord
.
This
blessednesse
is
not
to
bee
attributed
neither
to
the
hope
,
neither
to
him
that
hopeth
,
so
that
of
n●cessity
it
must
be
of
God
.
Hereof
the
Scriptures
doth
often
testifie
of
God
,
that
hee
is
well
pleased
with
them
which
doe
hope
upon
his
mercy
:
as
the
Prophet
David
singeth
,
that
hee
is
good
to
them
which
doe
trust
upon
him
:
Blessed
is
he
that
hath
the
God
of
Jacob
for
his
helpe
;
Psal.
146.
and
whose
hope
is
in
the
Lord
his
God
.
What
favour
,
grace
,
and
benefits
can
they
lacke
,
which
doe
feele
of
his
goodnesse
,
and
doe
well
please
him
?
is
not
that
true
blessednesse
,
when
a
man
pleaseth
God
and
findeth
him
favourable
,
and
loving
in
all
things
,
how
can
hee
but
have
mercy
upon
them
,
which
doe
hope
upon
him
,
which
doe
please
him
,
those
hee
willeth
well
unto
;
yea
those
he
doth
specially
regard
and
esteeme
.
Great
plagues
shall
remaine
for
the
ungodly
,
Psal.
32.
but
whose
putteth
his
trust
in
the
Lord
,
mercy
imbraceth
him
on
every
side
:
Againe
,
the
eyes
of
the
Lord
bee
upon
them
that
doe
feare
him
,
which
doe
hope
upon
his
mercy
.
Againe
,
our
fathers
hoped
upon
thee
,
Psal.
22.4
.
Psal.
37.5
.
and
they
were
not
confounded
.
For
looke
what
the
hopefull
man
is
not
able
in
his
necessity
to
bring
to
passe
of
himselfe
,
that
will
the
Lord
their
God
,
in
whom
they
doe
put
their
hope
bring
to
good
effect
and
end
,
They
called
upon
thee
,
and
were
holpen
;
Psa.
22.5
.
Psal.
17.7
.
they
put
their
trust
in
thee
,
and
were
not
confounded
.
Thou
art
the
Saviour
of
them
which
putteth
their
trust
in
thee
,
and
keepest
them
as
the
apple
of
thine
eye
,
and
hideth
them
under
the
shadow
of
thy
wings
:
Prov.
28.25
.
and
Salomon
sayth
,
He
which
hopeth
upon
the
Lord
shall
be
saved
.
Here
may
wee
see
how
blessed
are
they
which
hope
upon
the
Lord
;
they
doe
well
please
him
,
and
they
shall
feele
his
goodnesse
in
time
convenient
,
Psal.
91.
whom
the
mercy
of
God
doth
compasse
and
embrace
,
and
upon
whom
his
eyes
bee
bent
,
can
be
neither
forsaken
nor
confounded
,
but
doth
deliver
them
,
preserve
and
save
them
by
the
might
of
his
power
;
whereupon
there
commeth
the
blessednesse
of
them
that
doe
hope
upon
God
,
but
in
the
meere
goodnesse
and
truth
of
God
,
whereby
he
is
so
affected
towards
them
,
that
he
cannot
forsake
them
,
which
doe
hope
upon
him
,
and
that
without
any
desert
of
ours
,
so
that
our
heart
be
cleane
towards
him
;
and
that
they
hope
heartily
upon
that
which
they
doe
hope
for
,
for
no
other
respect
,
but
only
in
respect
of
his
goodnesse
,
mercy
,
and
truth
.
Of
Patience
.
THe
vertue
of
Patience
is
commendable
and
profitable
,
yea
,
and
also
necessary
,
and
is
adorned
with
many
excellent
gifts
:
The
singular
gift
of
patience
.
Patience
is
a
kinde
of
heavenly
tenure
,
and
a
sweet
temper
in
the
spirit
,
whereby
the
soule
is
held
in
possession
which
restraineth
nature
from
exceeding
reason
in
passion
;
shee
attendeth
wisdome
in
in
all
her
workes
,
and
proportioneth
time
to
the
necessity
of
matter
;
shee
is
the
poyson
of
sorrow
in
the
hope
of
comfort
,
and
the
paradise
of
conceit
in
the
joy
of
peace
;
shee
is
the
Imitator
of
the
incomprehensible
,
in
his
passage
to
perfection
,
and
a
servant
of
his
will
in
the
map
of
his
worke-manship
;
she
pacifieth
wrath
,
and
puts
off
revenge
,
and
in
the
humility
of
charity
,
She
is
esteemed
of
God
amongst
the
best
vertues
.
shewes
the
nature
of
grace
;
she
is
beloved
of
the
highest
,
and
imbraced
of
the
wisest
,
honoured
with
the
worthiest
,
and
graced
with
the
best
:
Therefore
let
us
commend
patience
as
it
is
of
it selfe
commendable
,
and
commanded
by
the
testimonies
of
holy
Scriptures
;
therefore
we
will
note
somewhat
of
patience
,
which
may
profit
not
only
others
,
but
my selfe
also
:
For
,
when
I
doe
write
of
those
things
which
concerne
our
salvation
,
I
doe
as
well
instruct
my selfe
as
others
.
Patience
is
a
kind
of
perseverance
,
when
wee
doe
willingly
and
constantly
suffer
those
things
that
be
hard
,
painfull
,
sorrowfull
,
and
to
our
losse
;
every
suffering
of
adversity
is
not
straightway
to
be
termed
patience
;
for
there
is
no
man
in
the
world
,
It
is
requisite
that
a
patient
man
do
sustain
and
suffer
his
adversities
willingly
.
but
hee
suffereth
many
things
that
hee
would
not
doe
,
if
he
could
any
waies
withstand
it
;
yet
they
are
not
to
be
called
patient
men
,
neither
are
they
called
impatient
,
which
do
suffer
adversity
,
but
doe
sustaine
it
with
an
evill
will
,
and
discontented
minde
;
for
it
is
impatience
when
we
doe
unwillingly
,
strivingly
,
and
with
anger
suffer
that
which
wee
doe
suffer
.
Patience
is
not
onely
the
willingnesse
,
but
also
the
long
sufferance
of
evills
;
for
the
vertue
of
patience
consisteth
also
in
the
constancy
of
suffering
:
there
be
many
that
are
willing
to
suffer
for
a
while
,
but
they
be
soone
weary
,
and
become
impatient
,
unto
them
cannot
be
attributed
true
patience
,
which
must
be
both
willing
and
continuall
:
like
as
the
faith
of
them
which
doe
believe
for
a
time
,
and
doe
shrinke
away
at
time
of
temptation
,
is
no
true
faith
,
nor
their
love
true
,
which
doth
love
to
day
,
and
hate
to
morrow
,
or
hate
upon
every
sleight
occasion
;
neither
is
it
true
patience
,
to
be
patient
for
a
season
,
Note
.
and
after
a
while
,
to
change
their
patience
into
impatiency
;
for
the
truth
of
vertues
cannot
stand
without
constancy
.
Patient
abiding
is
constancy
to
suffer
and
susstaine
all
adversity
.
This
patient
abiding
,
is
the
vertue
and
constancy
to
suffer
and
sustaine
all
adversity
with
patience
:
it
is
impossible
that
any
man
can
be
voyd
and
free
from
the
disposition
of
anger
;
but
by
impatience
wee
be
overthrowne
,
though
wee
be
but
sleightly
assaulted
,
and
thereby
are
driven
from
the
purpose
of
godlinesse
,
righteousnesse
and
truth
:
but
the
parts
of
true
repentance
,
be
the
calmenesse
which
is
not
stirred
to
anger
;
the
assured
looking
for
Gods
ayd
and
helpe
,
is
the
constant
abiding
in
that
which
is
right
,
just
,
true
,
and
good
,
and
the
vertue
to
suffer
and
sustaine
all
troubles
and
adversities
;
by
these
parts
,
patience
is
made
perfect
,
and
in
the
faithfull
man
,
there
cannot
one
of
them
be
wanting
,
without
the
hinderance
of
the
whole
:
true
patience
is
commanded
unto
us
in
holy
Scripture
,
Rom.
5.3.4
.
as
to
the
Romans
:
Rejoyce
in
tribulations
,
knowing
that
affliction
worketh
patience
,
and
patience
triall
,
and
proofe
hope
;
whatsoever
things
be
fore
written
,
they
be
written
for
our
learning
,
that
we
may
have
hope
through
patience
and
comfort
of
Scriptures
;
Gal.
5.22
.
and
to
the
Galatians
,
the
fruit
of
the
spirit
is
love
,
joy
,
peace
,
patience
,
gentlenesse
,
goodnesse
,
faith
,
against
such
there
is
no
Law
;
and
to
the
Thessalonians
,
2
Thes.
1.4
,
5.
In
so
much
that
wee
our selves
doe
glory
of
you
in
the
Churches
of
God
,
for
your
patience
and
faith
in
all
your
afflictions
,
tribulations
,
and
persecutions
which
ye
suffer
,
that
yee
may
be
counted
worthy
of
the
kingdome
of
God
,
for
which
yee
also
suffer
:
Luke
8.15
.
and
our
Saviour
Christ
himselfe
commending
patience
unto
us
,
saith
,
that
the
seed
which
fell
upon
the
good
ground
,
be
they
which
with
a
pure
and
good
heart
doe
keepe
it
,
and
bring
forth
fruit
through
patience
;
againe
,
Luke
21.19
.
through
patience
,
saith
hee
,
you
shall
possesse
your
soules
.
Againe
,
by
the
Scriptures
we
are
advised
,
counselled
,
and
admonished
to
patience
,
as
to
the
Corinthians
,
2
Cor.
6.4
,
5
,
6.
Let
us
be
have
our selves
,
saith
S.
Paul
,
in
all
things
as
the
Ministers
of
God
,
in
much
patience
,
in
troubles
,
in
necessities
,
in
straits
and
dangers
,
and
so
forth
;
and
to
the
Ephesians
,
Ephes.
4.1
,
2.
I
which
am
in
bonds
for
the
Lord
,
beseech
you
walke
worthily
,
in
the
vocation
whereunto
yee
be
called
,
with
all
weekenesse
and
humblenesse
,
with
patience
,
forbearing
one
another
in
love
;
therefore
put
you
on
,
saith
hee
,
Col.
3.12
,
13.
as
the
holy
welbeloved
and
chosen
of
God
,
the
bowels
of
mercy
,
gentlenesse
,
humblenesse
,
sobernesse
and
patience
,
forbearing
and
forgiving
one
another
,
even
as
Christ
forgave
you
:
Againe
,
1
Tim.
6.11
.
follow
after
righteousnesse
,
godlinesse
,
faith
,
love
,
meekenesse
,
patience
:
exhort
,
rebuke
them
,
saith
he
,
with
all
patience
,
2
Tim.
4.2
.
Tit.
2.2
.
and
to
Titus
,
Advise
the
elder
men
to
be
watching
,
grave
,
sober
,
sound
in
faith
,
in
charity
in
patience
:
and
to
the
Hebrewes
,
Take
heed
that
yee
faint
not
,
Heb.
6.12.15
.
but
be
yee
followers
of
them
which
through
faith
and
patience
inherit
the
promises
,
and
through
patient
abiding
hee
obtained
the
promise
,
2
Pet.
5.6
,
7.
and
Peter
saith
,
hereunto
apply
all
your
endeavours
,
and
declare
your
faith
in
your
vertue
,
and
in
your
vertue
knowledge
,
and
in
your
knowledge
temperance
,
and
in
your
temperance
,
patience
,
and
in
patience
godly
life
,
in
your
godly
life
,
brotherly
love
,
and
in
your
brotherly
love
,
charity
to
all
men
;
thus
wee
may
see
how
wee
are
commanded
and
admonished
in
the
new
Testament
to
patience
;
as
also
there
be
many
places
in
the
old
testament
,
wherein
the
great
vertue
of
patience
is
highly
commended
unto
us
,
especially
in
the
Psalmes
of
David
,
and
the
Proverbs
of
Salomon
;
all
which
be
to
this
purpose
set
forth
,
that
wee
should
be
moved
and
stirred
up
to
the
study
of
true
patience
,
by
the
commandement
and
authority
of
Gods
Word
,
that
wee
being
exercised
and
tryed
thereby
,
wee
may
constantly
without
feare
or
fainting
persevere
and
continue
in
the
course
of
holy
exercise
and
godly
life
,
Psal.
91.14
,
&c.
and
after
long
continuance
have
the
reward
of
eternall
life
.
Now
will
I
call
to
remembrance
some
of
those
holy
Fathers
,
in
which
the
godly
person
may
,
as
it
were
,
in
a
glasse
,
behold
,
and
consider
the
patience
of
the
holy
Saints
,
and
appoint
himselfe
ever
to
endeavour
and
follow
the
same
.
And
first
,
and
before
all
,
and
farre
surpassing
all
others
the
example
of
patience
,
God
.
is
in
God
himselfe
,
who
in
his
infinite
mercy
and
goodnesse
,
Whereas
wee
have
deserved
his
indignation
malligrace
and
curse
.
towards
us
,
doth
bring
forth
his
Sunne
,
upon
both
the
good
and
the
evill
;
that
hee
suffereth
and
directeth
the
times
and
seasons
,
the
services
of
the
elements
,
the
increase
of
all
things
that
are
bred
,
to
serve
the
turnes
and
use
of
the
wicked
and
the
unworthy
,
as
well
as
the
worthy
and
godly
,
and
in
his
long
suffering
,
bearing
with
the
wicked
and
unworthy
,
whereas
of
his
just
judgement
,
Christ
.
he
might
destroy
them
all
at
once
,
but
the
mirrour
of
example
of
Gods
patience
,
is
shewed
unto
us
in
Christ
our
Saviour
,
whose
whole
life
doth
represent
unto
us
a
wonderfull
degree
of
patience
in
all
points
,
and
thereunto
wee
ought
all
of
us
to
frame
our selves
,
as
many
as
doe
glory
of
his
name
,
and
doe
shew
to
be
Christians
and
professors
of
his
faith
and
Religion
:
1
Pet.
2
20
,
21
,
22
,
23.
For
Saint
Peter
saith
,
If
you
doe
abide
and
continue
patiently
in
well-doing
,
there
is
grace
and
favour
with
God
;
for
thereunto
you
be
called
:
for
Christ
also
suffered
for
us
,
leaving
in
an
example
to
follow
his
steppes
which
committed
no
sinne
;
neither
was
there
any
guile
found
in
his
mouth
,
who
spake
no
evill
when
he
was
evill
spoken
of
:
when
he
suffered
,
he
threatned
not
,
but
yeelded
the
revenge
to
him
which
judgeth
righteously
.
Wee
should
follow
the
example
of
Christs
patience
,
not
onely
in
his
sufferings
;
but
in
his
upright
living
also
,
and
in
patiently
abiding
the
afflictions
laid
upon
us
for
our
uprightnesse
,
and
other
waies
.
And
thus
wee
be
moved
and
provoked
unto
true
patience
,
both
by
the
examples
of
our
heavenly
Father
,
and
of
Christ
our
Saviour
,
his
onely
begotten
:
by
the
following
of
whom
wee
shall
declare
our selves
to
bee
the
children
of
God
.
Let
us
therefore
follow
the
bright
shining
vertue
of
God
,
according
to
the
proportion
of
his
heavenly
grace
:
such
a
one
was
Noah
,
who
living
in
the
middest
of
the
malice
of
the
most
wicked
and
corrupt
world
,
Noe.
Gen.
6.5
,
8
,
&c.
being
armed
with
the
vertue
of
patience
,
continued
in
the
trade
of
godly
life
,
and
innocency
untill
the
end
:
and
proceeded
still
in
the
worke
and
making
of
the
Arke
well
neere
an
hundred
yeeres
;
notwithstanding
that
he
was
mocked
to
skorne
,
and
overthwarted
of
the
wicked
.
In
the
History
of
Abraham
,
we
shall
finde
many
goodly
examples
of
patience
;
there
wee
may
see
what
hee
did
upon
the
faith
and
obedience
of
God
,
which
was
wrought
and
lightned
by
this
vertue
of
patience
:
otherwise
he
could
not
have
patiently
forsaken
the
Land
wherein
he
was
born
,
his
kindred
and
his
fathers
house
,
and
undertaken
to
wander
like
a
stranger
in
an
unknowne
Country
,
at
the
will
and
Commandement
of
God
:
Gen.
20.
Gen.
12.
Abraham
.
likewise
through
patience
he
continued
to
dwell
under
the
tents
in
the
promised
Land
,
like
as
a
stranger
,
and
patiently
abode
the
accomplishment
of
the
promises
,
Gen
,
25.8
.
which
was
to
come
and
so
departed
out
of
this
life
,
and
dyed
in
a
quiet
age
.
Who
can
sufficiently
expresse
with
what
patience
he
used
the
matter
,
when
he
was
commanded
of
God
to
offer
up
his
sonne
Isaac
:
Gen.
22.
Isaac
.
and
did
not
Isaac
declare
a
singular
patience
,
in
that
he
did
patiently
abide
and
suffer
the
froward
and
stubborne
stopping
up
of
his
welles
and
water-pipes
by
the
Philistins
his
enemies
,
Gen.
26
15.
and
that
hee
did
patiently
forbeare
to
doe
any
thing
against
his
sonne
Jacob
,
Gen.
27
,
28
,
29.
when
he
so
deceived
him
with
subtilty
,
and
whereas
hee
thought
to
blesse
his
eldest
sonne
Esau
whom
he
loved
,
he
bestowed
his
blessing
upon
Iacob
.
Iacob
.
Gen.
28.5
.
And
Iacob
declared
himselfe
also
to
bee
patient
,
in
that
he
did
obediently
obey
his
parents
,
and
was
contented
at
their
commandement
,
to
forsake
them
,
and
to
travell
like
a
stranger
into
Mesopotamia
,
Gen.
29.
&
30.
&
31.
yea
and
did
there
oftentimes
patiently
suffer
the
unjust
and
wrongfull
dealing
of
his
unkle
Laban
,
and
that
hee
did
so
humble
himselfe
to
appease
the
displeasure
of
his
brother
Esau
;
Gen.
33.3
,
4.
yea
and
hee
did
so
patiently
digest
,
and
yet
not
without
griefe
,
Gen.
34.25
.
the
cruelty
of
his
sonnes
shewed
both
against
the
Sychemites
,
and
against
his
most
deare
sonne
Ioseph
.
Joseph
.
Gen.
37.22
.
The
like
spirit
of
patience
is
also
set
forth
of
Ioseph
,
in
that
hee
did
not
revenge
the
malice
of
his
brethren
,
being
well
able
to
have
done
it
,
but
did
exceeding
much
good
for
them
:
neither
did
disclose
the
wickednesse
of
his
mistresse
,
Gen.
39.20
.
although
hee
were
clapt
into
prison
for
her
wickednesse
;
but
he
did
constantly
conceale
it
,
Moses
.
and
abode
patiently
the
helpe
of
God
.
Who
is
able
to
utter
the
great
paines
Moses
tooke
,
being
strengthned
by
the
vertue
of
patience
,
in
the
delivering
,
leading
out
,
and
governing
of
the
Israelites
,
a
most
froward
and
stubborne
people
,
who
often
murmured
and
rebelled
against
him
:
Gen.
11.
&
12.
what
mislikings
,
and
contradictions
hee
sustained
of
them
;
yea
,
and
of
his
owne
brother
and
sister
;
Numb.
12.3
.
so
that
in
Numbers
,
it
is
not
spoken
for
nought
,
That
hee
was
a
man
most
afflicted
,
being
most
meeke
of
all
men
on
the
earth
.
After
Moses
cometh
King
David
,
a
notable
example
of
patience
,
in
that
hee
did
by
the
vertue
of
patience
overcome
the
rages
of
King
Sauls
most
sore
and
continuall
persecutions
,
2
Sam.
16.5
,
6
,
7
,
10.
and
in
that
hee
patiently
forbare
Semei
,
when
he
railed
upon
him
,
and
would
suffer
that
no
wrong
should
be
done
unto
him
.
Who
can
wonder
enough
at
the
exceeding
patience
of
Job
?
for
which
he
is
called
,
Patient
Iob
:
when
hee
was
hurled
downe
from
the
highest
degree
of
earthly
felicity
unto
the
very
botome
of
misery
,
Iob.
hee
neither
did
nor
spake
any
otherwise
than
became
a
godly
and
patient
man
,
1
Sam.
2.6
,
7.
hee
tare
and
rent
his
cloathes
,
hee
shore
his
head
,
hee
fell
to
the
ground
and
prayed
,
saying
:
Naked
came
I
from
my
mothers
wombe
,
and
naked
thither
shall
I
returne
againe
;
the
Lord
giveth
,
and
the
Lord
taketh
,
blessed
be
the
Name
of
the
Lord
.
And
when
he
was
strucken
with
most
pestilent
and
poysoned
blaines
and
sores
,
from
the
sole
of
his
foot
to
the
crowne
of
his
head
,
Iob
2.9
,
10.
and
that
his
wife
said
unto
him
;
standest
thou
still
in
thy
integrity
?
curse
God
,
and
die
:
he
did
not
for
all
that
speake
any
one
word
of
impatience
,
but
said
:
Thou
hast
spoken
like
a
foolish
woman
;
we
have
received
good
things
at
the
hand
of
the
Lord
,
why
should
we
not
then
suffer
the
evill
?
After
the
Prophets
,
and
Christ
Jesus
our
Saviour
;
there
followeth
the
patience
of
the
holy
Apostles
and
Martyrs
,
yea
all
the
holy
Saints
have
wrestled
in
this
field
of
patience
:
Mat.
5.
of
which
some
have
sustained
scornes
,
and
stripes
,
fetters
,
and
imprisonment
,
and
some
have
beene
stoned
,
sawne
,
and
put
to
death
with
the
sword
;
some
have
wandred
and
gone
about
in
Goates
and
beasts
skinnes
;
poore
,
needy
,
vexed
,
and
afflicted
,
which
the
world
was
not
worthy
of
;
wandring
in
wildernesse
,
in
mountaines
,
in
caves
,
and
in
dennes
.
Thus
setting
before
our
eyes
all
this
company
of
patient
godly
men
;
let
us
both
imitate
and
endeavour
their
patience
and
righteousnesse
,
and
cast
off
the
heavie
burthen
of
our
sinnes
,
wherewith
wee
be
incumbred
,
Heb.
12.1
,
2.
and
with
patience
and
alacrity
runne
the
race
,
and
gaine
the
reward
,
and
in
spite
of
hell
gates
doe
the
will
of
God
,
and
wholly
endeavour
our selves
to
attaine
the
felicity
which
is
promised
us
,
which
is
eternall
life
.
And
for
as
much
as
the
godly
in
this
world
,
must
by
many
troubles
enter
into
the
Kingdome
of
joy
:
who
perceiveth
not
how
necessary
this
use
of
patience
is
,
to
beare
constantly
,
Proofe
requireth
patience
.
Rom.
5.
all
adversity
for
the
truth
of
God
?
It
is
required
of
the
faithfull
,
that
they
be
sufficiently
proved
and
tryed
in
the
faith
of
Christ
,
and
no
man
can
be
well
tryed
by
troubles
but
through
patience
:
for
as
the
Apostle
saith
,
trouble
breedeth
patience
,
and
patience
worketh
the
proofe
or
tryall
of
men
;
for
it
is
not
possible
,
Luke
21.19
.
By
patience
we
doe
save
our
soules
.
that
being
once
under
the
crosse
,
wee
should
any
otherwise
save
our
soules
but
by
patience
:
wherefore
our
Saviour
saith
,
In
your
patience
you
shall
possesse
your
soules
:
therefore
wee
must
in
this
life
strive
against
sinne
,
the
world
,
and
the
Prince
of
the
world
,
if
wee
doe
not
strive
wee
shall
not
overcome
,
and
in
case
wee
overcome
not
,
we
shall
not
be
crowned
;
and
we
cannot
overcome
without
patience
:
and
though
notwithstanding
that
charity
beareth
the
chiefe
swing
in
the
common
course
of
mans
life
,
for
the
nourishment
of
peace
and
concord
,
yet
unlesse
there
bee
adjoyned
patience
withall
,
there
cannot
continue
any
quiet
betwixt
neerest
and
dearest
friends
;
for
unlesse
quarrels
and
offences
be
borne
and
kept
off
by
the
vertue
of
patience
,
no
love
amongst
friends
can
long
endure
;
for
what
straighter
band
is
there
then
that
betwixt
man
&
wife
,
whereby
two
are
made
one
flesh
?
Math.
19.5
.
and
yet
unlesse
that
both
their
minds
&
stomackes
be
armed
with
patience
,
the
one
shall
not
be
able
to
beare
the
conditions
,
contradictions
,
and
cumbers
of
the
other
,
and
so
the
unity
and
concord
betwixt
them
might
soone
bee
broken
:
but
impatient
hearted
men
,
they
doe
stirre
great
variance
,
strife
and
contention
,
and
doe
breake
the
tranquillity
of
quiet
and
peace
;
Patience
is
the
gift
of
the
holy
Spirit
.
in
this
respect
we
may
well
call
patience
the
preserver
,
yea
,
the
repairer
of
peace
,
it
cannot
worthily
enough
be
expressed
how
large
,
how
notable
,
and
necessary
the
use
of
true
patience
is
,
all
which
doth
stand
upon
the
strength
of
mens
desires
.
For
without
patience
,
all
the
rest
of
our
vertues
will
be
altogether
blemished
;
therefore
in
any
wise
,
let
us
not
stay
untill
wee
have
attained
true
patience
,
the
mistresse
and
governesse
of
all
our
affections
,
which
keepeth
us
within
the
lists
of
a
contented
mind
;
howsoever
it
fareth
with
the
outward
man
:
this
patience
therefore
which
we
must
seeke
and
imbrace
in
all
things
,
must
be
a
joyfull
acceptation
of
our
miseries
,
not
as
compelled
,
but
cheerefully
resting
under
the
burthen
of
our
adversitie
,
which
then
,
although
it
seeme
to
make
us
figh
,
by
reason
wee
see
no
end
of
the
griefe
;
yet
it
shall
in
the
meane
time
,
cloath
us
with
spirituall
joy
;
for
patience
stayeth
the
patient
man
from
fainting
in
any
distresse
,
yea
,
when
neither
friend
,
counsell
,
Hebr.
6.12
,
&c.
nor
any
comfort
appeareth
,
then
is
patience
the
remedy
,
which
like
a
mighty
Gyant
,
beareth
it
out
with
a
godly
courage
;
true
patience
loveth
the
afflictions
which
shee
suffereth
,
and
if
wee
doe
attaine
to
this
patience
,
then
shall
wee
give
praise
to
God
in
the
midst
of
our
miseries
,
and
commit
our selves
to
his
providence
and
care
in
all
our
troubles
and
adversities
;
neither
can
poverty
keepe
us
backe
or
hinder
us
from
commending
highly
the
great
bounty
and
goodnesse
of
Almighty
God
,
who
is
able
to
restore
and
bring
us
out
of
all
our
afflictions
:
the
mother
of
this
precious
and
admirable
jewell
,
Rom.
5.4
,
5.
is
tribulations
,
afflictions
,
persecutions
,
poverty
and
crosses
;
patience
begetteth
experience
,
and
experience
hope
,
and
hope
maketh
not
ashamed
;
it
is
concluded
then
by
the
holy
Apostle
,
that
tribulation
maketh
not
ashamed
:
Faith
,
whereof
wee
have
spoken
before
,
is
the
evidence
of
things
not
seene
,
which
so
worketh
in
time
of
tribulation
and
affliction
,
Psal.
22.4
,
5.
that
it
assureth
the
afflicted
,
that
his
delivery
is
easie
and
at
hand
,
his
comfort
and
reliefe
is
comming
:
So
that
tribulation
and
affliction
seasoned
with
faith
,
worketh
patience
,
and
a
contented
tolleration
and
sufferance
of
the
misery
present
,
which
patience
bringeth
forth
experience
,
namely
,
it
hath
proofe
of
Gods
continuall
providence
,
wherein
he
worketh
mightily
beyond
all
humane
expectation
and
mortall
reason
of
mans
capacity
;
the
great
joy
,
ease
,
comfort
,
reliefe
,
and
release
of
all
the
faithfull
afflicted
members
of
Christ
,
and
that
by
so
many
and
admirable
meanes
,
that
of
this
experience
springeth
hope
,
which
worketh
through
the
same
experience
by
an
undoubted
assurance
,
that
such
successe
will
follow
patient
expectation
:
So
that
faith
,
hope
and
patience
,
appeareth
to
be
the
whole
furniture
of
a
true
Christian
,
which
being
joyned
together
in
man
,
hee
shall
finde
,
that
as
faith
is
the
ground
of
things
hoped
for
,
and
maketh
them
,
as
it
were
,
present
before
our
senses
,
and
our selves
as
certaine
of
them
,
as
if
wee
were
already
possessed
of
them
;
so
hope
maketh
us
attend
the
time
of
delivery
,
restraining
our
corrupt
natures
from
practising
any
unlawfull
and
forbidden
meanes
,
for
the
supply
of
that
wee
looke
for
,
and
having
the
working
of
faith
and
hope
,
those
two
singular
vertues
in
us
,
there
is
no
place
of
impatience
,
of
grudging
,
of
griefe
,
nor
of
desire
to
seeke
sinister
devices
,
for
ease
or
reliefe
,
but
setteth
downe
his
rest
and
resolution
to
be
as
cheerefull
and
full
of
joy
in
distresse
,
Dan.
3.17.18
.
as
in
any
prosperous
events
whatsoever
:
So
said
the
three
children
:
when
they
went
to
the
fire
,
though
God
would
not
deliver
them
;
yet
would
they
not
dishonour
him
,
so
resolute
and
patient
was
Job
,
who
said
,
though
he
kill
me
,
yet
will
I
trust
in
him
,
such
is
the
fruit
of
true
patience
;
it
is
necessary
that
we
be
tryed
with
affliction
,
and
delay
of
comfort
,
to
the
end
that
wee
should
be
well
armed
with
these
vertues
,
and
have
experience
how
God
in
his
providence
worketh
for
us
,
yea
,
wee
shall
finde
,
that
as
the
promises
of
God
are
irrevocable
,
firme
and
sure
:
so
is
our
faith
and
hope
grounded
upon
God
and
his
promises
,
also
stable
and
sure
,
and
shall
have
the
reward
which
is
eternall
and
everlasting
life
.
To
conclude
,
patience
is
the
gift
and
grace
of
Christ
,
the
true
vertue
of
Christianity
,
it
is
the
praise
of
goodnesse
,
and
the
preserver
of
the
world
,
and
rests
upon
the
providence
of
God
,
to
the
exceeding
comfort
of
the
afflicted
.
Of
Prayer
.
WE
be
charged
by
the
Commandement
of
God
,
to
offer
unto
our
Lord
God
,
thankesgiving
and
praise
,
who
saith
,
Call
upon
me
in
the
day
of
trouble
,
Psal
50.14
.
and
I
will
deliver
thee
;
this
calling
upon
him
,
is
a
point
of
service
required
of
us
,
and
doth
serve
to
the
glory
of
his
name
:
for
hee
saith
,
thou
shalt
glorifie
me
;
Vers.
15.
wee
be
therfore
as
necessarily
bound
to
pray
and
call
upon
the
name
of
God
,
as
wee
be
bound
to
the
study
of
his
obedience
and
service
:
this
prayer
and
calling
upon
the
name
of
God
,
is
not
onely
profitable
unto
us
,
but
also
necessary
unto
godlinesse
and
exercising
of
our
faith
:
for
without
faith
,
we
cannot
truely
call
upon
the
name
of
God
,
Rom.
10.13
,
14
Whosoever
shall
call
upon
the
name
of
the
Lord
shall
be
saved
;
but
how
shall
they
call
upon
him
on
whom
they
have
not
believed
?
whereby
it
manifestly
appeareth
,
that
study
and
use
of
prayer
is
an
exercise
of
our
faith
;
in
this
respect
wee
are
specially
,
by
the
providence
of
God
,
required
to
aske
such
things
of
him
,
as
our
necessities
doe
require
;
hee
could
liberally
bestow
on
us
all
things
unasked
for
,
Before
thou
prayest
,
prepare
thy
soule
,
and
be
not
as
one
that
tempteth
God
.
as
hee
doth
to
the
Reprobate
,
and
other
living
beasts
,
but
his
will
is
to
be
called
upon
of
his
children
,
to
the
intent
that
they
should
practise
the
assured
trust
of
their
hearts
towards
him
,
and
be
the
more
out
of
doubt
of
his
goodnesse
and
promise
,
when
they
doe
obtaine
that
,
which
in
faith
they
doe
desire
at
his
mercifull
hands
;
hee
which
doth
truely
pray
unto
God
,
doth
accuse
and
esteeme
himselfe
unworthy
,
and
therefore
doth
submit
himselfe
onely
and
wholly
to
the
will
of
God
.
Psal.
34.16
.
The
holy
men
of
God
,
when
they
pray
,
doe
powre
out
the
ferventnesse
of
their
hearts
before
the
Lord
,
with
most
earnest
meditation
and
wayling
,
accuse
and
judge
themselves
;
they
doe
beseech
the
mercy
of
God
;
they
doe
expresse
the
sorrow
of
their
heart
with
crying
and
lamentation
,
and
also
in
words
doe
set
forth
Petitions
and
Prayers
:
but
generally
prayer
is
the
lifting
up
of
the
minde
and
heart
unto
God
;
for
prayer
is
the
devotion
of
the
heart
in
the
turning
unto
God
,
by
godly
and
humble
affection
and
bewayling
of
an
afflicted
heart
,
whereby
the
aid
of
God
is
most
humbly
besought
;
When
prayer
is
in
season
.
whether
wee
doe
the
same
by
words
,
or
by
wayling
,
or
sighes
;
wee
are
to
pray
in
due
season
with
regard
of
minde
,
upon
reasonable
cause
,
correspondent
and
proportionable
to
the
present
necessitie
and
case
;
James
1.5
.
and
therefore
Saint
James
saith
,
James
5.13
.
If
any
man
want
wisedome
,
let
him
aske
it
of
God
:
againe
,
If
there
be
any
among
you
afflicted
,
let
him
pray
:
is
any
merry
?
let
him
sing
Psalmes
;
if
we
consider
the
parts
of
prayer
,
which
be
to
aske
,
to
request
,
and
to
beseech
,
to
lament
,
and
to
make
more
,
to
cra●e
aid
,
to
make
intercession
for
others
or
our selves
,
1
Tim.
2.1
.
to
praise
and
give
thankes
,
wee
shall
easily
understand
when
the
time
serveth
to
pray
;
our
wants
shall
declare
unto
us
,
what
is
to
be
desired
and
demanded
at
Gods
hand
,
the
conscience
for
our
sin
doth
enforce
us
unto
prayer
,
to
obtaine
forgivenesse
for
our
sins
,
and
to
turne
away
the
wrath
of
God
from
us
:
the
slaunders
and
rebukes
offered
of
the
reprobate
and
ungodly
doe
make
the
afflicted
and
miserable
to
burst
out
into
wailing
and
lamenting
,
trouble
and
affliction
doth
instruct
us
when
wee
ought
to
crave
and
desire
ayd
and
helpe
from
God
;
Psal.
34.14
.
1
Tim.
2.
Charity
and
pity
doe
move
us
to
make
intercession
for
our
neighbours
,
and
brethren
,
that
be
falne
into
adversity
or
otherwise
subject
unto
temptation
,
and
the
anger
of
God
:
the
perseverance
and
continuall
supply
of
the
benefits
of
God
,
and
the
zeale
of
his
glory
:
doe
stirre
us
unto
praise
and
thankesgiving
,
and
where
there
is
no
feeling
of
these
things
in
the
heart
and
minde
of
man
,
Without
feeling
of
these
things
our
prayers
will
not
be
heard
of
God
.
there
is
prayer
in
vaine
,
and
out
of
season
,
at
what
time
soever
it
bee
made
.
The
Christian
man
is
both
Lord
and
master
of
times
and
seasons
;
so
that
he
may
pray
freely
at
all
times
and
in
all
places
,
where
and
when
he
lift
,
at
his
owne
liberty
,
u●●o
his
commodity
and
necessity
,
levelling
his
prayers
in
all
things
unto
the
right
marke
,
which
is
to
worke
and
proceed
religiously
,
faithfully
and
truely
with
his
Lord
God
;
having
regard
of
his
owne
and
his
neighbours
necessities
and
good
,
he
ceaseth
not
to
pray
in
his
heart
,
which
ceaseth
not
to
doe
good
.
The
necessity
of
prayer
is
either
spirituall
or
temporall
:
the
spirituall
necessity
,
Two
kinds
of
necessities
in
praying
.
Note
.
is
of
things
which
doe
concerne
a
godly
mind
,
soundnesse
of
religion
,
and
desire
of
salvation
.
By
this
wee
bee
compelled
to
aske
of
God
,
a
good
and
right
spirit
,
the
gift
of
faith
,
trust
in
hope
,
forgivenesse
of
our
sinnes
,
patience
in
adversity
,
continuance
of
true
godlinesse
,
and
the
like
;
without
which
wee
cannot
be
saved
.
Our
corporall
necessity
is
the
same
which
concerneth
the
sustentation
of
our
life
;
as
the
nourishment
of
our
body
,
ayd
,
succour
,
and
releife
in
all
our
wants
and
necessities
.
Therefore
we
doe
say
in
the
Lords
Prayer
,
Give
us
this
day
our
daily
bread
:
and
when
wee
doe
desire
the
health
of
the
sicke
and
diseased
,
and
the
ease
and
delivery
of
the
afflicted
and
persecuted
,
and
the
preservation
of
them
which
are
in
perill
and
danger
.
In
Prayer
there
be
requisite
certaine
outward
behaviours
and
gestures
,
which
doe
declare
a
lowlinesse
and
an
humble
submission
unto
God
:
as
that
of
Daniel
,
who
fell
upon
his
knees
three
times
a
day
and
made
his
petition
,
Dan.
6.10
.
Luke
22.41
.
and
praised
his
God
.
And
our
Saviour
Christ
prayed
upon
his
knees
in
the
Garden
:
Ephes.
3.14
.
and
Saint
Paul
fell
upon
his
knees
when
hee
prayed
for
the
Churches
of
the
Gentiles
.
Others
doe
lift
up
their
hands
toward
Heaven
,
1
King
.
8.22
.
as
wee
read
of
Salomon
,
that
prayed
unto
God
before
the
Arke
.
Others
doe
cast
up
their
face
unto
Heaven
;
Mat.
26.27.39
.
and
others
doe
lie
groveling
upon
their
face
,
as
Christ
also
did
.
Others
doe
pray
and
humble
themselves
in
haire
and
sackcloth
as
David
did
,
Psalm
.
35.13
.
Ionas
3.6
.
and
as
the
King
of
the
Ninevites
:
and
some
prayed
●nto
God
sitting
,
as
Elias
did
sitting
under
the
Juniper
tree
:
1
King
.
19.4
.
and
David
prayed
also
sitting
before
the
Lord
.
The
Publican
whose
prayer
God
heard
,
1
Sam.
17.
Luke
18.13
.
2
King
.
20
,
2.3
.
hee
prayed
standing
;
and
smote
his
hand
upon
his
brest
,
and
said
,
God
be
mercifull
unto
me
a
sinner
:
and
Ezechias
prayed
,
lying
in
his
bed
.
Therefore
,
whether
we
doe
fall
upon
our
knees
,
or
lie
groveling
upon
our
face
,
or
in
ashes
,
haire
,
or
sackecloth
;
either
sitting
,
standing
,
or
lying
or
walking
,
so
that
we
doe
pray
earnestly
,
Jam.
5.15
,
16
,
17.
faithfully
,
and
substantially
,
with
humble
and
contrite
heart
and
mind
,
no
question
it
will
be
acceptable
and
well
pleasing
unto
God
.
Acts
10.31
.
Almes-deeds
no
doubt
doth
commend
and
set
forth
our
prayers
well
unto
God
;
as
wee
may
perceive
by
Cornelius
,
unto
whom
the
Angell
said
,
Thy
prayer
is
heard
,
and
thine
Almes-deeds
are
had
in
remembrance
in
the
sight
of
God
:
Note
.
The
manner
of
praying
.
For
that
godly
disposition
is
acceptable
unto
God
;
which
hath
both
mercy
and
well-doing
joyned
withall
.
The
manner
of
praying
peculiar
to
Christians
,
is
,
when
wee
doe
offer
our
prayers
unto
God
the
Father
,
by
our
Lord
Jesus
Christ
our
onely
Saviour
and
Mediatour
,
and
faithfully
deo
desire
to
be
heard
for
his
sake
:
thereunto
serveth
the
promise
of
Christ
,
in
Iohn
,
saying
,
Verily
,
verily
,
I
say
unto
you
,
John
16.23
,
24.
whatsoever
ye
aske
the
Father
in
my
Name
,
he
shall
give
it
you
.
Hitherto
ye
have
asked
nothing
in
my
Name
,
aske
and
ye
shall
have
it
,
that
your
joy
may
be
full
.
Iohn
14.13.14
.
And
whatsoever
ye
shall
aske
in
my
Name
,
that
will
I
accomplish
,
that
the
Father
may
bee
glorified
in
his
Sonne
.
Then
if
thou
callest
,
Esay
58.9
.
the
Lord
shall
answere
thee
;
if
thou
cryest
,
he
shall
say
,
Here
I
am
.
It
is
an
exceeding
great
benefit
of
God
towards
us
,
in
that
he
requireth
us
to
conferre
with
him
familiarly
,
by
pious
prayer
;
hee
bestoweth
upon
us
the
gift
and
the
fruit
of
prayer
:
great
is
the
force
of
prayer
which
is
poured
forth
on
earth
,
but
hath
its
working
in
Heaven
:
the
prayer
of
the
just
is
the
key
of
Heaven
;
prayer
ascendeth
up
from
us
to
Heaven
,
and
deliverance
descends
from
God
to
us
:
prayer
is
the
shield
and
buckler
of
the
faithfull
,
by
which
they
repell
all
the
fiery
darts
of
their
adversaries
;
the
anger
of
God
is
also
repelled
by
the
prayers
of
the
faithfull
.
Our
Saviour
himselfe
prayed
;
not
that
hee
had
need
to
pray
,
Eph.
6.16
,
17.
but
to
commend
unto
us
the
dignity
thereof
:
prayer
is
the
tribute
of
our
subjection
,
because
God
hath
commanded
that
wee
should
every
day
offer
unto
him
our
prayers
as
a
spirituall
tribute
.
Prayer
is
the
ladder
of
our
ascension
unto
Heaven
;
for
it
is
nothing
else
but
the
soules
travelling
unto
God
.
It
is
the
sword
of
our
defence
;
Eccles.
35.17
,
18.
for
the
soule
of
him
that
continueth
in
prayer
is
secure
and
safe
from
all
the
assaults
of
the
divell
:
for
God
doth
alwaies
heare
the
prayers
of
the
faithfull
;
if
not
according
to
their
desire
,
yet
to
their
salvation
and
profit
:
and
we
may
assuredly
hope
,
that
either
he
will
give
us
that
which
we
aske
,
or
else
that
which
he
in
his
wisdome
knoweth
to
be
more
profitable
for
us
:
for
God
gave
us
his
onely
begotten
Sonne
,
that
infinite
and
most
excellent
gift
,
wee
being
not
worthy
of
it
,
nor
hee
being
not
intreated
thereunto
;
what
will
he
then
deny
us
,
if
hee
be
intreated
by
earnest
and
faithfull
prayer
?
We
cannot
doubt
of
the
Fathers
hearing
,
or
the
Sons
interceding
,
upon
all
occasions
:
wee
may
with
Moses
by
prayer
enter
into
the
Tabernacle
,
Numb.
7.89
.
and
consult
with
the
Lord
our
God
,
and
we
shall
speedily
heare
his
divine
answere
.
Luke
9.29
.
Our
Saviour
Christ
was
transfigured
when
hee
prayed
;
so
are
there
many
changes
wrought
in
the
soules
of
the
faithfull
in
the
time
of
prayer
:
for
prayer
is
the
light
of
the
soule
,
and
oftentimes
leaves
him
in
joy
,
whom
shee
found
in
despaire
.
With
what
face
canst
thou
behold
his
Majesty
,
unlesse
thou
dost
first
worship
him
,
Eccle.
53.1
,
2.
who
sends
that
glorious
light
for
thee
to
looke
upon
?
how
canst
thou
at
thy
table
fall
to
thy
meate
,
unlesse
thou
doest
first
worship
and
give
praise
unto
him
,
who
in
his
bounty
bestowes
those
good
creatures
upon
thee
?
with
what
hope
darest
thou
commit
thy selfe
to
the
darknesse
of
the
night
,
and
bee
safe
from
the
dangers
of
the
day
,
unlesse
thou
dost
first
fore-arme
thy selfe
by
faithfull
prayer
?
what
fruit
canst
thou
expect
of
thy
labours
,
and
successe
in
thy
travels
,
unlesse
thou
dost
first
worship
him
,
and
commit
thy selfe
to
his
gracious
care
and
providence
by
prayer
,
Math.
7.7
.
without
whose
blessing
all
labour
is
unprofitable
and
vaine
?
If
therefore
thou
wantest
temporall
blessings
,
aske
in
faith
,
and
it
shall
bee
given
you
:
if
thou
desirest
Christ
,
seeke
him
by
prayer
,
and
thou
shalt
finde
him
:
if
thou
desirest
that
the
gate
of
divine
grace
and
eternall
salvation
,
should
be
opened
unto
thee
,
knocke
and
it
shall
be
opened
,
and
if
in
the
desert
of
this
world
the
thirst
of
tentations
,
&
the
penury
and
want
of
temporall
things
afflict
thee
,
come
with
devotion
unto
the
spirituall
rocke
,
1
Cor.
10.4
.
which
is
Christ
,
and
strike
it
with
the
rod
of
prayer
,
and
thou
shalt
feele
the
streames
of
divine
grace
to
coole
the
thirst
of
thy
penury
:
Gen.
8.21
.
offer
the
sweet
smelling
and
acceptable
sacrifice
of
prayer
unto
God
,
and
his
wrath
shall
cease
from
thee
:
converse
with
him
every
day
by
faithfull
prayer
,
which
is
the
spirituall
conference
betweene
God
and
the
devout
soule
;
prayer
pleaseth
God
;
therefore
invite
the
Lord
to
the
house
of
thy
heart
by
earnest
prayer
,
and
he
will
be
thy
guest
,
and
not
forsake
thee
.
Psal.
29.2
.
Whosoever
desireth
to
be
heard
,
let
him
pray
with
wisdome
,
with
fervency
,
with
humility
,
with
faith
,
with
perseverance
,
and
with
confidence
:
let
him
pray
with
wisdome
for
such
things
as
tend
to
the
glory
of
God
,
the
good
of
his
neighbour
,
and
the
salvation
of
himselfe
:
God
is
omnipotent
,
therfore
do
not
thou
in
thy
prayers
tie
him
to
means
,
God
is
most
wise
,
doe
not
thou
in
thy
prayers
ascribe
him
an
order
;
let
not
thy
prayers
breake
forth
rashly
,
but
let
the
conduct
of
faith
guide
thee
,
which
hath
respect
unto
the
Word
;
therefore
such
things
as
God
hath
absolutely
promised
in
his
Word
,
pray
for
absolutely
;
and
such
things
as
he
hath
promised
with
condition
,
as
temporall
things
,
To
the
reprobate
and
ungodly
person
.
pray
for
with
condition
;
and
such
things
as
hee
hath
not
promised
in
his
Word
,
in
no
wise
pray
for
:
God
doth
often
give
in
his
wrath
,
that
which
in
his
mercy
hee
doth
deny
;
therefore
follow
the
example
of
Christ
,
who
resigned
his
will
wholly
unto
God
:
pray
with
fervency
;
for
how
canst
thou
desire
that
God
should
heare
thee
,
when
thou
hearest
not
thy selfe
,
but
the
tongue
out-runneth
the
minde
?
Wouldst
thou
have
God
mindfull
of
thee
,
when
thou
art
not
mindfull
of
thy selfe
?
God
will
not
heare
thy
prayers
,
without
the
affection
of
the
heart
;
John
4.23
.
Luke
6.12
.
John
17.1
.
the
minde
must
be
so
inflamed
with
the
heat
of
cogitation
,
that
it
may
farre
surpasse
what
the
tongue
expresseth
;
and
this
is
to
worship
in
spirit
and
truth
;
for
such
worship
the
Lord
requireth
:
Christ
prayed
in
the
mount
,
and
lifted
up
his
eyes
toward
heaven
:
So
must
wee
turne
away
our
minde
from
the
creatures
,
and
turne
them
unto
God
;
for
otherwise
thou
dost
injury
unto
God
,
to
pray
unto
him
,
to
attend
unto
thee
,
when
thou
art
not
attentive
unto
thy selfe
.
And
seeing
God
dwelleth
in
the
hearts
of
the
faithfull
and
godly
,
there
needeth
not
alwaies
words
,
because
hee
is
present
even
with
the
thoughts
;
Luther
.
oftentimes
one
sigh
moved
by
the
holy
Ghost
,
and
offered
in
the
spirit
,
is
more
acceptable
to
God
,
then
long
repetitions
of
prayers
,
where
the
tongue
prayeth
,
and
the
heart
is
plainly
dumbe
:
let
him
pray
with
humility
,
and
place
no
confidence
in
his
owne
merits
,
but
onely
in
the
grace
and
mercy
of
God
.
Christ
being
the
Temple
of
the
divinity
,
at
his
passion
he
cast
himselfe
to
the
ground
,
Marke
14
,
35.
and
prayed
;
behold
how
that
most
holy
soule
humbled
it selfe
before
the
divine
Majesty
:
let
us
pray
with
faith
,
the
sooner
one
prayeth
,
the
more
profitable
,
the
oftener
the
better
,
the
more
fervently
,
2
Cor.
6.
the
more
acceptable
with
God
:
let
us
pray
with
perseverance
;
for
if
God
delay
his
benefits
,
and
doth
not
presently
give
them
,
he
commends
them
unto
us
,
and
doth
not
deny
them
:
the
longer
things
are
desired
,
Matth.
21.22
.
The
efficacy
of
faithfull
prayer
.
the
sweeter
and
the
more
acceptable
they
are
,
being
obtained
:
let
us
pray
with
confidence
of
heart
,
that
is
,
aske
in
faith
without
doubting
,
and
thou
shalt
have
what
thou
desirest
,
either
ease
,
reliefe
,
redresse
,
or
comfort
;
the
examples
are
many
,
they
are
infinite
,
set
forth
in
Scripture
,
of
our
godly
Fathers
,
Prophets
and
Apostles
,
amongst
which
is
declared
the
wonderfull
effect
of
prayer
,
Josh.
10.12
,
13.
that
at
the
instant
request
of
Joshua
made
unto
God
,
the
Sunne
stood
still
in
the
middest
of
the
sky
the
space
of
one
whole
day
,
untill
the
people
of
God
had
revenged
themselves
upon
their
enemies
:
and
Elias
prayed
unto
the
Lord
that
it
might
not
raine
upon
the
earth
,
1
King
.
17
1.
&
18.1
.
Jam
5.17
,
18.
1
King
.
17.22
.
and
it
rained
not
for
the
space
of
three
yeeres
and
sixe
moneths
:
and
againe
,
he
prayed
,
and
the
sky
gave
raine
,
and
the
earth
yeelded
her
fruit
.
Againe
,
Elias
by
prayer
unto
God
,
1
King
.
18.37
,
38.
raised
up
the
dead
child
of
the
widow
of
Sarepta
,
and
at
his
prayer
fire
falleth
from
heaven
,
and
consumed
the
burnt
offering
;
the
wood
,
Gen.
20.17
.
stones
,
dust
,
and
water
:
at
the
prayer
of
Abraham
,
God
healed
King
Abimelech
his
wife
,
and
his
hand-women
,
and
they
bare
children
:
Isaac
prayed
unto
God
for
his
wife
,
because
shee
was
barren
,
Gen.
25.21
.
and
the
Lord
well
heard
him
;
and
Rebecca
his
wife
conceived
,
and
was
delivered
:
Gen.
32.11
.
&
33.
Jacob
prayed
to
God
that
hee
might
be
delivered
from
the
hand
of
his
brother
Esa●
,
and
the
Lord
heard
him
,
and
reconciled
him
to
his
favour
,
and
imbraced
him
,
fell
on
his
necke
,
and
kissed
him
:
Exod.
8.12
,
13.
Exod.
9.28
,
29
,
33.
as
often
as
Moses
prayed
unto
God
,
hee
was
well
heard
;
when
the
frogs
at
his
prayer
were
taken
away
from
Pharaoh
,
and
the
flies
,
the
hayle
and
thunder
ceased
,
the
locusts
were
rid
away
,
Exo.
10.18
,
19.
the
Amalechites
which
were
the
enemies
to
the
people
of
Israel
,
were
overcome
by
prayer
:
the
Lord
,
Exo.
17.11.13
.
at
the
prayer
of
Moses
,
was
appeased
with
Israel
,
with
whom
he
was
angry
for
their
grievous
offence
in
setting
up
a
golden
calfe
:
his
sister
Miriam
,
at
his
prayer
,
Exod.
32.11
.
was
healed
of
her
leprosie
:
the
wrath
of
God
,
Numb
12.13
.
Numb.
14.19
,
20.
when
hee
went
to
destroy
the
Israelites
,
which
murmured
,
and
desired
to
returne
into
Egypt
againe
,
was
at
the
prayer
of
Moses
pardoned
:
by
the
prayer
of
Moses
,
Numb.
21.7
,
8.
Iudg.
6.
the
people
were
cured
from
the
fiery
serpents
:
Israel
being
brought
low
,
and
distressed
by
the
Midianites
,
cryed
unto
the
Lord
,
and
was
delivered
:
Manoah
,
the
father
of
Samson
,
Iudg.
13.
prayed
unto
God
,
that
the
Angel
might
againe
appeare
,
which
was
granted
him
:
Samson
being
sore
athirst
,
Iudg.
15.18
,
19.
prayed
unto
the
Lord
,
and
the
Lord
sent
him
water
out
of
a
tooth
,
and
when
hee
had
drunke
thereof
,
Iudg.
16.28
,
29
,
30.
his
spirit
came
againe
,
and
hee
revived
:
Samson
by
his
prayer
made
unto
the
Lord
,
received
his
old
strength
,
and
was
at
once
revenged
on
his
enemies
,
1.
Sam.
7.9
,
&c.
when
he
was
blind
:
Samuel
prayed
unto
the
Lord
,
for
to
deliver
the
Israelites
out
of
the
hands
of
the
Philistims
,
and
hee
was
well
heard
;
1
Sam.
12.16
.
and
the
Philistims
were
discomfited
:
at
the
prayer
of
Samuel
,
the
Lord
sent
noises
&
raines
from
heaven
to
terrifie
the
people
,
and
they
feared
the
Lord
.
David
.
We
may
see
the
effect
of
Davids
prayers
every
where
in
the
Psalmes
,
where
hee
saith
oftentimes
,
I
have
cryed
unto
the
Lord
with
my
voyce
,
and
hee
hath
heard
mee
:
when
I
cryed
unto
the
Lord
,
of
my
righteousnesse
,
he
heard
mee
:
and
in
my
trouble
I
called
upon
the
Lord
,
Psal.
18.
and
cryed
unto
my
God
,
and
bee
heard
my
voyce
from
his
holy
Temple
,
and
my
cry
entered
into
his
eares
;
I
will
,
saith
hee
,
call
upon
the
Lord
,
which
is
worthy
to
be
praised
,
so
shall
I
be
safe
from
mine
enemies
;
1
King
.
2.
2
King
.
9.13
.
I
cryed
unto
thee
,
and
thou
hast
healed
me
:
Salomon
prayed
unto
the
Lord
God
,
concerning
the
people
of
Israel
,
2
Kin.
4.28
,
&c.
and
is
heard
of
the
Lord
,
and
his
prayer
and
intercession
is
granted
:
Elizeus
by
prayer
raised
up
the
dead
childe
of
the
Shunamite
:
2
King
.
6.17
.
againe
,
he
prayed
unto
the
Lord
,
and
the
young
mans
eyes
were
opened
,
and
he
looked
,
and
behold
,
he
did
see
aid
from
heaven
:
2
King
.
20.
Ezechias
by
prayer
obtained
at
Gods
hand
both
recovery
of
his
health
,
and
also
the
prolongign
of
his
daies
:
Jobs
friends
talked
amisse
before
the
Lord
,
Job
ult.
and
yet
their
offence
was
pardoned
at
the
prayer
which
Job
made
for
them
.
The
Apostles
prayed
unto
God
,
and
the
place
was
moved
where
they
were
assembled
together
,
and
they
were
filled
with
the
holy
Ghost
:
Acts
4.31
.
Acts
9.40
,
41.
Acts
10.4
.
Peter
making
his
prayer
unto
God
,
raised
up
Tabitha
from
death
,
and
restored
her
to
life
:
Cornelius
prayed
unto
God
,
and
his
prayer
was
had
in
remembrance
before
God
:
the
Church
prayed
for
Peter
when
Herod
had
cast
him
into
prison
,
Act.
12.5
,
&c.
and
the
Lord
delivered
the
Apostle
from
his
bonds
,
and
out
of
prison
:
at
the
prayer
of
S.
Paul
,
and
Silas
,
Acts
16.25
,
&c.
the
prison
was
shaken
with
an
earth-quake
,
and
all
the
dores
thereof
were
opened
,
and
their
bonds
loosed
:
Paul
prayed
for
Publius
father
,
Acts
28.8
.
who
lay
sicke
of
a
fever
,
and
of
a
bloody-flixe
,
and
restored
him
to
health
;
these
examples
out
of
the
Scriptures
doe
sufficiently
declare
how
attent
the
Majesty
of
God
is
,
to
heare
and
grant
their
prayers
,
who
doe
heartily
call
upon
his
holy
Name
,
either
for
themselves
,
either
for
others
;
whereby
we
may
perceive
,
what
the
wonderfull
efficacy
of
prayer
is
before
God
:
the
prayers
of
the
faithfull
be
alwaies
acceptable
unto
God
;
and
that
hee
hath
a
much
better
regard
and
consideration
of
our
necessities
,
then
we
our selves
be
able
to
understand
;
although
he
doe
not
at
all
times
performe
,
the
same
which
wee
doe
desire
,
or
not
after
the
same
manner
,
or
so
soone
as
we
doe
aske
it
;
for
as
Saint
Iames
saith
,
Note
.
you
doe
demand
,
and
not
receive
what
you
desire
,
Iam.
4.2
,
3.
because
you
aske
●misse
,
even
to
consume
it
upon
your
lusts
and
unlawfull
desires
.
Therefore
hee
that
desires
to
pray
effectually
unto
God
,
and
be
heard
,
must
not
be
violent
and
wrathfull
,
cruell
and
unmercifull
against
his
Christian
brethren
;
neither
proud
nor
mistrustfull
,
but
they
must
be
quite
voyd
from
anger
and
strife
,
and
ready
to
forgive
,
when
they
have
any
quarrell
against
their
neighbours
:
For
God
is
so
offended
by
these
faults
,
that
in
respect
of
them
hee
doth
abhorre
our
prayers
.
There
be
many
other
hindr●nces
,
but
these
bee
the
most
generall
,
and
therefore
with
the
greater
circumspection
to
be
eschued
;
Aske
in
faith
and
waver
not
,
Iam.
1.6
.
for
hee
that
wavereth
is
like
to
the
wave
of
the
Sea
,
which
is
tost
and
carried
about
with
the
wind
.
Therefore
let
not
that
man
suppose
that
hee
receiveth
any
thing
from
the
Lord
:
sometimes
wee
doe
pray
so
coldly
without
heart
or
spirit
,
Ecclus.
18
,
22.
that
we
our selves
perceive
not
what
it
is
that
we
mumble
in
our
mouth
.
Therefore
hee
that
so
prayeth
and
heareth
not
himselfe
;
how
can
hee
hope
to
be
heard
of
God
?
we
must
not
put
the
fault
in
God
,
if
wee
obtaine
not
what
we
desire
at
his
hands
,
but
in
our
owne
sinnes
and
wickednesse
,
vices
and
naughtinesse
,
whereby
wee
doe
hinder
his
goodnesse
,
grace
,
and
mercy
from
performing
those
things
which
wee
doe
aske
;
for
hee
is
so
good
and
mercifull
unto
us
,
that
he
hath
a
regard
of
our
health
and
salvation
;
and
doth
give
us
such
things
as
doe
serve
for
our
necessities
:
but
it
falleth
out
oftentimes
that
he
doth
not
grant
us
our
petitions
,
because
if
we
had
them
,
they
should
be
more
harmefull
then
profitable
unto
us
.
Therefore
we
must
pray
with
continuall
and
unfeigned
hope
and
trust
in
God
,
that
in
his
good
time
,
he
will
heare
our
prayers
,
and
grant
our
requests
.
Therefore
hee
that
prayeth
unto
God
to
bee
heard
,
must
pray
heartily
,
with
all
his
heart
,
with
all
his
soule
,
with
all
his
strength
.
Deut.
6.5
:
Thrice
hee
requireth
all
,
least
wee
should
keepe
a
thought
behind
:
and
God
saith
,
My
sonne
give
me
thy
heart
:
Pro.
23.26
.
that
is
,
which
Christ
calles
spirit
and
truth
,
without
hypocrisie
;
for
untill
wee
doe
give
our
hearts
unto
God
,
our
hearts
are
vaine
,
barren
,
and
sinnefull
;
and
then
it
is
the
Spouse
of
Christ
,
the
Temple
of
the
holy
Ghost
,
and
the
Image
of
GOD
,
so
changed
,
reformed
,
and
refined
,
that
God
calles
it
a
new
heart
:
so
that
when
the
heart
sets
forward
to
prayer
,
and
is
willing
to
serve
God
,
then
all
the
members
will
follow
after
,
and
yeeld
consent
;
the
tongue
will
praise
him
,
the
foote
will
follow
him
;
the
eare
will
attend
him
,
the
eye
will
watch
him
,
and
the
hands
will
serve
him
;
nothing
will
stay
behind
if
the
heart
pricketh
them
forward
:
such
motion
hath
the
heart
,
that
it
maketh
all
the
rest
of
the
sences
,
pliant
,
nimble
,
and
currant
about
it
,
and
yeeld
consent
unto
the
heart
.
Therefore
it
is
almost
as
easie
to
speake
well
,
and
doe
well
,
as
to
thinke
well
:
for
if
the
heart
indite
a
good
matter
,
no
marvell
though
the
tongue
bee
the
Pen
of
a
ready
writer
:
Psal.
45.2
.
Heb.
3.12
.
but
if
the
heart
be
dull
,
all
the
sences
are
out
of
tune
,
like
a
left
hand
,
they
are
unapt
and
untoward
to
any
good
;
the
tongue
will
not
praise
because
the
heart
doth
not
love
;
the
eare
will
not
heare
,
because
the
heart
doth
not
mind
,
the
hand
will
not
give
because
the
heart
doth
not
pitty
;
the
foot
will
not
goe
,
because
the
heart
willeth
not
to
stirre
;
all
depend
and
stay
upon
the
heart
.
Therefore
the
Lord
requireth
the
heart
,
which
is
the
first
motion
to
all
goodnesse
in
man
:
if
the
heart
be
perfect
all
is
good
;
for
our
heart
gives
consent
to
all
our
actions
:
when
wee
speake
,
wee
should
speake
as
if
our
heart
did
speake
,
pray
,
as
if
our
heart
did
pray
;
heare
,
as
if
our
heart
did
heare
;
give
,
as
if
our
heart
did
give
;
remit
,
as
if
our
heart
did
remit
;
and
counsell
,
as
if
our
heart
did
counsell
:
as
the
Apostle
saith
,
Cor.
3.23
.
Doe
all
things
heartily
as
unto
the
Lord
,
and
not
as
done
unto
men
:
for
there
is
nothing
troublesome
unto
our
conscience
,
but
that
which
goeth
against
the
heart
,
wee
should
therefore
serve
God
with
all
our
hearts
,
for
his
honour
,
and
for
his
Names
sake
,
and
not
for
our
owne
respects
,
and
our
owne
ends
:
for
he
which
giveth
his
heart
unto
God
,
doth
all
things
for
the
love
of
God
,
and
to
his
glory
.
As
Ioseph
charged
his
brethren
,
Gen.
42.15
.
&c.
that
they
should
not
come
to
him
for
more
Corne
,
unlesse
they
brought
their
brother
Beniamin
unto
him
,
whom
they
left
behind
at
home
:
so
God
will
not
have
us
to
pray
and
seeke
unto
him
for
any
thing
,
Math.
15.8
.
unlesse
wee
bring
our
hearts
unto
him
,
which
oftentimes
we
leave
behind
:
the
tongue
that
prayeth
without
the
heart
,
is
a
flattering
tongue
:
the
eye
,
without
the
heart
be
godly
,
is
a
wicked
eye
:
the
eare
without
the
heart
,
is
a
vaine
eare
;
the
hand
,
without
the
heart
bee
right
is
a
false
hand
.
Dost
thou
thinke
that
God
will
accept
a
flattering
tongue
,
a
wicked
eye
,
a
vaine
eare
,
a
false
hand
,
without
the
sacrifice
of
thy
heart
?
Saint
Paul
saith
,
If
I
give
all
that
I
have
,
and
speake
with
the
tongues
of
men
,
and
of
Angels
and
have
not
love
,
that
is
,
give
not
my
heart
,
1
Cor.
13.1
,
&c.
it
availeth
nothing
.
Therefore
who
so
feareth
the
Lord
,
it
shall
goe
well
with
him
at
the
last
,
and
in
the
day
of
his
death
hee
shall
be
blessed
:
the
heart
is
the
Temple
of
God
,
and
he
that
giveth
it
to
any
thing
but
to
God
,
committeth
sacriledge
,
and
breaketh
that
Commandement
,
Give
unto
God
those
things
which
are
Gods
:
that
is
,
Math.
22.21
.
an
upright
heart
,
with
due
honour
and
worship
.
Wherefore
when
you
pray
,
let
your
heart
pray
;
when
you
heare
,
let
your
heart
heare
;
when
you
give
,
let
your
heart
give
;
whatsoever
you
doe
,
set
the
heart
to
doe
it
,
and
let
your
godly
heart
guide
you
in
all
your
actions
;
if
it
be
not
so
perfect
as
it
should
be
,
yet
God
will
accept
it
for
his
sake
that
gives
it
,
&
redeemed
it
:
to
whom
let
us
by
faithfull
and
earnest
prayer
,
commit
our
hearts
,
our
soules
,
our
bodies
,
and
all
that
ever
wee
have
,
unto
his
most
gracious
and
mercifull
protection
and
tuition
.
Of
Afflictions
.
2
Cor.
1.5
,
6
,
7.
FOr
as
much
as
it
is
almost
unpossible
,
for
the
innocent
and
faithfull
soule
to
attaine
to
the
end
of
her
progresse
,
Acts
14.22
.
the
heavenly
Canaan
,
but
that
shee
must
passe
through
the
troubles
,
crosses
,
and
miseries
of
this
wicked
and
wretched
world
,
and
whiles
wee
doe
live
in
the
flesh
,
we
be
subject
to
all
kind
of
afflictions
,
by
the
speciall
providence
and
purpose
of
God
,
both
thorough
the
weaknesse
of
our
nature
,
and
also
through
the
malice
of
this
present
world
:
especially
the
poore
,
the
needy
,
distressed
,
and
godly
disposed
persons
.
Therefore
it
behoveth
all
men
how
to
understand
and
undertake
,
to
beare
and
overcome
the
adversities
,
which
through
the
malice
of
the
world
,
and
our
owne
infirmities
cannot
be
avoyded
,
yet
there
is
nothing
so
troublesome
and
sorrowfull
,
which
the
patient
man
and
well
disposed
Christian
is
not
able
to
overcome
by
the
grace
of
his
Saviour
that
strengtheneth
him
:
1
Cor.
10.13
.
For
the
Apostle
saith
,
there
hath
no
temptation
taken
you
,
but
such
as
followeth
the
nature
of
man
;
but
God
is
faithfull
,
which
shall
not
suffer
you
to
be
tempted
above
that
which
you
are
able
to
beare
,
but
shall
with
the
temptation
,
make
a
way
to
escape
:
indeed
,
our
whole
nature
is
generally
corrupt
,
weake
and
feeble
,
There
be
a
passing
number
of
the
sorts
of
afflictions
.
and
the
corruption
thereof
doth
customeably
breed
certaine
peculiar
griefes
to
every
age
;
who
can
account
the
griefes
of
the
flesh
,
which
cold
,
heat
,
and
hunger
,
thirst
,
diseases
,
and
severall
dangers
doe
enforce
upon
every
age
and
condition
?
but
most
generally
afflictions
doe
chance
unto
men
,
as
base
in
condition
,
and
low
in
degree
;
as
contempt
,
oppression
,
pillage
and
poverty
,
with
all
manner
of
wrongs
and
injuries
,
whereby
the
meaner
sort
be
without
respect
troden
downe
by
the
greater
and
stronger
,
and
be
devoured
in
this
world
;
even
as
the
smaller
fishes
be
in
the
Sea
by
the
greater
,
and
the
mightier
:
whereof
Habakkuk
doth
complaine
,
saying
,
O
Lord
,
how
long
shall
I
cry
,
and
thou
wilt
not
heare
mee
?
I
call
unto
thee
whilest
I
suffer
,
and
thou
wilt
not
save
mee
:
Habak.
1.
why
dost
thou
shew
mee
wickednesse
and
trouble
;
to
see
spoyling
and
violence
before
my
face
?
and
they
doe
raise
up
strife
and
contention
:
the
Law
is
dissolved
,
and
judgement
hath
no
execution
;
Psal.
82.2
,
3
,
4.
for
the
wicked
doth
compasse
about
the
righteous
,
and
wrong
judgement
proceedeth
.
This
manner
of
afflictions
,
wherewith
the
poore
and
the
widowes
,
the
fatherlesse
,
desolate
,
strangers
,
Job
30.25
.
and
the
innocents
are
oppressed
in
this
world
,
without
care
and
conscience
,
Eccles.
8.11
.
and
doe
reigne
without
regard
or
looking
to
:
the
poore
lieth
oppressed
in
every
corner
without
reliefe
or
redresse
of
their
wants
or
wrongs
:
Psal.
69
21
,
22
the
Apostle
maketh
mention
of
many
other
afflictions
;
as
tribulation
,
anguish
,
perill
,
persecution
,
hunger
,
Rom.
8.35
.
nakednesse
,
Verse
18.
2
Cor.
4.17
.
all
which
shall
not
separate
us
from
the
love
of
God
:
for
saith
he
,
I
am
certainly
perswaded
,
that
the
afflictions
of
this
world
,
are
not
worthy
of
the
glory
which
shall
be
shewed
upon
us
in
the
life
to
come
:
the
occasions
of
these
evills
,
wherewith
we
be
afflicted
,
doth
proceed
of
our selves
,
By
the
providence
of
God
.
Psal.
89.
because
of
our
sins
;
therefore
the
Prophet
saith
,
I
wil
visit
their
wickednesse
with
the
rod
,
and
their
sinnes
with
stripes
;
neverthelesse
,
my
loving
kindnesse
will
I
not
utterly
take
from
him
,
nor
suffer
my
truth
to
faile
:
as
the
Lord
said
to
him
that
was
sicke
of
the
palsie
,
Matth.
9.2
.
Be
of
good
cheere
my
sonne
,
thy
sins
be
forgiven
thee
:
Againe
,
hee
said
to
him
that
had
beene
diseased
thirty
eight
yeeres
,
Joh.
5.5.14
.
Lo
,
thou
art
made
whole
;
sinne
no
more
,
lest
a
worse
thing
happen
unto
thee
.
Every
man
must
be
fully
perswaded
,
Afflictions
be
sent
from
God
.
that
troubles
,
crosses
,
losses
,
and
all
manner
of
afflictions
,
doth
come
and
fall
upon
us
,
by
the
disposition
and
ordinance
of
God
,
and
no
otherwise
:
this
is
confirmed
by
the
testimony
of
God
himselfe
,
Esay
45.5
.
saying
,
I
am
the
Lord
,
and
without
we
there
is
no
God
;
it
is
I
that
created
light
and
darkenesse
;
it
is
I
make
peace
,
and
trouble
,
yea
,
Verse
7.
even
I
the
Lord
doe
all
these
things
,
whereby
we
doe
perceive
,
that
wee
be
scourged
of
God
for
our
sins
and
iniquities
,
and
by
them
wee
doe
provoke
the
wrath
of
God
upon
us
;
besides
,
there
be
some
sins
that
of
nature
,
A
covetous
minde
is
never
satisfied
,
nor
thinkes
any
thing
unlawfull
.
they
doe
afflict
both
our
bodies
and
soules
:
as
drunkennesse
doth
trouble
and
marre
mens
bodies
and
minds
,
and
covetousnesse
and
envie
the
mind
and
soule
;
one
saith
,
that
every
disordered
affection
,
is
a
punishment
to
it selfe
.
There
be
also
many
afflictions
,
wherewith
the
godly
,
just
,
and
innocent
be
oppressed
by
the
wicked
in
this
world
,
by
their
ungodlinesse
,
malice
,
anger
,
hatred
,
enmity
,
envie
,
pride
,
and
delight
in
strife
and
variance
,
in
which
they
doe
hate
and
trouble
them
without
desert
;
Iob
37.23
.
it
is
not
the
property
of
God
to
afflict
,
but
to
deliver
,
and
save
the
afflicted
:
for
hee
is
good
,
gentle
,
milde
and
loving
towards
man-kind
;
so
that
he
delighteth
in
doing
good
to
them
,
according
to
the
saying
of
Jeremy
,
Ierem.
1.19
.
I
will
rejoyce
in
them
,
when
I
shall
doe
them
good
;
but
it
is
wrought
by
the
malice
of
our
nature
,
that
hee
is
compelled
like
a
most
loving
father
,
to
chasten
and
instruct
us
by
the
rod
of
discipline
,
Afflictions
are
sent
as
chastisments
temporary
to
the
elect
,
but
eternall
to
the
reprobate
.
to
the
intent
to
save
them
,
which
otherwise
should
perish
:
to
this
intent
,
hee
did
often
times
afflict
and
scourge
the
people
of
Israel
,
because
of
their
intollerable
sins
and
rebellion
,
to
bow
and
turne
them
unto
himselfe
:
so
he
doth
punish
sinners
,
to
the
intent
they
should
leave
off
their
trade
of
sinning
,
and
turne
unto
him
,
and
amend
their
lives
:
thus
the
godly
be
exercised
in
the
faith
of
Gods
providence
,
to
the
intent
,
that
knowing
their
owne
weaknesse
,
they
may
put
their
trust
in
their
Lord
God
,
and
have
hope
upon
him
,
Eccles.
51.
whose
aid
doth
comfort
them
in
all
their
afflictions
,
and
who
in
his
good
time
will
bring
them
out
of
all
their
troubles
:
thus
they
be
trained
up
to
call
upon
the
Lord
,
in
whom
they
doe
depend
in
stedfast
trust
and
hope
,
and
not
in
the
vaine
hope
and
trust
in
man
,
or
worldly
meanes
,
and
to
offer
the
sacrifice
of
continuall
praise
unto
God
,
by
whom
they
have
hope
to
be
delivered
out
of
all
their
afflictions
.
Afflictions
do
confirme
the
faith
of
the
godly
.
Patience
and
sufferance
of
afflictions
maketh
our
faith
strong
;
whereupon
commeth
our
hope
,
which
doth
not
confound
:
this
is
the
assurance
of
our
salvation
,
when
a
man
hath
a
tryed
faith
towards
God
,
and
an
assured
hope
against
all
temptations
as
armed
against
the
very
gates
of
Hell
.
Againe
,
Iob
5.15
,
&c.
wee
be
not
onely
allowed
and
well
tryed
by
afflictions
to
be
the
sonnes
of
God
,
By
affliction
we
be
brough
to
be
the
children
of
God
,
and
be
assured
of
his
care
of
us
.
2
Cor.
1.3
,
4.
but
the
very
care
of
God
is
commended
unto
us
,
whereby
hee
doth
marvellously
comfort
the
afflicted
:
of
this
the
Apostle
maketh
mention
,
saying
,
Blessed
be
God
,
the
Father
of
our
Lord
Jesus
Christ
,
which
is
the
father
of
mercies
,
and
the
God
of
all
comfort
,
which
doth
comfort
us
in
all
our
tribulations
:
like
as
the
passions
of
Christ
doe
abound
in
us
;
so
by
the
grace
of
Christ
,
our
comfort
doth
more
abound
:
and
David
saith
,
According
to
the
multitude
of
the
sorrowes
in
my
heart
thy
comforts
doe
rejoyce
my
soule
;
Psal.
93.19
.
so
that
by
the
grace
of
God
,
the
troubled
and
afflicted
are
comforted
in
all
their
troubles
and
afflictions
;
in
these
extremities
,
the
afflicted
have
great
need
to
be
strengthned
and
confirmed
in
the
grace
of
Christ
,
Without
faith
wee
cannot
have
the
comfort
of
the
Spirit
.
to
believe
that
they
be
chastened
,
exercised
,
reformed
,
tryed
,
and
saved
from
ruine
and
destruction
,
by
the
immediate
hand
of
God
their
heavenly
father
;
unlesse
that
they
have
this
faith
,
they
cannot
have
the
comfort
of
the
Spirit
;
wee
must
have
also
stedfast
hope
,
whereby
wee
must
not
doubt
,
but
that
God
in
his
mercy
,
and
in
his
good
time
,
shall
once
deliver
us
from
all
our
tribulations
,
crosses
and
afflictions
,
which
by
his
chastening
hand
,
and
in
his
love
he
hath
laid
upon
us
;
this
hope
cometh
of
faith
,
in
that
we
doe
believe
that
God
is
faithfull
,
standing
to
all
his
promises
,
and
able
to
performe
what
he
hath
promised
,
and
that
he
will
not
suffer
us
to
be
tempted
further
than
we
be
able
to
beare
,
and
that
this
hope
is
not
vaine
,
it
appeareth
by
that
which
God
himselfe
faith
:
Psal.
91.1
,
&c.
For
as
hee
hoped
upon
mee
,
I
will
deliver
him
out
of
all
his
tribulations
and
afflictions
:
after
his
stedfast
faith
and
strong
hope
,
there
followeth
that
unknowne
and
exceeding
commendable
vertue
,
Patience
;
of
these
three
most
excellent
vertues
,
doth
come
the
rejoycement
of
the
spirit
.
Acts
5.
So
St.
Paul
doth
testifie
,
that
he
doth
not
onely
rejoyce
in
the
hope
of
the
glory
of
Gods
children
,
but
also
rejoyce
in
their
troubles
:
James
1.
and
Saint
James
saith
,
My
brethren
,
Rom.
5.
count
it
all
joy
,
when
yee
fall
into
divers
temptations
,
knowing
,
that
the
triall
of
your
faith
worketh
patience
;
therefore
we
must
so
beare
our
afflictions
,
that
wee
must
abide
them
,
not
onely
patiently
,
but
with
joy
also
,
through
faith
and
hope
.
Whosoever
is
wretched
and
afflicted
,
is
to
be
pitied
and
relieved
,
for
that
he
is
distressed
and
afflicted
:
the
Samaritan
which
is
spoken
of
in
the
Gospel
,
did
pity
,
Luk
10.30
,
&c.
relieve
and
helpe
him
that
was
falne
into
the
hands
of
thieves
,
having
no
respect
of
his
Country
or
religion
;
but
in
consideration
that
hee
was
a
man
himselfe
,
hee
had
compassion
,
and
tooke
pitty
of
the
miserable
case
and
perill
of
the
man
distressed
,
therefore
it
is
a
good
and
charitable
deed
,
and
to
be
used
of
all
men
,
towards
their
Christian
brethren
,
to
relieve
,
helpe
,
succour
,
and
comfort
the
needy
,
distressed
,
and
afflicted
person
;
not
onely
for
that
hee
is
afflicted
,
but
for
his
Saviour
Christ
his
sake
,
who
hath
commanded
it
:
wee
ought
to
doe
good
to
all
men
,
as
the
Apostle
saith
,
Gal.
6.10
.
Especially
to
them
which
are
of
the
houshold
of
faith
:
there
must
mercy
also
be
shewed
unto
him
that
is
chastened
for
his
sinnes
.
God
is
well
pleased
withall
,
and
doth
require
it
,
as
wee
may
perceive
in
Esay
,
where
he
charged
the
Moabites
lovingly
to
entreat
the
Israelites
,
whom
hee
had
scourged
for
their
sinnes
,
Hide
the
chased
,
saith
he
,
Esay
16.3
,
4.
and
bewray
not
them
that
are
fled
,
let
them
that
are
persecuted
dwell
with
thee
,
and
be
thou
their
refuge
.
Therefore
seeing
that
it
is
a
worke
of
true
goodnesse
to
have
pitty
and
mercy
upon
the
distressed
and
afflicted
;
wee
ought
not
to
enquire
after
their
religion
,
life
,
and
occasion
of
their
affliction
,
at
what
time
wee
ought
to
succour
them
,
but
for
compassion
sake
to
bestow
our
ayd
and
reliefe
upon
them
,
in
their
distresse
and
miseries
,
as
men
afflicted
;
for
their
misery
and
affliction
doth
sufficiently
declare
their
wants
and
necessities
:
but
when
the
afflicted
is
thus
perplexed
,
vexed
,
grieved
,
and
in
anguish
,
they
must
patiently
suffer
and
beare
them
,
and
not
despairingly
runne
to
desperation
,
nor
to
rest
dissolute
and
carelesse
what
become
of
them
,
but
they
must
in
Christs
Name
repaire
unto
God
,
who
although
he
be
offended
,
will
yet
shew
mercy
;
for
hee
doth
not
cast
off
upon
every
offence
,
nor
revenge
every
wrong
as
the
world
doth
,
Luke
15.20
.
but
like
the
Father
of
that
unthrifty
sonne
,
receiveth
againe
him
that
strayed
,
and
lovingly
imbraceth
him
;
that
returneth
unto
him
,
by
true
and
serious
repentance
,
faithfull
prayer
,
and
holy
contemplation
and
uprightnesse
of
living
,
with
the
consideration
of
Gods
purpose
in
afflicting
him
,
for
hee
may
not
censure
these
evils
or
the
least
of
them
to
come
by
chance
,
as
the
world
often
and
most
rashly
and
unadvisedly
affirmeth
,
or
that
they
befall
him
by
reason
of
the
unfortunate
Planet
,
Psal.
73.5
.
Esay
47.13
.
under
which
he
was
borne
,
as
the
starre-gazer
fondly
maintaineth
;
for
the
Lord
God
Almighty
,
that
high
and
incomprehensible
Jehovah
,
Revel.
1.8
.
that
everlasting
Alpha
and
Omega
,
He
which
was
,
and
is
,
and
is
to
come
:
he
is
the
former
,
framer
,
creator
,
preserver
,
and
governour
of
all
things
,
and
who
but
hee
,
made
and
prepared
those
famous
starres
in
the
Firmament
,
Iob
38.
Esay
51.13
.
Psal.
89.13
.
Arcturus
,
Orion
,
and
Pleiades
,
who
spread
forth
the
Heavens
like
a
curtaine
?
who
limited
the
North
and
South
climates
?
who
made
the
Sunne
and
Moone
but
hee
?
and
therefore
let
all
men
thinke
,
that
his
creatures
which
he
hath
formed
,
framed
,
and
placed
,
for
the
use
and
behoofe
of
man
,
for
the
distinction
of
times
and
seasons
,
and
to
give
light
unto
the
earth
,
and
his
creatures
thereon
,
keepe
every
of
them
his
Sphere
as
a
walke
,
whereas
unto
a
continuall
taske
they
are
tyed
,
by
the
omnipotent
Commander
,
who
keepeth
them
without
variation
in
the
first
course
,
doing
their
continuall
service
and
labour
for
the
behoofe
of
man
,
as
other
creatures
doe
,
and
are
not
as
Gods
or
governours
of
mans
nature
;
neither
can
they
dispose
of
their
inclinations
,
constitutions
,
or
affections
,
or
make
them
happy
or
unhappy
,
but
are
ruled
,
governed
,
and
commanded
by
God
,
as
other
inferiour
creatures
are
to
stand
and
move
at
his
pleasure
:
the
Sunne
stood
still
in
Gibeon
,
and
the
Moone
in
the
Valley
of
Aialon
,
Iosh.
10.13
.
2
King
.
20.10
.
and
that
for
a
whole
day
;
so
the
Sunne
at
the
commandement
of
the
Lord
retyred
ten
degrees
,
in
the
Firmament
,
as
a
signe
for
Hezechias
health
:
which
proveth
that
these
creatures
are
as
all
other
,
even
subject
to
the
will
of
the
superiour
Governour
,
who
needeth
not
the
helpe
of
such
weake
meanes
to
worke
the
long
or
short
life
of
man
,
the
happy
or
unhappy
estate
of
man
,
the
poore
or
rich
portion
of
man
,
1
Sam.
2.6
,
7
,
8
or
any
matter
belonging
to
the
soule
or
body
of
man
,
but
all
cometh
from
his
sacred
wisedome
and
divine
providence
,
all
men
are
in
his
hands
as
the
clay
in
the
Potters
,
and
he
frameth
and
forgeth
of
all
formes
,
and
fashions
;
Rom.
9.21
.
some
to
honour
,
some
to
dishonour
;
some
to
bee
high
,
some
to
bee
low
;
some
to
bee
rich
,
some
to
be
poore
;
some
to
be
reverenced
,
and
some
to
bee
despised
,
afflicted
and
persecuted
;
and
every
man
must
rest
contented
with
his
portion
,
bee
it
good
or
bad
,
sweet
or
sowre
.
And
therefore
bee
not
so
hardy
and
voyd
of
reason
,
as
to
dreame
that
thy
constitution
,
inclination
good
or
bad
successe
in
thy
proceedings
,
the
prosperous
or
adverse
issues
of
thine
endeavours
;
thine
estate
,
poore
or
rich
,
or
thy
troubles
and
afflictions
,
proceedeth
from
the
influence
,
dominion
,
rule
or
power
of
these
creatures
,
but
that
a
divine
and
supernaturall
cause
worketh
that
in
thee
,
which
the
wit
of
man
cannot
conceive
,
wherein
though
the
world
afford
thee
no
comfort
,
All
our
afflictions
,
troubles
,
miseries
,
and
calamities
which
happen
unto
us
commeth
of
our
sinnes
.
yet
art
thou
bound
by
an
inward
bond
of
duty
to
acknowledge
all
thine
infirmities
,
all
thine
afflictions
,
and
all
the
crosses
which
happen
and
fall
upon
thee
,
to
proceed
even
from
thine
owne
sinnes
,
and
filthy
corruptions
,
as
buffets
to
rouze
thee
from
the
forgetfulnesse
of
thy
duty
to
his
sacred
Majesty
,
for
thy
roving
and
ranging
astray
,
after
vaine
and
foolish
things
,
superfluous
desires
,
and
overmuch
negligence
of
thy
calling
,
and
in
great
love
and
favour
,
doth
thy
loving
father
give
thee
these
gentle
corrections
,
even
of
mercy
to
reclaime
thee
from
the
way
of
sinne
unto
a
more
sincere
and
sacred
course
of
life
.
Heb.
12.
So
that
the
troubles
and
miseries
,
and
all
the
adverse
things
that
can
befall
us
,
are
Gods
gentle
chastisements
to
his
children
,
to
reforme
them
,
but
to
the
obstinate
and
unbeleeving
,
they
are
messengers
of
his
judgements
,
Numb.
14.2
.
Judg
6.
Judg.
10.
and
utter
renunciation
;
who
by
his
punishments
waxe
worse
and
worse
,
who
doe
murmure
and
grudge
at
the
course
he
taketh
to
amend
them
,
as
did
the
rebellious
Israelites
whom
he
did
often
visit
in
mercy
before
he
entred
into
judgement
with
them
;
hee
calleth
us
by
his
punishments
from
perils
,
to
the
end
wee
should
not
be
subject
to
the
dangerous
security
of
a
pleasing
estate
here
in
this
world
,
wherewith
he
seeth
us
apt
to
be
intangled
:
he
doth
as
it
were
fetter
us
with
the
shackles
of
adversity
,
that
we
should
not
have
scope
to
daunce
after
the
Musicke
,
and
sweet
syrens
tunes
of
this
worlds
happinesse
,
which
so
enchaunteth
men
of
liberty
and
lovers
thereof
,
that
they
are
thereby
led
,
as
it
were
by
a
golden
line
,
to
the
everlasting
pit
:
but
for
the
truely
penitent
and
faithfull
believer
,
he
hath
prepared
and
provided
an
endlesse
rich
and
surpassing
Diadem
of
absolute
glory
,
Rom.
8.17
,
18.
a
beautifull
City
,
the
Kingdome
of
joy
,
the
Kingdome
of
eternall
consolation
.
If
with
patience
they
beare
this
moment
of
tryall
and
fatherly
light
yoake
,
though
to
flesh
and
blood
most
sharpe
and
unsavory
,
yet
will
hee
mixe
them
with
spirituall
sweetnesse
and
inward
consolation
.
God
dealeth
most
providently
for
his
children
,
and
turneth
even
their
teares
into
great
joy
,
and
their
lamentations
into
songs
of
melody
:
and
although
his
working
seemes
strange
unto
flesh
and
blood
,
and
hard
measure
to
be
crossed
,
yet
God
seeth
it
necessary
for
us
,
therefore
take
it
not
grievously
to
fall
into
troubles
,
to
sustaine
miseries
,
to
endure
crosses
,
and
to
abide
afflictions
:
neither
thinke
it
strange
,
for
as
the
Apostle
Saint
James
saith
,
James
5.
it
hath
beene
the
portion
of
Gods
dearest
children
,
from
the
beginning
,
and
will
be
for
ever
found
true
,
Psal.
91.14
,
&c
that
Great
are
the
troubles
of
the
righteous
;
and
as
true
it
is
,
that
the
Lord
will
delivers
them
out
of
all
.
Dan.
3.
What
greater
danger
could
there
be
,
then
to
be
in
the
firie
furnace
,
as
was
Sidrach
,
Misach
,
and
Abednego
?
yet
did
the
Lord
so
qualifie
the
force
of
the
fire
,
mortifying
,
as
it
were
,
the
nature
thereof
,
that
it
nothing
annoyed
them
;
yet
it
did
consume
the
ministers
of
their
execution
.
What
greater
perill
could
there
be
,
then
to
be
in
the
Lyons
denne
with
Daniel
?
Dan.
6.16
.
&
24.
yet
the
Lord
shut
up
the
mouthes
of
the
Lyons
,
that
they
could
not
hurt
him
;
but
yet
they
devoured
his
accusers
.
It
is
much
to
be
in
misery
,
in
want
,
in
sicknesse
,
1
King
.
19.
Judg.
15.18
.
Luk.
16.20
,
21.
and
full
of
sores
with
Job
,
to
be
in
hunger
with
Elias
,
to
thirst
with
Samson
,
poore
,
sore
,
and
naked
with
Lazarus
,
imprisoned
and
accused
with
Joseph
,
persecuted
,
banished
,
and
in
exile
with
David
,
with
Jeremy
,
with
Peter
,
Gen.
3.9
.
1
Sam.
21.22
.
&
27.
Acts
14.19
.
to
be
stoned
with
Paul
,
and
infinite
others
;
yet
did
the
Lord
deliver
them
out
of
all
their
troubles
:
such
is
the
force
of
a
sound
confidence
and
trust
in
the
Almighty
God
,
who
in
mercy
worketh
by
outward
crosses
,
the
inward
comfort
of
his
children
,
and
sheweth
compassion
alwaies
upon
them
,
according
to
the
multitude
of
his
mercies
.
And
as
sin
is
the
root
from
whence
springeth
all
our
afflictions
,
crosses
,
miseries
,
and
calamities
,
both
inward
and
outward
;
and
our
offences
is
the
cause
of
Gods
displeasure
against
us
,
and
God
in
his
displeasure
powreth
forth
both
crosses
and
curses
upon
sinners
;
Temporary
to
the
elect
,
and
eternall
to
the
reprobate
.
therfore
it
behooveth
every
man
carefully
to
consider
the
cause
of
his
troubles
,
whether
hee
be
falne
into
the
same
by
his
owne
riot
,
wanton
lascivious
or
licencious
life
,
and
by
his
ungodly
conversation
and
neglect
of
the
feare
of
God
;
for
which
things
sake
,
Ephes.
5.6
.
Col.
3.6
.
the
wrath
of
God
comes
upon
the
children
of
disobedience
,
and
he
powreth
out
of
the
cup
of
his
indignation
upon
them
,
either
in
judgement
,
to
their
condemnation
,
The
reprobate
cannot
breath
one
thought
of
repentance
.
and
so
to
be
perpetuall
,
or
else
to
recall
and
reclame
them
from
their
wicked
waies
,
that
they
may
be
saved
,
and
so
to
live
for
ever
.
Therefore
let
every
man
acknowledge
and
confesse
their
sins
unto
God
,
be
truly
penitent
,
and
crave
pardon
for
them
,
Esay
49.8
.
and
fall
downe
before
him
in
hearty
prayer
,
and
he
will
heare
them
,
grant
their
requests
,
and
deliver
them
out
of
all
their
troubles
and
afflictions
,
and
give
them
the
reward
of
everlasting
life
:
for
we
cannot
be
so
ready
to
come
unto
God
by
prayers
,
God
accepteth
of
our
desires
in
stead
of
performance
.
but
he
is
as
ready
to
meete
our
petitions
,
and
in
a
most
fatherly
loving
manner
hee
imbraces
us
,
and
graciously
accepteth
of
our
humble
desires
;
so
that
the
godly
men
have
no
cause
to
faint
undet
the
burthen
of
their
miseries
,
but
that
they
may
thereby
the
rather
gather
unto
themselves
continually
more
and
more
strength
through
the
benefit
and
supply
of
Gods
continuall
inward
succour
and
comfort
;
for
even
their
adversities
,
their
bitter
afflictions
,
and
their
miserable
calamities
,
shall
all
turne
to
their
blisse
,
Psalm
.
32.
and
perpetuall
commodity
.
Great
plagues
remain
for
the
ungodly
,
but
whose
putteth
his
trust
in
the
Lord
,
mercy
imbraceth
him
on
every
side
.
Generall
Rules
directing
a
Christian
in
a
godly
life
.
EVery
day
thou
drawest
neerer
to
thy
death
,
judgement
and
eternity
;
therefore
thinke
every
day
how
thou
mayest
be
able
to
stand
in
that
most
strict
and
severe
judgement
of
God
,
and
so
live
for
ever
:
keepe
therefore
diligent
watch
,
over
all
thy
thoughts
,
words
,
and
actions
,
Eccles.
12.13
,
14.
Ephes.
4.2
,
3.
because
hereafter
thou
must
give
an
exact
account
for
them
,
at
the
last
day
of
judgement
,
whether
it
be
good
or
evill
:
be
carefull
to
suppresse
every
sinne
in
the
first
motion
,
before
it
be
ripe
in
thee
:
let
sinne
be
to
thy
heart
a
stranger
,
1
Sam.
12.3
,
4.
not
a
home-dweller
:
take
heed
of
falling
oft
into
one
and
the
same
sin
,
lest
the
custome
of
sinning
take
away
the
conscience
of
sinne
,
and
then
shalt
thou
waxe
so
impudently
wicked
,
that
thou
wilt
neither
feare
God
,
nor
reverence
men
;
which
to
avoid
,
thinke
every
evening
that
thou
shalt
dye
that
night
,
and
thinke
every
morning
that
thou
shalt
dye
that
day
;
doe
not
therefore
deferre
thy
conversion
,
and
thy
good
workes
till
to
morrow
,
for
to
morrow
is
uncertaine
,
but
death
is
most
certaine
,
and
every
day
hangs
over
thy
head
;
nothing
is
more
contrary
to
godlinesse
then
delay
.
If
therefore
thou
contemnest
the
inward
calling
of
the
holy
Spirit
,
Ecclesiast.
18.22
,
&c.
thou
shalt
never
attaine
to
true
conversion
.
Deferre
not
therefore
thy
conversion
and
good
workes
till
thy
old
age
,
but
offer
unto
God
the
flowre
of
thy
youth
;
for
no
age
is
fitter
for
Gods
service
then
youth
,
which
flourisheth
in
strength
both
of
body
and
mind
;
and
as
thou
tenderest
the
salvation
of
thy
soule
,
live
not
in
any
wilfull
filthinesse
;
for
true
faith
and
purpose
of
sinning
,
can
never
stand
together
:
approve
thy selfe
to
be
a
true
servant
of
Christ
,
and
study
alwaies
to
walke
in
the
way
of
the
Lord
,
and
thinke
of
the
worlds
vanity
to
contemne
it
,
of
death
to
expect
it
,
of
judgement
to
avoid
it
,
of
hell
to
escape
it
,
and
of
heaven
to
desire
it
:
consider
in
every
thing
the
end
,
before
thou
dost
attempt
the
action
:
let
thy
conscience
deterre
thee
,
to
eschew
every
knowne
sin
,
and
obey
God
in
every
one
of
his
commandements
;
but
if
at
any
time
through
frailty
thou
slippest
into
any
sin
,
wallow
not
in
it
,
but
speedily
rise
out
of
it
by
unfaigned
repentance
,
praying
for
pardon
till
thy
conscience
be
pacified
,
thy
hatred
of
sin
increased
,
and
thy
purpose
of
amendment
confirmed
.
God
gives
many
blessings
,
lest
through
want
,
being
his
childe
,
thou
shouldest
despaire
,
and
he
sendeth
thee
some
crosses
,
lest
by
too
much
prosperity
,
playing
the
foole
,
thou
shouldest
presume
;
but
in
all
thy
will
,
have
an
eye
to
Gods
Will
,
lest
thy selfe
action
turne
to
thine
owne
destruction
:
count
therefore
Christ
thy
chiefest
joy
,
and
sin
thy
greatest
griefe
:
estimate
no
want
to
the
want
of
grace
,
nor
any
losse
to
the
losse
of
Gods
favour
;
and
then
the
discontentment
which
grows
by
outward
meanes
,
1
Tim.
6.8
,
9.
shall
the
lesse
perplexe
thine
inward
mind
,
and
bestow
no
more
thought
of
worldly
things
,
then
thou
needes
must
;
Col.
3.1
,
2.
for
the
discharge
of
thy
place
,
and
the
maintenance
of
thine
estate
;
but
still
let
thy
care
be
greater
for
heavenly
then
for
earthly
things
,
and
be
more
grieved
for
dishonour
done
unto
God
,
than
for
an
injury
offered
to
thy selfe
:
but
if
any
private
injury
be
offered
unto
thee
,
Psalm
.
139.21
,
&c.
Eccles.
28.
Rom.
12.13.20.21
.
beare
it
as
a
Christian
with
patience
.
Never
was
an
innocent
man
wronged
,
but
if
patiently
hee
bare
his
crosse
,
he
overcame
in
the
end
;
but
if
thou
frettest
and
vexest
at
thy
wrongs
offered
,
the
hurt
which
thou
doest
to
thy selfe
,
is
more
then
that
which
thine
enemies
can
do
unto
thee
;
neither
canst
thou
more
rejoyce
him
,
then
to
heare
that
it
throughly
vexeth
thee
;
but
if
thou
canst
shew
patience
on
earth
,
Deut.
32.35
,
36.
God
will
shew
himselfe
just
from
heaven
;
but
if
thine
enemy
still
continueth
in
his
malice
,
and
increase
in
his
mischiefe
,
give
thou
thy selfe
unto
prayer
,
Jerem.
11.20
.
committing
thy selfe
,
and
commending
thy
case
unto
the
righteous
judge
of
heaven
and
earth
,
and
in
the
meane
while
,
waite
with
David
on
the
Lord
;
Psal.
27.14
.
be
of
good
courage
,
and
he
shall
comfort
thine
heart
:
undertake
not
an
evill
case
for
no
mans
sake
:
for
it
is
not
that
man
,
but
God
that
shall
judge
thee
;
doe
not
therefore
preferre
the
favour
of
men
before
the
grace
and
favour
of
God
,
and
esteeme
no
sinne
little
:
For
the
curse
of
God
is
due
to
the
least
,
and
the
least
would
have
damned
thee
,
had
not
the
Sonne
of
God
died
for
thee
;
Ezek.
9.4
.
Mark
.
3.5
.
bewaile
therefore
the
misery
of
thine
owne
estate
,
and
as
occasion
is
ministred
,
mourne
for
the
iniquity
of
the
time
;
pray
to
God
to
amend
it
,
and
be
not
thou
one
of
them
that
make
it
worse
:
in
thy
conversation
be
thou
courteous
towards
all
,
grievous
to
none
,
familiar
with
few
;
live
piously
to
God-ward
;
to
thy selfe
,
chastly
;
to
thy
neighbour
,
justly
;
shew
favour
to
thy
friend
,
shew
patience
to
thy
enemy
;
let
thy
good
will
be
towards
all
,
and
shew
thy
bounty
to
them
that
have
need
;
thinke
often
of
the
shortnesse
of
thy
life
,
and
the
certainety
of
thy
death
,
and
wish
rather
a
good
life
then
a
long
:
die
daily
to
thy selfe
,
and
mortifie
the
vices
of
the
flesh
;
so
in
death
thou
shalt
live
unto
God
:
let
mercy
appeare
in
thy
affection
,
goodnesse
in
thy
action
,
curtesie
in
thy
countenance
,
humility
in
thy
attire
,
modesty
in
thy
neighbourhood
,
and
patence
in
tribulation
;
alwaies
thinke
upon
three
things
past
,
the
evill
which
thou
hast
committed
,
the
good
which
thou
hast
omitted
,
and
the
time
which
thou
hast
pretermitted
:
thinke
alwaies
upon
three
things
present
;
the
brevity
of
this
life
,
the
difficulty
of
being
,
and
the
paucity
of
them
that
shall
be
saved
:
alwaies
thinke
upon
three
things
to
come
;
death
,
then
which
nothing
is
more
horrible
;
judgement
,
then
which
nothing
is
more
terrible
;
and
the
paines
of
hell
,
then
which
nothing
is
more
intolerable
.
Every
evening
reconcile
thy selfe
to
God
by
prayer
for
thy
sins
past
that
day
,
and
give
thankes
to
God
for
giving
thee
time
to
repent
:
there
are
three
things
above
thee
,
which
never
let
slip
out
of
thy
memory
;
the
eye
that
sees
all
,
the
eare
that
heares
all
,
and
the
dreadfull
Judge
which
punisheth
all
:
bewaile
the
evils
past
,
remember
thy
sinnes
,
grieve
for
them
,
and
pray
for
amendment
;
remember
Gods
justice
,
that
thou
maist
bee
kept
in
feare
;
remember
Gods
mercy
,
that
thou
maist
not
dispaire
:
as
much
as
thou
canst
withdraw
thy selfe
from
the
world
and
the
vanities
therof
,
and
addict
thy selfe
wholly
to
the
service
of
God
;
study
to
please
none
but
Christ
,
and
feare
to
displease
none
but
him
:
pray
unto
God
to
pardon
and
forgive
thee
what
is
past
,
and
to
governe
and
amend
in
thee
,
what
is
to
come
.
God
hath
communicated
himselfe
wholly
unto
thee
,
therefore
communicate
thou
thy selfe
wholly
unto
thy
neighbour
,
that
is
the
best
life
,
that
is
busied
in
the
service
of
others
;
shew
reverence
and
obedience
unto
thy
superiour
,
instruct
and
defend
thy
inferiour
,
give
counsell
and
ayd
unto
thy
equall
;
let
thy
body
be
subject
to
thy
minde
,
and
thy
minde
to
God
:
for
thy
workes
doe
not
passe
away
,
but
are
cast
as
certaine
seeds
of
eternity
.
Gal.
6.8
.
Therefore
if
thou
sowest
in
the
flesh
,
of
the
flesh
thou
shalt
reape
corruption
;
if
thou
sowest
in
the
Spirit
,
of
the
Spirit
thou
shalt
reape
life
everlasting
:
after
death
the
honour
of
the
world
shall
not
follow
thee
,
neither
shall
thy
heape
of
riches
follow
thee
,
Revel.
14.13
.
neither
shall
thy
pleasures
follow
thee
,
neither
shall
the
vanities
of
the
world
follow
thee
,
but
thy
workes
shall
follow
after
thee
.
Therefore
to
day
appeare
to
be
such
in
the
sight
of
God
,
as
thou
desirest
to
be
esteemed
at
the
day
of
judgement
:
learne
to
live
in
this
life
,
as
thou
wouldest
obtaine
eternall
life
;
for
in
this
life
is
eternall
life
obtained
or
lost
:
therefore
let
holy
meditations
bring
forth
in
thee
knowledge
,
Prov.
15.8
.
and
knowledge
compunction
,
and
compunction
devotion
,
and
let
thy
devotion
make
earnest
intercession
unto
God
by
prayer
,
for
the
silence
of
the
mouth
is
a
great
good
for
the
peace
of
the
heart
.
James
1.19
.
O
the
shame
,
when
a
mans
owne
tongue
shall
be
produced
as
a
witnesse
against
himselfe
,
to
the
confusion
of
his
owne
shame
.
Therefore
let
thy
words
be
few
,
but
advised
,
forethinke
whether
that
which
thou
art
to
speake
be
fit
to
be
spoken
:
affirme
no
more
then
what
thou
knowest
to
bee
true
,
and
be
rather
silent
,
then
to
speake
to
an
ill
or
no
purpose
.
Let
thy
heart
and
tongue
ever
goe
together
in
honesty
and
truth
,
1
Pet.
2.1
.
hate
lying
and
dissembling
in
an
other
:
detest
it
in
thy selfe
,
or
God
will
detest
thee
for
it
;
for
he
hateth
a
lyar
,
and
his
father
the
divell
alike
;
let
not
thine
anger
remaine
when
thou
seest
the
cause
removed
,
and
ever
distinguish
twixt
him
that
offendeth
of
infirmity
and
against
his
will
,
Prov.
6.30
.
Acts
3.17
.
1
Tim.
1.13
.
Psal.
59.5
.
and
him
who
offendeth
maliciously
,
and
of
set
purpose
;
let
the
one
have
pitty
,
and
the
other
justice
:
in
matters
of
accusation
,
be
first
assured
of
the
truth
,
then
censure
,
and
as
thou
tendrest
the
reputation
of
an
honest
heart
,
never
let
malice
in
hatred
,
make
thee
to
reveale
that
which
love
in
friendship
,
bound
thee
a
long
time
to
conceale
:
for
as
God
breeds
among
men
truth
,
peace
,
and
amity
,
that
wee
should
live
to
doe
one
another
good
;
so
the
divell
daily
soweth
falshood
,
discord
,
and
enmity
,
to
cause
if
he
can
,
the
dearest
friends
to
devoure
one
another
.
Rejoyce
not
at
the
fall
of
thine
enemy
,
for
thou
knowest
not
what
shall
bee
the
manner
of
thine
owne
end
;
but
bee
more
glad
to
see
the
worst
mans
amendment
,
rather
then
his
punishment
,
hate
no
man
,
for
feare
least
Christ
loves
him
,
and
be
angry
,
Pro.
24.17
,
18.
Rom.
5.8
,
10.
and
turne
his
wrath
from
him
unto
thee
:
love
thine
enemy
,
for
Christ
loved
thee
when
thou
wast
his
enemy
;
by
the
merits
of
his
blood
hee
requireth
thee
for
his
sake
to
love
thine
enemies
,
Eph.
2.4
,
&c.
Math.
18.24
,
28
deny
him
,
being
a
Christian
,
if
thou
darest
:
hee
asketh
but
forgivenesse
for
forgivenesse
;
petty
forgivenesse
,
for
the
infinite
forgivenesse
of
Almighty
God
;
therefore
though
thou
thinkest
thine
enemies
unworthy
to
bee
forgiven
,
yet
Christ
is
worthy
to
bee
obeyed
.
Doe
nothing
in
the
sight
of
a
civill
friend
,
for
which
thou
canst
not
be
safe
,
unlesse
it
bee
concealed
;
nor
any
thing
,
for
which
if
just
cause
be
offered
,
thou
needest
feare
him
:
if
that
he
proves
thine
unjust
enemy
:
If
thou
beest
disposed
to
be
merry
,
have
a
speciall
care
to
three
things
:
That
thy
mirth
be
not
against
Religion
,
that
it
be
not
against
Charity
,
and
that
it
be
not
against
Chastity
:
then
be
as
merry
as
thou
canst
,
onely
in
the
Lord.
Levit.
19.12
.
Speake
not
of
God
,
but
with
feare
and
reverence
,
as
in
his
sight
and
hearing
:
for
seeing
we
are
not
worthy
to
use
his
holy
name
in
our
mouthes
,
Deut.
28.58
.
Rom.
9.5
.
much
lesse
ought
wee
to
abuse
it
vainly
in
our
talke
;
but
to
use
it
ordinarily
in
vaine
,
rash
,
or
false
oathes
,
is
an
undoubted
signe
of
a
soule
,
that
never
truly
feared
God
.
Pray
therefore
with
David
,
when
thou
art
to
speake
in
any
matter
that
may
move
passion
:
Psal.
141.3
.
1
Thes.
5.26.14
2
Thes.
3.5
.
Levit.
19.17
.
Psal.
15.5
.
Deut.
15.13
,
14.
Set
a
watch
,
O
Lord
before
my
mouth
,
and
keepe
the
doore
of
my
lips
.
In
praising
,
be
discreet
;
in
saluting
,
courteous
;
in
admonishing
,
friendly
;
in
forgiving
,
mercifull
;
in
promising
,
faithfull
;
and
bountifull
in
recompencing
of
good
service
,
and
other
friendly
courtesies
:
making
not
the
reward
of
vertue
the
gift
of
favour
.
Doe
no
evill
though
thou
mightest
,
for
God
will
not
suffer
the
least
sinne
,
without
bitter
repentance
,
to
escape
unpunished
.
Leave
not
undone
any
good
that
thou
canst
,
but
doe
thou
nothing
rashly
,
nor
any
thing
till
thou
hast
first
taken
counsell
of
Gods
word
,
1
Sam.
30.8
.
of
the
lawfulnesse
thereof
,
and
praying
for
his
blessing
to
blesse
thy
endeavour
;
and
then
doe
it
in
the
Name
of
God
,
with
cheerefulnesse
of
heart
committing
the
successe
unto
him
,
in
whose
power
it
is
to
blesse
with
his
grace
,
whatsoever
businesse
is
intended
to
his
glory
:
and
when
thou
art
tempted
to
doe
any
evill
worke
,
1
Cor.
7.5
.
remember
that
satan
is
where
his
businesse
is
.
Let
not
the
child
of
God
bee
the
instrument
of
so
base
a
slave
:
hate
the
worke
,
if
thou
abhorrest
the
author
;
and
remember
with
Ioseph
,
Gen.
39.9
.
that
though
no
man
seeth
,
yet
God
seeth
all
,
in
all
places
:
fly
therefore
with
Ioseph
from
all
sinne
,
as
well
those
that
are
secret
in
the
sight
of
God
,
as
those
that
are
manifest
in
the
eyes
of
men
;
be
therefore
as
much
afraid
of
secret
sinnes
,
Luk.
8.17
.
&
12.2
.
as
of
open
shame
,
and
so
avoid
all
in
generall
,
so
as
thou
doest
not
nurse
nor
allow
to
thy selfe
any
one
particular
or
darling
sinne
:
for
the
craftie
divell
can
hold
a
mans
soule
as
fast
by
one
,
as
by
many
sinnes
,
and
faster
by
that
one
that
doth
please
thee
,
than
by
all
those
which
begin
to
be
abhominable
unto
thee
:
and
as
thou
desirest
to
avoid
sinne
,
so
be
carefull
to
shun
the
occasion
;
Prov.
5.8
.
love
all
good
things
for
Gods
sake
,
but
love
God
for
his
owne
sake
:
whilest
thou
holdest
God
to
be
thy
friend
,
Psal.
118.6
,
7.
Prov.
16.7
.
thou
needest
not
feare
who
is
thine
enemy
:
for
God
will
either
make
thine
enemie
to
become
thy
friend
,
Rom.
8.31
.
Gen.
32.4
,
&c.
Exo.
32.27
.
&c.
or
will
bridle
him
that
he
cannot
hurt
thee
.
No
man
is
overthrowne
by
his
enemy
,
unlesse
that
first
his
sinne
hath
prevailed
over
him
,
and
God
hath
left
him
to
himselfe
:
therefore
he
that
would
bee
safe
from
the
feare
of
his
enemies
,
and
live
still
in
the
favour
of
his
God
;
Num.
42.43
,
&c.
let
him
redeeme
the
folly
of
the
time
past
,
with
serious
repentance
;
looke
to
the
time
present
with
religious
diligence
,
and
take
heed
to
the
time
to
come
,
with
carefull
providence
.
In
effecting
good
actions
,
distrust
not
Gods
providence
,
though
thou
seeth
the
meanes
either
wanting
or
weake
:
and
if
meanes
doe
offer
themselves
unto
thee
,
Iudg.
7.17
,
&c.
be
sure
that
they
be
lawfull
,
and
having
gotten
lawfull
meanes
,
take
heed
that
thou
relie
not
more
upon
them
,
then
upon
God
himselfe
;
labour
in
a
lawfull
calling
,
for
it
is
Gods
ordinary
meanes
by
which
hee
blesseth
his
children
with
outward
things
:
pray
therefore
for
Gods
blessing
upon
his
owne
meanes
,
and
in
earthly
businesse
beare
an
heavenly
minde
;
doe
thou
thy
best
endeavour
,
and
commit
the
whole
successe
to
the
fore-ordayning
wisdome
of
Almighty
God
,
never
thinke
to
thrive
by
those
meanes
,
which
God
hath
accursed
:
Matth
16.26
.
that
will
not
in
the
end
prove
gaine
,
which
is
gotten
with
the
losse
of
thy
soule
:
therefore
in
all
thy
actions
endeavour
with
Saint
Paul
to
have
a
cleare
conscience
towards
God
and
towards
men
.
Acts
14.16
.
Give
every
man
the
honour
due
to
his
place
,
but
honour
a
man
more
for
his
goodnesse
then
for
his
greatnesse
,
and
of
whom
soever
thou
hast
received
a
benefit
unto
him
,
as
God
shall
enable
thee
,
remember
to
be
thankfull
,
acknowledge
it
lovingly
unto
men
,
and
pray
for
him
heartily
unto
God
;
and
count
every
blessing
received
from
God
,
as
a
pledge
of
his
eternall
love
;
and
as
a
spurre
to
pricke
thee
on
to
a
godly
life
;
be
not
proud
for
any
externall
worldly
wealth
,
nor
for
any
internall
spirituall
gifts
:
not
for
externall
goods
,
because
they
be
momentany
,
and
will
shortly
be
taken
away
;
not
for
any
internall
gifts
:
for
as
God
gave
them
,
so
will
hee
likewise
take
them
away
:
if
forgetting
the
giver
,
thou
shalt
abuse
his
gifts
;
to
puffe
up
thine
heart
with
a
pride
of
thy
owne
worth
,
and
to
contemne
others
,
for
whose
good
Almighty
God
bestowed
those
gifts
upon
thee
;
hast
thou
any
one
vertue
that
doth
move
thee
to
be
selfe-conceited
?
thou
hast
twenty
vices
that
may
better
vilifie
thee
in
thine
owne
eyes
:
Be
truely
the
same
thou
seemest
to
be
.
be
therefore
the
same
in
the
sight
of
God
,
who
beholds
thy
heart
,
that
thou
seemest
to
be
in
the
eyes
of
men
that
see
thy
face
:
content
not
thy selfe
with
an
outward
good
name
,
when
thy
conscience
shall
tell
thee
it
is
undeserved
.
A
deserved
good
name
for
any
thing
,
but
for
godlinesse
,
lasts
little
,
and
is
lesse
worth
:
in
all
the
holy
Scriptures
,
wee
never
reade
of
an
Hypocrites
repentance
;
and
no
wonder
:
for
,
whereas
after
sin
,
conversion
is
left
as
a
meanes
to
cure
all
other
sinners
,
what
meanes
remaines
to
recover
him
,
who
hath
converted
conversion
it selfe
into
sinne
?
woe
therefore
unto
the
soule
that
seemes
religions
,
and
is
not
the
same
:
marke
the
fearefull
end
of
notorious
evill
men
,
to
abhorre
their
wicked
actions
:
Numb.
23.10
.
marke
the
life
of
the
godly
,
and
imitate
their
life
and
actions
;
and
their
blessed
end
:
obey
thy
betters
,
Psal.
37.35
,
36
,
37.
Esay
58.5
,
6.
observe
the
wise
,
accompany
the
honest
,
and
love
the
religious
.
And
seeing
the
corrupt
nature
of
man
is
inclined
to
hypocrisie
;
beware
that
thou
use
not
the
exercise
of
religion
,
Mat.
23.27
,
28.
as
matter
of
course
and
custome
,
without
care
and
conscience
,
and
make
no
more
shew
of
holinesse
outwardly
to
the
world
,
then
thou
hast
in
the
sight
of
God
inwardly
in
thine
heart
:
keepe
thy
speech
cleane
from
all
obscenity
,
and
let
thy
talke
be
gracious
,
Ephes.
4
.
2●
.
Prov.
31.26
.
Psal.
139.20
,
21
,
22.
that
hee
that
heares
thee
,
may
grow
better
by
thee
;
and
be
ever
more
earnest
when
thou
speakest
of
religion
,
then
when
thou
talkest
of
worldly
matters
;
if
thou
perceivest
that
thou
hast
erred
,
persevere
not
in
thine
errour
;
rejoyce
to
finde
the
truth
,
and
magnifie
it
;
study
therefore
three
things
especially
:
to
understand
well
,
to
say
well
,
and
to
doe
well
:
endeavour
to
rule
those
that
are
under
thy
charge
and
authority
,
rather
by
lo●e
than
by
feare
:
for
to
rule
by
love
,
is
easie
and
safe
;
but
tyranny
is
ever
accompanied
with
care
and
terrour
:
oppression
will
force
the
oppressed
to
take
any
advantage
to
shake
off
the
yoake
that
they
are
not
able
to
beare
;
neither
will
Gods
justice
suffer
the
sway
that
is
grounded
upon
tyranny
,
long
to
continue
:
rule
therefore
over
Christians
,
being
a
Christian
,
in
love
and
mercy
like
Christ
thy
Master
;
make
not
an
occupation
of
any
recreation
,
the
longest
use
of
pleasure
is
but
short
,
but
the
paines
of
pleasure
abused
,
are
eternall
;
use
therefore
lawfull
recreation
so
farre
forth
,
Prov.
21.17
.
Phil.
4.8
,
9.
as
it
makes
thee
fitter
in
body
and
minde
,
to
doe
more
cheerefully
the
service
of
God
,
and
the
duties
of
thy
calling
;
be
therefore
carefull
henceforth
,
to
make
use
of
thy
short
time
that
remaines
,
as
a
man
would
of
an
old
lease
that
were
neere
expired
;
doe
not
waste
and
consume
thy
time
in
idlenesse
,
sports
,
playes
,
and
toyish
vanities
:
for
man
was
not
created
for
sports
,
playes
,
and
recreations
,
but
zealously
to
serve
God
in
religion
,
and
conscionably
to
serve
and
helpe
his
neighbour
in
the
use
of
his
vocation
,
and
by
both
,
to
ascertaine
himselfe
of
eternall
salvation
:
esteeme
therefore
the
losse
of
time
,
Ephes.
5.16
.
Luk.
16.2
.
Matth.
25.21
.
one
of
the
greatest
losses
;
redeeme
it
carefully
,
and
spend
it
wisely
,
that
when
that
time
shall
come
,
thou
mayest
be
no
longer
here
on
earth
,
thy
master
may
welcome
thee
with
an
●uge
bone
serve
,
and
give
thee
a
better
in
heaven
:
in
thy
prayer
,
That
is
well
done
,
and
welcome
good
and
faithfull
servant
.
Matth.
6.6
.
pray
fervently
and
devoutly
;
for
God
detests
the
service
of
the
outward
man
,
without
the
inward
heart
,
as
hypocrisie
:
so
hee
counts
the
inward
service
,
without
externall
reverence
,
to
be
mere
prophanenesse
;
therefore
hee
requireth
both
in
his
worship
:
in
prayer
,
therefore
,
bow
thy
knees
in
witnesse
of
thy
humiliation
,
lift
up
thy
eyes
and
thy
hands
in
testimony
of
thy
confidence
;
hang
downe
thy
head
,
and
smite
thy
breast
in
token
of
thy
contrition
;
but
specially
call
upon
God
with
a
sincere
heart
;
serve
him
holily
,
serve
him
wholly
,
serve
him
onely
:
for
God
and
the
Prince
of
this
world
,
are
two
contrary
Masters
;
and
therefore
no
man
can
possibly
serve
both
:
the
more
thou
art
separated
from
the
world
,
Prov.
15.8
.
the
more
acceptable
thou
art
unto
God
:
aske
faithfully
of
God
whatsoever
thou
desirest
to
have
,
and
whatsoever
thou
hast
,
give
thankes
unto
God
for
it
;
hee
that
is
not
thankefull
for
that
which
hee
hath
already
,
is
unworthy
to
receive
more
,
and
Gods
grace
ceases
to
descend
,
when
our
thankes
cease
to
ascend
:
whatsoever
happeneth
unto
thee
,
make
use
of
it
for
good
:
when
thou
art
in
prosperity
,
thinke
that
thou
hast
just
cause
to
blesse
and
praise
God
:
when
thou
art
in
advesirty
,
thinke
that
thou
art
put
in
minde
of
thy
repentance
and
conversion
:
Prov.
14.25
.
when
the
glory
of
God
,
or
good
of
thy
neighbour
doth
require
,
speake
the
truth
,
1
Kings
22.
and
feare
not
the
face
nor
frowne
of
man
:
for
sometimes
the
frowne
of
a
Prince
may
be
the
favour
of
God
;
neither
shall
flattery
still
hold
in
credit
,
nor
truth
alway
continue
in
disgrace
.
Shew
the
strength
of
thy
wisedome
in
instructing
;
shew
the
strength
of
thy
power
in
helping
,
and
the
strength
of
thy
riches
in
doing
good
to
the
poore
and
needy
:
let
not
adversity
cast
thee
downe
;
neither
let
prosperity
puffe
thee
up
:
let
Christ
be
the
marke
in
the
imitation
of
thy
life
;
Acts
3.21
.
follow
him
in
the
way
,
that
thou
mayest
overtake
him
in
his
country
:
in
all
things
have
a
speciall
care
of
profound
humility
,
1
Pet.
●
.
8
.
and
be
ardent
in
charity
;
cleave
unto
God
,
and
lift
up
thy
heart
to
him
by
charity
;
let
humility
keepe
downe
thy
heart
,
that
thou
beest
not
proud
;
judge
God
to
be
a
father
for
his
clemency
,
and
a
Lord
for
his
discipline
;
a
father
for
his
power
and
gentlenesse
,
and
Lord
for
his
severity
and
justice
:
therefore
love
him
as
a
father
piously
;
Psal.
37.5
.
feare
him
as
a
Lord
necessarily
;
love
him
,
because
he
willeth
mercy
;
feare
him
,
because
he
willeth
justice
;
commit
thy
way
unto
the
Lord
,
and
put
thy
trust
in
him
;
Phil.
2.13
.
acknowledge
thy
sins
,
and
proclaime
his
mercy
,
and
thou
shalt
have
ease
in
thy
misery
:
O
God
,
thou
that
hast
given
us
grace
to
will
the
good
,
give
us
also
grace
to
perfect
the
good
which
thou
hast
willed
.
Of
Gods
Glory
.
WHatsoever
wee
doe
,
Colos.
3.17
.
let
us
doe
all
things
to
the
glory
of
God
:
for
God
created
all
things
by
his
power
;
but
to
his
owne
glory
:
for
that
was
the
holy
end
for
which
he
created
them
:
for
as
waters
are
derived
from
the
Sea
,
returneth
thither
againe
;
so
all
things
that
are
,
being
derived
from
the
mighty
power
of
God
,
returne
their
duty
,
service
,
and
the
honour
of
all
their
actions
to
God
,
discharging
every
one
their
duty
and
service
in
the
maine
Ocean
of
Gods
glory
;
the
which
,
though
it
receive
not
augmentation
of
honour
by
the
supply
of
any
his
creatures
,
being
infinite
,
of
himselfe
,
yet
all
creatures
being
his
owne
,
it
doth
please
him
to
force
the
obedience
of
every
creature
to
give
some
proofe
and
testimony
of
his
justice
or
mercy
,
whereby
God
may
receive
glory
in
their
acknowledgements
.
God
then
is
glorified
in
all
his
workes
,
but
in
a
double
manner
;
hee
is
principally
glorified
in
the
workes
of
his
mercy
,
he
is
also
glorified
in
his
judgements
;
but
the
riches
of
Gods
glory
,
Rom.
9.
●5
.
Osee
1.10
.
Deut.
26.18
,
19
consisteth
principally
in
the
vessels
of
his
mercy
,
because
thier
glory
is
his
glory
,
and
hee
doth
dignifie
himselfe
in
their
advancement
.
Therefore
did
God
choose
the
Israelites
for
his
peculiar
people
,
that
by
his
most
powerfull
delivering
them
,
and
by
their
demonstrations
of
duty
and
service
,
God
might
bee
honoured
in
the
memory
of
his
greatnesse
over
all
the
world
,
and
receive
glory
in
the
report
of
his
admirable
protection
:
God
is
also
glorified
in
his
judgements
:
for
though
the
reprobate
and
damned
in
their
lives
,
they
rather
care
to
dishonour
God
their
Creatour
,
yet
will
God
be
honoured
in
the
punishment
of
their
lives
,
and
force
them
to
give
demonstration
of
his
justice
and
holinesse
:
for
God
can
turne
their
ends
and
purposes
to
his
owne
end
and
glory
,
and
make
that
set
forth
his
glory
,
which
was
intended
to
his
dishonour
:
and
those
that
will
not
give
him
glory
for
his
mercy
,
his
justice
will
in
despight
of
ungodlinesse
compell
them
to
give
him
glory
for
judgement
,
though
God
esteeme
it
the
greater
honour
to
be
glorified
in
the
witnesses
of
his
mercy
,
because
in
Gods
nature
mercy
is
preheminent
and
doth
triumph
,
yet
it
is
much
to
the
glory
of
God
,
that
the
witnesses
of
his
judgements
,
shall
be
prompted
by
their
lamentable
experience
,
to
acknowledge
that
God
is
infinite
both
in
power
and
justice
:
therefore
we
ought
both
to
glorifie
God
,
Iob
36.24
.
and
to
glory
in
God
;
for
if
we
glory
in
any
thing
but
in
God
&
godlinesse
,
we
are
condemned
;
&
if
we
glorifie
in
any
thing
but
God
,
we
are
likewise
condemned
of
him
:
for
he
is
our
strength
,
and
light
of
our
countenance
:
he
hath
ordayned
us
for
an
holy
end
,
to
his
glory
,
and
if
we
glorifie
him
here
on
earth
,
he
will
glorifie
us
with
himselfe
in
Heaven
:
but
if
we
neglect
to
glorifie
him
that
is
our
glory
,
hee
will
glorifie
himselfe
in
our
destruction
,
and
make
us
in
the
feeling
torments
of
our
damnation
,
glorifie
him
with
this
acknowledgement
,
that
he
is
God
of
most
excellent
soveraigne
Majesty
,
and
that
hee
is
most
gracious
in
his
mercy
,
Vers.
22
,
23
,
Psal.
18.
but
most
terrible
in
his
judgements
:
and
with
this
acknowledgement
will
God
bee
honoured
of
the
divels
and
damned
creatures
,
whose
intollerable
and
unsufferable
torments
in
their
condemnation
,
shall
bee
arguments
of
proofe
to
conclude
Gods
glory
.
Seeing
God
hath
created
all
things
for
his
owne
glory
,
and
seeing
that
hee
will
be
glorified
in
the
severall
executions
of
his
justice
and
mercy
,
in
the
salvation
or
damnation
of
his
creatures
:
Job
37.
&
38.
for
in
all
sensible
things
there
is
a
speciall
nature
,
in
which
they
are
obedient
,
whereby
they
glorifie
God
in
finishing
the
end
of
their
creation
,
for
which
they
were
ordayned
.
God
hath
commanded
the
motion
of
the
Heavens
,
The
purpose
of
Gods
providence
proceedeth
without
stay
to
the
determinate
end
and
effect
which
he
had
before
ordained
should
come
to
passe
.
the
influence
of
the
Starres
,
the
nature
of
the
Elements
,
and
the
severall
nature
of
every
severall
thing
to
keepe
their
course
:
all
these
continuing
their
course
and
nature
,
give
most
notable
demonstrations
of
Gods
glory
,
by
whom
they
were
created
,
and
thus
disposed
in
nature
:
if
these
things
which
are
subject
to
time
,
and
must
perish
,
doe
notwithstanding
discharge
the
duties
of
their
nature
,
and
so
by
consequence
approve
themselves
to
be
the
instruments
of
Gods
glory
:
shall
men
then
,
whom
God
hath
created
for
the
like
end
of
his
glory
;
and
to
whom
hee
hath
given
a
soule
divine
and
of
most
excellent
understanding
,
and
for
whom
hee
hath
created
the
world
,
the
most
admirable
worke
of
his
owne
hands
:
shall
these
bee
carelesse
in
this
high
duty
?
and
shall
the
elements
and
unreasonable
creatures
be
carefull
?
shall
men
be
exceeded
of
beasts
,
in
the
execution
of
their
reasonable
service
?
God
hath
not
threatned
their
neglects
with
hell
,
and
the
torments
thereof
;
nor
promised
to
reward
their
diligence
with
Heaven
and
the
joyes
thereof
:
but
God
doth
both
promise
and
threaten
men
,
yet
are
men
lesse
carefull
then
beasts
.
This
may
worthily
remember
those
men
,
or
rather
those
beasts
,
who
make
a
God
of
themselves
and
their
unlawfull
pleasures
,
and
then
dedicate
themselves
their
labours
and
the
glory
of
their
actions
to
a
godlesse
,
prophane
,
and
licencious
trade
of
life
:
those
that
will
not
glorifie
God
of
choice
,
must
not
doe
it
by
force
;
for
the
time
will
come
when
God
will
whip
them
for
their
prophane
,
ungodly
,
and
licentious
living
with
the
roddes
of
his
judgements
,
and
make
them
in
despight
of
ungodlinesse
to
glorifie
God
in
suffering
of
the
torments
of
hell
,
and
their
owne
conscience
,
and
with
horrour
without
profit
or
pitty
to
acknowledge
God
,
and
the
terrible
justice
of
so
great
a
Majesty
.
This
should
remember
all
the
children
of
God
,
that
in
all
the
cares
of
this
Christian
life
,
they
have
their
maine
respect
to
Gods
glory
,
and
that
God
have
the
first
place
in
their
hearts
,
even
before
the
desire
of
their
owne
salvation
:
and
that
their
salvation
be
desired
rather
that
God
may
be
glorified
thereby
,
then
to
desire
to
glorifie
God
for
their
owne
salvation
,
that
so
God
may
bee
first
in
all
our
cares
,
that
wee
love
him
more
then
owne
soules
,
and
preferre
his
honour
before
our
owne
salvation
.
Therefore
let
all
men
love
and
honour
God
for
his
owne
sake
,
love
him
for
his
goodnesse
,
love
him
for
his
truth
,
love
him
for
his
mercy
,
love
him
for
his
justice
;
and
let
this
love
be
so
respectlesse
of
all
by
considerations
as
that
neither
heaven
,
hell
,
nor
our
owne
soules
,
perswade
us
so
much
,
as
the
reverence
and
zealous
affection
we
have
to
the
love
of
God
:
for
he
that
thus
loveth
God
,
doth
glorifie
him
,
and
shall
bee
sure
to
be
glorified
of
him
eternally
in
the
Heavens
.
Let
us
therefore
discharge
the
summe
of
all
our
actions
into
this
Ocean
of
Gods
glory
,
let
us
propose
and
pursue
that
end
onely
:
let
us
not
respect
the
vaine
shews
and
purposes
of
men
:
let
us
esteeme
them
light
,
and
value
them
lesse
;
let
us
remember
that
they
are
transitory
,
deceiving
and
destroying
vanities
,
and
will
leave
vs
,
flatter
us
,
and
will
deceive
us
;
let
us
reduce
to
memory
,
the
mighty
Monarches
of
the
world
;
the
most
admirable
in
naturall
enduments
;
and
the
most
fortunate
in
earthly
prosperities
;
Jerem.
2.3
.
when
wee
examine
their
worth
,
wee
shall
find
nothing
,
but
a
bare
remembrance
of
their
names
,
Eccles.
9.5
,
6.
and
those
neglected
by
the
power
of
time
;
themselves
and
their
regards
are
vanished
;
their
acts
are
perished
,
and
all
these
things
worne
out
,
and
almost
forgotten
with
the
use
of
time
,
because
the
end
of
their
actions
ran
not
this
holy
race
of
Gods
glory
,
but
had
divers
disagreeing
ends
and
respects
:
death
hath
deprived
their
soules
,
the
grave
their
bodies
,
the
world
their
estates
,
and
time
their
names
;
and
such
destroying
ends
doe
necessarily
follow
such
affections
:
for
when
Gods
glory
is
not
the
absolute
proposed
end
of
a
mans
life
,
there
is
nothing
can
happen
to
such
life
,
but
extreme
misery
;
even
the
bounty
of
nature
,
and
the
treasure
of
fortune
are
miserable
tormentors
,
which
present
themselves
with
friendly
faces
,
Psalm
.
4.5
.
but
bring
in
their
hand
dangerous
and
fearefull
destructions
;
therefore
in
every
action
,
and
in
every
worke
wee
undertake
;
let
us
first
in
the
feare
of
God
,
propose
our
lawfull
end
,
Gods
glory
,
that
hee
may
have
the
honour
of
all
our
actions
,
to
the
comfort
of
our
soules
,
Amen
.
Of
the
uncertainty
of
mans
life
,
and
the
expectation
of
death
.
THis
life
wherein
wee
live
,
is
rather
a
death
,
4
Esdr.
4.14
.
because
every
day
we
die
;
for
every
day
we
spend
some
of
our
life
,
and
grow
neerer
to
our
end
by
a
day
;
this
life
is
full
of
griefe
for
things
past
,
full
of
labour
for
things
present
,
and
full
of
feare
and
care
for
things
to
come
:
our
ingresse
into
this
world
is
lamentable
,
because
the
infant
begins
his
life
with
teares
,
as
it
were
,
fore-seeing
the
evills
to
come
;
our
progresse
is
wicked
,
weake
and
vile
,
because
many
diseases
,
troubles
,
losses
and
crosses
torment
us
,
and
many
cares
afflict
us
:
our
ingresse
is
horrible
and
terrible
,
Revel.
14.13
.
because
wee
doe
not
depart
alone
,
but
our
workes
doe
follow
us
,
and
wee
must
passe
from
death
to
Gods
severe
judgement
;
Hebr.
9.17
.
we
are
begotten
in
uncleannesse
,
we
are
conceived
in
sinne
;
we
are
nourished
in
darknesse
;
we
are
brought
forth
in
sorrow
and
misery
,
we
live
in
paine
,
and
die
in
anguish
;
we
were
a
wretched
burthen
to
our
mother
;
we
are
strangers
in
our
birth
,
and
pilgrims
in
our
life
;
wee
are
compelled
to
part
away
by
death
:
the
first
part
of
our
life
is
ignorance
,
the
middle
part
is
overwhelmed
with
cares
;
and
the
later
part
is
burthened
with
grievous
old
age
.
All
the
time
of
our
life
is
either
past
,
present
,
or
to
come
;
if
it
be
past
,
it
is
nothing
;
if
it
be
present
,
it
is
fleeting
;
Gen.
3.19
.
if
it
be
to
come
,
it
is
then
uncertaine
:
from
earth
we
came
,
and
earth
wee
beare
about
us
;
earth
we
tread
upon
;
Job
7.1
,
&c.
and
to
earth
wee
must
returne
againe
;
the
necessity
of
our
birth
is
base
,
of
our
life
miserable
,
of
our
death
lamentable
.
The
life
of
man
is
a
continuall
warfare
,
because
there
is
in
this
life
a
continuall
fight
between
the
flesh
and
the
spirit
;
Gal.
5.17
.
what
true
joy
then
can
a
man
have
in
this
life
,
when
there
is
in
it
no
certaine
felicity
?
what
thing
present
can
delight
us
,
when
all
things
like
a
shadow
doe
passe
away
?
but
the
judgement
of
God
which
hangeth
over
our
heads
,
doth
never
passe
away
.
Againe
,
what
thing
can
delight
us
,
when
that
which
wee
so
dearely
loved
,
is
taken
from
us
,
and
quite
ended
,
and
griefe
that
shall
never
have
end
,
doth
approach
every
day
still
neerer
unto
us
?
Nazianzen
.
this
is
all
wee
gaine
by
long
life
;
to
doe
more
evill
,
to
see
more
evill
,
and
to
suffer
more
evill
,
and
maketh
our
accusation
the
greater
at
the
last
day
of
generall
judgement
.
What
is
man
,
but
the
slave
of
death
,
and
as
a
passenger
on
the
way
,
and
hath
no
certaine
continuance
?
his
life
is
shorter
then
a
moment
,
lighter
then
a
bubble
,
more
vain
then
an
image
,
more
empty
then
a
sound
,
more
brittle
than
glasse
,
more
changeable
than
the
wind
,
more
unconstant
than
the
aire
,
more
fleeting
than
a
shadow
,
and
more
deceitfull
than
a
dreame
;
what
is
it
but
the
expectation
of
death
,
the
stage
of
mockeries
,
the
sea
of
miseries
,
a
viall
of
blood
,
which
every
light
fall
breaketh
,
and
every
fit
of
an
ague
corrupteth
?
course
of
our
life
is
a
labyrinth
;
wee
enter
into
it
when
wee
come
out
of
the
wombe
;
and
goe
out
of
it
by
the
passage
of
death
;
this
life
is
fraile
as
glasse
,
as
sliding
as
a
river
,
as
miserable
as
a
warfare
,
;
yet
many
seemes
much
to
desire
it
:
the
vaine
felicity
of
this
life
doth
outwardly
delight
,
but
if
wee
presse
it
with
a
more
weighty
consideration
,
it
will
appeare
to
be
vile
and
wicked
;
therefore
,
O
deare
soule
,
doe
not
suffer
thy
cogitations
to
set
up
their
rest
in
this
life
;
Psalm
.
42.
4
Esdr.
4.26
,
&c.
but
let
thy
minde
alwaies
pant
and
breathe
after
the
joyes
to
come
;
compare
the
short
moment
of
time
here
,
with
eternity
which
shall
never
have
end
;
this
life
here
,
posteth
away
;
yet
in
it
doe
wee
get
or
lose
eternall
life
;
this
life
here
,
is
most
miserable
,
and
yet
in
it
doe
we
get
or
lose
everlasting
life
;
in
this
life
we
are
subject
to
many
calamities
;
yet
in
it
doe
wee
get
or
lose
the
joyes
everlasting
:
if
therefore
thou
hopest
of
everlasting
life
,
use
the
world
,
but
let
not
thy
heart
cleave
unto
it
;
negotiate
in
this
world
,
but
fixe
not
thy
mind
unto
it
.
The
outward
use
of
worldly
things
is
necessary
,
and
hurteth
not
,
unlesse
thy
inward
affection
cleave
unto
them
;
heaven
is
our
country
,
the
world
is
but
the
way
unto
it
,
and
place
of
our
sojourning
;
this
life
is
our
sea
,
but
eternity
is
our
heaven
;
be
not
therefore
so
much
delighted
with
the
momentany
tranquillity
of
this
world
;
but
be
carefull
to
attaine
to
the
haven
of
everlasting
happinesse
.
This
world
is
sliding
and
unconstant
,
and
doth
not
keep
faith
with
her
lovers
;
but
doth
often
times
flie
from
them
,
when
they
have
most
hope
of
it
.
The
safest
way
then
,
is
to
expect
every
houre
our
departure
out
of
this
present
life
,
and
to
prepare
our selves
for
it
by
hearty
and
serious
prayer
and
repentance
:
the
world
is
now
so
worne
away
with
a
long
consumption
,
it
hath
even
lost
the
face
,
with
which
it
was
wont
to
seduce
her
lovers
.
1
Cor.
1.3
.
But
he
that
cleaveth
unto
the
Lord
is
one
spirit
with
him
:
For
as
the
carnall
copulation
of
the
man
and
woman
maketh
of
them
one
flesh
;
Math.
19.5
.
so
the
spirituall
conjunction
betweene
Christ
and
the
faithfull
soule
maketh
of
them
one
spirit
:
as
the
soule
is
the
life
of
the
body
,
so
is
God
the
life
of
the
soule
:
as
therefore
that
soule
doth
truely
live
,
in
which
God
dwelleth
by
spirituall
grace
;
so
likewise
that
soule
is
dead
,
which
hath
not
God
dwelling
in
it
;
and
what
rest
can
there
be
to
the
soule
that
is
dead
?
that
first
death
in
sinne
,
doth
necessarily
draw
with
it
the
second
death
of
damnation
:
Revel.
20.14
.
Whosoever
therefore
doth
firmely
cleave
unto
God
with
his
love
inwardly
,
enjoyeth
divine
consolation
;
his
rest
can
no
outward
things
disquiet
:
for
in
the
midst
of
sorrowes
hee
is
joyfull
;
in
poverty
hee
is
rich
;
in
tribulations
secure
;
in
troubles
quiet
;
in
contumilies
and
reproches
of
men
still
;
and
in
death
it selfe
living
:
hee
regards
not
the
threats
of
the
tyrants
,
because
hee
feeles
within
himselfe
the
riches
of
divine
consolation
;
hee
is
not
sorrowfull
in
adversity
,
because
the
holy
Spirit
within
doth
comfort
him
effectually
;
hee
is
not
vexed
in
poverty
,
because
the
goodnesse
of
God
doth
continually
succour
him
;
the
reproches
of
men
doe
not
trouble
him
,
because
hee
enjoyeth
the
delight
of
divine
honour
;
he
regards
not
the
pleasure
of
the
flesh
,
because
the
sweetnesse
of
the
spirit
is
more
acceptable
unto
him
.
〈…〉
●ot
the
friendship
of
the
world
;
because
he
seeketh
the
love
of
God
,
who
is
a
mercifull
father
,
gracious
,
and
a
friend
unto
him
:
hee
feareth
no
death
;
because
in
God
he
alwaies
liveth
:
hee
feareth
not
Lightening
,
Tempests
,
Fire
,
Water-flouds
,
the
sorrowfull
aspects
of
the
Planets
,
nor
the
obscuration
of
the
light
of
Heaven
;
because
hee
is
carried
up
above
the
Sphere
of
Nature
;
and
(
by
faith
)
he
resteth
and
liveth
in
Christ
:
he
feareth
no
mortall
nor
evill
power
;
because
he
that
liveth
,
and
overcomes
in
him
,
is
farre
more
stronger
then
the
Divell
,
that
(
in
vaine
)
labours
to
overcome
him
:
hee
followeth
not
the
inticements
of
the
Flesh
;
because
living
in
the
Spirit
,
hee
●eeles
the
riches
of
the
Spirit
;
and
by
the
vivification
of
the
Spirit
,
Gal.
5.24
.
mortifies
and
crucifies
the
lusts
of
the
Flesh
:
hee
feares
not
the
Divell
his
accuser
;
1
Ioh.
2.1
.
because
he
knowes
Christ
to
be
his
Intercessour
;
the
true
rest
of
the
Soule
hee
grants
unto
us
,
who
is
the
onely
Author
thereof
.
O
Christ
with-draw
our
hearts
from
the
love
of
this
world
,
and
stirre
up
in
as
a
desire
to
thirst
after
the
Kingdome
of
Heaven
;
to
thy
eternall
glory
,
and
the
unspeakable
comfort
of
our
Soules
.
Of
temporary
Death
,
and
of
the
severall
estates
of
Salvation
and
Damnation
.
DEath
is
an
ordinance
of
God
,
for
the
subjecting
of
the
World
;
which
is
limited
his
time
for
the
correction
of
Pride
:
it
is
a
separation
and
absence
of
the
Soule
from
the
Body
,
whereby
the
Body
is
reduced
to
his
first
matter
earth
;
and
the
Soule
brought
to
a
sense
of
either
justice
or
mercie
.
To
understand
this
better
,
wee
must
consider
Death
in
his
originall
and
first
being
;
also
in
his
powerfull
and
generall
continuance
;
and
the
end
or
dea●
〈◊〉
●at●
the
originall
cause
that
gave
Death
life
,
was
sinne
;
therefore
when
Adam
had
eaten
the
forbidden
fruit
,
and
thereby
committed
sinne
;
then
had
Death
his
first
beginning
;
for
though
Adam
did
not
at
the
instant
of
the
act
die
;
yet
at
the
very
instant
of
the
sinne
,
he
was
made
mortall
,
and
subject
to
the
power
of
death
:
so
God
fore-told
him
,
Gen.
2.17
.
that
whensoever
hee
did
eate
thereof
he
should
surely
die
:
and
from
this
bad
beginning
was
Death
first
derived
.
So
did
the
woman
of
Zareptha
acknowledge
that
her
sinne
was
the
cause
of
her
childs
death
:
1
King
.
17.18
.
so
have
all
the
Children
of
God
understood
of
Death
and
the
cause
thereof
;
and
Saint
Paul
saith
,
Rom.
6.16
.
that
Death
is
the
wages
of
sinne
:
as
if
it
were
a
necessary
care
in
the
justice
of
God
,
that
all
that
committeth
sinne
,
should
have
the
reward
and
wages
thereof
,
Death
.
Now
the
cause
of
this
cause
of
Death
was
the
Divell
;
Gen.
3.
who
envying
the
prosperitie
of
our
nature
,
suggested
his
temptations
to
our
first
Parents
,
by
whose
disobedience
we
are
all
made
mortall
:
so
saith
Salomon
,
Through
the
envie
of
the
Divell
came
death
into
the
World
;
and
they
doe
prove
it
that
doe
hold
of
his
side
;
and
so
from
these
two
Parents
the
Divell
and
Sinne
,
was
Death
first
derived
,
from
whence
hee
had
his
being
and
first
beginning
.
Wee
must
consider
Death
also
in
the
passage
of
his
life
,
or
in
his
powerfull
continuance
,
which
is
evident
in
this
respect
,
that
Death
hath
a
generall
power
over
all
Flesh
,
the
which
hee
doth
execute
upon
all
,
without
respect
had
,
either
to
the
greatnesse
or
goodnesse
of
any
:
Ios.
23.14
.
therefore
Death
is
called
the
way
of
all
the
World
,
Gen.
15.15
.
and
the
way
to
our
Fathers
;
because
,
as
our
Fathers
are
gone
the
way
of
Death
before
us
;
so
must
wee
after
them
,
and
our
posterity
after
us
for
ever
:
for
though
Death
be
but
one
,
&
his
office
the
cutting
off
the
lives
of
all
the
world
;
yet
it
is
to
him
but
an
easie
taske
,
having
the
diseases
of
our
flesh
,
and
infinite
other
occasions
to
attend
him
to
the
performance
of
the
execution
of
his
deadly
office
.
His
power
then
is
generall
over
all
,
being
limited
by
God
and
time
only
;
who
though
hee
bring
all
Flesh
to
corruption
;
yet
no
Flesh
can
corrupt
him
,
or
procure
favour
in
the
strict
execution
of
his
Office
.
The
end
,
or
the
death
of
Death
is
the
living
righteousnesse
of
Jesus
Christ
,
which
he
wrought
by
his
owne
death
in
his
owne
person
;
therefore
saith
the
holy
Prophet
,
that
Death
is
swallowed
up
in
Victory
:
Hos.
13.14
.
and
Saint
Paul
saith
,
1
Cor.
15.25.26
.
that
Christ
Iesus
must
reigne
till
he
hath
put
all
his
enemies
under
his
feet
,
and
that
the
last
enemie
that
shall
be
destroyed
is
Death
:
therefore
the
Apostle
(
insulting
over
Death
)
saith
,
O
death
,
verses
,
55.56.57
.
where
is
thy
sting
?
O
Hell
,
where
is
thy
victory
?
the
sting
of
Death
is
sinne
,
and
the
strength
of
sinne
is
the
law
;
but
thanks
bee
unto
God
that
giveth
us
victory
,
through
our
Lord
Iesus
Christ
.
Whereby
it
is
evident
that
God
by
his
sonne
Christ
hath
given
us
victory
over
Sinne
,
Death
and
Hell
,
if
wee
doe
faithfully
beleeve
in
him
:
and
whereas
before
wee
were
all
servants
of
sinne
,
and
the
slaves
of
Death
,
wee
are
now
made
Conquerors
,
and
despise
them
that
did
command
us
.
This
happie
alteration
doth
reach
benefit
to
all
the
faithfull
;
but
not
to
all
men
,
therefore
it
is
limited
by
God
,
and
doth
extend
to
such
particulars
onely
,
as
are
in
his
election
;
for
though
God
cast
the
beames
of
his
Sonne
upon
every
mans
face
alike
,
and
distribute
his
temporall
blessings
scatteringly
as
it
were
,
without
any
heedfull
respect
where
they
fall
:
yet
those
favours
that
are
eternall
,
and
import
perpetuity
of
happinesse
,
hee
giveth
them
onely
to
his
beloved
Elect
,
barring
all
the
reprobates
from
spirituall
grace
,
and
eternall
happinesse
:
and
therefore
,
though
the
death
of
Christ
hath
disarmed
Death
,
and
blunted
his
weapons
,
that
have
wounded
holy
men
;
yet
are
those
weapons
still
sharpe
,
and
that
Death
is
still
living
and
made
immortall
against
them
that
have
not
received
the
image
of
the
Lambe
of
God
;
for
though
all
men
enter
their
graves
alike
,
yet
with
different
condition
:
holy
and
good
men
enter
their
graves
,
Mat.
9.25
.
as
their
houses
of
rest
,
where
they
quietly
sleepe
,
and
for
a
time
repose
in
rest
and
safetie
:
but
the
wicked
enter
their
graves
as
fellons
doe
their
Prisons
,
to
be
reserved
to
a
more
terrible
day
of
judgement
.
Eccles.
41.1.2
.
Therefore
the
Wiseman
saith
,
Philip.
1.20.21
.
the
remembrance
of
Death
is
bitter
to
some
,
and
acceptable
to
other
:
for
the
godly
make
it
their
day
of
hope
;
but
to
the
wicked
,
their
day
of
feare
.
Death
then
in
these
divers
respects
of
good
and
bad
men
hath
a
sting
,
and
yet
cannot
hurt
;
is
dead
,
and
yet
living
;
and
by
opening
the
gate
of
temporary
death
,
doth
admit
the
entrance
either
into
eternall
life
or
eternall
death
:
the
one
is
the
most
happie
condition
of
Gods
chosen
;
the
other
,
the
most
miserable
state
of
the
Reprobate
and
damned
:
for
as
this
life
wherein
we
breathe
,
is
but
a
sacrament
or
little
resemblance
of
that
which
is
to
come
;
so
the
terrour
of
a
temporary
Death
,
hath
no
proportion
with
the
torments
of
everlasting
Death
,
wherein
both
the
body
and
the
soule
shall
suffer
such
affliction
as
is
beyond
the
power
of
imagination
;
infinite
in
measure
,
infinite
in
manner
,
infinite
in
time
.
To
undertake
to
report
of
Heaven
and
Hell
,
Salvation
and
Damnation
otherwise
then
is
set
forth
in
this
Booke
,
is
not
in
my
purpose
or
power
to
describe
them
;
but
this
we
may
know
,
that
both
are
infinite
:
Heaven
is
infinite
in
time
and
happinesse
;
and
Hell
is
infinite
in
time
and
torment
:
the
one
as
Gods
resemblance
,
is
infinite
good
;
the
other
as
the
Divels
,
is
infinite
evill
:
the
one
is
hoped
for
,
the
other
feared
;
to
which
all
Mankinde
must
make
their
resort
,
and
by
the
gate
of
Death
,
passe
their
temporall
life
to
one
of
these
to
eternitie
.
Seeing
our
sinne
was
the
cause
of
death
,
and
from
our selves
had
his
first
originall
,
it
ought
to
humble
all
men
in
their
own
estimation
,
and
to
acknowledge
the
great
corruption
of
our
nature
,
which
makes
us
powerfull
onely
in
doing
evill
,
and
in
producing
such
bad
effects
,
as
cause
our
owne
destruction
,
and
the
consideration
of
this
may
correct
their
proud
opinion
,
that
vainely
arrogate
such
power
unto
themselves
,
as
to
be
the
meanes
in
cause
of
their
owne
salvation
,
fondly
and
falsely
thinking
,
that
their
eyes
of
nature
are
not
blind
in
spirituall
judgement
;
but
imagine
to
have
in
themselves
that
vertue
and
power
,
which
they
only
have
by
imagination
:
for
if
Adam
by
his
sinne
did
produce
,
and
give
life
to
such
a
monster
by
birth
as
death
is
,
what
expectation
then
can
bee
had
of
our
weake
ability
;
who
are
in
all
respects
but
sinne
?
Adam's
farre
inferiours
,
and
by
much
lesse
able
in
the
performance
of
any
spirituall
duty
;
Secondly
,
seeing
death
hath
universall
power
over
all
flesh
,
and
seeing
that
there
is
no
partiality
in
the
execution
of
this
office
,
no
dispensing
of
favour
,
no
lengthening
of
time
;
but
commeth
certainly
:
but
not
certainely
when
:
this
may
advise
all
men
to
godly
action
,
and
to
live
to
day
,
as
if
they
were
to
die
to
morrow
;
lest
otherwise
death
commeth
unexpected
,
and
so
prevent
their
good
determinations
,
which
being
onely
determined
,
and
not
done
,
availe
us
to
no
other
end
but
griefe
and
unprofitable
repentance
:
Againe
,
seeing
all
must
die
,
and
bee
reduced
againe
to
earth
,
Iere.
13.18
.
this
should
controll
the
proud
ambitious
natures
of
men
,
who
in
this
life
insult
over
men
of
inferiour
state
,
and
dignifie
themselves
in
their
owne
estimations
,
as
if
God
had
not
made
them
of
earth
,
or
that
the
grave
would
not
humble
them
,
and
make
them
earth
againe
.
These
men
that
value
themselves
rich
,
by
having
the
beggarly
gifts
of
fortune
,
and
despise
the
most
rich
treasure
of
Grace
,
Iere.
4.2
.
where
it
liveth
in
the
banishment
of
poore
fortune
:
these
that
despise
death
most
when
they
live
,
P.
l.
34.20
.
Note
.
and
feare
him
most
when
they
die
,
are
here
admonished
to
reforme
this
insolent
behaviour
,
and
to
remember
themselves
,
that
how
proud
soever
they
be
,
yet
they
must
be
humbled
in
the
grave
,
and
that
the
wormes
and
corruption
will
destroy
their
pride
;
and
in
despight
of
greatnesse
,
make
them
inferiour
to
the
meanest
beggar
on
earth
:
and
yet
can
death
heape
a
greater
calamity
upon
them
,
and
open
unto
them
the
passage
to
everlasting
death
,
and
afflict
them
with
the
damned
in
torments
perpetuall
and
infinite
:
thirdly
,
seeing
that
Christ
by
death
hath
slaine
death
,
and
hath
taken
his
hurtfull
sting
from
him
,
whereby
he
might
be
hurtfull
to
Gods
Elect
,
it
doth
admonish
a
zealous
duty
of
thankfulnesse
in
them
in
the
merit
of
the
Lord
Jesus
Christ
,
their
Saviour
.
By
whose
meanes
death
is
no
death
to
them
,
but
rather
life
and
advantage
:
by
whom
they
have
the
doore
opened
to
everlasting
salvation
;
for
so
ought
all
men
to
understand
of
death
,
Note
.
as
the
common
Jaylor
of
all
flesh
:
the
world
is
the
prison
wherein
we
are
shut
;
death
,
when
he
openeth
the
doore
,
delivereth
from
prison
,
leadeth
the
parties
delivered
,
either
to
liberty
,
or
judgement
:
for
so
are
all
that
die
,
transported
from
earth
,
either
to
heaven
,
which
is
their
liberty
,
or
to
hell
,
the
place
of
execution
.
Death
then
is
that
one
key
that
openeth
the
double
passage
:
the
one
to
heaven
,
the
other
to
hell
:
the
one
leadeth
to
salvation
,
the
other
to
damnation
.
Lastly
,
seeing
that
death
is
a
repose
,
and
rest
from
earthly
labours
,
it
ought
to
sweeten
the
sorrowes
of
this
life
with
hopefull
confidence
,
alacrity
,
and
spirituall
comfort
;
notwithstanding
most
men
doe
repute
the
professours
of
holinesse
,
but
base
and
abject
people
,
and
deride
their
simplicity
in
wicked
worldly
policies
;
making
holinesse
a
note
of
folly
,
and
their
owne
audacious
impudence
,
the
onely
marke
of
wisedome
and
deepe
discretion
:
yet
should
not
this
discountenance
a
good
cause
,
but
rather
confirme
a
Christian
resolution
,
and
give
boldnesse
,
and
Christian
courage
to
beare
off
with
patience
the
contempts
and
disgraces
of
evill
and
wicked
men
,
and
secretly
scorne
at
their
base
estimations
,
having
their
eyes
of
faith
still
fixed
on
the
end
of
all
things
,
death
;
with
a
settled
confidence
,
that
death
will
not
onely
give
them
rest
from
all
their
troubles
and
adversities
,
but
admit
them
also
into
the
blessed
fellowship
of
God
,
the
holy
Angels
and
Saints
,
from
whence
they
shall
see
their
proud
enemies
cast
into
utter
darkenesse
,
and
obloquie
,
and
with
miserable
desperation
,
acknowledge
their
wilfull
neglects
in
Christian
duties
:
thus
the
meditation
of
death
,
may
give
disgraced
and
afflicted
Christians
a
life
of
hope
,
in
the
height
of
their
extremities
.
Therefore
let
not
the
faithfull
doe
as
the
wicked
doe
,
feare
to
die
,
but
hope
to
die
,
intending
the
spirituall
passage
,
and
course
of
their
lives
;
Acts
12.
so
as
that
their
end
may
give
them
comfort
without
terrour
,
let
us
reduce
to
memory
,
what
the
holy
Prophets
,
Apostles
,
and
Martyrs
have
done
,
in
this
cause
how
carefull
they
have
beene
to
preserve
their
lives
in
the
memory
of
honest
and
godly
reputation
;
how
carelesse
also
have
they
esteemed
their
lives
for
the
defence
and
reputation
of
the
Gospel
;
Acts
7.
being
content
,
nay
carefull
,
not
onely
to
give
up
their
lives
,
but
to
give
them
up
with
torment
for
the
testimony
of
Jesus
Christ
our
Lord
and
Saviour
.
To
these
men
let
us
frame
our
imitation
;
let
us
care
for
our
lives
as
they
cared
;
let
us
also
care
to
die
as
they
cared
,
in
every
work
of
our
life
,
let
us
remember
our
end
,
and
at
our
end
let
us
remember
our
hope
,
and
in
our
hope
our
God
:
while
we
live
here
,
let
us
remember
that
wee
are
prisoners
,
and
in
the
bondage
of
our
flesh
;
and
when
we
die
,
we
know
that
we
shall
have
freedome
:
and
death
that
is
cruell
to
others
,
will
bee
favourable
to
us
:
and
death
that
will
kindle
the
fire
of
their
affliction
,
will
extinguish
our
:
and
doubtlesse
wee
shall
finde
death
more
favourable
unto
us
,
than
men
:
for
by
men
wee
are
injured
disgracefully
,
and
reproachfully
despised
,
most
ignominiously
afflicted
cast
downe
;
by
feares
of
enemies
affrighted
,
our
opinions
doubted
,
our
actions
scanned
,
and
opposed
,
our
endeavours
misinterpreted
and
intercepted
,
and
by
wrongs
of
ill
neighbours
oppressed
;
our
good
name
brought
into
odious
reputation
,
and
by
disquietnesse
betwixt
false
friends
and
open
foes
,
in
a
manner
confounded
:
Death
takes
us
from
all
these
feares
and
injuries
:
layes
us
in
a
peaceable
grave
:
makes
us
sleepe
in
that
bed
of
rest
:
protects
our
bodies
:
silences
our
name
:
and
carries
our
spirit
to
his
place
appointed
.
Let
us
not
therefore
be
moved
by
any
example
to
feare
death
,
but
let
us
have
a
Christian
resolution
to
abide
it
with
courage
,
nay
with
hope
,
without
doubting
.
When
we
shall
see
the
sons
of
fortune
feare
every
little
sickenesse
,
the
serjeants
of
death
,
Ier.
4.2
.
we
shall
see
the
sonnes
of
grace
deride
them
for
their
folly
,
for
they
never
behold
death
,
but
in
his
ugly
forme
,
to
their
terrour
:
but
to
these
he
appeareth
most
beautifull
,
pleasant
,
and
of
delightfull
conversation
:
death
is
to
them
a
Lion
,
but
our
Lambe
:
his
actions
in
their
Scene
is
tragicall
,
but
in
our
comicall
,
and
full
of
heavenly
recreations
.
Whence
commeth
this
?
1
Cor.
15.
It
is
our
Savior
Christ
that
hath
thus
caused
it
,
his
power
hath
done
it
,
his
hand
hath
wrought
it
,
he
hath
tamed
death
,
he
hath
taken
his
sting
from
him
,
that
it
cannot
hurt
his
Elect
:
he
hath
shut
up
hell
,
that
hath
gaped
against
us
:
and
hath
reconciled
us
to
our
graves
,
wherein
wee
may
safely
repose
without
feare
and
terrour
:
hee
hath
commanded
death
that
would
perish
us
,
to
secure
us
,
and
to
present
our
full
proportion
before
his
judgement
seat
.
This
hath
hee
done
,
that
is
able
to
doe
all
things
:
he
hath
done
it
also
for
me
,
my
faith
perswades
me
so
.
I
will
acknowledge
my selfe
therfore
in
most
dutifull
thankes
to
my
God
and
Saviour
,
and
in
every
time
of
distresse
I
will
looke
at
death
,
and
with
that
serious
meditation
receive
a
full
proportion
of
comfort
in
my selfe
,
through
the
merit
of
my
Saviour
,
Amen
.
A
Sweet
Contemplation
of
the
Beatificall
joyes
of
Heaven
,
and
Heavenly
things
:
And
the
Blessed
state
of
a
regenerate
Christian
.
HEre
my
meditation
dazleth
,
and
cannot
conceive
,
and
my
Contemplation
is
not
able
to
discerne
,
and
my
Pen
not
able
to
describe
that
most
excellent
blisse
and
eternall
weight
of
glory
,
2
Cor.
4.17
.
&
Rom.
8.18
.
whereof
all
the
momentanie
lightnesse
of
our
afflictions
and
tribulations
are
not
worthy
,
which
all
the
faithfull
Elect
shall
with
the
blessed
Trinity
enjoy
:
Rom.
8.17
.
1
Kings
8.27
.
2
Cor.
12
2.4
.
Psal.
19.5
.
from
that
time
they
shal
be
received
with
Christ
as
joynt
heirs
,
into
that
everlasting
kingdome
of
joy
,
the
heaven
of
heavens
,
or
the
third
heaven
,
called
Paradise
:
which
Christ
in
his
humane
nature
ascended
,
far
above
all
visible
heavens
:
which
by
the
firmament
,
as
by
an
azured
Curtaine
,
spangled
with
glittering
starres
,
and
glorious
Planets
,
is
hid
,
that
we
cannot
behold
it
with
the
corruptible
eyes
of
flesh
:
the
holy
Ghost
,
framing
himselfe
to
our
weakenesse
,
describes
the
glory
of
that
place
,
which
no
man
can
estimate
,
no
not
by
such
things
as
are
most
pretious
in
the
estimation
of
man
:
Rev.
21.2
.
&c.
and
therefore
likeneth
it
to
that
great
and
holy
City
,
named
the
heavenly
Jerusalem
.
Therefore
,
O
devout
soule
,
lift
up
thy selfe
above
thy selfe
,
flie
away
in
the
contemplation
of
heaven
,
and
heavenly
things
,
make
not
thy
further
abode
in
this
inferiour
region
,
where
is
nothing
but
travells
,
and
troubles
,
cares
and
trialls
,
sorrow
and
woe
,
feare
,
wretchednesse
,
Col.
3.2
.
and
sinne
,
and
all
deceiving
and
destroying
vanities
:
bend
all
thine
affections
upward
,
unto
the
superiour
place
,
where
thy
Redeemer
liveth
and
raigneth
,
where
thy
joyes
are
layd
up
in
the
treasury
of
his
Merits
,
which
shall
be
made
thy
merits
:
his
Protection
,
thy
protection
:
his
Death
,
thy
life
eternall
:
and
his
Resurrection
,
thy
salvation
:
where
He
sits
in
his
glorious
Throne
,
Matt.
13.43
.
accompanied
with
all
the
many
thousands
of
Saints
and
Angells
,
shining
more
bright
than
so
many
Sunnes
in
glory
,
sitting
about
him
,
and
the
Body
of
Christ
in
glory
and
brightnesse
surpassing
them
all
:
and
there
from
his
Throne
of
majesty
,
Matt.
25.10
.
to
the
end
.
he
shall
in
the
sight
and
hearing
of
all
the
world
,
pronounce
unto
his
Elect
,
Come
yee
Blessed
of
my
Father
,
&c.
Here
is
our
blessed
union
with
Christ
,
and
by
him
with
the
whole
Trinity
:
here
is
our
absolution
from
all
sins
,
and
our
plenary
endowment
with
all
grace
and
happinesse
:
here
is
the
authour
,
from
whom
by
Christ
proceeds
all
our
felicity
:
here
is
our
adoption
,
our
birth-right
and
possession
:
see
here
is
Gods
fatherly
care
for
his
Chosen
,
from
the
foundation
of
the
world
.
O
the
free
,
eternall
,
unchangeable
Election
of
God
,
who
hath
given
thee
an
eternall
inheritance
assured
by
an
holy
covenant
made
in
the
word
of
God
,
signed
with
the
blood
of
his
Sonne
,
1
Cor.
5.10
.
&c
and
sealed
with
his
Spirit
and
Sacraments
,
his
chosen
Elect
shal
be
translated
out
of
this
wofull
,
wretched
,
miserable
,
and
transitory
world
,
into
his
eternall
happinesse
,
his
immortall
and
everlasting
kingdome
,
Rev.
21.
the
Celestiall
Canaan
,
that
heavenly
Ierusalem
,
so
glorious
by
creation
,
so
beautifull
with
delectation
,
so
rich
in
possession
,
so
comfortable
for
habitation
:
This
shall
be
thine
eternall
happinesse
in
the
Kingdome
of
heaven
,
where
thy
life
shall
be
a
Communion
with
the
blessed
Trinity
,
thy
joy
,
the
presence
of
the
Lambe
:
thy
exercise
singing
the
ditty
Allelu-jah
:
thy
consorts
,
Saints
and
Angells
,
where
youth
flourisheth
,
that
never
waxeth
old
,
beauty
lasteth
that
never
fadeth
,
love
aboundeth
that
never
cooleth
,
health
continueth
that
never
slacketh
,
and
life
remaineth
that
never
endeth
:
There
is
light
without
darkenesse
,
mirth
without
sadnesse
,
health
without
sicknesse
,
wealth
without
want
,
credit
without
disgrace
,
beauty
without
blemish
,
Psal.
86.3
.
ease
without
labour
,
riches
without
corruption
,
blessednesse
without
misery
,
and
consolation
that
never
knoweth
end
:
where
they
shal
live
for
ever
with
him
in
ful
freedome
from
all
evill
&
in
perpetuall
fruition
of
all
felicity
:
so
that
as
nothing
shal
be
found
in
hell
,
which
shall
be
desired
;
so
nothing
shall
be
desired
in
heaven
,
which
shall
not
be
found
:
there
shall
be
mirth
without
mourning
,
a
life
without
labour
,
and
day
without
darkenesse
,
eternall
happinesse
,
and
happy
eternity
:
there
is
neither
sinne
nor
sorrow
,
neither
penalty
nor
penitencie
,
neither
foe
nor
frighting
,
neither
corruption
nor
contention
:
amity
and
no
enmity
,
faith
and
no
fraud
,
godlinesse
and
no
guile
:
love
without
lust
,
wisedome
without
wilinesse
,
simplicity
without
simulation
,
perpetuall
solace
,
and
solatious
perpetuity
,
prosperous
security
,
and
secure
prosperity
:
There
is
no
malady
,
no
crosse
,
no
curse
,
no
vexation
nor
calamity
,
no
defect
nor
deformities
,
Rev.
22.3
.
no
tumults
nor
troubles
,
no
paine
nor
penury
:
Rev.
21.4
.
all
teares
shall
be
done
away
,
all
evills
removed
,
all
sinne
abolished
,
all
wants
supplied
:
There
shall
be
a
perfect
,
plenary
,
and
perpetuall
possession
of
all
good
things
;
even
of
God
himselfe
,
vers.
3.
who
is
Goodnesse
it selfe
:
There
shall
be
perfection
of
knowledge
,
1
Cor.
13.12
.
1
Ioh.
3.2
.
1
Cor.
13.10
.
Phil.
3.21
.
no
defect
in
love
,
happy
immortality
,
certaine
security
,
constant
amity
,
and
secure
tranquility
.
The
Soule
shall
have
perfection
of
Vertues
,
the
Body
shall
be
full
of
beauty
,
strength
and
agility
:
the
whole
man
shall
enjoy
fellowship
with
God
,
fellowship
with
the
Lambe
,
fellowship
with
the
Angells
:
a
happy
society
,
1
Thess.
4.17
.
a
sweet
communion
,
all
holinesse
,
all
happinesse
,
all
joyes
shall
be
enjoyed
.
The
King
is
verity
,
the
Law
Charity
,
the
Possession
eternity
:
yea
,
the
full
fruition
of
Eternall
God
,
who
will
be
All
in
all
unto
us
:
1
Cor.
25.28
.
Indeed
God
is
now
All
in
all
unto
us
,
but
by
meanes
,
and
in
a
small
measure
:
But
in
heaven
,
God
Himselfe
,
Immediately
,
in
fulnesse
of
measure
,
without
all
meanes
,
will
bee
unto
us
All
in
all
the
good
things
that
our
Soules
and
Bodies
can
wish
or
desire
;
Hee
himselfe
will
bee
salvation
and
joy
to
our
Soules
,
life
and
health
to
our
Bodies
,
Wisd.
13.16
.
beauty
to
our
Eyes
,
musicke
to
our
Eares
,
honey
to
our
Mouthes
,
perfume
to
our
Nostrills
,
meate
to
our
Bellies
,
light
to
our
Vnderstanding
,
contentment
to
our
Mindes
,
delight
to
our
Hearts
,
pleasure
to
our
Wills
;
And
what
can
be
lacking
,
where
God
Himselfe
will
be
the
the
Soule
of
our
soules
?
To
conclude
,
we
shal
raigne
like
kings
,
with
the
King
of
kings
for
ever
,
with
fulnesse
of
Grace
in
our
Hearts
,
and
a
Diadem
of
Glory
on
our
Heads
,
celebrating
an
everlasting
Sabboth
,
and
singing
an
Allelu-jah
to
the
Lord
for
ever
:
where
there
is
that
unspeakeable
splendour
,
and
that
most
excellent
order
,
and
well
ordered
excellencie
of
that
happy
condition
and
heavenly
company
.
O
what
joy
will
it
bee
to
thy
Soule
,
which
was
wont
to
see
but
misery
,
woe
,
afflictions
,
calamities
,
and
sinfull
sinning
and
sinners
,
now
to
behold
the
glory
of
the
face
of
God
,
and
to
see
Christ
welcomming
thee
with
an
Euge
bone
serve
,
Well
done
,
and
wellcome
thou
good
and
faithfull
servant
,
Col.
1.16
.
Eph.
1.21
.
eneer
into
thy
Masters
joy
:
And
what
joy
will
this
be
,
to
behold
so
many
thousand
thousands
of
Cherubins
,
Seraphins
,
Angels
,
Thrones
,
Dominions
,
Principalities
,
Powers
,
all
the
holy
Patriarchs
,
Prophets
,
Apostles
,
Martyrs
,
Priests
,
Professors
,
and
all
the
soules
of
thy
Friends
,
Parents
,
Husbands
,
Wives
,
Children
and
the
rest
of
Gods
Saints
,
who
departed
before
thee
in
the
true
faith
of
Christ
,
standing
before
the
Throne
of
Gods
Majestie
in
perpetuall
blisse
and
glory
.
How
shall
thy
Soule
be
ravished
to
see
her selfe
(
by
grace
)
admitted
to
stand
with
this
glorious
Company
,
to
behold
the
blessed
face
of
Christ
,
and
to
heare
the
treasures
of
his
Divine
wisedome
!
How
shalt
thou
rejoyce
to
see
so
many
thousand
thousands
welcomming
thee
into
their
heavenly
societie
!
for
as
they
all
rejoyced
at
thy
conversion
;
so
will
they
now
be
much
more
joyfull
at
thy
Coronation
.
Luk.
15.1
.
&c.
Who
can
sufficiently
expresse
the
rejoycing
of
this
heavenly
Company
,
to
see
thee
thus
crowned
with
glory
,
Revel.
7.9
.
arrayed
with
the
bright
shining
Robe
of
Christs
righteousnesse
,
and
to
have
the
Palme
of
victory
put
into
thy
hand
!
Oh
,
what
gratulations
will
there
bee
,
that
thou
hast
escaped
all
the
miseries
and
afflictions
of
the
world
,
the
snares
of
the
Divell
,
the
paines
of
Hell
,
and
obtained
with
them
thy
eternall
rest
and
happinesse
?
For
there
every
one
joyeth
as
much
in
anothers
happinesse
as
in
his
owne
;
because
hee
shall
see
him
as
much
beloved
of
God
as
himselfe
:
yea
,
they
have
as
many
distinct
joyes
,
as
they
have
Co-partners
of
their
joy
;
and
in
this
joyfull
and
blessed
state
,
the
soule
resteth
and
remaineth
with
Christ
in
Heaven
for
ever
;
the
holy
Angels
,
together
with
this
blessed
and
heavenly
Society
there
keepe
(
without
any
labour
to
distract
them
)
a
perpetuall
Sabbath
,
to
the
glory
,
honour
and
praise
of
the
aye-blessed
Trinitie
,
for
the
creating
,
redeeming
,
preserving
and
sanctifying
of
the
Church
,
and
the
members
thereof
,
and
for
his
might
,
power
,
wisedome
,
justice
,
mercy
and
goodnesse
in
the
government
of
Heaven
and
Earth
:
Therfore
when
thou
hearest
a
sweet
consort
of
Musicke
,
meditate
how
happie
thou
shalt
be
when
with
the
Quire
of
heavenly
Angels
and
Saints
thou
shalt
sing
a
part
in
that
spirituall
Hallelujah
,
on
that
eternall
blessed
Sabbath
,
where
there
shall
be
such
varietie
of
pleasures
,
and
saciety
of
joyes
as
never
know
tediousnesse
of
time
or
doing
,
nor
end
of
delight
and
happinesse
.
1
Cor.
13.12
.
Oh
life
to
be
desired
!
Oh
blessed
felicitie
,
in
which
the
most
holy
Trinitie
shall
be
the
perfection
of
all
our
desires
,
which
we
shall
see
without
end
,
love
without
end
,
and
praise
without
being
weary
,
to
see
God
will
surpasse
all
ioyes
,
to
see
Christ
,
to
live
with
Christ
,
to
heare
Christ
,
will
surpasse
all
the
desires
of
our
hearts
.
What
can
there
be
wanting
?
what
can
be
there
beside
to
be
desired
or
expected
more
?
1
Cor.
15.28
.
Where
God
is
all
in
all
,
and
shall
distribute
to
every
one
all
good
things
according
to
the
measure
of
his
owne
heart
.
If
thou
desirest
life
,
if
health
,
if
peace
,
if
honour
.
God
shall
bee
there
all
in
all
;
the
blessed
humanitie
of
Christ
shall
bee
there
present
unto
us
,
and
shall
entertaine
us
with
a
most
sweet
voice
;
Cant.
2.14
.
His
voice
is
sweet
and
his
face
is
comly
,
full
of
grace
are
his
lips
,
and
is
crowned
with
glory
and
honor
.
There
shall
he
be
fulnesse
of
light
to
the
understanding
,
Psal.
45.3
.
Ps.
68.32
.
&c.
plenty
of
peace
to
the
will
,
and
continuance
of
eternity
to
the
memory
.
The
Sonne
will
satisfie
the
understanding
with
perfect
knowledge
,
the
Holy
Ghost
will
satisfie
the
will
with
most
sweet
love
,
and
the
Father
will
satisfie
the
memory
with
the
remembrance
of
both
.
Let
the
faithfull
Soule
be
heere
astonished
,
and
adore
the
mercie
of
her
Saviour
;
for
hee
doth
not
onely
receive
us
his
enemies
into
favour
;
but
hee
doth
also
forgive
us
our
sinnes
,
and
bestow
upon
us
righteousnesse
,
and
receive
us
into
our
heavenly
inheritance
,
and
makes
us
like
unto
the
Angels
,
yea
like
unto
himselfe
blessed
for
ever
.
Oh
most
blessed
City
!
Revel.
21.23
.
celestiall
Canaan
!
Oh
heavenly
Ierusalem
,
O
the
most
holy
seate
of
the
most
holy
and
blessed
Trinitie
!
When
will
that
Sunne
rise
upon
mee
which
inlighteneth
that
holy
Citie
.
We
are
yet
banished
from
our
Countrey
;
but
there
we
shall
enjoy
an
ample
inheritance
.
Ioh.
1.12
.
To
those
that
beleeve
power
is
given
to
be
made
sonnes
of
God
;
and
if
we
be
sonnes
,
then
are
wee
also
Heires
of
God
,
Psal.
16.1
.
and
coheires
with
Christ
.
Lift
up
thy selfe
,
O
devout
soule
,
and
long
to
come
to
the
Lord
,
the
portion
of
thine
inheritance
,
and
thy
exceeding
great
reward
.
Gen
15.1
.
What
could
the
most
ample
mercie
and
bountie
of
God
bestow
more
upon
us
?
He
gives
us
life
,
he
bestowes
his
Son
,
Act.
27.27.28
.
and
bestowes
himselfe
;
if
he
had
any
thing
greater
in
heaven
or
earth
,
he
would
bestow
even
that
also
upon
us
.
In
God
we
live
,
Gods
Temple
we
are
,
1
Cor.
3.16
.
God
we
possesse
indeed
;
here
in
the
spirit
and
in
a
Mistery
;
but
in
heaven
in
truth
,
and
indeed
:
our
hope
there
shall
become
our
full
fruition
,
and
dwell
with
him
for
ever
.
Psal.
42.1.2
.
Come
Lord
Iesus
,
Come
quickly
,
and
make
us
partakers
of
that
heavenly
glory
.
Esteeme
not
thou
faithfull
soule
,
the
trifling
pleasures
of
this
life
to
bee
the
way
to
this
everlasting
worlds
wealth
;
nor
the
ignominious
estate
heere
;
nor
troubles
and
afflictions
to
be
any
barre
to
prevent
thee
from
the
injoying
of
the
full
use
and
joyfull
fruition
of
the
glory
there
prepared
for
thee
:
bee
assured
that
though
thou
want
heere
,
thou
shalt
have
riches
there
;
though
thou
hunger
heere
,
thou
shalt
have
fulnesse
there
;
though
thou
beest
ready
to
faint
heere
,
thou
shalt
be
refreshed
there
;
and
though
thou
be
heere
abjected
and
cast
downe
,
and
accounted
as
a
dead
man
;
yet
shalt
thou
there
live
in
perpetuall
glory
;
and
though
thou
hast
run
this
comfortlesse
race
through
this
miserable
earthly
vaile
;
yet
there
shalt
thou
raigne
for
ever
:
the
honour
on
this
earth
in
comparison
of
that
is
basenesse
;
the
riches
of
this
world
,
is
povertie
;
the
fulnesse
of
this
life
is
want
;
the
joyes
of
this
worlds
Kingdome
,
are
sorrow
,
woe
,
misery
,
sadnesse
,
griefe
and
calamitie
;
Psal.
53.1
.
and
yet
the
Foole
saith
in
his
heart
,
that
there
is
no
other
Heaven
but
this
harmefull
deceiving
worlds
happinesse
;
no
other
Hell
but
this
Worlds
bitternesse
,
no
bitter
torment
,
then
this
worlds
cares
;
no
further
helpe
,
then
this
worlds
wealth
:
thus
is
the
wisedome
of
man
become
foolishnesse
,
his
glory
turned
into
shame
;
mans
power
made
of
no
force
;
and
the
faithfull
poore
that
are
heere
despised
,
are
there
advanced
;
the
sorrowfull
are
comforted
,
and
the
cast-awayes
of
this
world
are
received
to
that
blessed
being
,
that
cannot
be
expressed
with
the
tongue
,
described
with
the
Pen
,
nor
conceived
with
the
heart
of
man
.
Psal.
55.6
.
O
that
I
had
wings
(
saith
heavenly
hearted
David
)
that
I
might
flye
away
from
this
worlds
vanities
,
and
to
possesse
Heavens
eternall
happinesse
!
Ph●lip
.
1.23
Oh
that
I
were
dissolved
(
saith
blessed
Paul
)
that
I
might
bee
with
Christ
!
Oh
that
I
were
in
this
place
of
such
wished
happinesse
,
where
I
might
rest
from
this
Worlds
labours
,
earthly
miseries
and
transitorie
vanities
.
Let
us
daily
meditate
of
the
greatnesse
and
Majestie
of
this
high
Heavens
glorious
and
blessed
estate
,
where
we
shall
one
day
blesse
our
God
,
with
the
blessed
Company
of
that
most
excellent
Vnitie
,
where
wee
shall
one
day
sit
secure
and
free
from
the
dangers
,
perils
,
troubles
,
crosses
,
and
afflictions
,
which
doe
in
this
world
assaile
us
on
every
side
both
within
and
without
,
that
wee
are
never
free
from
one
calamitie
or
other
.
2
Cor.
1.3.4.5.6.7
.
Oh
blessed
are
all
they
that
are
thus
assured
!
blessed
are
the
poore
that
shall
have
this
Heavens
riches
!
blessed
are
the
base
that
shall
be
thus
exalted
!
blessed
are
the
low
and
cast
downe
that
shall
bee
thus
raised
and
advanced
!
and
blessed
are
the
Worlds
despised
,
that
shall
have
this
Heavens
happinesse
!
yea
,
happy
is
this
worlds
unhappy
man
,
for
he
shall
be
happy
for
ever
!
Now
therefore
,
O
devout
Soule
,
stand
up
,
feare
not
,
faint
not
;
but
give
glory
to
this
great
God
,
praise
this
high
and
helping
God
;
seeke
him
in
time
while
it
is
to
day
;
drive
not
off
to
pray
to
this
God
,
notwithstanding
any
hope
thou
hast
in
mortall
men
;
pray
for
,
and
reject
not
his
gracious
meanes
,
who
in
favour
infinite
,
and
mercie
endlesse
,
moveth
the
hearts
of
men
in
this
life
to
doe
good
unto
such
as
hee
seeth
distressed
;
hee
can
finde
out
and
afford
infinite
meanes
to
succour
them
that
are
his
,
and
will
not
leave
them
forsaken
,
in
danger
;
1
Cor.
10.13
.
for
hee
even
here
giveth
his
blessings
as
pledges
of
his
never-failing
love
,
that
being
visited
in
his
mercy
with
timely
comforts
here
,
we
may
assure
our selves
of
greater
blessings
in
Heaven
,
where
they
are
prepared
for
his
faithfull
Elect
,
beyond
all
that
humane
nature
can
aske
or
thinke
.
Therefore
,
(
O
devout
Soule
)
sigh
no
more
,
sorrow
no
more
,
bee
no
more
pensive
at
outward
poverty
,
fret
no
more
at
the
worlds
crosses
,
grieve
no
more
at
the
worlds
miseries
,
dismay
no
more
for
thy
many
sinnes
;
but
strive
alwayes
to
stand
in
the
favour
of
this
high
and
helping
God
,
and
hee
will
set
thee
free
,
and
banish
thy
feare
,
and
fill
thy
cup
,
and
feed
thee
with
the
hidden
treasures
of
his
never-failing
love
.
Vnto
whom
be
given
all
Glory
,
Praise
,
Honour
,
Power
,
Might
,
Majestie
and
Dominion
now
and
evermore
.
Amen
.