AN
EXPOSITION
OF
THE
SECOND
CHAPTER
OF
THE
FIRST
EPIstle
generall
of
PETER
.
1
PET.
2.1
,
2
,
3.
1.
Wherefore
laying
aside
all
maliciousnesse
,
and
all
guile
,
and
dissimulation
,
and
envy
,
and
evill
speakings
:
2.
As
new
born
Babes
desire
the
sincere
milke
of
the
word
;
that
ye
may
grow
thereby
;
3.
If
so
be
ye
have
tasted
,
that
the
Lord
is
bountifull
.
FRom
the
thirteenth
verse
of
the
1.
Chapter
,
matter
of
exhortation
:
and
the
exhortation
is
either
generall
,
or
speciall
:
The
generall
exhortation
concernes
all
men
.
chap.
1.13
.
to
chap.
2.13
.
The
speciall
exhortation
concernes
onely
some
men
,
as
subjects
,
servants
,
wives
,
husbands
,
from
Chap.
2.13
.
to
Chap.
3.8
.
The
generall
exhortation
stands
of
two
parts
.
First
the
one
concernes
the
matter
of
holinesse
:
Secondly
,
and
the
other
the
meanes
of
holinesse
.
of
the
matter
of
holinesse
in
the
latter
part
of
the
former
Chapter
.
In
these
words
and
those
that
follow
to
the
thirteenth
verse
,
is
contained
an
exhortation
to
the
right
use
of
the
meanes
,
by
which
we
might
grow
up
in
all
holinesse
,
and
acceptation
with
God
.
In
the
exhortation
two
things
must
be
distinguished
:
first
,
For
the
first
there
are
two
things
,
in
which
if
we
bee
rightly
ordered
,
it
cannot
be
,
but
we
must
grow
wonderfully
in
grace
and
holinesse
:
first
,
The
one
is
the
word
:
secondly
,
The
other
is
Christ
.
To
a
right
order
of
our selves
in
respect
of
the
word
,
he
exhorts
,
verses
1
,
2
,
3.
To
a
right
order
of
our selves
in
respect
of
Christ
,
he
exhorts
,
ver.
4.
to
11.
The
part
of
the
exhortation
,
that
concernes
the
word
,
hath
three
things
.
First
,
what
we
must
avoid
,
we
must
lay
aside
Malice
,
Guile
,
Hypocrasie
,
&c.
Secondly
,
what
we
must
doe
,
we
must
desire
the
word
,
as
the
childe
doth
the
breast
:
thirdly
,
Why
so
;
where
divers
reasons
are
imported
.
First
,
we
are
babes
:
Secondly
,
we
are
but
as
new
born
babes
:
Thirdly
,
the
word
is
sincere
milke
:
Fourthly
,
it
will
make
us
grow
:
fiftly
,
have
we
not
already
tasted
of
the
sweetnesse
of
it
?
verse
the
third
.
That
part
of
the
exhortation
that
concernes
Christ
,
hath
likewise
three
things
in
it
,
which
I
will
here
but
touch
:
First
,
what
we
must
doe
,
ver.
4.
Secondly
,
how
we
must
doe
it
:
ver.
5.
Thirdly
,
why
so
:
vi●
.
for
two
reasons
.
First
,
the
one
taken
from
the
testimony
of
Scripture
,
which
is
alleadged
ver.
the
sixt
,
and
expounded
ver.
7
,
8.
Secondly
,
the
other
taken
from
the
consideration
of
our
prerogatives
we
injoy
in
Christ
,
which
are
set
downe
,
first
,
positively
,
ver.
9.
Secondly
,
and
comparatively
ver.
10.
And
this
is
the
briefeorder
of
the
whole
first
part
of
this
Chapter
.
The
first
thing
then
in
the
exhortation
is
about
the
word
:
and
therein
the
first
thing
is
about
the
things
,
which
must
be
avoided
,
if
we
would
profit
by
the
word
:
of
which
in
the
first
verse
.
viz.
Malice
,
Guile
,
Hypocrisie
,
Envy
,
and
Evill
speaking
.
Two
things
distinctly
must
be
considered
in
verse
first
,
the
sinnes
to
be
avoided
:
viz.
those
five
before
named
.
Secondly
,
the
maner
of
avoiding
them
,
imported
in
the
metaphoricall
tear
me
laying
aside
.
In
generall
divers
things
may
be
noted
.
Secondly
,
the
Minister
ought
to
informe
his
flock
concerning
the
particular
and
speciall
faults
that
hinder
the
worke
of
his
Ministery
where
hee
lives
,
and
accordingly
to
set
himselfe
against
those
sinnes
.
It
is
not
enough
to
reprove
sin
,
but
there
is
a
great
deale
of
discretion
and
judgement
to
bee
expressed
in
applying
himselfe
to
the
diseases
of
that
people
.
Thirdly
,
the
Apostle
doth
not
name
here
all
the
sinnes
that
hinder
the
word
:
but
he
imports
,
that
in
the
most
places
these
five
sinnes
here
named
doe
much
raigne
,
and
usually
doe
marvellously
let
the
course
of
the
word
:
they
are
the
five
most
usuall
sinnes
in
the
auditories
of
Christians
.
Fourthly
,
it
would
be
considered
,
how
these
sinnes
doe
hinder
the
word
.
These
sinnes
doe
hinder
the
word
many
wayes
.
2.
These
sinnes
hinder
the
word
,
in
that
they
hinder
many
times
other
men
from
the
love
of
the
word
.
The
word
is
not
glorified
,
yea
,
it
is
evill
spoken
of
,
and
why
?
Doe
not
many
men
and
women
say
they
like
not
this
going
to
Sermons
,
&
c
?
for
,
they
see
,
that
such
persons
can
live
in
malice
and
deceit
and
envy
●●e
another
,
&c.
3.
These
si●●es
hinder
the
Ministers
from
discerning
the
worke
of
their
Ministery
in
their
hearers
.
Paul
cannot
see
or
judge
,
that
the
Corinthians
are
any
more
then
carnall
,
or
at
the
best
but
babes
in
Christ
,
because
there
was
so
much
envy
and
strife
,
and
division
among
them
,
1
Cor.
3.
verse
1
,
2
,
3.
4.
These
sinnes
cause
God
many
times
to
take
the
word
from
men
.
When
the
Jews
grew
so
untoward
and
envious
at
the
Gentiles
,
and
to
have
such
ill
tongues
in
their
heads
toward
their
Teachers
,
what
followes
?
but
that
the
Lord
should
turne
the
labor
of
his
servants
from
them
,
and
imploy
it
among
the
Gentiles
,
Acts
13.
&c.
5.
These
sinnes
hinder
the
word
,
because
they
hinder
the
persons
in
whom
they
are
,
from
a
right
disposition
to
,
or
use
of
the
word
.
Any
of
these
sinnes
are
like
poyson
lying
at
the
stomach
,
that
infects
all
the
food
which
comes
there
.
And
therefore
for
these
reasons
,
and
many
moe
which
might
be
alleged
,
we
should
bring
a
generall
resolution
to
make
conscience
of
our
wayes
;
and
to
avoide
these
,
and
all
,
and
each
of
these
sinnes
.
The
first
then
of
these
sins
is
Malice
.
The
originall
word
is
diversly
accepted
.
the
evill
of
the
day
,
Mat.
6.
ult.
Sometimes
it
is
rendred
naughtinesse
,
or
wickednesse
in
generall
,
and
so
it
importeth
vile
crimes
,
or
notorious
offences
,
and
so
it
is
taken
Iames
1.21
.
Acts
2.22
.
In
this
sense
it
may
be
tak●n
here
:
For
it
is
certaine
,
that
if
men
be
guilty
of
wickednesse
,
and
come
in
the
love
of
any
sin
,
the
word
is
poysoned
in
them
:
especially
whoredome
and
wine
take
away
mens
hearts
from
the
word
.
Hos.
4.
Lastly
,
it
is
rendred
in
divers
places
,
malice
:
as
1
Cor.
5.8
.
Col.
3.8
.
and
so
it
is
here
.
Malice
then
is
the
first
sinne
we
should
be
carefull
to
avoide
:
Malice
,
in
short
,
is
anger
inveterate
;
It
is
an
inward
hatred
,
or
grudge
harboured
in
the
heart
against
others
,
and
it
may
be
knowne
by
divers
signes
:
As
,
-
1.
When
a
man
beares
a
constant
base
estimation
of
another
,
-
2.
When
a
man
hath
frequent
desires
of
the
hurt
of
others
,
and
longs
for
ability
or
opportunity
of
revenge
.
-
3.
By
inflation
:
when
a
man
caries
himselfe
so
proudly
,
and
arrogantly
,
as
he
would
have
it
appeare
,
that
he
despiseth
others
.
-
4.
By
the
habituall
back-biting
,
judging
and
censuring
of
others
.
-
5.
When
a
man
resolves
not
to
forgive
a
wrong
done
him
:
By
these
and
the
like
signes
may
men
try
themselves
,
whether
they
be
guilty
of
malice
,
or
no.
Now
,
there
are
many
reasons
,
why
this
sinne
should
be
wonderfully
hated
,
and
shunned
;
First
,
if
we
respect
the
causes
of
this
evill
.
For
malice
comes
,
ill
nature
;
it
cannot
be
in
a
good
nature
:
secondly
,
It
comes
from
the
devill
the
first
deviser
of
this
abominable
poison
:
thirdly
,
it
comes
from
anger
,
as
the
next
usuall
immediate
cause
.
The
infirmities
,
or
wrongs
of
others
may
be
the
occasions
,
but
they
cannot
bee
the
causes
of
malic●
.
Now
wee
should
be
ashamed
to
father
any
of
the
former
three
evils
.
Secondly
,
if
we
respect
the
effects
of
malice
:
and
that
either
in
our selves
,
in
God
.
In
our selves
,
malice
will
worke
,
first
,
a
conformity
to
the
nature
of
the
devill
.
For
it
was
used
to
be
noted
,
that
to
be
angry
was
humane
,
but
to
persevere
in
anger
(
which
is
this
malice
,
)
was
devillish
:
Secondly
,
It
will
plead
forcibly
mans
unregeneration
.
Malice
is
noted
as
a
marke
of
the
unregenerate
man
:
Tit.
3.3
.
1
Iohn
2.9
.
Thirdly
,
If
we
have
any
gifts
,
it
is
certaine
,
malice
is
like
leaven
,
it
will
sowre
them
,
and
spoile
the
praise
,
and
acceptation
of
them
:
1
Cor.
5.8
.
Fourthly
,
it
hinders
prayer
and
the
word
.
That
it
hinders
prayer
,
is
proved
,
Iames
4.1
,
2
,
3.
That
it
hinders
the
word
,
this
text
proves
.
Fiftly
,
it
brings
a
man
many
times
to
wonderfull
shame
,
and
by
a
just
Providence
of
God
to
open
foiles
and
disgraces
.
Prov.
25.8
.
&
16.26
.
And
many
times
they
fall
unto
the
pit
they
digged
for
others
.
Prov.
26.27
.
A
malicious
person
knowes
not
,
what
shall
become
of
himselfe
.
1
Iohn
2.11
.
as
the
grasse
on
the
house
top
,
whereof
the
mower
filleth
not
his
hand
,
nor
they
that
goe
by
,
say
,
we
blesse
you
in
the
name
of
the
Lord
:
yea
,
let
men
looke
to
it
,
left
they
be
cast
into
prison
and
never
come
out
,
till
they
have
paid
the
utmost
farthing
.
The
use
may
be
,
Secondly
,
for
instruction
:
and
so
we
should
all
learne
all
remedies
and
directions
to
avoid
malice
.
These
remedies
either
concerne
malice
in
our selves
,
First
,
Watch
thine
owne
heart
,
for
pride
,
and
envy
,
and
passion
:
For
from
hence
flowes
all
contention
and
hatred
:
Secondly
,
avoid
three
sorts
of
men
,
and
thou
maist
be
free
from
malice
.
The
first
is
the
tale-bearer
.
Where
no
wood
is
,
the
fire
goeth
out
:
and
where
there
is
●o
tale-bearer
,
strife
ceaseth
.
Prov.
26.20
.
The
second
is
the
scorner
:
for
,
cast
out
the
scorner
,
and
contention
ceaseth
.
Prov.
●2
.
10
.
The
third
is
the
co●te●●iou●
〈◊〉
,
the
froward
person
,
the
man
of
imaginations
,
he
that
is
apt
upon
every
trifle
to
snuffe
,
and
contest
.
For
as
coales
are
to
burning
coales
,
so
is
a
contentious
man
to
kindle
strife
:
Prov.
26.21
.
Thirdly
,
dost
thou
mislike
any
thing
in
thy
brother
?
goe
to
him
,
reprove
him
plainly
,
never
hate
him
in
thy
heart
,
but
tell
him
of
it
plainly
.
Many
times
a
godly
reproofe
,
cures
both
the
reprover
,
and
the
reproved
.
Fourthly
,
will
not
all
this
help
?
then
goe
in
secret
,
and
humble
thy selfe
before
God
for
that
vilenesse
,
that
cleaves
to
thy
heart
:
Many
prayers
and
confessions
before
God
,
will
make
a
great
alteration
in
thy
soule
,
it
will
purge
out
this
leaven
wonderfully
.
Fiftly
,
Meditation
of
two
things
in
Christ
:
his
Passion
,
and
his
second
comming
In
his
Passion
,
consider
a
man
infinitely
just
,
suffering
for
the
unjust
,
and
from
the
unjust
:
Never
so
much
innocency
,
never
so
great
wrongs
,
never
worse
enemies
;
yet
see
,
he
can
forgive
even
upon
the
Crosse
,
when
they
tooke
his
life
from
him
.
In
his
second
comming
,
consider
first
,
that
then
there
will
be
an
end
of
all
wrongs
,
thou
shalt
never
be
molested
more
.
Secondly
,
that
an
exquisite
revenge
shall
then
bee
executed
upon
all
that
doe
thee
wrong
,
if
they
repent
not
.
Thirdly
,
a
retribution
shall
be
given
to
thee
in
glory
for
all
the
indignities
thou
hast
patiently
endured
in
this
world
.
And
thus
of
malice
in
thy selfe
.
For
malice
in
others
,
it
must
be
considered
two
wayes
:
First
,
For
the
first
,
if
any
body
hate
thee
,
observe
these
rules
:
-
1.
Render
not
evill
for
evill
to
any
man
,
at
any
time
:
Rom.
12.17
.
-
2.
If
thou
have
any
way
done
wrong
,
seek
to
be
reconciled
:
Mat.
5.
-
3.
If
the
contention
be
secret
,
complain
to
no
body
,
but
goe
and
debate
the
matter
with
thy
neighbour
himselfe
,
and
discover
not
thy
secret
to
any
other
:
Prov.
25.4
.
-
4.
Be
courteous
and
patient
,
and
tender
hearted
,
and
ready
to
doe
any
good
to
them
,
speaking
no
evill
of
them
without
a
calling
:
Rom.
12.17
.
Ephes.
4.3
.
Tit.
7.2
.
To
keep
thee
from
other
mens
malice
observe
these
rules
.
First
,
keep
thee
from
other
mens
strife
:
meddle
not
with
the
strife
,
that
belongs
not
to
thee
:
Prov.
26.17
.
Secondly
,
Wrong
no
man
,
but
follow
that
which
is
good
,
both
among
your selves
,
and
toward
all
men
:
1
Thess.
5.14
.
Thirdly
,
strive
to
shew
all
meeknesse
,
and
softnesse
to
all
men
:
Tit.
3.2
.
Iames
3.13
,
17.
Guile
.
The
second
sin
to
be
avoided
is
Guile
.
The
word
here
rendred
Guile
is
diversly
accepted
in
scripture
.
Sometime
it
is
taken
in
good
sense
,
and
so
there
is
a
justifiable
Guile
:
so
Paul
caught
the
Corinthians
by
craft
,
he
wonne
them
by
his
discretion
and
godly
policy
.
2
Cor.
12.6
.
So
,
Samuel
by
a
godly
policy
;
giving
it
out
that
hee
came
to
sacrifice
,
did
safely
performe
his
chiefe
businesse
of
anointing
David
.
1
Sam.
16.
and
so
did
Paul
deale
cunningly
,
when
in
the
broile
hee
cryed
out
he
was
a
Pharisee
.
But
most
usually
this
word
is
taken
in
ill
sense
,
and
so
sometimes
it
is
all
one
with
hypocrisie
:
as
Hos.
11.12
.
Psal.
17.2
.
But
so
it
is
not
taken
here
by
all
likelyhood
,
because
hypocrisies
are
mentioned
in
the
next
words
:
sometimes
it
signifieth
fraud
and
falshood
in
opinions
:
either
in
the
matter
,
when
the
doctrine
is
strange
and
false
:
and
so
the
false
Apostles
were
deceitfull
workmen
,
when
they
put
in
that
for
good
stuffe
,
which
was
counterfeit
and
devillish
,
2
Cor.
11.13
.
Or
when
good
doctrine
is
handled
corruptly
&
deceitfully
for
wicked
ends
,
2
Cor.
42.1
.
The.
2.3
.
Sometimes
it
signifieth
deceit
in
words
,
and
so
flattery
is
Guile
,
Psal.
12.2
,
3.
And
lying
is
Guile
,
Mich.
6.12
.
Zeph.
3.13
.
And
so
is
all
false
testimony
.
Sometimes
it
signifieth
deceit
in
workes
;
and
so
false
weights
and
ballances
,
and
all
fradulent
dealing
,
and
cousenage
in
buying
and
selling
is
Guile
,
Mich.
6.10
,
11.
So
there
is
Guile
in
Tything
,
Mal.
1.
ult.
And
so
all
lying
in
waite
to
seek
occasion
against
others
,
and
all
subtle
dealing
to
oppresse
others
,
is
Guile
:
Psal.
105.
2
Cor.
11.12
,
13.
Mat.
26.4
.
Mar.
14.1
.
and
such
Guile
was
in
them
that
would
make
a
man
sin
in
the
word
.
Isay
29.
Bribery
also
is
Guile
,
Iob
15.
ult.
the
sinnes
of
deceit
are
a
great
impediment
in
hearing
the
word
:
For
,
first
the
guile
of
false
opinions
and
strange
doctri●e
is
like
a
poison
to
the
sincere
milk
of
the
word
,
and
to
bee
eschewed
of
all
that
follow
the
Truth
.
Ephes.
4.14
,
15.
Heb:
13.7
.
Secondly
,
a
heart
accustomed
to
deceit
and
subtlety
,
cannot
be
a
plaine
and
honest
heart
:
and
,
without
a
plaine
,
honest
,
and
good
heart
,
men
can
never
receive
with
any
fruitfulnesse
the
seed
of
eternall
life
.
Luke
8.
Thirdly
,
he
that
is
false
to
men
,
will
never
be
true
to
God
,
he
that
will
lie
to
men
,
will
lie
to
God
:
Also
he
that
is
not
faithfull
with
men
,
will
compasse
God
about
with
deceit
,
Hos.
11.12
.
He
will
never
be
faithfull
in
the
true
treasure
,
that
is
unjust
in
outward
things
.
Luke
16.
Fourthly
,
it
is
a
sinne
that
God
in
a
speciall
maner
hates
,
Psal.
5.7
.
Fiftly
,
the
sinnes
of
deceit
usually
attend
upon
some
Idoll
in
the
hearts
of
men
,
which
hath
such
command
over
the
deceitfull
person
,
that
he
cannot
attend
to
the
word
of
God
,
or
not
have
leisure
to
practise
it
;
he
is
so
mastered
by
this
particular
corruption
,
Ier.
9.
For
humiliation
to
all
deceitfull
persons
,
that
use
lying
,
fraud
,
subtlety
and
guilefull
dealing
in
their
trades
and
callings
,
and
course
of
dealing
,
and
conversation
with
men
;
they
shall
never
prosper
in
spirituall
things
.
The
Ordinances
of
God
are
blasted
to
them
:
First
,
it
is
certaine
they
are
wicked
men
,
and
have
not
the
feare
of
God
before
their
eyes
:
they
are
the
children
of
the
Devill
,
and
enemies
of
Righteousnesse
;
as
these
places
fearefully
shew
,
Psal.
36.1
,
3.
&
10.7
.
Rom.
3.13
.
&
1.29
.
Acts
13.10
.
Secondly
,
the
curse
of
God
is
upon
them
;
God
will
weigh
them
in
the
balance
,
Iob.
31.5
.
They
are
an
abomination
to
the
Lord
,
Prov.
11.1
.
&
20.23
.
The
Lord
will
surely
vis●t
,
and
his
soule
will
be
avenged
on
such
persons
,
Ier.
8.26
,
27
,
29.
They
shall
be
destroyed
,
Psal.
52.4
.
They
shall
not
love
〈◊〉
halfe
their
dayes
,
Psal.
55.
ult.
-
1.
When
de●eit
is
covered
with
smooth
words
,
and
a
flattering
stile
,
Ier.
9.8
Prov.
26.24
.
&c.
-
2.
When
men
delight
in
it
,
and
take
a
contemplative
kinde
of
pleasure
in
their
●uilefull
projects
;
as
the
voluptuous
person
doth
in
his
lust
:
When
●ens
bel●●●●
prepare
deceit
;
Iob.
15.
ult.
not
their
heads
but
their
bellies
,
Psal.
●●
.
2
.
4.
-
3.
When
men
make
a
trade
of
it
,
give
their
tongues
to
evill
,
and
will
frame
deceit
.
Psal.
●0
.
19
.
Bend
their
tongues
to
lyes
,
and
teach
their
tongues
to
speake
lyes
,
and
weary
themselves
to
commit
iniquity
,
Jer.
9.5
.
-
4.
When
men
think
all
time
spent
about
Gods
service
too
long
;
they
would
have
the
Sabbaths
over
,
that
they
might
practise
deceit
.
Amos
8.5
.
-
5.
When
men
sweare
deceitfully
:
Psal.
24.4
.
-
6.
When
men
boast
of
it
:
Psal.
52.1
,
3.
And
as
deceit
is
aggravated
by
the
maner
,
ones
neighbour
and
ones
brother
Jer.
9.5
.
and
so
it
is
to
deceive
the
harmlesse
,
and
quiet
of
the
Land
,
Psal.
35.20
.
And
as
by
the
persons
,
so
by
the
time
:
imagine
deceit
(
as
the
Prophet
David
saith
)
all
the
day
long
:
Psal.
38.12
.
Now
,
if
the
former
terrors
belong
to
deceitfull
persons
in
the
generall
,
how
much
more
to
them
that
are
guilty
of
deceit
with
all
these
or
any
of
these
aggravations
.
Some
one
might
here
say
,
wee
feele
the
sweetnesse
of
it
:
For
answer
hereunto
,
let
all
such
know
,
that
though
it
be
true
,
waxt
great
&
rich
by
such
courses
,
yea
,
though
they
be
fat
and
shine
,
yet
the
Lord
will
visit
them
,
&
his
soule
will
be
avenged
upon
them
Jer.
5.28
,
29.
For
,
wealth
gotten
by
vanity
shall
be
diminished
,
Prov.
13.11
.
and
the
tabernacles
of
bribery
and
deceit
shall
be
desolate
,
Mic.
6.
10.
to
the
16.
All
such
as
conceive
with
guile
(
by
that
time
they
have
reckoned
their
moneths
aright
,
though
they
grow
never
so
big
)
shall
bring
forth
nothing
but
winde
and
vanity
,
Job
15.
ult.
What
shall
be
given
thee
,
or
what
shall
be
done
unto
thee
,
O
thou
lying
and
deceitfull
tongue
?
thou
shalt
be
smitten
with
some
strange
and
strong
hand
of
God
,
as
with
the
arrows
of
the
mighty
:
so
as
thy
stroke
shall
be
incurable
and
deadly
,
and
thy
destruction
shall
be
as
with
the
coales
of
I●niper
,
that
is
,
both
fierce
in
respect
of
thy selfe
,
and
pleasing
in
respect
of
others
.
For
,
men
are
wonderfully
well
pleased
,
Some
others
might
say
,
we
are
servants
,
and
we
must
lie
,
The
Prophet
Zephany
reports
,
the
Lord
will
punish
all
those
very
servants
that
fill
their
masters
houses
with
violence
and
deceit
;
But
might
some
others
say
,
my
courses
are
so
secret
,
that
my
deceit
shall
never
be
found
out
.
Let
such
m●n
learne
that
the
Lord
found
out
this
sinne
in
Ephraim
,
though
Ephraim
said
he
was
growne
rich
,
and
in
all
his
labours
they
should
finde
none
iniquity
in
him
,
that
were
sinne
.
wickednesse
is
shewed
before
the
whole
congregation
,
Prov.
26.26
.
But
others
may
say
,
in
others
things
am
I
just
,
Shall
I
account
thee
pure
,
saith
the
Lord
,
with
wicked
ballances
?
First
,
to
look
to
our
owne
cariage
;
and
as
we
desire
to
live
long
,
and
to
see
good
dayes
,
to
refrain
our
tongues
from
evill
,
and
our
lips
that
they
speak
no
guil
;
in
all
our
dealing
to
detest
lying
and
deceit
,
Psal.
34.13
.
and
so
to
live
,
as
we
may
be
alwayes
ready
to
put
our selves
upon
Iobs
triall
,
Iob
31.4
,
5.
Secondly
,
to
lay
to
heart
the
consideration
of
the
horrible
inundations
of
deceit
,
that
hath
over-flowed
all
states
and
callings
of
men
:
and
so
it
should
work
in
us
both
lamentation
and
supplication
before
the
Lord
.
For
lamentation
,
we
may
take
up
all
the
old
complaints
of
the
Prophets
:
Our
times
have
reacht
to
the
measure
of
iniquity
then
reproved
;
overpasse
the
deeds
of
those
wicked
men
:
wickednesse
is
in
the
midst
of
us
:
deceit
and
guile
depart
not
from
our
streets
.
Psal.
55.11
.
Treasures
of
wickednesse
are
in
the
house
of
the
wicked
,
wicked
ballances
,
the
bagge
of
deceitfull
wa●ghts
and
scant
measures
(
which
are
an
abomination
to
the
Lord
,
and
for
which
he
threatneth
vengeance
)
every
where
to
be
found
,
Mic.
6.10
,
11.
Men
lay
wa●t
,
as
they
that
set
snares
:
they
let
traps
to
catch
,
not
beasts
or
fowle
,
but
men
.
As
a
cage
is
full
of
birds
,
so
are
mens
houses
full
of
deceit
and
deceivers
.
It
is
now
the
usuall
course
for
men
to
waxe
great
and
rich
withall
,
Ier.
5.26
,
27.
yea
,
this
sinne
so
spreadeth
,
that
we
may
truly
say
,
From
the
least
of
them
to
the
greatest
of
them
they
are
given
to
deceit
,
and
will
deale
falsly
,
Jer.
●
.
13.
Every
brother
will
supplant
,
and
every
neighbour
will
walke
with
lies
and
slanders
.
They
will
deceive
one
another
,
and
not
speake
the
truth
.
A
man
can
dwell
no
where
,
but
his
habitation
is
in
the
midst
of
deceit
:
and
therefore
certainly
God
hath
a
resolution
to
stretch
out
his
hand
still
by
publike
judgements
.
How
can
it
be
,
but
God
must
visit
and
be
avenged
for
these
great
abominations
?
What
should
be
else
doe
,
but
melt
his
people
in
the
common
furnace
of
great
judgements
for
such
common
sins
?
Ier.
9.3
.
to
10.
And
as
it
should
teach
us
lamentation
,
so
it
should
teach
us
supplication
too
;
even
to
goe
to
God
:
and
that
in
two
respects
.
First
,
to
implore
his
help
and
mercy
for
the
Church
:
that
he
would
be
pleased
to
spare
his
people
,
and
keepe
them
from
the
infection
of
these
vile
sins
;
and
if
it
may
stand
with
his
good
pleasure
,
to
worke
a
repentance
in
mens
hearts
that
are
guilty
of
these
crimes
:
and
withall
to
beseech
him
for
our selves
,
to
keepe
us
,
that
wee
fall
not
into
the
hands
of
deceivers
(
for
,
as
it
is
a
sinne
to
deceive
,
so
is
it
a
misery
to
be
deceived
,
Psal.
12.1
,
2
,
&c.
)
and
to
give
us
wisdome
to
beware
of
men
,
Jer.
9.4
.
Mat.
10.17
.
and
to
deliver
us
from
the
men
of
deceit
,
Psal.
43.1
.
Thirdly
,
it
should
teach
us
(
seeing
the
world
is
so
full
of
guil
,
&
that
it
is
so
hatefull
a
sin
)
therefore
to
honour
and
esteeme
such
as
wee
finde
to
bee
true
hearted
;
Plaine
men
with
Iacob
,
without
tricks
and
subtlety
,
and
true
Israelites
with
Nathaniel
,
in
whose
hearts
and
mouthes
is
no
guile
:
Wee
should
I
say
love
them
,
delight
in
them
,
and
stick
to
them
,
never
to
forsake
them
,
but
to
account
them
the
very
ornaments
of
the
world
,
and
great
lights
in
this
great
and
generall
darknesse
,
and
to
account
our selves
wonderfull
rich
and
happy
in
their
fellowship
and
friendship
.
speake
truth
,
and
that
every
one
(
Priest
and
people
)
and
that
so
his
neighbour
:
how
much
more
to
the
Magistrate
?
Ephes.
4.25
.
And
Iob
sheweth
that
we
ought
not
to
talke
deceitfully
,
no
not
for
God
,
to
speake
for
him
what
is
not
right
,
Iob
13.7
.
For
the
first
,
a
true
Nathaniel
hath
these
praises
and
especiall
markes
:
-
1.
He
shunnes
Guile
in
his
spirit
as
well
as
in
his
words
or
workes
:
-
2.
His
praise
is
of
God
,
and
not
of
men
:
Rom.
2.26
.
Hee
more
strives
to
doe
good
,
then
to
get
credit
and
applause
;
and
if
God
accept
him
,
hee
cares
not
though
all
the
world
deride
him
.
-
3.
When
he
confesseth
his
fault
to
God
,
he
will
not
hide
his
sinne
,
but
confesseth
all
his
sins
;
that
is
,
all
sorts
of
sins
,
and
his
sin
without
extenuation
,
or
excuse
,
Psal.
32.2
,
5.
-
4.
If
he
offend
,
it
is
of
ignorance
,
and
he
will
not
receive
doctrine
of
trust
;
and
if
he
be
shewed
the
truth
,
he
quietly
yeelds
,
and
gives
glory
to
God
,
Iohn
1.46
,
47
,
48.
-
5.
He
is
a
plaine
man
,
and
speakes
the
truth
in
his
heart
:
What
hee
saith
,
he
saith
without
fraud
or
dissembling
,
he
saith
it
from
his
heart
;
his
heart
and
his
words
agree
;
he
hateth
lying
,
and
all
deceit
:
Psal.
15.2
.
Zeph.
3.13
.
though
he
might
gaine
never
so
much
,
yet
will
he
practise
no
untruth
▪
-
6.
He
is
a
constant
man
,
just
of
his
word
,
he
will
performe
his
promise
,
though
it
be
to
his
owne
hinderance
Psal.
15.4
.
He
will
not
deny
the
truth
though
it
be
to
his
extreame
danger
.
Such
men
as
these
have
many
encouragements
to
hold
on
their
courses
.
without
Guile
:
1
Pet.
2.7
.
and
so
was
it
in
the
Martyrs
and
Saints
,
Rev.
14.15
.
It
is
one
of
the
signes
and
markes
of
Gods
houshold
servants
,
Psal.
15.2
.
Of
a
true
Convert
.
Zeph.
3.13
.
These
men
are
faithfull
with
the
Saints
,
and
rule
with
God
.
Hos.
11.
12.
Such
as
these
will
abide
the
Balance
(
to
be
weighed
)
and
God
will
acknowledge
their
integrity
:
Iob
31.5
.
The
wealth
of
these
men
gotten
by
labour
and
just
dealing
,
shall
increase
,
when
riches
gotten
by
vanity
shall
diminish
.
Prov.
13.11
.
And
those
lips
of
Truth
shall
be
established
for
ever
,
when
lying
tongues
shall
be
but
for
a
moment
,
Prov.
12.19
.
And
thus
much
of
Guile
.
Onely
before
I
passe
further
,
all
Malice
,
and
all
Guile
must
be
laid
aside
:
which
imports
;
that
howsoever
some
other
infirmities
bee
in
the
godly
,
yet
they
should
be
found
farre
from
all
Malice
and
Guile
;
not
a
jot
of
either
of
them
should
be
found
in
them
:
Malice
must
bee
in
them
in
no
kinde
,
nor
in
no
measure
;
neither
secret
nor
open
Malice
,
neither
grudge
nor
desire
of
revenge
,
neither
at
home
nor
abroad
,
neither
in
civill
things
,
nor
in
matters
of
Religion
,
neither
in
any
of
the
aggravations
,
nor
in
the
least
drop
of
it
:
And
the
like
may
be
said
of
Guile
.
It
were
a
shamefull
thing
that
any
kinde
of
Guile
should
be
found
in
a
Christian
,
in
any
of
his
dealings
,
at
any
time
,
with
any
sort
of
men
,
or
in
any
measure
.
For
if
but
a
drop
of
Malice
or
Guile
bee
left
in
us
,
it
may
breake
out
againe
,
and
our
hearts
prove
like
a
festered
sore
.
Malice
is
like
leaven
,
a
little
of
it
will
sowre
the
whole
lumpe
.
It
is
like
Poyson
,
a
drop
may
spoile
us
.
It
is
like
a
coale
of
fire
within
,
it
wants
nothing
but
the
devill
to
blow
it
,
and
then
into
what
a
flame
may
it
kindle
?
And
therefore
we
should
all
looke
to
our
hearts
,
to
see
that
we
be
free
from
Malice
;
and
look
to
our
wayes
,
that
we
be
guilty
of
no
kinde
of
Guile
:
Such
as
are
reconciled
,
should
note
this
point
to
see
to
it
,
that
they
keepe
not
the
least
drop
of
the
poysonfull
grudge
in
their
hearts
.
It
is
not
enough
that
they
say
daily
,
they
will
forgive
,
or
can
receive
the
Sacrament
.
For
if
they
cannot
respect
them
with
a
free
heart
,
without
reservation
,
they
are
still
infected
with
the
disease
of
Malice
.
Hypocrisie
.
]
The
third
sin
to
be
avoided
is
Hypocrisie
.
Concerning
Hypocrisie
I
propound
two
things
to
be
considered
.
First
,
how
many
wayes
men
commit
Hypocrisie
:
Secondly
,
what
reasons
there
are
to
disswade
us
from
Hypocrisie
.
-
1.
To
say
and
not
doe
:
ver.
3.
-
2.
To
require
much
of
others
,
and
plead
for
great
things
to
be
done
by
others
,
and
not
at
all
doe
it
our selves
,
as
we
prescribe
it
to
others
,
ver.
4.
-
3.
To
doe
what
we
doe
to
be
seen
of
men
,
ver.
5.
This
is
at
large
opened
,
Mat.
6.1
.
to
the
middle
of
the
chapter
.
-
4.
To
affect
greatnesse
in
the
respects
and
entertainments
of
others
,
ver.
6.
to
12.
-
5.
To
doe
duties
of
Religion
of
purpose
to
hide
some
soule
sinne
.
ver.
14.
-
6.
To
be
curious
and
strict
in
small
matters
,
and
neglect
the
greater
duties
,
ver.
23
,
24.
-
7.
To
be
carefull
to
avoid
outward
faults
,
and
to
make
no
conscience
of
the
inward
foulnesse
of
the
heart
,
ver.
25
,
27.
-
8.
To
commend
and
magnifie
the
godly
absent
,
or
of
former
ages
;
and
to
hate
and
abuse
the
godly
present
,
and
of
our
owne
times
,
verse
29.
to
36.
There
are
divers
other
Hypocriticall
practices
noted
in
other
Scripture
:
As
,
-
9.
To
serve
God
outwardly
,
and
yet
our
hearts
to
be
caried
away
with
vile
distractions
,
Esay
28.13
.
This
is
a
chiefe
Hypocrisie
to
be
avoided
,
in
such
as
come
to
the
word
.
-
10.
To
pray
onely
in
the
time
of
sicknesse
or
danger
,
when
we
are
forced
to
it
,
and
to
shew
no
love
of
prayer
or
delight
in
God
,
in
time
of
prosperity
or
deliverance
,
Iob
27.8
,
9.
-
11.
To
judge
others
severely
for
smaller
faults
,
and
to
be
guilty
themselves
of
greater
crimes
,
Mat.
7.5
.
-
12.
To
be
just
overmuch
;
I
meane
,
to
make
sins
where
God
makes
none
,
Luke
13.15
.
-
13.
To
be
convinced
in
his
owne
conscience
,
and
yet
not
confesse
it
,
nor
yeeld
,
though
they
know
the
truth
,
Luke
12.56
,
57.
&c.
Thus
of
the
divers
wayes
of
Hypocrisie
.
First
,
to
others
the
Hypocrite
is
a
continuall
snare
:
He
walkes
in
a
net
that
converseth
with
an
Hypocrite
,
Iob
34.30
.
Secondly
,
to
himselfe
the
effects
of
Hypocrisie
in
the
Hypocrite
,
are
both
privative
and
positive
.
The
privative
effects
which
the
Scripture
instanceth
in
,
are
chiefly
three
.
The
first
is
,
that
the
Hypocrite
loseth
all
his
service
of
God
;
In
vaine
doe
Hypocrites
worship
God
,
Mat.
15.
Secondly
,
hee
infecteth
all
his
gifts
and
praises
:
Hypocrisie
is
like
leaven
,
Luke
12.1
.
It
sowreth
all
gifts
and
graces
;
a
little
of
it
will
marre
all
his
praises
and
gifts
whatsoever
for
the
acceptation
and
use
of
them
.
Thirdly
,
he
loseth
all
reward
of
his
good
workes
,
Mat.
6.1
.
An
hypocrite
may
doe
good
workes
,
though
he
never
doth
them
well
;
and
for
the
good
he
doth
,
may
have
his
reward
with
men
,
but
this
is
all
;
for
,
from
God
he
shall
have
no
reward
.
The
Positive
effects
of
hypocrisie
,
may
be
referred
to
two
heads
:
For
some
effects
may
fail
upon
him
;
and
some
effects
must
and
will
befall
him
.
The
effects
that
may
follow
his
hypocrisie
are
three
:
the
doctrine
of
Devils
:
An
hypocrite
is
in
the
greatest
danger
of
most
men
to
be
seduced
into
vile
opinions
,
1
Tim.
4.1
,
2.
Secondly
,
he
may
fall
into
a
spirit
of
slumber
:
his
conscience
may
be
●●ared
with
●n
hot
iron
.
Thirdly
,
he
may
fall
into
most
wo●ull
terrors
:
such
a
fearefulnesse
may
surprise
the
hypocrite
,
that
God
may
be
to
him
as
devou●●●g
fire
,
and
as
everlasting
burnings
,
Esay
33.14
.
Job
.
18.
14.
The
effects
that
will
certainely
fall
upon
the
hypocrite
,
-
1
Judgement
in
his
owne
conscience
.
He
goes
about
as
a
condemned
man
:
for
,
he
is
alwayes
condemned
in
himselfe
.
-
2.
The
discovery
of
all
his
villany
:
for
there
is
nothing
had
in
his
intents
and
dealings
,
but
all
shall
be
laid
open
,
Luke
12.1.2
.
-
3.
The
miscarying
of
his
hope
.
The
hope
of
the
hypocrite
shall
perish
,
Job
8.11
.
to
16.
and
that
with
these
aggravations
:
that
his
hope
will
perish
,
first
easily
;
secondly
speedily
;
thirdly
unrecoverably
.
Easily
;
for
God
can
destroy
his
hope
as
easily
,
as
the
maid
can
sweep
downe
the
house
of
the
spider
with
her
beesome
:
Speedily
;
for
it
will
wither
while
it
seems
rooted
,
and
is
yet
greene
before
any
other
herb
:
yea
,
though
it
grow
up
,
yet
it
is
like
grasse
on
the
house
top
.
Vnrecoverably
;
for
his
hopes
being
but
as
the
house
of
the
spider
,
they
will
be
dashed
downe
for
ever
;
and
though
he
would
leane
to
his
house
,
and
take
hold
of
it
,
yet
his
hopes
shall
perish
for
ever
:
and
when
this
day
comes
,
his
hopes
shall
be
as
the
giving
up
of
the
ghost
.
-
4.
Strange
punishments
in
his
death
and
condemnation
.
And
therefore
when
our
Saviour
Christ
would
expresse
a
speciall
terror
in
the
plagues
of
especiall
sinners
,
he
saith
,
they
shall
have
their
portion
with
hypocrites
and
workers
of
iniquity
,
Mat.
24.
and
the
last
verse
.
Job
27.8
.
And
these
effects
will
appeare
the
more
terrible
,
if
we
consider
,
that
the
Scriptures
take
off
all
the
objections
of
hypocrites
;
to
shew
that
they
bee
left
naked
to
the
fury
of
God
:
for
all
this
will
come
upon
them
;
Though
they
be
many
in
number
,
Iob
15.34
.
Though
they
be
rich
,
Though
they
triumph
in
all
jollity
now
,
Iob
20.5
.
Though
they
be
yong
,
or
widowes
,
or
fatherlesse
,
Esay
9.17
.
Though
they
cry
at
their
later
end
,
Iob
27.9
.
Though
they
doe
many
good
deeds
,
Mat.
6.
Though
their
wickednesse
be
yet
hidden
,
Luke
12.1
,
2.
The
use
may
be
first
for
information
;
secondly
for
instruction
;
First
for
information
:
First
,
what
to
thinke
of
the
great
shewes
of
holinesse
and
mortification
made
in
the
Church
of
Rome
.
Their
fastings
,
and
their
prohibition
of
mariage
,
vowes
of
chastity
,
and
wilfull
poverty
,
have
a
shew
of
wisdome
and
piety
,
in
not
sparing
the
flesh
:
but
the
holy
Ghost
tells
us
,
that
all
this
is
but
hypocrisie
,
2
Tim.
4.1
,
2
,
3
,
4.
Col.
2.
ult.
2.
How
miserable
the
estate
of
multitudes
of
our
owne
people
is
,
by
these
signes
we
may
perceive
,
that
the
plague
is
wonderfully
spread
in
Israel
.
congregations
of
Hypocrites
,
that
is
of
men
that
say
and
doe
not
,
that
come
neere
to
God
with
their
lips
,
and
their
heart
is
far
from
him
,
that
seldome
or
never
pray
but
when
they
be
sick
;
that
regard
not
the
inward
soulenesse
of
their
hearts
,
so
their
lives
be
either
civill
,
or
evill
but
in
secret
,
Iob
15.34
.
Esay
9.17
.
beware
of
this
leaven
of
Hypocrisie
,
Luke
12.11
.
and
if
we
would
be
thought
to
have
the
true
Wisdome
from
above
,
then
let
us
shew
it
by
our
fruits
,
that
they
may
be
without
Hypocrisie
,
Jam
3.17
.
And
for
the
better
enforcing
of
this
use
,
I
will
put
you
in
minde
of
two
things
:
First
the
sorts
of
hypocrisie
you
are
most
in
danger
of
:
Secondly
the
remedies
or
preservatives
against
hypocrisie
.
1.
The
distraction
in
Gods
worship
,
which
is
a
most
wofull
fault
,
a●d
most
common
:
This
was
it
was
shewed
before
that
so
angred
God
,
Esay
28.13
.
2.
Secondly
the
omission
of
private
worship
,
I
meane
to
make
a
shew
of
Religion
and
the
love
of
God
,
and
yet
neglect
reading
of
the
Scriptures
,
prayers
,
conference
and
secret
communion
with
God
:
This
as
was
shewed
will
provoke
God
to
stop
his
eare
at
our
cry
,
because
we
doe
not
pray
at
all
times
.
Iob●7
●7
.
8
,
9.
3.
Neglect
of
mortification
of
inward
sins
,
and
secret
faults
;
taking
liberty
,
so
it
be
but
sin
in
the
heart
or
in
secret
.
This
will
undoe
thee
for
ever
,
if
thou
looke
not
to
it
in
time
.
4.
Affectation
of
praise
and
credit
with
men
,
to
doe
our
workes
to
bee
seen
of
men
.
Now
there
are
divers
rules
to
be
observed
,
if
we
would
not
be
poysoned
with
the
raign
of
hypocrisie
.
David
set
the
Lord
alwayes
before
him
,
Psal.
16.8
.
And
this
God
commandeth
Abraham
to
doe
,
if
he
will
be
upright
,
Gen.
17.1
.
2.
Thou
must
pray
much
and
often
to
God
to
create
a
right
Spirit
in
thee
:
For
by
nature
wee
have
all
double
and
hypocriticall
hearts
,
Psalme
51.
●0
.
3.
Keepe
thy
heart
with
all
diligence
,
watching
daily
and
resisting
distractions
,
wavering
thoughts
and
forgetfulnesse
.
And
to
this
end
,
mortifie
the
first
beginnings
of
this
sinne
in
thy
heart
,
mourne
for
it
as
soone
as
thou
discernest
it
,
and
judge
thy selfe
seriously
before
God
.
Iames
4.8
.
Matt.
23.26
.
4.
In
all
matters
of
well
doing
be
as
secret
as
may
bee
,
Mat.
6.
both
in
Mercy
,
Prayer
,
Fasting
,
Reading
and
the
like
.
5.
Be
watchfull
over
thy
owne
wayes
,
and
see
to
this
point
,
that
thou
be
as
carefull
of
all
duties
of
godlinesse
in
prosperity
as
in
adversity
,
in
health
as
in
sicknesse
,
Iob
27.9
,
10.
6.
Converse
with
such
as
in
whom
thou
discernest
true
Spirits
without
Guile
,
and
shun
the
company
of
open
and
knowne
hypocrites
.
7.
Be
not
rash
,
and
easie
to
condemne
other
men
for
hypocrites
,
onely
because
they
crosse
thy
opinions
,
But
how
may
the
open
hypocrite
be
discerned
?
By
divers
signes
.
First
,
by
an
ordinary
and
usuall
affectation
of
the
praise
of
men
,
an
usuall
affectation
.
Secondly
,
if
a
man
make
a
shew
of
the
meanes
of
godlinesse
,
or
liking
the
means
of
godlinesse
,
or
of
the
persons
that
are
godly
;
and
yet
it
be
manifest
that
he
hates
to
be
reformed
,
lives
in
knowne
grosse
faults
,
and
being
rebuked
by
the
word
,
or
servants
of
God
,
will
not
reforme
,
but
carieth
a
grudge
at
the
parties
that
laboured
his
reformation
:
This
is
an
evident
marke
of
an
hypocrite
.
Now
to
judge
these
is
no
offence
.
Thirdly
,
it
is
a
signe
of
an
hypocrite
,
when
a
man
will
be
godly
,
and
restrained
,
and
zealous
in
some
companies
,
and
in
other
company
take
liberty
for
grosse
prophanenesse
.
Lastly
,
he
that
will
be
rid
of
hypocrisie
,
must
looke
to
himselfe
,
to
keepe
himselfe
free
from
the
causes
of
it
,
and
take
heed
that
he
be
not
bewitched
in
those
things
that
have
bred
hypocrisie
in
other
men
.
What
is
it
can
make
a
man
an
hypocrite
?
First
,
sometimes
feare
will
doe
it
:
as
in
time
of
trouble
or
persecution
,
Secondly
,
sometimes
desire
to
get
credit
,
and
to
be
well
thought
on
(
especially
when
it
is
mixt
with
envy
at
the
respects
of
others
)
drives
some
men
headlong
into
hypocriticall
courses
,
Mat.
6.
Thirdly
,
sometimes
men
are
emboldned
unto
hypocrisie
,
by
a
secret
perswasion
,
that
Christ
will
defer
his
comming
,
and
they
shall
not
of
a
long
time
be
brought
to
account
.
Mat.
24.48
,
50.
Fourthly
,
men
fall
into
hypocrisie
for
gaine
,
to
hide
their
wicked
and
deceitfull
courses
:
So
the
Pharises
,
Mat.
23.14
.
so
1
Tim.
4.2
,
7.
Fiftly
,
forgetfulnesse
of
God
is
a
great
cause
of
hypocrisie
,
and
the
raigne
of
it
in
many
hearts
,
Iob
8.13
.
Sixtly
,
Lust
,
and
some
vile
wickednesse
,
drives
many
men
and
women
into
hypocrisie
,
2
Tim.
3.
These
things
we
must
take
heed
of
,
and
preserve
our selves
from
them
,
if
ever
we
would
not
be
wretched
hypocrites
before
God
.
Thirdly
,
But
how
may
a
man
know
that
he
is
not
a
hypocrite
?
By
many
signes
.
Answ.
First
,
when
a
man
had
rather
be
good
,
then
seeme
so
.
Secondly
,
when
a
man
makes
God
his
secret
place
,
Thirdly
,
when
a
man
loves
no
sin
,
but
would
faine
be
rid
of
every
sinne
,
and
so
hath
respect
to
all
Gods
commandements
.
Fourthly
,
when
a
man
confesseth
his
hypocrisie
,
and
mournes
for
it
,
and
strives
against
it
.
Fiftly
,
when
a
man
accuseth
himselfe
for
it
to
others
whose
respects
hee
most
desires
.
Sixtly
,
when
a
man
keepes
his
heart
close
to
the
substance
of
godlinesse
,
and
labours
to
be
built
up
without
distraction
in
the
maine
things
needfull
for
his
salvation
,
and
is
not
caried
to
spend
his
time
most
about
unnecessary
or
impertinent
cares
or
studies
,
1
Tim.
4.2
,
7
,
8.
Seventhly
,
when
a
man
is
as
carefull
to
serve
God
in
prosperity
,
as
well
as
adversity
,
Iob
27.9
.
Eightly
,
when
a
man
delights
in
the
Almighty
,
and
loves
all
the
meanes
by
which
he
findeth
any
communion
with
God
,
Iob
29.9
.
Ninthly
,
when
a
man
,
from
the
hatred
of
hypocrisie
,
is
stirred
up
against
hypocrites
,
cannot
abide
them
,
nor
will
converse
with
them
,
Iob
17.
ver.
8.
Lastly
,
Iob
comforts
himselfe
,
that
hee
was
no
hypocrite
,
by
three
arguments
.
-
1.
He
would
trust
in
God
,
though
he
did
slay
him
.
-
2.
He
would
reprove
his
wayes
in
Gods
sight
.
-
3.
He
sought
Gods
presence
,
and
set
himselfe
alwayes
before
him
:
none
of
which
an
hypocrite
could
doe
,
Iob
13.15
,
16.
Thus
much
of
Hypocrisie
.
Envy
.
]
The
fourth
sin
to
be
avoided
is
Envy
.
Envy
is
nothing
else
but
a
vexation
or
inward
displeasure
conceived
at
the
good
of
another
:
viz.
either
anothers
credit
,
gif●s
,
preserment
,
profit
,
successe
,
or
the
like
.
This
sinne
,
though
in
the
world
it
be
litile
thought
of
,
yet
in
it selfe
i●
a
most
fearefull
vice
;
and
should
be
so
accounted
of
by
Christians
,
for
many
reasons
.
First
,
if
we
consider
the
subject
persons
in
whom
it
usually
is
.
It
is
found
most
in
naturall
men
,
silly
men
,
Job
5.2
,
This
was
the
sinne
of
Cain
,
Gen.
4.
yea
,
of
the
devill
himselfe
.
The
maine
sinne
of
the
devill
was
the
envy
of
mans
happinesse
.
It
raigned
in
the
devillish
Gentiles
Rom.
1.29
.
Secondly
,
if
we
consider
the
cause
of
it
,
it
is
for
the
most
part
the
daughter
of
pride
,
Gal.
5.26
▪
sometimes
of
covetousnesse
,
Prov.
28.22
,
and
often
of
some
egregious
vile
transgression
,
such
as
in
Rom.
1.29
.
but
ever
it
is
the
filthy
fruit
of
the
flesh
,
Gal.
5.25
.
Thirdly
,
if
we
consider
the
vile
effects
of
it
,
which
are
many
:
for
,
1.
It
hath
done
many
mischifes
,
for
which
it
is
infamous
.
It
sold
Ioseph
into
Aegypt
,
Gen.
●7
.
and
which
should
ever
make
it
abhorred
of
us
,
it
kild
the
Son
of
God
,
Mat.
27.8
.
2.
It
deformes
our
natures
:
it
makes
a
man
suspitious
,
malicious
,
contentious
:
it
makes
us
to
provoke
,
back-bite
,
and
practise
evill
against
our
neighbours
.
It
is
ill
for
our
sight
:
for
the
envious
man
hath
alwayes
an
evill
eye
,
and
a
cast
downe
countenance
with
Cain
also
many
times
.
3.
It
begins
even
death
and
hell
,
while
a
man
is
alive
.
It
kills
the
silly
one
,
Job
5.2
.
It
destroyeth
the
contentment
of
his
life
,
and
burnes
him
with
a
kinde
of
fire
unquenchable
.
It
feeds
upon
the
envious
man
,
like
the
moth
or
worme
by
degrees
:
and
it
hasteneth
mischiefe
in
the
envious
man
,
because
it
makes
the
person
envyed
more
glorious
;
and
besides
,
it
is
a
vice
that
driveth
a
man
from
among
men
,
in
respect
of
comfortable
society
:
for
it
was
long
since
advised
,
Eat
not
the
bread
of
him
that
hath
an
evill
eye
,
Prov.
23.6
.
and
no
man
by
his
good
will
,
if
he
can
be
free
,
will
converse
with
such
as
he
perc●ives
to
be
envious
.
F●urthly
,
this
place
manifestly
imports
,
that
it
is
a
notable
hinderance
to
the
profi●
of
the
word
,
and
so
no
doubt
it
is
to
prayer
and
all
piety
,
as
evidently
it
is
a
let
of
charity
;
unlesse
it
be
that
men
in
hypocrisie
to
disgrace
others
,
will
for
envy
doe
some
good
:
as
they
preacht
Christ
for
envy
in
the
Apostles
time
,
Phil.
1.15
.
Vses
.
The
use
should
be
threefold
.
First
,
for
instruction
,
to
teach
us
to
follow
the
advice
here
given
,
in
putting
away
Envy
,
and
cleansing
our
hearts
of
it
:
and
to
this
end
think
much
of
the
reasons
against
it
,
and
withall
remember
by
confession
and
godly
sorrow
to
cleanse
thy
heart
carefully
of
it
.
For
those
things
help
wonderfully
in
the
putting
of
it
away
.
Secondly
,
this
may
serve
for
great
reproofe
of
many
that
professe
the
feare
of
God
,
who
daily
shame
themselves
by
discovering
this
vice
in
themselves
.
This
was
it
the
Apostle
complained
of
in
the
Corinthians
;
and
shewed
,
that
it
is
a
vice
which
not
only
holds
down
a
Christian
from
growing
,
but
it
makes
him
looke
like
a
carnall
man
,
1
Cor.
3.3
.
Thirdly
,
for
consolation
,
if
we
finde
our selves
freed
from
this
vice
.
-
1.
If
we
love
the
good
things
in
others
,
and
can
rejoyce
in
their
prosperity
,
and
mourne
for
their
miseries
.
-
2.
If
we
be
vile
in
our
owne
eyes
,
and
lowly
minded
.
-
3.
If
we
enjoy
contentation
in
our
owne
estate
,
and
are
well
pleased
to
be
that
which
God
will
have
us
to
be
.
-
4.
If
in
giving
honour
we
can
heartily
goe
one
before
another
.
Thus
much
of
Envy
.
Evill
speaking
.
]
This
is
the
fift
sin
to
be
avoided
.
If
wee
would
profit
by
Gods
word
,
wee
must
looke
to
our
owne
words
,
&c.
Evill
speaking
generally
taken
,
comprehends
all
the
faults
of
the
tongue
in
speaking
:
and
so
it
is
true
,
that
a
man
can
never
be
soundly
profited
by
the
word
till
he
makes
conscience
of
evill
words
as
well
as
evill
works
.
But
I
thinke
it
is
taken
more
restrainedly
here
.
There
are
many
kindes
of
evill
speaking
that
are
to
be
avoided
.
Lying
is
evill
speaking
:
and
it
is
true
,
that
he
who
is
false
to
man
,
will
never
be
true
to
God
.
But
I
thinke
Lying
is
not
here
meant
.
Flattering
is
evill
speaking
:
for
he
that
praiseth
his
friend
with
a
loud
voice
,
it
shall
be
counted
to
him
as
a
curse
.
It
is
a
curse
to
bee
troubled
with
a
flatterer
:
and
it
is
a
kinde
of
cursed
speaking
to
flatter
.
But
I
thinke
this
is
not
meant
here
neither
.
But
I
thinke
the
sins
here
meant
are
Back-biting
,
judging
,
●landering
,
and
complaining
one
of
another
,
and
all
bitternesse
of
speech
between
man
and
man
.
These
hinder
charity
,
and
provoke
God
,
and
let
the
growth
of
piety
in
the
hearts
and
lives
of
men
.
And
therefore
these
kindes
of
evill
speaking
should
be
detested
of
Christians
,
and
altogether
laid
aside
.
These
sins
as
they
are
hatefull
in
themselves
,
and
in
the
least
degree
,
or
in
any
kinde
:
so
evill
speaking
is
made
more
vile
in
the
aggravations
of
it
.
First
,
when
wee
speake
evill
of
the
absent
,
that
cannot
defend
themselves
:
Back-biting
is
a
hatefull
degree
of
evill
speaking
,
2
Cor.
12.10
.
Psalme
140.11
.
Secondly
,
when
we
speake
evill
of
such
,
as
God
hath
humbled
,
or
afflicted
:
Lev.
19.14
.
Obad.
12.
Prov.
16.28
.
Thirdly
,
when
we
shall
speake
evill
of
such
as
are
in
authority
,
Eccl.
10.
ult.
Jud.
8.
Lev.
19.
Fourthly
,
when
we
speake
evill
of
the
godly
,
especially
before
the
wicked
,
or
for
things
indifferent
,
or
without
cause
:
Iames
4.9
.
Rom.
14.
Psal.
31.
18.
or
for
lesser
failings
:
Mat.
7.1
,
2.
but
especially
their
good
conversation
:
1
Pet.
3.16
.
Fiftly
,
when
wee
speake
evill
of
our
professed
friends
:
Psal.
5.6.13
.
Lament.
1.2
.
Sixtly
,
when
we
speake
evill
of
Gods
messengers
,
taxing
their
persons
:
as
their
cariage
,
especially
when
they
labour
,
and
take
paines
,
watching
over
us
for
our
good
:
Ier.
26.8
,
9.
&
18.28
.
Amos
5.10
.
2
Cor.
3.6.16
.
1
Tim.
4.10
.
Ier.
●5
.
10
.
1
Cor.
4.3
,
5.
Seventhly
,
when
we
speake
evill
of
father
and
mother
,
or
such
as
are
neerly
knit
unto
us
:
so
it
is
also
monstrous
uncomely
to
see
the
wife
speake
evill
of
the
husband
,
or
contrariwise
:
Prov.
20.20
.
Lev.
20.9
.
Mich.
7.6
.
Eighthly
,
when
we
speak
evill
of
godlinesse
,
even
of
the
good
way
of
God
,
calling
sweet
sowre
,
and
good
evill
,
Esay
5.20
.
scorning
the
Lords
day
,
and
deriding
sanctification
,
and
reformation
of
life
,
1
Cor.
15.32
,
33.
Acts
19.9
.
especially
when
we
doe
it
out
of
an
inward
hatred
of
holy
duties
:
Let
such
take
heed
of
despighting
the
Spirit
of
grace
,
Heb.
10.29
.
Ninthly
,
when
men
speake
evill
of
God
himselfe
:
as
doth
the
swearer
,
and
for-swearer
,
the
murmurer
,
and
such
as
reason
Atheistically
,
against
the
nature
,
counsels
,
or
providence
of
God
:
Comm.
3
Psal.
73.9
.
And
as
evill
speaking
may
be
aggravated
by
the
persons
against
whom
:
so
may
it
be
by
the
maner
:
For
if
it
be
evill
to
speak
evill
in
any
fashion
,
then
it
is
much
more
evill
,
First
,
to
raile
:
1
Cor.
6.10
.
mouth
full
of
cursing
:
Psalme
,
10.7
.
Rom.
3.14
.
Secondly
,
to
complaine
in
all
places
for
slight
occasions
,
or
trespasses
.
Thirdly
,
to
hide
hatred
with
lying
lips
:
Psal.
62.4
.
Prov.
10.18
.
Psal.
41.6
.
Fourthly
,
to
goe
about
to
cary
tales
,
and
slanders
,
Lev.
19.
Fiftly
,
to
speake
evill
of
others
,
when
we
are
guilty
of
the
same
offences
our selves
,
or
greater
,
Rom.
2.1
,
2
,
3.
Mat.
7.1
,
3.
Sixtly
,
to
reveal●
secrets
,
this
is
slander
:
Prov.
11.13
.
Neither
are
men
free
from
this
vice
,
or
guilt
,
when
they
are
whisperers
,
and
doe
it
secretly
,
and
as
many
doe
,
with
charge
that
they
speake
not
of
it
againe
,
yet
themselves
in
the
very
next
company
will
tell
it
out
againe
:
2
Cor.
12.20
.
Nor
when
they
joyne
with
their
evill
speaking
the
acknowledgement
of
their
praises
of
whom
they
speake
.
For
many
times
their
[
but
]
tends
to
a
greater
defamation
,
and
by
praising
them
they
onely
save
themselves
from
blame
,
and
intend
thereby
to
inforce
their
defamation
the
more
.
Nor
is
it
an
extenuation
,
when
they
revile
their
inferiors
:
For
,
Masters
must
not
threaten
their
servants
,
Ephes.
6.9
.
nor
parents
must
not
pr●voke
their
children
to
wrath
,
Ephes.
6.4
.
nor
husbands
be
bitter
to
their
wives
,
Col.
3.9
.
Nor
great
men
may
Lord
it
over
their
poore
tenants
,
or
people
:
Prov.
13.8
.
Nor
men
that
excell
in
gifts
,
be
masterly
in
their
words
to
their
inferiors
in
gifts
:
Iames
3.1
.
Nor
when
men
revile
being
reviled
:
For
this
is
also
prohibited
unto
Christians
,
1
Pet.
3.9
.
First
,
from
commandement
.
Men
are
streightly
charged
by
God
to
refraine
their
tongues
from
evill
:
Psal.
34.
and
not
to
speake
evill
one
of
another
:
James
4.9
.
to
speake
evill
of
no
man
:
Tit.
3.1
.
nor
to
render
reviling
for
reviling
:
1
Pet.
3.9
.
we
must
blesse
and
not
curse
:
Rom.
12.14
.
Secondly
,
from
the
consideration
of
our
owne
persons
,
and
estates
in
Christ
.
We
are
called
to
blessing
and
are
the
heires
of
blessing
:
and
therefore
it
is
monstrous
uncomely
for
us
,
that
are
free
borne
,
to
use
such
servile
and
base
language
1
Pet.
3.9
.
Thirdly
,
from
example
.
Michael
the
Archangell
,
when
he
contended
with
the
devill
,
durst
●●t
bring
against
him
any
railing
accusation
:
Iude
9.
The
Apostle
sheweth
their
practice
herein
blesse●
Cor.
4.12
.
When
Shemei
cursed
David
,
and
called
him
a
Sonne
of
Beliall
,
and
a
bloody
man
,
he
said
:
Let
him
curse
,
because
the
Lord
hath
said
unto
him
,
curse
David
,
It
may
be
the
Lord
will
looke
upon
my
affliction
,
and
the
Lord
will
requite
me
good
for
his
cursing
this
day
,
Thus
he
bore
it
,
though
he
continued
cursing
,
and
cast
stones
,
and
dust
at
him
:
2.
Sam.
16.8.10.11.12
.
13.
But
above
all
we
should
learne
this
of
our
Saviour
Christ
,
In
whom
was
found
no
guile
in
his
mouth
,
who
,
when
hee
was
reviled
,
reviled
not
againe
;
when
he
suffered
,
he
threatned
not
,
but
committed
himselfe
to
him
,
that
judgeth
righteously
:
1.
Pet.
2.23
.
Fourthly
,
from
the
causes
of
it
.
Bitter
speaking
comes
from
a
bitter
roote
of
a
cursed
disposition
in
our
natures
:
Heb
12.14.15
.
It
proceeds
sometimes
from
envie
at
the
good
of
others
,
sometimes
from
malice
and
secret
grudge
,
sometimes
from
guile
and
fraudulent
purposes
,
sometimes
from
Hypocrisy
also
:
For
,
hee
that
is
much
in
judging
other
men
,
Fiftly
,
from
the
effects
;
Effects
I
say
both
of
restraining
it
,
and
committing
it
.
If
we
did
restraine
judging
,
reviling
,
backbiting
,
and
all
bitternesse
,
How
happy
would
our
lives
be
;
How
comfortable
would
our
conversation
bee
?
We
should
live
long
and
see
good
daies
:
Psal.
34.12
.
Besides
:
it
is
a
wonderfull
praise
of
the
gifts
of
God
,
and
signe
of
a
large
measure
of
grace
,
to
avoid
evill
speaking
:
He
is
a
perfect
man
,
that
sinneth
not
in
these
customary
sinnes
of
the
tongue
,
James
,
3.2
.
and
it
is
alwaies
,
a
mans
Honour
to
cease
from
strife
,
Prov.
20
●2
.
The
effects
of
committing
it
are
many
and
fowle
:
and
that
both
to
others
,
and
to
themselves
.
First
,
to
others
,
and
so
first
it
grives
the
spirit
of
God
,
by
which
we
are
sealed
to
the
day
of
redemption
For
,
a
bitter
spirit
is
a
wonderfull
crosse
to
that
meeke
spirit
of
Christ
Jesus
.
Eph.
3.31
.
Secondly
,
it
is
a
singular
injury
to
men
,
at
whom
we
cast
our
bitter
words
.
For
we
trouble
their
peace
and
worke
much
disquietness
:
and
besides
,
when
men
contend
by
evill
words
,
it
can
hardly
be
avoided
,
but
many
will
be
desiled
,
yea
many
besides
them selves
as
they
are
severably
inclined
to
either
party
,
Heb.
12.14.15
.
Thirdly
,
and
it
is
certaine
in
Gods
account
,
and
in
mens
too
,
thou
wert
as
good
shoot
arrowes
at
them
,
as
bitter
words
,
and
runne
them
in
with
swords
,
or
cut
them
with
sharpe
razors
,
as
mangle
their
names
and
credits
,
with
thy
censures
,
or
slanders
,
or
reproaches
.
Secondly
,
to
them selves
.
They
bring
much
hurt
to
them selves
,
that
accustome
them selves
to
ill
language
in
any
of
these
kindes
.
For
,
they
make
them selves
guiltie
of
a
world
of
wickednes
.
Iames
3.9
.
First
,
they
wrong
the
law
of
God
.
For
he
that
judgeth
his
brother
,
condemneth
the
Law
:
James
.
4.9
.
Secondly
,
they
transgresse
against
the
law-giver
,
whose
proper
office
is
to
judge
the
waies
of
all
men
.
Iames
4.10
.
Thirdly
,
they
discover
also
their
owne
folly
and
weaknes
.
For
,
it
is
a
mans
honour
to
cease
from
strife
,
but
every
foole
will
be
medling
:
Prov.
20.
●
.
Fourthly
,
they
shame
the
profession
of
Religion
.
For
,
this
is
thanke
worthy
if
a
man
suffer
evill
for
well
doing
.
1.
Pet.
2.19
.
But
what
a
shame
is
it
,
when
thou
suffrest
as
a
busie
body
in
other
mens
matters
:
1.
Pet.
4.15
.
Fiftly
,
besides
it
is
certaine
,
Evill
words
corrupt
good
manners
:
thou
losest
so
much
of
thy
honesty
,
and
piety
,
as
thou
admittest
of
evill
in
thy
tongue
:
1.
Cor.
15.33
.
And
if
you
bite
and
devour
one
another
,
take
heed
you
be
not
consumed
one
of
another
:
Gal.
5.15
.
And
if
thou
judge
,
thou
shalt
be
judged
.
He
that
is
given
much
to
censuring
,
seldome
or
never
scapes
great
censures
himselfe
:
Matth.
7.
Sixtly
,
Besides
,
also
,
these
courses
will
encrease
unto
greater
condemnation
:
God
may
be
provoked
to
take
thee
in
hand
,
and
thou
maiest
be
in
danger
to
be
plagued
for
it
for
ever
in
Hell
,
Iam.
3.1
.
Seventhly
,
and
if
this
evill
vice
grow
in
thee
,
thou
art
fit
to
be
cast
out
of
the
Communion
of
Saints
:
men
are
charged
to
avoid
thee
,
and
not
to
eate
with
thee
▪
1.
Cor.
5.11
.
And
though
that
censure
bee
not
executed
by
the
Church
alwaies
,
yet
God
many
times
makes
such
persons
so
lothsome
,
that
every
body
avoids
them
as
much
as
they
can
.
Eighthly
,
further
,
this
very
effect
heere
mentioned
should
perswade
much
with
us
.
It
is
a
sinne
that
greatly
hindereth
the
profit
of
the
word
:
bitter-tongued
persons
never
grow
much
in
religion
.
For
,
it
is
required
,
that
we
should
receive
the
word
with
meckenesse
,
and
lay
aside
all
supers●uity
of
maliciousnes
;
such
as
this
evill
speaking
in
these
kindes
is
,
lam
.
1.21
.
Lastly
,
as
m●n
love
cursing
,
so
it
shall
come
unto
them
:
and
as
they
love
not
blessing
,
so
it
shall
be
far
from
them
,
Psal.
109.17
.
The
use
should
be
both
for
Humiliation
,
and
for
Instruction
.
First
,
for
Humiliation
.
It
may
greatly
abase
many
Christians
that
are
extreamly
guilty
of
this
sinne
.
How
hath
this
wickednesse
prevailed
in
many
places
!
The
way
of
peace
few
men
have
knowne
:
there
is
almost
no
meekenesse
,
but
lying
and
flattering
,
and
censuring
,
and
railing
,
and
slandering
,
and
reproach
upon
reproach
,
and
back-biting
every
where
:
Yea
,
what
are
the
families
of
the
most
,
but
as
so
many
kennels
of
Curres
,
such
snarling
,
and
biting
,
and
provoking
one
another
?
Husbands
bitter
to
their
Wives
;
Wives
contentions
like
a
continuall
dropping
;
Masters
threatning
their
Servants
,
and
Servants
answering
againe
and
cursing
their
Masters
.
How
are
the
lives
of
the
most
destitute
of
contentment
,
and
their
states
of
prosperitie
,
even
by
reason
of
this
sinne
?
But
,
let
all
that
feare
God
,
learne
from
henceforth
to
make
more
conscience
of
their
words
,
and
refraine
their
lips
from
evill
.
Quest.
But
what
should
a
man
doe
to
keepe
himselfe
free
from
this
vice
,
or
that
this
fountaine
of
evill
speaking
may
be
dried
up
?
First
,
He
must
learne
to
speake
well
to
God
,
and
of
godlinesse
:
if
wee
did
study
that
holy
language
of
speaking
to
God
by
prayer
,
we
would
bee
easily
fitted
for
the
governement
of
our
tongues
toward
men
:
we
speak
ill
to
men
,
because
we
pray
but
ill
to
God
.
Secondly
,
hee
must
lay
this
rule
upon
himselfe
,
and
watch
to
the
performance
of
it
,
he
must
studie
to
be
quiet
,
and
meddle
with
his
owne
businesse
,
and
not
meddle
with
the
strife
that
belongs
not
to
him
;
resolving
,
that
hee
will
never
suffer
,
as
a
busie
bodie
in
other
mens
matters
.
1.
Thes.
4.
1.
Pet.
4.15
.
Thirdly
,
he
must
keepe
a
Catalogue
of
his
owne
faults
continually
in
his
minde
:
when
wee
are
so
apt
to
taske
others
,
it
is
because
we
forget
our
owne
wickednesse
.
Fourthly
,
his
words
must
be
few
:
for
,
in
a
multitude
of
words
there
cannot
want
sinne
,
and
usually
this
sinne
is
never
absent
.
Fiftly
,
he
must
not
allow
himselfe
liberty
to
thinke
evill
.
A
suspitious
person
will
speake
evill
.
Sixtly
,
he
must
pray
to
God
to
set
a
watch
before
the
doores
of
his
lips
.
Seventhly
,
he
must
avoide
vaine
and
provoking
company
.
It
may
bee
observed
often
,
that
when
men
get
into
idle
companie
(
which
perhaps
they
like
not
)
the
very
complement
of
discoursing
extracteth
evill
speaking
to
fill
up
the
time
;
especially
,
he
must
avoide
the
company
of
censurers
:
for
,
their
ill
language
,
though
at
first
disliked
,
is
insensibly
learned
.
Eighthly
,
hee
must
especially
strive
to
get
meekenesse
,
and
to
bee
soft
,
and
shew
his
meeknesse
to
all
men
.
Tit
,
3.1.2
.
Ninthly
,
if
he
have
this
way
offended
,
then
let
him
follow
that
counsell
,
Let
his
owne
wordes
grieve
him
,
Psal.
56.5
;
that
this
,
let
him
humble
himselfe
seriously
for
it
before
God
by
hearty
repentance
:
this
sinne
is
seldome
mended
,
because
it
is
seldome
repented
of
.
Quest.
But
what
should
I
doe
to
avoid
evill
speaking
in
others
?
Ans.
First
,
live
honestly
and
without
offence
:
in
the
day
of
Gods
visitation
they
will
glorifie
God
,
Phil.
2.15
.
1.
Pet.
2.
verse
13.
Secondly
,
if
men
will
yet
revile
,
learne
of
David
and
Christ
,
and
the
godly
,
to
be
patient
,
and
not
revile
againe
,
but
rather
blesse
them
,
1.
Pet.
3.5
.
and
2.23
.
1.
Cor.
4.12
.
Thirdly
,
if
men
be
still
unreasonable
and
absurd
,
betake
thy selfe
to
prayer
:
and
then
either
God
will
turne
their
hearts
,
or
quiet
thine
,
Psal.
104.2.3.4
.
Fourthly
,
thou
must
not
give
thy
heart
to
all
that
men
say
;
but
be
sometimes
as
a
deafe
man
that
heares
not
,
and
as
a
dumbe
man
in
whose
mouth
are
no
words
of
reproofe
,
Eccles.
7.23.24
.
Psalm
.
38.13.14
.
Fiftly
,
if
yet
thou
be
pursued
,
then
remember
this
comfort
,
The
curse
that
is
causelesse
shall
not
come
,
Prov.
26.2
.
and
though
they
curse
,
yet
God
wil
blesse
,
Psal.
109.28
.
God
will
turne
their
cursing
into
a
blessing
,
and
he
will
curse
them
that
curse
thee
,
Numb.
24.9
.
and
if
thy
reproaches
be
for
the
cause
of
religion
and
righteousnesse
,
blessed
art
thou
that
art
accounted
worthy
to
suffer
for
it
:
For
,
Great
is
thy
reward
in
heaven
,
Mat.
5.11
.
Acts
5.41
.
thou
hast
cause
to
rejoice
in
such
contumelies
,
2.
Cor.
12.10
.
Hitherto
of
the
catalogue
of
sinnes
to
be
avoided
.
The
manner
here
followes
to
be
considered
of
:
and
that
may
be
noted
from
the
word
Laying
aside
,
and
from
the
manner
of
the
expressing
the
sinnes
.
Out
of
all
,
there
are
briefly
five
things
may
be
noted
.
First
,
that
by
nature
wee
are
all
enclined
to
and
clogged
with
these
sinnes
:
for
,
that
the
word
layed-aside
imports
.
For
,
it
shewes
,
that
by
nature
they
hang
upon
us
.
Tit.
3.3
:
which
should
teach
us
to
watch
our
hearts
against
these
sinnes
,
seeing
they
are
so
naturall
to
us
;
and
to
pursue
the
reformation
of
them
with
so
much
the
more
constancy
and
diligence
,
by
how
much
it
is
the
more
hard
to
shake
off
what
is
naturall
to
us
.
Secondly
,
it
should
teach
us
to
forbeare
intemperate
words
and
carriage
toward
others
,
in
whom
we
discerne
these
sinnes
so
farre
,
as
they
are
infirmities
:
but
rather
we
should
be
soft
,
and
shew
all
meeknesse
to
all
men
;
considering
,
that
we
our selves
also
were
infected
with
the
same
faults
.
Secondly
,
that
the
naturall
man
is
daily
guilty
of
these
sinnes
,
and
useth
them
as
if
they
were
necessary
to
his
well-being
.
He
cannot
be
without
them
:
he
weares
them
as
his
garments
,
or
betakes
himself
to
them
as
to
his
weapons
:
hee
thinkes
he
is
adorned
by
them
.
This
is
imported
by
the
metaphor
:
Hee
thinkes
,
if
he
did
not
ease
himselfe
by
hypocrisie
,
the
service
of
God
would
destroy
his
contentment
.
If
hee
did
not
use
guile
,
he
should
never
thrive
.
If
he
did
not
use
violent
speeches
,
hee
should
bee
despised
:
and
so
of
the
rest
.
This
may
serve
to
put
a
difference
betwixt
the
wicked
and
the
godly
in
the
guiltinesse
of
these
sinnes
:
for
,
Thirdly
,
that
true
grace
and
respect
of
the
word
of
God
must
put
off
and
banish
all
these
things
.
He
that
would
have
comfort
in
his
conversion
,
or
bring
sound
affections
to
the
word
,
must
take
a
course
to
mend
these
faults
,
Eph.
4.
22.
Col.
3.8
.
This
should
be
for
great
reproofe
of
such
Christians
as
shame
their
profession
of
godlinesse
by
not
shaking
off
these
faults
;
and
besides
,
greatly
darken
the
comfort
of
their
calling
,
by
walking
so
carnally
herein
,
1.
Cor.
3.1.2.3
.
Fourthly
,
for
the
manner
,
how
these
sinnes
are
to
bee
avoided
in
speciall
:
Here
are
diverse
things
to
be
noted
.
The
metaphor
imports
,
that
wee
must
lay
these
things
aside
,
as
the
Porter
layes
aside
his
heavie
burden
;
or
as
the
Rebell
layes
aside
his
Armes
and
weapons
;
or
as
the
weary
Pilgrime
laies
aside
his
foule
and
troublesome
long
garments
;
or
as
the
captive
Maid
,
when
shee
was
to
bee
married
,
laid
aside
the
garments
of
her
captivitie
,
Deut.
21.13
.
Now
we
thus
lay
them
aside
chiefly
two
wayes
.
First
,
by
confessing
them
,
and
mourning
for
them
,
Heb.
12.
Secondly
,
by
renouncing
and
forsaking
the
practice
of
them
:
but
then
we
must
further
note
,
that
they
must
be
so
laid
aside
,
as
they
be
never
taken
up
againe
.
Wee
must
not
lay
them
aside
as
wee
ordinarily
doe
our
garments
,
to
weare
them
againe
the
next
day
or
the
next
weeke
.
Besides
,
it
is
here
to
bee
observed
,
that
these
sinnes
are
not
rooted
out
in
a
moment
.
A
Christian
is
long
laying
them
aside
.
He
doth
speake
of
the
present
endeavour
:
It
must
be
an
every-dayes
worke
,
to
judge
our selves
for
them
,
and
resist
them
,
till
the
power
of
them
be
broken
.
Lastly
,
we
may
hence
note
,
that
wee
should
give
over
the
practice
,
but
not
the
remembrance
of
our
former
sinnes
.
For
hee
saith
,
laying-aside
;
not
burying
them
,
or
renting
to
pieces
,
or
the
like
phrase
,
which
might
import
the
utter
forgetting
of
them
.
To
remember
our
fau●tinesse
in
these
things
,
will
keepe
us
humble
,
and
make
us
more
innocent
and
free
from
them
,
and
more
compassionate
over
others
.
Fiftly
,
note
the
extent
in
setting
downe
the
sinnes
to
be
avoided
:
whence
observe
two
things
.
1.
First
,
that
he
saith
all
malice
,
all
guile
,
and
all
evill
speaking
;
to
note
,
that
a
Christian
should
not
beare
with
himselfe
in
the
least
measure
of
failing
in
any
of
these
:
For
a
little
of
this
leaven
will
sowre
the
whole
lumpe
,
and
a
small
roote
of
any
of
these
will
growe
up
to
a
great
deale
of
trouble
and
infection
.
2.
Secondly
,
In
that
hee
saith
Hypocrisies
,
and
Envies
in
the
plurall
number
,
and
so
evill
●peakings
:
To
note
,
that
we
should
search
our
hearts
so
,
as
not
to
tolerate
in
our selves
any
kind
of
these
evils
.
It
is
not
enough
to
be
free
from
some
kinds
of
Hypocrisy
,
but
we
must
be
free
from
all
:
and
our
sincerity
shews
it self●
herein
,
that
seeing
we
cannot
bee
wholly
rid
of
hypocrisie
,
yet
we
will
hate
it
,
and
strive
against
every
part
and
kinde
of
it
.
Verse
2.
As
new
borne
babes
desire
the
sincere
milke
of
the
word
,
that
ye
may
grow
thereby
.
Hitherto
of
the
things
to
be
avoided
.
NOw
followes
the
second
thing
,
and
that
is
,
what
we
must
doe
,
that
we
may
profit
by
the
word
,
namely
that
we
must
get
tender
and
constant
affections
to
the
word
,
if
we
would
ever
grow
by
it
in
knowledge
and
grace
:
and
this
is
set
out
metaphorically
by
the
comparison
of
appetite
and
desire
in
new
borne
babes
unto
milke
.
The
meaning
is
,
that
Christians
,
that
would
profit
,
must
be
like
children
in
their
affections
to
the
word
:
they
must
love
it
,
and
long
for
it
,
and
delight
in
it
,
and
have
their
hearts
set
upon
it
,
as
affectionately
,
as
children
doe
naturally
thirst
after
the
brest
:
This
is
a
point
of
singular
use
,
and
such
,
as
all
of
us
ought
to
take
notice
of
,
to
get
our
hearts
rightly
framed
,
and
firmed
herein
.
The
disease
of
the
most
hearers
lieth
in
the
defect
of
this
:
and
the
happinesse
of
such
,
as
doe
thrive
apace
in
godlinesse
,
is
to
be
ascribed
to
this
affectionate
love
of
the
word
.
There
be
three
things
about
these
desires
for
matter
of
observation
,
must
be
distinctly
noted
:
The
first
concernes
the
necessity
of
this
desire
:
The
second
,
the
utility
:
And
the
third
,
the
true
nature
of
this
holy
desire
.
For
the
first
:
It
is
evident
from
hence
,
that
all
that
come
to
the
word
,
It
is
indispensably
required
,
that
they
come
with
appetite
:
men
must
bring
affection
,
and
desire
after
the
word
,
if
they
would
ever
grow
by
it
.
If
we
would
ever
drinke
freely
of
the
water
of
life
,
we
must
be
such
as
thirst
after
it
.
Revel.
21.6
.
If
we
would
have
God
to
feed
with
milk
and
wine
,
we
must
be
such
,
as
have
a
true
thirst
after
it
.
Isaiah
.
55.1
.
If
we
would
not
have
all
successe
blasted
in
us
,
we
must
take
heed
of
loathing
the
meanes
,
that
is
,
despising
prophecie
:
1.
Thes.
5.21
.
For
the
second
:
It
is
likewise
evident
from
hence
,
that
though
wee
have
many
wants
,
and
ignorances
,
and
weaknesses
,
yet
if
we
have
affection
to
the
word
,
we
shall
never
be
destitute
of
some
happy
successe
in
the
vse
of
it
.
The
former
places
assure
Gods
blessing
and
confirme
it
,
that
God
will
not
be
wanting
to
any
,
that
hath
this
appetite
:
It
is
all
that
God
stands
upon
.
Every
one
that
thirsteth
may
come
,
and
buy
and
eate
,
annd
drinke
aboundantly
:
Isaiah
.
●5
.
1.2.3
.
Let
us
be
carefull
of
the
condition
:
to
desire
the
word
,
as
the
child
doth
the
milk
;
and
God
will
not
faile
to
give
the
successe
,
we
shall
grow
by
it
.
Now
for
the
third
point
.
It
is
here
to
be
carefully
noted
what
kind
of
desire
of
the
word
is
that
,
to
which
this
promise
is
annexed
:
The
true
desire
after
the
word
hath
chiefly
foure
distinct
things
in
it
.
First
,
Estimation
of
the
word
above
all
other
outward
things
.
When
wee
can
account
it
a
great
blessednesse
to
be
chosen
of
God
to
this
priviledge
to
approach
unto
him
in
the
courts
of
his
house
.
Psal.
65.4
.
Psal.
119.127.128
.
When
we
can
say
with
David
,
Oh
how
amiable
are
thy
tabernacles
,
and
think
it
better
to
be
a
doore-keeper
in
Gods
house
,
then
to
dwel
in
the
tents
of
wickednesse
Psal.
84.1.10
.
When
we
esteem
the
directions
and
comforts
of
Gods
word
above
Gold
and
silver
:
Psal.
119.127
.
and
with
Paul
account
all
things
but
losse
in
comparison
of
the
excellent
knowledge
of
Christ
,
which
may
bee
heere
had
.
Philip
3.9
.
Secondly
,
Longing
and
appetite
after
it
,
as
true
and
certaine
,
as
the
very
appetite
of
a
child
is
to
the
brest
:
this
is
expressed
by
the
similitudes
of
panting
,
thirsting
,
and
watching
after
the
word
in
divers
Scriptures
:
and
when
this
longing
is
more
vehement
,
it
is
set
out
by
the
passion
of
fainting
for
it
,
and
of
the
breaking
of
the
soule
for
it
:
Psal.
42.1
.
&
84.2
.
&
119.20.40
.
&
131.
Thirdly
,
Satisfaction
and
contentment
,
when
we
speed
well
in
the
word
:
as
the
child
is
quieted
,
and
sleepeth
in
the
rest
and
vertue
of
the
milk
it
hath
received
:
David
saith
,
his
soule
was
satisfied
as
with
marrow
:
Psal.
63.1.5
.
and
is
graunted
of
all
the
godly
and
chosen
ones
,
Psa
,
65.4
.
When
it
is
sweet
like
hony
to
our
taste
,
Psa.
119.103
.
Fourthly
,
Constancy
,
and
the
renewing
of
affection
.
A
childes
appetite
is
renewed
every
day
,
though
it
seeme
to
be
full
for
the
present
,
and
such
is
the
true
desire
of
the
godly
.
It
is
not
a
desire
for
a
fitt
,
but
is
renewed
daily
,
as
the
appetite
to
our
appointed
food
is
,
Iob.
23.
He
that
hath
this
desire
may
bee
found
daily
waiting
at
the
gates
of
wisedome
:
Prov.
8.34
.
Vs●
1.
The
vse
of
all
may
be
chiefly
threefold
:
For
,
Question
.
But
how
may
we
know
,
whether
we
have
this
estimation
,
longing
after
,
and
constant
affection
to
the
word
?
Answ.
It
may
be
known
divers
waies
,
especially
if
our
affections
be
grown
to
any
good
ripenesse
,
First
,
If
we
seeke
the
blessing
of
the
word
of
God
,
as
a
chiefe
happinesse
,
we
would
desire
of
him
in
his
speciall
mercie
to
give
it
unto
us
.
Psa.
119.68
,
132
,
144
,
155.
and
so
by
the
constancy
of
prayer
we
may
also
discern
the
constancy
of
our
appetite
.
Secondly
,
if
we
can
be
diligent
and
content
to
take
any
paines
,
or
be
at
any
cost
,
that
we
may
be
provided
of
this
food
that
perisheth
not
.
Iohn
6.27
.
Thirdly
,
if
wee
can
hoord
and
hide
up
the
word
in
our
hearts
,
as
worldly
men
would
doe
their
treasures
,
Psal.
119.11
.
●oying
in
it
as
much
,
as
in
all
riches
,
Psal.
119.14.162
.
especially
,
if
we
can
batten
and
wax
fat
by
the
contentments
of
it
;
as
carnall
men
doe
,
when
they
live
at
hearts
ease
.
Psalme
119.70
.
Fourthly
,
if
it
will
still
our
crying
,
that
is
,
if
it
will
comfort
us
,
and
quiet
our
hearts
in
all
distresses
:
Psal.
119.50
,
143
,
92.
so
as
nothing
shall
offend
us
.
verse
16●
.
Fiftly
,
If
we
make
haste
and
come
willingly
at
the
time
of
assembling
:
Psa.
110.3
.
But
especially
,
if
we
make
haste
,
and
not
delay
in
practising
,
what
we
learne
thence
:
Psal.
119.60
.
Sixtly
,
if
wee
be
thankefull
to
God
,
and
abound
in
the
free
will
offrings
of
our
mouthes
for
the
good
wee
get
by
the
word
:
Psal.
119.
7
,
108.164
,
171.
Seaventhly
,
if
we
can
be
truely
grieved
,
and
say
with
David
,
Sorrow
takes
hold
on
us
,
because
the
wicked
keepe
not
Gods
law
,
119.159
.
Eighthly
,
If
we
delight
to
talke
of
Gods
word
,
and
to
speake
of
his
wondrous
workes
discovered
in
his
word
.
Psal
119.27
,
172
,
&c.
These
things
and
the
like
are
in
them
that
have
their
affections
tender
,
and
striving
in
them
:
Now
whereas
many
of
Gods
children
may
have
true
desire
to
the
word
,
First
,
it
is
a
signe
that
we
doe
heartily
love
the
word
,
when
wee
can
from
our
hearts
love
and
blesse
them
,
that
doe
love
the
word
,
accounting
them
happy
for
their
very
love
to
the
word
.
Psal.
119.1.12
.
Thirdly
,
It
is
a
signe
of
love
to
the
word
,
and
of
desire
after
it
,
when
we
can
mourne
for
the
famine
of
the
word
,
as
a
bitter
crosse
.
Psal.
42.3.4
.
Fourthly
,
Yea
,
when
men
have
the
word
,
and
yet
find
not
comfort
in
it
,
it
is
a
signe
of
their
true
affection
when
they
long
for
those
comforts
with
heavinesse
of
heart
,
and
account
themselves
in
an
uncomfortable
distresse
,
yea
bitter
distresse
,
till
the
Lord
returne
to
them
in
his
person
in
the
power
of
the
meanes
.
Psal.
119.82
,
83
,
123
,
131.
Fiftly
,
It
is
a
signe
we
love
the
word
,
when
such
as
feare
God
are
glad
of
us
:
it
is
a
signe
,
that
the
Godly
doe
discerne
appetite
in
us
,
though
we
do
not
,
when
they
are
tenderly
affected
toward
us
.
Psal.
119
▪
74.
Sixtly
,
We
may
know
our
affection
to
the
word
,
by
our
willingnesse
to
be
ruled
by
it
:
if
we
can
make
the
word
our
Counseller
,
it
is
sure
we
do
delight
in
it
,
whatsoever
we
conceive
of
our selves
.
Psal.
119
24.
Lastly
,
to
strive
against
our
dulnesse
constantly
,
and
to
pray
to
be
quickned
,
is
a
good
signe
,
that
we
have
some
desire
to
the
word
.
One
may
love
Gods
precepts
,
and
yet
need
to
be
quickned
.
Psal.
119.159
.
Vse
2.
Secondly
,
this
doctrine
of
desire
,
and
appetite
after
the
word
,
may
much
humble
the
most
of
us
;
some
being
altogether
void
of
all
desire
after
it
,
more
then
for
fashion
sake
:
and
the
better
sort
have
their
appetites
either
dull
,
or
decayed
.
Quest.
Whence
comes
it
that
people
have
no
more
affection
to
the
word
,
or
that
men
are
so
cloyed
with
the
word
?
Ans.
The
lets
of
appetite
and
affection
to
the
word
may
bee
considered
two
wayes
:
First
,
as
they
are
without
us
.
Secondly
,
as
they
are
within
us
.
Without
us
,
the
cause
of
want
of
affection
is
sometimes
in
the
Minister
:
sometimes
in
the
Divell
:
sometimes
in
the
company
men
sort
withall
:
and
sometimes
in
God
himselfe
.
1.
In
Ministers
there
are
two
things
,
which
marvelously
hinder
the
admiration
,
and
desire
after
the
word
.
The
first
is
,
the
manner
of
their
teaching
,
when
they
teach
unskilfully
,
deceitfully
,
vaingloriously
,
negligently
,
or
coldly
.
When
there
is
not
a
majesty
,
and
purity
,
and
life
in
the
teacher
,
it
is
no
wonder
if
there
be
no
affection
in
the
people
.
2.
Cor.
4
,
2.
1.
Thessa.
2.
2
,
3
,
4
,
6
,
8.
1.
Cor.
2.4
.
2.
Tim.
2
,
15.
The
second
is
their
ill
lives
.
What
made
the
people
in
Elies
time
so
loath
the
service
of
God
,
but
the
wicked
lives
of
Hophn●
and
Phineas
.
1.
Sam.
3.
Ministers
must
teach
by
example
as
well
as
by
doctrine
,
if
they
will
not
be
despised
.
1
Tim
4
,
12.
2.
The
Divell
,
that
god
of
this
world
,
doth
mightily
labour
in
this
point
to
keepe
men
from
affecting
the
Gospell
.
If
he
cannot
hinder
men
from
hearing
,
then
his
next
worke
is
by
all
possible
indeavours
to
blinde
their
mindes
,
and
marre
their
tastes
,
that
they
may
not
perceive
nor
regard
the
glorious
things
of
God
in
Christ
:
2.
Cor
▪
4.4
.
3.
Evill
company
is
a
wonderfull
impediment
,
it
causeth
perpetually
hardnesse
of
heart
,
and
carelesness
:
it
keepes
the
hearts
of
the
wicked
men
in
a
continuall
habituall
deadnesse
,
and
the
best
men
seldome
light
into
prophane
company
but
they
get
some
degree
of
dulnesse
,
and
deadnesse
of
affections
by
it
.
Prov.
9.6
.
Psal.
119.115
.
4.
God
himselfe
being
provoked
by
mans
extreame
wilfulnesse
in
sinning
,
gives
them
over
to
a
spirit
of
slumber
,
and
curseth
their
very
blessings
;
yea
,
restraineth
sometimes
the
very
gifts
of
his
servants
,
that
so
hee
may
execute
his
judgements
upon
a
rebellious
people
.
The
Lord
hideth
his
statutes
from
them
,
and
with-holding
his
spirit
,
keeps
backe
the
life
of
the
word
in
their
hearts
.
Esay
6.10
.
Yea
many
times
to
scourge
the
unthankfulnesse
,
and
unprofitablenesse
,
of
his
owne
people
,
he
doth
for
a
time
hide
his
testimonies
from
them
.
Psal.
119.19
.
Thus
much
of
the
lets
without
us
.
The
internall
lets
must
be
considered
.
First
,
in
the
wicked
.
Secondly
,
in
the
godly
.
The
cause
of
this
heartlessenesse
,
and
want
of
affection
in
the
wicked
,
is
,
Secondly
,
their
prophanenesse
and
irreligiousnesse
:
they
live
without
God
,
or
without
Christ
in
the
world
,
they
make
no
conscience
of
their
wayes
.
They
forget
their
later
end
:
they
mind
not
the
good
of
their
soules
,
but
only
earthly
things
:
they
never
tasted
of
the
bountifulnesse
of
the
Lord
,
but
were
altogether
corrupt
,
and
strangers
from
the
life
of
God
,
only
greedy
in
sinning
.
Thirdly
,
Atheisme
:
there
is
in
the
hearts
of
all
wicked
men
in
some
degree
abominable
conceits
concerning
God
and
his
word
▪
They
either
doubt
,
whether
the
Scriptures
be
the
true
word
of
God
:
or
else
they
are
strongly
carried
to
resolve
,
there
is
no
profit
in
the
knowledge
of
Gods
wayes
,
or
in
serving
the
Almighty
.
Iob.
21.14
.
Malac.
3.15
.
Fourthly
,
Cares
of
life
:
The
love
of
the
profits
,
or
pleasures
of
this
life
,
cheak
the
word
,
and
the
power
of
it
,
as
is
apparent
by
these
places
.
Matth.
13.
Luke
14.
Psal.
119.36
,
37
,
&c.
Fiftly
,
In
some
eyther
whoredome
or
wine
:
for
these
two
sinnes
together
,
or
either
of
them
take
away
mens
hearts
,
they
are
voide
of
all
due
consideration
,
and
of
all
affection
to
Gods
word
:
They
are
senselesse
creatures
.
Hosh.
4.
Thus
of
the
chiefe
lets
of
the
wicked
.
The
lets
of
affection
in
the
godly
are
divers
.
Secondly
,
Sometimes
it
is
want
of
comfortable
fellowshippe
in
the
Gospell
.
Affection
,
that
is
alone
,
is
seldome
constant
in
the
same
degree
.
There
is
much
quickning
and
comfort
and
incitation
in
a
constant
,
and
tender
,
and
profitable
society
with
such
as
love
the
word
,
Psalm
.
119.
verse
63.
Thirdly
,
Sometimes
it
is
some
secret
sinne
that
gets
too
much
dominion
over
them
.
As
affection
may
stand
with
meere
frailties
and
infirmities
:
So
,
on
the
other
sid●
,
if
any
sinne
once
get
head
,
and
men
yeeld
to
it
,
and
agree
to
obey
it
,
their
affections
to
the
word
presently
dye
within
them
,
Psal.
119.133
.
Yea
,
if
this
sinne
be
but
in
the
thoughts
,
and
be
yeelded
to
and
delighted
in
,
and
that
constantly
they
seeke
the
pleasure
of
contemplative
wickednesse
,
and
doe
not
resist
it
by
praying
against
it
,
even
vaine
thoughts
may
dead
the
affections
,
and
poison
them
,
Psal.
119.113
.
Fourthly
,
sometimes
it
is
neglect
of
mortification
:
the
s●ule
will
gather
aboundance
of
humors
,
as
well
as
the
body
:
and
therefore
Christians
should
not
goe
too
long
,
especially
if
they
●eele
a
kind
of
fulnes
to
grow
upon
them
,
but
take
a
purge
,
that
is
,
seriously
and
secretly
set
time
apart
to
humble
themselves
before
God
,
purging
out
their
most
secretest
corruptions
with
all
hearty
confession
before
God
.
Fiftly
,
sometimes
it
is
want
of
practice
or
want
of
an
orderly
disposing
of
their
waies
in
godlinesse
.
If
they
rest
onely
in
hearing
,
their
affections
cannot
last
long
sincere
:
and
,
besides
,
the
most
Christians
burden
their
own
harts
for
very
want
of
order
,
and
that
they
goe
not
distinctly
about
the
works
of
godlinesse
,
but
rake
together
a
great
heape
of
doctrine
which
they
know
not
what
to
doe
withall
.
Psal.
50.
ult.
Sixtly
,
sometimes
againe
it
is
occasioned
by
inordinate
feeding
:
when
Christians
begin
to
affect
novelties
,
and
seeke
to
themselves
a
heape
of
teachers
,
they
scape
not
long
without
fulnesse
,
and
the
fits
of
l●athing
.
2.
Tim.
4.3
.
Seaventhly
,
sometimes
very
idlenesse
is
the
hindrance
.
The
want
of
a
particular
calling
to
imploy
themselves
in
the
sixe
dayes
,
breeds
a
generall
kinde
of
wearinesse
and
satiety
;
which
extends
the
heart
of
it
,
not
only
to
the
times
of
private
dutyes
in
the
working
dayes
,
but
to
the
very
Sabbath
also
.
They
cannot
worke
at
Gods
worke
with
any
great
delight
,
that
had
no
more
minde
to
their
owne
worke
.
Eighthly
,
sometimes
it
is
neglect
of
preparation
and
praier
,
before
we
come
to
the
word
.
Ninthly
,
sometimes
it
is
a
violent
kinde
of
ignorance
and
unbeliefe
,
when
a
Christian
knowes
not
this
right
to
the
word
,
and
will
not
be
perswaded
of
the
fatherly
love
and
presence
of
God
in
his
ordinance
.
If
Preachers
must
say
,
I
have
beleeved
,
therefore
I
will
speake
:
so
must
Hearers
say
,
I
have
beleeved
,
therefore
I
will
heare
.
They
should
know
,
that
they
are
welcome
to
Christ
,
and
may
eate
and
drinke
Cant.
5.1
.
And
that
their
heritage
lieth
in
the
word
.
Psal.
119.
Tenthly
,
sometimes
it
is
a
very
disease
in
the
body
;
as
,
melancholy
,
or
some
other
:
which
doth
so
oppresse
the
heart
,
that
it
doth
not
take
delight
in
any
thing
.
But
of
this
more
in
the
next
Use.
Lastly
,
any
of
the
sinnes
mentioned
in
the
former
verse
,
will
hinder
affection
:
Malice
,
Hypocrisie
,
or
Envy
,
or
any
of
the
rest
.
Vse
3.
The
third
use
may
be
for
instruction
,
to
teach
us
to
strive
for
affection
to
the
word
,
and
to
provide
to
order
our selves
,
so
as
we
be
not
wanting
in
the
direction
of
the
Apostle
:
and
so
two
sorts
are
to
be
taught
,
that
is
,
such
as
want
appetite
;
and
such
as
have
it
,
that
they
may
keepe
it
aright
.
Quest.
What
must
such
doe
as
finde
either
want
of
appetite
,
or
decay
of
it
?
Ans.
Such
as
would
get
sound
affections
to
the
word
,
must
doe
sixe
things
.
First
,
they
must
refrain
their
feete
from
every
evill
way
.
It
is
impossible
to
get
sound
affections
,
without
sound
reformation
of
life
,
Psalm
.
119.
Secondly
,
they
must
pray
for
it
:
they
must
beseech
the
Lord
to
quicken
them
,
Psal.
119.37
.
and
to
inlarge
their
hearts
,
verse
32.
especially
to
give
them
understanding
,
verse
34.
and
to
open
their
eyes
to
see
the
wonderfull
things
of
his
law
.
verse
18.
Thirdly
,
they
must
chuse
an
effectuall
Ministery
to
live
under
it
,
such
as
is
executed
with
power
and
demonstration
to
the
conscience
,
2.
Cor.
4.2
.
Fourthly
,
they
must
remember
the
Lords
day
:
and
that
they
doe
,
when
they
empty
their
heads
and
hearts
of
all
cares
of
life
which
might
choak
the
word
;
diligently
doing
their
owne
works
on
the
sixe
daies
,
and
finishing
them
,
that
they
may
be
free
for
the
Lords
work
on
the
Lords
day
.
The
cares
of
life
choake
the
word
,
Matthew
13.
Fiftly
,
they
must
converse
much
,
if
it
be
possible
,
with
affectionate
Christians
.
For
,
as
yron
sharpneth
yron
:
so
doth
the
exemplary
affection
of
the
tender-hearted
whet
on
the
dull
spirits
of
others
.
Sixtly
,
they
must
purge
often
:
they
must
be
frequent
in
the
duties
of
humiliation
,
by
solemne
fasting
,
and
prayer
,
and
sound
confession
;
striving
,
when
they
feele
fulnesse
to
grow
upon
them
,
to
disturden
their
hearts
,
and
to
quicken
their
spirits
more
forcibly
to
the
love
of
Gods
name
and
word
.
Quest.
But
what
must
such
doe
as
have
gotten
some
affections
to
the
word
,
that
they
neither
lose
them
,
not
be
unprofitable
in
them
?
Ans.
They
must
looke
to
diverse
things
.
Secondly
,
they
must
trie
all
things
,
and
keepe
that
which
is
good
;
they
must
heare
with
judgement
,
and
make
speciall
account
of
such
parcels
of
doctrine
as
doe
most
fit
their
particular
needes
;
labouring
by
all
meanes
,
that
such
truths
run
not
out
,
1.
Thess.
5.21
.
Thirdly
,
they
must
take
heed
of
itching
eares
.
For
,
where
mens
desires
are
still
carried
after
new
men
,
they
are
in
great
danger
of
fulnesse
,
or
of
declining
;
and
,
which
is
worse
,
of
being
carried
about
with
diverse
doctrines
,
and
at
length
to
be
a
prey
to
deceitfull
mockers
.
Fourthly
,
they
must
preserve
by
all
meanes
the
feare
and
trembling
at
Gods
presence
,
and
humiliation
of
minde
.
For
,
so
long
as
we
can
dread
the
presence
of
God
in
his
ordinances
,
we
are
in
no
danger
of
losing
our
love
to
the
word
,
Psalm
.
119.120
.
Lastly
,
in
Esay
55.1
,
2
,
3.
wee
may
note
diverse
things
that
God
requires
in
such
as
have
the
same
thirst
.
-
1.
They
must
come
to
meanes
.
-
2.
They
must
buy
and
bargaine
with
God
by
prayer
and
vowes
.
-
3.
They
must
eat
,
that
is
,
they
must
apply
it
to
themselves
.
-
4.
They
must
be
instructed
against
merit
in
themselves
,
and
bring
faith
to
beleeve
success
,
though
they
deserve
it
not
▪
they
must
buy
without
mony
.
-
5.
They
must
hearken
diligently
.
-
6.
They
must
eate
that
which
is
good
:
that
is
,
they
must
apply
effectually
that
doctrine
they
feele
to
have
life
in
it
.
-
7.
Their
soules
must
delight
in
fatnesse
:
that
is
,
they
must
be
specially
thankfull
and
cheerefull
,
when
God
doth
enlive
his
promises
,
and
sweeten
his
words
to
their
tastes
.
-
8.
They
must
,
after
all
this
,
incline
their
ear
,
and
come
to
God
:
they
must
make
conscience
to
strive
against
dulnesse
and
distractions
,
and
seeke
God
in
his
word
still
,
or
else
their
affections
may
decay
:
and
then
if
they
doe
this
,
they
shall
live
and
enjoy
the
sure
mercie●
of
David
by
a
perpetuall
covenant
.
Ans.
They
must
attend
these
things
.
First
,
they
must
be
perswaded
to
see
the
disease
in
the
body
which
extends
the
oppression
of
it
to
the
very
affections
.
Secondly
,
they
must
remember
times
that
are
past
,
and
judge
of
their
estate
by
what
it
was
before
.
Thirdly
,
they
may
bee
infallibly
assured
,
that
they
are
in
a
right
way
,
because
they
desire
to
live
uprightly
,
and
to
forsake
the
corruptions
that
are
in
the
world
.
Fourthly
,
they
must
know
,
that
it
is
a
greater
glory
in
faith
to
beleeve
now
,
when
they
feele
not
,
then
to
beleeve
when
the
heart
abounded
with
joy
.
Fiftly
,
they
may
judge
of
their
affection
to
the
word
by
their
preparation
before
they
come
,
and
by
their
onely
liking
of
such
as
love
the
word
,
and
by
their
constant
frequenting
of
it
,
and
by
their
sorrow
for
their
dulnesse
,
and
unprofitablenesse
.
Hitherto
of
the
duty
,
to
which
hee
exhorteth
:
the
motives
follow
,
First
,
ye
are
new
borne
babes
:
Secondly
,
the
word
is
sincere
milk
:
Thirdly
,
ye
may
thereby
grow
:
Fourthly
,
ye
have
tasted
the
sweetnesse
of
the
bounty
of
God
in
his
word
already
.
The
first
reason
tels
what
they
are
:
the
second
,
what
the
word
is
:
the
third
,
what
they
shall
be
:
the
fourth
,
what
the
word
hath
beene
.
As
new
borne
babes
.
]
These
words
are
taken
in
diverse
senses
.
For
properly
they
signifie
infants
,
while
they
are
tender
and
unweaned
from
the
breast
:
Sometimes
they
signifie
unable
men
,
and
such
as
have
no
fitnesse
for
their
callings
:
so
Isay.
3.4
.
Sometimes
they
signifie
such
as
be
weake
in
saith
and
in
the
gifts
of
the
spirit
,
whether
they
be
newly
regenerated
or
lying
in
sinne
.
1.
Cor.
3.1
.
Heb.
5.13
.
and
so
it
is
taken
here
.
And
so
the
words
are
a
reason
to
induce
them
to
an
affectionat●
desire
after
the
word
,
in
as
much
as
they
are
so
weake
,
they
can
no
better
live
without
the
word
,
then
the
childe
in
nature
can
live
without
milk
.
Divers
things
may
be
from
hence
noted
.
First
,
that
grace
is
wrought
in
Christians
by
degrees
,
Christ
is
revealed
in
us
by
foure
degrees
.
First
,
as
a
childe
or
little
babe
new
formed
and
borne
:
Secondly
,
as
a
young
man
in
more
strength
,
and
vigour
,
and
comelinesse
,
and
activenesse
:
Thirdly
,
as
a
father
,
or
old
man
setled
with
long
experience
:
these
three
are
in
this
life
,
and
mentioned
1.
Iob.
2.14
.
Now
the
fourth
is
,
when
Christ
shall
appeare
in
us
as
the
Ancient
of
daies
,
like
God
himselfe
in
a
marvelous
glorious
resemblance
of
the
holinesse
,
and
properties
of
God
:
And
this
shall
be
in
another
world
.
The
use
should
be
both
for
thankfulnesse
,
if
Christ
be
formed
in
us
to
any
degree
,
and
to
in●i●e
our
industry
in
all
the
meanes
appointed
of
God
,
seeing
we
receive
gifts
by
degrees
,
and
not
all
at
once
.
Secondly
,
that
true
grace
may
stand
with
many
weaknesses
.
A
childe
doth
truely
live
,
and
yet
it
is
very
ignorant
,
and
infirme
,
and
wayward
,
and
fit
for
little
or
no
imploiment
:
such
may
Christians
be
for
a
time
,
such
were
the
very
disciples
of
Christ
for
a
time
:
such
were
the
Corinthians
,
1.
Cor.
3.1
.
and
the
Hebrewes
,
Heb.
5●
.
3
.
The
use
should
be
to
restraine
censuring
of
others
,
because
of
their
infirmities
,
to
have
no
grace
at
all
:
Whereas
wee
should
rather
bear
with
them
,
and
beleeve
all
things
,
Rom.
15.2
.
1.
Cor.
13.5
.
And
besides
,
those
that
are
distressed
in
minde
should
comfort
them-selves
with
this
,
they
may
bee
full
of
weaknesses
,
and
very
unprofitable
,
and
yet
have
the
true
life
of
Christ
in
them
.
Thirdly
,
that
the
most
Christians
are
but
new
borne
babes
,
infants
in
grace
,
not
only
such
as
are
newly
converted
,
but
such
as
have
spent
a
longer
time
in
the
profession
of
godlinesse
:
the
Apostle
here
takes
it
for
granted
,
that
all
they
to
whom
he
writes
were
little
better
,
or
stronger
:
and
so
it
is
usuall
in
all
times
and
places
.
Question
.
How
comes
it
to
passe
,
that
the
most
Christians
live
still
but
as
weak
ones
and
babes
in
Christ
;
especially
why
thrive
they
not
according
to
the
time
of
their
age
in
Christ
.
Answer
.
In
nature
a
child
gets
out
of
his
childhood
,
as
his
yeares
grow
upon
him
,
but
in
religion
and
grace
it
is
not
so
:
It
is
not
time
brings
any
of
necessity
out
of
the
cradle
of
Religion
.
First
,
some
as
soone
as
they
are
borne
,
are
destitute
of
the
breast
,
have
no
nurse
,
are
taken
away
from
their
meanes
,
and
deprived
of
the
powerfull
preaching
of
the
word
,
which
did
beget
them
unto
God
:
this
comes
to
passe
sometimes
by
the
violence
of
others
,
or
by
the
afflicting
hand
of
God
upon
their
bodies
,
or
sometime
by
their
owne
carelesnesse
,
that
for
worldly
respects
remove
to
places
where
they
have
not
the
meanes
to
build
them
up
.
Secondly
some
are
infected
with
some
bitter
root
of
passion
,
or
envy
,
or
malice
,
which
was
left
behind
in
their
repentance
,
not
fully
subdued
,
and
this
holds
them
so
downe
,
that
they
cannot
thrive
,
but
are
stocked
in
godlinesse
;
that
after
many
yeares
,
they
shew
little
bigger
or
better
,
then
they
were
in
knowledge
or
grace
:
1.
Cor.
3.
1.2.3
.
1.
Pet.
2.1.2
Eph.
4.15.16
.
●
.
Pet.
3.
7.
Thirdly
,
others
at
their
first
setting
out
are
intangled
with
doubtfull
disputations
,
and
carried
about
with
odde
opinions
,
or
strange
doctrines
,
and
so
insnared
with
controversies
about
words
,
or
things
of
lesse
value
;
that
misplacing
their
zeale
,
and
mis-led
in
their
knowledge
,
they
thrive
little
or
nothing
in
the
maine
substance
of
godlinesse
,
but
need
be
taught
the
very
principles
,
Rom.
14.1
.
Heb.
13.7
.
2.
Pet.
3.17
.
Especially
when
they
be
apt
to
receive
Scandall
,
and
admit
offence
:
such
were
the
beleeving
Iewes
the
most
of
them
.
Fourthly
,
some
are
meerely
held
back
by
their
worldlinesse
,
they
relapse
to
such
excessive
cares
of
life
,
and
so
devour
up
their
time
about
earthly
things
,
that
they
cannot
profit
not
prosper
in
better
things
.
Fiftly
,
many
thrive
not
,
or
not
sensibly
,
being
hindred
by
the
ill
company
,
which
either
voluntarily
or
necessarily
they
are
plunged
into
,
and
cheefly
for
want
of
fellowship
in
the
Gospell
with
such
as
might
bee
patterns
to
them
in
knowledge
,
and
the
practice
of
faith
,
and
piety
.
Sixtly
,
spirituall
lazinesse
and
idlenesse
is
the
cause
why
many
grow
not
.
They
wil
take
no
paines
:
but
after
they
have
repented
,
and
beleeved
in
some
measure
,
Heb.
5.13
.
and
be
gotten
a
little
whole
of
the
wounds
they
were
diseased
withall
in
their
conversion
,
they
fall
into
a
kinde
of
security
,
and
rest
in
the
outward
and
formall
use
of
the
meanes
,
and
neglect
many
precious
things
,
which
from
day
to
day
they
are
moved
and
counselled
to
by
the
word
,
and
spirit
of
God
:
and
this
disease
is
the
worse
,
when
it
is
joyned
with
spirituall
pride
,
and
that
vile
conceitednesse
,
which
is
seene
to
come
daily
in
many
.
Seventhly
,
some
Christians
after
calling
are
insnared
,
and
deceived
by
the
methods
of
Satan
,
and
so
live
in
some
secret
sinne
against
their
own
knowledge
In
f●vour
of
which
they
forbeare
the
hearty
regard
,
and
use
of
Gods
ordinances
,
and
so
dangerously
expose
themselves
to
the
raigne
of
hypocrisie
.
These
are
wonderfully
stocked
,
and
grow
worse
and
not
better
.
These
are
the
reasons
why
Christians
thrive
not
:
and
who
also
is
it
whose
case
some
one
of
these
seaven
is
not
?
Let
us
every
one
examine
our selves
:
for
a
thousand
to
one
we
are
kept
back
by
some
one
of
these
.
The
point
then
is
cleare
,
that
most
Christians
are
but
as
new
borne
babes
.
Now
what
use
should
we
make
of
it
.
First
,
It
may
serve
to
humble
many
of
us
,
that
have
had
time
enough
,
and
abundance
of
meane●
and
helps
to
have
beene
like
teachers
,
and
yet
have
even
now
need
to
be
taught
the
principles
again
.
To
us
belongs
justly
that
reproofe
in
the
fift
to
the
Hebrewes
.
13.
Secondly
,
many
d●ties
must
be
vrged
upon
us
,
if
we
grant
our selves
to
be
but
as
new
borne
babes
.
For
,
1.
We
must
therefore
be
teachable
and
tractable
,
obeying
them
that
have
the
oversight
of
us
,
bearing
their
words
of
admonition
,
and
loving
them
with
a
singular
love
.
2.
We
must
therefore
be
the
more
willing
to
beare
the
chastizements
of
God
,
that
father
of
our
spirits
.
For
if
we
have
had
the
fathers
of
our
flesh
,
which
in
our
young
yeares
have
corrected
and
that
often
for
our
profit
,
to
subdue
the
faults
in
us
,
which
that
age
did
breed
,
and
sometimes
,
when
they
corrected
for
their
owne
pleasures
,
more
than
for
our
profit
:
How
much
more
should
we
subject
our selves
to
the
corrections
of
God
,
that
finde
in
us
,
being
but
babes
,
so
much
perversenesse
,
so
much
negligence
,
such
head
strong
passions
,
such
frequent
disohebience
:
and
the
rather
,
because
he
never
corrects
us
for
his
pleasure
only
,
but
for
our
profit
,
that
he
might
make
us
more
holy
and
more
fruitfull
,
and
more
meeke
,
as
the
Apostle
shewes
,
Hebrewes
12.
3.
We
must
therefore
sticke
more
affectionately
,
and
constantly
to
the
word
,
and
suffer
our
soules
to
be
daily
fedde
with
this
sincere
milk
of
the
word
;
without
which
it
is
no
more
possible
for
us
to
grow
in
grace
then
a
weake
child
can
doe
in
nature
without
milk
and
food
.
4.
Yea
the
consideration
of
our
estate
,
that
we
are
but
children
,
should
beget
in
us
a
desire
to
expresse
those
praises
spiritually
,
which
that
infant
estate
in
nature
doth
resemble
.
For
,
1.
Children
in
nature
are
without
malice
,
2.
Children
live
without
care
,
they
are
never
troubled
for
what
they
shall
eate
,
or
what
they
shall
put
on
for
the
time
to
come
:
so
should
wee
doe
,
as
our
Saviour
Christ
shewes
.
Matth.
6.
3.
Children
are
not
lifted
up
with
pride
for
the
great
things
they
are
borne
unto
;
nor
doth
the
childe
of
a
Prince
scorne
the
fellowship
of
the
childe
of
a
begger
,
but
can
play
with
him
,
and
make
himselfe
equall
to
him
:
so
should
it
be
with
us
,
we
should
bee
void
of
great
thoughts
of
heart
,
and
not
be
lifted
up
in
our selves
,
or
despise
others
;
but
make
our selves
equall
to
them
of
the
lower
sort
,
especially
seeing
there
is
no
difference
in
our
birth
.
They
are
borne
againe
by
the
same
immortall
seed
that
we
are
,
which
our
Saviour
Christ
is
peremptory
in
.
Matth.
18.3
.
Thus
much
of
the
third
point
.
4.
A
fourth
thing
may
be
here
noted
,
and
that
concernes
the
priviledge
of
weake
Christians
,
viz.
that
they
are
esteemed
of
God
,
and
not
deprived
of
his
favour
and
care
for
them
because
they
are
weake
.
1.
Parents
love
their
little
children
,
as
well
as
their
elder
children
:
2.
Parents
provide
meanes
to
bring
up
their
little
children
,
so
doth
God
:
they
shall
have
sincere
milk
to
make
them
grow
.
3.
Parents
provide
such
as
shall
tend
their
children
,
and
litt●e
ones
:
so
doth
God
,
he
hath
committed
them
to
the
charge
of
Christ
,
so
as
the
least
grace
in
them
shall
be
preserved
,
though
it
were
but
like
a
bruised
reede
,
or
the
smoaking
weeke
of
a
candle
.
Matth.
11.
4.
Parents
beare
with
the
naturall
weaknesse
of
their
children
,
without
lessning
their
fondnesse
to
them
:
so
doth
God
with
infinite
indulgence
.
Psalme
103.
5.
Parents
will
not
endure
it
to
let
them
be
wronged
,
or
hurt
,
and
much
more
wo
shall
be
unto
them
,
that
offend
one
of
Gods
little
ones
,
Mat.
18.
6.
Parents
provide
portions
and
inheritances
for
their
little
children
:
so
doth
God
acknowledge
them
for
his
heires
,
yea
heires
with
Christ
his
eldest
sonne
.
Rom.
8.
17.
A
fift
point
that
may
be
noted
from
hence
,
is
,
that
only
converted
christians
can
desire
the
sincere
milke
of
the
word
with
true
affection
:
wicked
men
can
no
more
affectionately
desire
the
word
,
than
a
dead
childe
or
no
child
can
doe
the
breast
.
Quest.
But
,
have
wicked
men
no
desire
after
the
word
?
Desire
the
sincere
milke
of
the
word
.
]
Hitherto
of
the
first
reason
taken
from
the
consideration
of
their
present
estate
,
and
neede
of
the
word
.
The
second
reason
is
taken
from
the
consideration
of
the
nature
of
the
word
which
they
should
desire
.
It
is
sincere
,
pure
:
there
is
no
deceit
,
no
mixture
in
it
.
And
it
is
milk
:
it
is
wonderfull
apt
for
nourishment
.
There
are
two
things
then
here
said
of
the
word
in
praise
of
it
:
First
,
that
it
is
milk
;
secondly
,
that
it
is
sincere
.
Milk
.
]
This
is
a
metaphor
.
Sometimes
by
milk
is
meant
a
man
that
is
godly
cast
into
affliction
;
by
which
,
God
straines
all
the
moats
of
corruption
from
him
,
while
his
heart
is
poured
out
like
milk
with
griefe
and
feare
.
Thus
Iob
saith
of
himselfe
,
God
had
strained
him
out
like
milk
,
Iob
10.
ve●
.
10.
Sometimes
by
milk
is
meant
the
rudiments
of
religion
,
the
principles
,
and
grounds
of
Catechisme
:
and
so
it
differeth
from
strong
meat
:
so
it
is
taken
,
Heb.
5.12
.
1.
Cor.
3.2
.
Sometimes
it
signifieth
the
word
of
God
in
generall
,
which
is
given
to
the
Church
for
nourishment
of
their
soules
to
eternall
life
:
and
so
it
is
taken
here
;
as
,
in
Esay
55.1
.
the
word
is
called
both
milk
,
and
wine
,
and
water
;
and
,
in
other
places
,
hony
.
It
is
hony
,
for
the
sweetnesse
of
it
.
It
is
wine
,
for
the
power
it
hath
,
to
revive
and
refresh
the
spirit
of
man
,
and
make
his
heart
glad
.
It
is
water
,
for
cooling
and
quenching
of
his
spirituall
thirst
:
and
it
is
milk
for
nourishment
.
It
doth
more
for
nursing
up
mans
soule
,
than
the
milke
of
the
breast
can
for
the
bodies
of
infants
.
The
consideration
whereof
should
work
in
us
the
desire
to
which
the
Apostle
here
exhorteth
:
and
withall
we
should
bring
with
us
faith
to
beleeve
,
that
God●
word
shall
turne
to
our
nourishment
.
Shall
we
trust
nature
for
the
goodnesse
of
milk
?
and
shall
we
not
trust
God
for
the
efficacy
of
his
word
,
when
he
tels
us
it
will
nourish
like
milk
?
And
the
rather
should
wee
make
our
recourse
with
gladnesse
to
the
word
,
because
it
is
so
cheap
a
food
:
we
may
buy
this
milke
without
money
:
that
is
,
without
merits
:
only
,
if
we
will
heare
▪
our
soules
shall
live
.
Esay
55.2.4
;
yea
,
let
us
for
ever
be
thankfull
to
God
for
his
word
,
in
this
respect
.
Was
it
so
great
a
blessing
,
that
God
brought
the
Israelites
to
a
land
that
flowed
with
milk
and
hony
,
for
their
bodies
?
for
the
greatnesse
of
which
blessing
,
God
doth
so
often
put
them
in
minde
of
it
:
Oh
that
we
could
see
our
happinesse
in
these
daies
of
salvation
!
this
is
that
milke
of
the
Gentiles
prophecied
of
,
which
wee
enjoy
,
and
sucke
now
from
the
breasts
of
Kings
,
living
under
Christian
Magistrates
that
command
the
preaching
of
this
sincere
word
of
God
,
Esay
60.16
.
Sincere
.
]
The
word
may
besaid
to
be
sincere
in
two
respects
.
First
,
in
it selfe
:
secondly
,
in
effect
:
in
it selfe
it
is
sincere
,
because
it
is
without
error
,
without
sinne
,
and
there
is
no
deceit
in
it
at
all
.
Prov.
8.7.8
.
Psalm
19.8.9
.
And
because
it
hath
no
composition
in
it
,
but
is
the
very
pure
word
of
God
,
as
it
came
from
God
himselfe
at
first
:
there
is
not
a
word
in
it
,
but
it
was
written
by
men
inspired
immediately
by
the
holy
Ghost
,
2.
Pet.
1.
ult.
And
as
it
is
in
it selfe
,
so
it
is
by
effect
.
It
makes
men
sincere
,
It
makes
crooked
things
straight
.
It
purgeth
out
hypocrisie
and
all
leaven
out
of
the
minds
and
hearts
of
men
;
it
both
teacheth
and
worketh
in
the
godly
a
spirit
without
guile
,
Psalm
19.8.9
.
The
Use
may
be
both
for
instruction
and
reproofe
.
For
instruction
both
to
the
people
and
to
Ministers
.
To
the
people
:
and
so
men
should
here
learne
,
First
,
to
love
the
word
,
and
long
after
it
for
this
very
reason
,
because
it
is
so
pure
and
sincere
,
so
void
of
harme
or
danger
:
so
did
David
,
Psalme
119.146
.
Secondly
,
when
we
finde
our
natures
crooked
and
corrupt
,
and
deceitfull
,
and
tending
to
hypocrisie
,
we
should
bring
our
hearts
to
the
word
to
be
mended
.
For
,
this
you
see
is
a
property
of
the
word
,
it
will
make
men
sincere
,
Psal.
19.
8
9.
and
119.
Iohn
17.
20.
and
as
any
men
have
more
betaken
themselves
to
the
word
,
the
more
sincere
,
they
have
alwayes
growne
.
Thirdly
,
to
receive
the
word
with
full
assurance
:
we
may
trust
upon
it
:
it
cannot
deceive
us
:
what
we
finde
for
comfort
or
directions
in
Scripture
,
we
may
build
upon
it
.
Never
man
was
disappointed
of
his
expectation
,
that
trusted
upon
the
word
of
God
:
but
in
God
they
have
ever
praised
his
word
,
2.
Pet.
1.20
.
Psal.
56.10
.
and
10.1
.
Fourthly
,
as
the
Ministry
of
Gods
servants
doth
more
declare
the
sincerity
of
the
word
,
so
we
should
bee
more
in
love
with
it
:
wee
should
like
praier
,
preaching
;
I
meane
,
not
witlesse
and
unlearned
preaching
,
but
such
preaching
as
maketh
demonstration
to
the
conscience
,
out
of
the
pure
word
of
God
,
in
things
that
concerne
the
good
of
the
soules
of
men
,
and
the
glory
of
God
:
the
word
doth
ever
profit
men
most
,
when
it
is
most
sincere
,
that
men
onely
speake
the
words
of
God
.
Fiftly
,
to
stick
to
the
word
of
God
,
without
going
to
the
right
hand
or
the
left
:
there
can
be
no
sinne
but
what
is
condemned
in
the
word
:
nor
can
there
be
duty
not
commanded
therein
:
nor
can
there
be
matter
of
faith
not
propounded
therein
.
Oh
how
happy
were
we
if
we
could
stick
to
the
old
foundation
,
even
the
sincere
word
of
God
,
and
not
adde
nor
diminish
▪
the
hatefulnesse
of
departing
from
the
word
on
the
left
hand
,
is
in
most
places
discovered
.
But
Oh
the
deceitfulnesse
of
mens
hearts
;
and
the
wretched
pronenesse
of
men
to
sinne
,
by
finding
out
many
inventions
!
Men
runne
out
,
and
that
very
fast
on
the
right
hand
:
we
have
new
opinions
and
strange
fancies
coyned
every
day
.
Little
doe
the
better
sort
of
people
(
many
of
them
)
think
of
traditions
on
the
right
hand
:
their
faith
is
led
into
bondage
,
when
they
can
yeeld
no
better
reason
,
than
it
is
such
a
mans
judgement
,
or
else
he
thinketh
so
himselfe
:
or
the
reasons
brought
are
urged
without
any
demonstration
from
the
word
of
God
,
and
Scripture
.
Happy
,
Ministers
also
may
learne
from
hence
,
what
and
how
to
preach
:
that
is
the
best
preaching
which
is
eminent
for
two
things
:
First
,
that
tends
to
beget
sincerity
,
clearnesse
of
judgement
,
distinct
evidence
of
assurance
,
and
strict
holinesse
of
life
in
the
hearers
;
Secondly
,
that
shines
in
the
native
lustre
of
the
word
,
in
it selfe
without
mixture
,
when
men
know
no
matter
,
no
stile
,
no
wisdome
comparable
to
that
which
may
be
had
in
the
word
.
This
also
may
serve
for
reproofe
.
First
,
of
such
Ministers
as
preach
not
sincerely
:
and
such
are
they
that
preach
for
corrupt
ends
,
though
they
preach
true
doctrine
,
Phil.
1.
17.
and
they
that
preach
obscurely
and
carelesly
,
and
strive
not
to
set
out
the
glory
of
the
truths
they
propound
;
and
they
that
are
like
lewd
Vintners
,
which
mixe
the
word
with
the
errour
of
their
owne
braines
,
or
with
the
tradition●
of
men
,
or
with
a
manifest
strife
to
bring
in
mans
wisedome
to
Gods
word
;
more
desiring
to
shew
their
owne
wits
and
learning
,
than
the
glory
of
the
scriptures
.
2.
Cor.
4.
2.
and
1.
Cor.
1.
17.
and
2.4.5.13
.
2.
Of
the
people
,
for
that
great
wan●
of
appetite
to
Gods
pure
word
,
and
the
plaine
preaching
of
it
.
Thus
of
the
second
reason
:
the
third
is
taken
from
the
effect
,
and
the
profit
,
which
will
follow
:
viz.
they
shall
grow
thereby
.
That
ye
may
grow
thereby
.
]
This
point
of
the
growth
of
a
Christian
is
of
singular
use
,
and
meet
to
be
fully
and
particularly
opened
:
and
therefore
I
will
observe
five
things
concerning
it
more
especially
.
First
,
that
we
ought
to
grow
in
grace
.
Secondly
,
in
what
things
we
should
labour
to
grow
and
abound
.
Thirdly
,
what
are
the
rules
to
be
observed
,
that
we
might
grow
.
Fourthly
,
the
signes
of
growth
.
Fiftly
,
the
uses
of
the
whole
.
First
,
for
the
first
:
Christians
are
bound
not
onely
to
get
grace
,
but
they
must
labour
to
encrease
in
the
gifts
they
have
received
:
it
is
not
enough
to
begin
the
worke
of
God
,
but
we
must
labour
to
abound
in
it
,
and
increase
in
well
doing
,
we
must
goe
on
,
and
finish
the
measure
of
the
worke
required
of
us
:
these
places
evidently
prove
,
that
God
looks
for
growth
at
our
hands
.
2.
Pet.
3.18.1
Cor.
15.58.1
.
Thessa.
4.1
Prov.
4.18.1
Cor.
14.12
.
Secondly
,
for
the
second
:
before
I
number
particulars
,
I
might
tell
you
of
divers
kindes
of
growth
,
These
are
the
things
then
we
should
distinctly
labour
to
grow
in
.
First
,
we
should
labour
to
grow
in
wisdome
:
knowledge
:
and
secondly
,
discretion
.
In
both
these
we
should
grow
:
For
knowledge
,
the
word
of
God
should
dwell
plentiously
in
us
.
Col.
3.
16.
and
we
should
encrease
in
the
knowledge
of
God
,
Col.
1.10
.
and
for
discretion
,
we
should
abound
in
knowledge
;
yea
and
saith
the
Apostle
in
all
judgement
too
.
Phili.
1.10
.
Secondly
,
we
should
grow
in
faith
:
that
,
which
is
lacking
to
our
faith
,
must
be
made
up
:
1.
Thess.
3.10
.
and
we
should
still
bee
praying
with
the
Apostles
,
Lord
increase
our
faith
,
Luke
17.5
.
2.
Thess.
1.11
.
Now
there
bee
two
things
distinctly
,
which
we
should
grow
in
about
faith
:
viz
First
,
assurance
;
and
secondly
,
the
exercise
of
it
.
For
assurance
,
we
should
he●eunto
give
all
diligence
,
that
we
might
get
the
full
assurance
of
faith
and
hope
to
the
end
:
we
should
never
be
quiet
till
it
bee
established
,
and
rooted
,
and
soundly
grounded
in
our
particular
assurance
of
Gods
favour
in
Jesus
Christ
,
and
our
owne
eternall
salvation
:
Heb.
6.11
.
Col.
2.6
,
7.
And
for
the
exercise
of
faith
:
we
should
strive
to
learne
every
day
to
live
by
faith
:
in
all
the
occasions
of
our
life
;
spending
the
remainder
of
our
lives
in
the
faith
of
the
Sonne
of
God
,
holding
fast
our
confidence
,
and
not
withdrawing
our selves
.
Heb.
10.
Gal.
2.20
.
yea
we
should
strive
to
be
examples
one
to
another
in
our
faith
in
God
.
1.
Tim.
4.12
.
Thirdly
,
we
should
abound
in
love
one
to
another
,
and
towards
all
men
:
this
the
Apostle
praies
earnestly
for
,
Fourthly
,
we
should
grow
in
mercy
,
and
that
both
in
the
bowels
of
pitty
,
and
in
the
abundance
of
the
fruits
of
mercy
,
Col.
3.12.2
Cor.
8.2
.
7.
and
9.11
.
Iames
3.18
.
Fiftly
,
we
should
grow
in
patience
,
and
meeknesse
,
and
lowlinesse
of
mind
.
Patience
should
have
his
perfect
work
and
it
wonderfully
would
become
us
,
if
we
could
increase
in
the
image
of
Jesus
Christ
for
meeknesse
and
lowlinesse
:
to
be
free
from
passions
and
pride
,
oh
,
how
it
would
adorne
us
!
It
is
that
one
grace
Christ
so
much
urgeth
upon
us
,
and
was
most
eminent
in
himselfe
,
Matth.
11.29
.
Iames
1.4
.
Sixtly
,
We
should
grow
in
praier
,
and
the
gifts
that
concerne
our
communion
with
God
,
we
should
labour
to
be
mighty
and
powerfull
in
praier
,
able
to
wrastle
with
God
himselfe
,
and
overcome
him
,
as
Iacob
did
:
and
to
this
end
we
should
pray
alwaies
,
and
learne
to
pray
all
manner
of
praiers
in
all
things
,
making
our
requests
knowne
to
God
with
supplication
,
especially
we
should
strive
to
abound
in
thanksgiving
to
God
,
in
all
things
giving
thanks
:
this
is
the
greatest
honor
we
can
doe
to
God
.
1.
Thessa.
5.18.19
.
Philip.
4.7
.
Psal.
50.23
.
Col.
1.11
.
Ephes.
6.18.2
Cor.
4.15
.
Seventhly
,
we
should
grow
in
the
contempt
of
the
world
,
and
the
lesser
estimation
of
the
things
of
this
life
,
we
should
strive
more
and
more
to
expresse
a
mortified
conversation
,
using
the
world
,
as
if
we
used
it
not
,
setting
out
affections
on
the
things
that
are
above
,
and
having
our
conversation
in
heaven
,
confessing
our selves
to
be
strangers
and
pilgrims
,
and
with
all
eagernesse
embracing
the
praises
of
a
better
life
,
Hebrews
11.13
.
Philip.
3.20
.
in
nothing
being
carefull
.
Philip.
4.6
.
hastning
to
the
comming
of
Jesus
Christ
.
2.
Pet.
3.11
.
Eighthly
,
We
should
exceedingly
strive
to
grow
in
the
holy
,
and
reverent
use
of
Gods
ordinances
,
striving
to
come
with
more
feare
,
and
sense
of
the
glorious
presence
of
God
.
This
is
a
wonderfull
hard
lesson
,
and
little
heeded
of
the
most
.
Oh
that
we
could
get
it
,
to
serve
the
Lord
with
feare
,
and
to
rejoice
,
but
yet
with
trembling
!
Oh
blessed
is
the
man
,
that
can
feare
alwaies
,
and
worke
out
his
salvation
with
feare
and
trembling
.
Ninthly
,
there
is
another
gift
we
should
grow
in
,
and
it
is
marvelously
necessary
,
and
comely
,
and
yet
extreamely
neglected
,
and
that
is
utterance
,
of
which
the
Apostle
makes
mention
in
his
short
Catalogue
.
2.
Cor.
8.7
.
Utterance
(
I
say
)
to
be
able
to
speake
one
to
another
with
profit
and
power
in
●he
thing●
of
the
kingdome
of
God
.
This
is
an
admirable
grace
:
and
such
as
attaine
it
and
grow
in
it
,
how
precious
are
they
amongst
the
Saints
!
Tenthly
,
in
that
,
2.
Cor.
8.7
.
You
may
see
two
other
things
wee
should
increase
in
.
The
one
is
,
in
all
diligence
:
we
should
more
and
more
every
day
cast
about
,
how
we
might
take
more
paines
to
doe
good
,
and
bee
more
profitable
to
others
:
and
for
our
owne
soules
,
wee
should
increase
our
paines
.
Eleventhly
,
the
other
grace
we
should
grow
in
,
there
mentioned
,
is
the
love
to
our
teachers
:
as
God
abounds
towards
us
in
the
profit
of
their
pain●
,
so
wee
should
grow
in
affection
to
them
,
till
wee
get
that
singular
love
of
them
,
which
the
Apostle
speaketh
of
.
1.
Thes.
5.
Twelfthly
now
there
is
one
thing
more
,
which
being
added
,
would
make
us
wonderful
compleat
Christians
,
glorious
shining
lights
in
the
world
,
that
hold
forth
the
life
and
power
of
the
word
,
in
the
midst
of
crooked
and
perverse
multitudes
of
men
;
and
that
is
contentation
:
Oh
the
gaine
of
godlinesse
if
we
were
setled
and
contented
with
that
we
have
,
and
could
learne
of
the
Apostle
in
all
estates
to
be
content
!
To
have
the
skill
to
want
,
and
to
abound
,
and
yet
by
Christ
to
doe
all
things
:
this
would
finish
the
glory
of
the
whole
frame
of
godlinesse
,
and
be
like
a
crowne
to
all
other
gifts
and
graces
.
1.
Tim.
6.6.7
.
Philip.
4.11.12.18
.
First
,
we
must
be
diligent
and
conversant
in
searching
the
writings
of
the
Prophets
and
Apostles
,
in
the
●ame
of
Jesus
Christ
,
as
the
chiefe
cornerstone
,
and
then
the
promise
is
,
that
our
hearts
shall
be
so
sweetned
,
and
seasoned
with
these
divine
knowledges
,
that
God
himselfe
shall
bee
with
us
,
and
dwell
in
our
hearts
as
a
holy
temple
,
and
we
grow
more
and
more
in
acquaintance
with
God
,
Eph.
2.20.21
.
Secondly
,
we
must
bring
so
much
sincerity
to
the
grace
of
Christ
,
and
the
use
of
the
meanes
,
as
to
resolve
to
seeke
growth
in
all
things
,
as
well
as
one
,
setting
our
hearts
wholy
upon
the
kingdome
of
God
;
we
must
not
goe
about
godlinesse
with
a
divided
heart
,
wee
must
grow
up
in
all
things
,
or
else
in
none
:
wee
shall
not
prosper
,
if
wee
bee
false-hearted
in
any
part
of
Gods
service
,
Eph.
2.15
.
Thirdly
,
we
must
in
all
things
depend
upon
God
,
and
seeke
to
him
by
daily
prayers
for
a
blessing
upon
our
desires
,
and
the
meanes
,
and
our
endevours
.
For
else
Paul
may
plant
,
and
Apollo
may
water
,
but
it
is
God
that
must
give
the
increase
,
1.
Cor.
3.6
.
Fourthly
,
we
must
be
carefull
to
imploy
the
gifts
we
have
,
and
to
practice
,
as
fast
as
we
heare
.
For
to
him
,
that
hath
for
use
,
shall
be
given
:
but
from
him
,
that
hath
gifts
,
and
will
not
use
them
,
shall
be
taken
away
that
which
he
hath
,
Matth.
13.11
.
Fiftly
,
we
must
get
an
humble
heart
,
and
preserve
in
us
the
sense
of
our
owne
vilenesse
,
and
a
lowly
minde
,
and
conceit
of
our selves
,
accusing
our
every-daies
evill
waies
before
the
Lord
.
For
Gods
promise
is
to
giue
more
grace
to
the
humble
.
Iames
4.7
.
Sixtly
,
it
is
a
great
occasion
of
increase
,
when
a
man
doth
Gods
worke
,
with
as
much
cheerfulnesse
as
he
can
.
God
loveth
a
cheereful
giver
,
and
will
make
all
grace
abound
to
them
,
that
strive
to
live
to
be
his
servants
.
2.
Cor.
9.7.8
.
Seaventhly
,
You
must
pray
,
that
your
masters
,
or
if
you
will
,
Ministers
may
have
their
hearts
enlarged
,
and
made
fat
,
and
that
they
may
come
unto
you
and
convert
you
with
aboundance
of
the
blessings
of
the
Gospell
.
For
if
there
be
famine
,
or
scarcity
,
and
barrennesse
in
Gods
House
,
you
will
not
thrive
well
at
home
,
Rom.
15.
29.
Eighthly
,
we
must
take
heed
of
all
such
things
as
hinder
our
growth
,
as
namely
:
1.
Hypocrisie
,
2.
Errors
in
opinion
of
strange
doctrines
.
2.
Pet.
3.17.18
.
Hebrewes
13.
&c.
3.
Spirituall
pride
.
2.
Cor.
12.6.7
.
For
God
gives
grace
to
the
humble
.
Iames
4.7
.
4.
Headstrong
affections
,
as
the
passions
of
anger
,
or
the
like
:
these
pull
men
backe
,
and
hinder
the
growth
marvelously
.
1.
Cor.
3.2.3
.
Eph.
4.30.31
.
5.
Living
in
places
,
where
we
have
not
powerfull
meanes
for
our
soules
,
Eph.
4.13
.
For
where
vision
failes
,
they
perish
,
must
needs
saint
,
and
bee
starved
in
the
famine
of
the
word
.
6.
Discord
with
such
as
feare
God
.
For
if
we
grow
,
we
must
grow
up
in
love
,
holding
communion
with
the
body
of
Christ
,
Eph.
4.15.16
.
7.
Domesticall
unquietnesse
,
and
disorder
:
for
that
will
hinder
not
onely
prayer
,
1.
Pet.
3.7
.
but
all
other
parts
of
piety
.
8
Worldlinesse
.
This
was
the
sinne
did
undoe
Demas
.
9.
Sinister
judgement
of
our
owne
practises
in
godlinesse
when
wee
are
either
just
overmuch
,
that
is
,
thinke
too
highly
of
what
we
doe
;
or
wicked
over-much
,
that
is
,
thinke
too
vilely
of
the
grace
of
God
in
us
,
or
the
good
we
doe
:
both
these
hinder
Christians
extreamely
.
10.
The
love
of
any
particular
sinne
.
For
if
once
wee
dally
with
any
corruption
,
grace
is
dulled
,
and
the
spirit
of
grace
grieved
and
vexed
in
us
.
Now
for
the
fourth
point
:
we
may
know
whether
we
grow
or
no
,
by
diverse
signes
.
First
,
i●
we
be
planted
neere
the
rivers
of
water
,
Secondly
,
and
especially
if
wee
be
conscionable
in
the
use
of
the
meanes
:
if
we
measure
to
God
in
sincerity
,
in
hearing
,
praying
,
reading
,
and
receiving
the
Sacraments
,
&c.
there
may
bee
no
doubt
,
but
God
will
measure
to
us
in
the
plenty
of
his
blessings
:
if
we
sucke
the
milke
of
the
word
with
desire
,
we
shall
grow
.
We
need
no
more
doubt
whether
our
soules
grow
in
grace
if
we
can
bring
constant
affections
to
the
meanes
,
than
wee
would
whether
the
bodies
of
our
children
would
grow
,
if
they
have
good
nurses
,
and
doe
sucke
the
breasts
well
.
Thirdly
,
grace
growes
in
us
,
as
humility
doth
grow
:
God
will
give
more
grace
to
the
humble
,
Iam.
4.8
.
And
looke
how
wee
thrive
and
continue
in
true
humility
,
so
wee
thrive
in
grace
:
and
contrariwise
,
as
pride
and
conceitednesse
growes
in
us
,
so
doth
true
grace
wither
.
And
the
like
may
be
said
of
meeknesse
,
which
is
a
grace
that
orders
the
affections
,
as
humility
doth
the
minde
.
Fourthly
,
wee
may
try
our
growth
by
our
love
to
the
godly
,
the
members
of
the
mysticall
body
:
for
the
body
of
Christ
increaseth
in
the
edification
of
it selfe
through
love
.
As
the
love
of
Gods
children
growes
or
decayes
in
us
:
so
doth
grace
grow
or
decay
,
Eph.
4.15
,
16.
This
love
is
the
bond
of
perfectness
.
Col.
3.13
.
Fiftly
,
we
must
try
our
confidence
in
God
,
and
the
assurance
of
our
faith
.
For
,
as
grace
growes
,
so
doe
wee
grow
more
established
and
setled
in
God
,
and
the
hope
of
his
kingdome
.
This
is
to
abide
in
Christ
:
and
thus
to
trust
in
the
Lord
,
hath
a
promise
of
such
a
blessing
,
as
that
man
shall
not
wither
,
Ier.
17.7
,
8.
Sixtly
,
we
may
discerne
our
growth
by
the
decay
of
taste
in
sinne
and
the
world
.
As
the
violence
of
temptation
,
and
the
admiration
of
the
pleasures
and
profits
of
this
life
goe
out
of
us
,
by
the
same
degrees
doth
the
holy
Ghost
get
the
victory
,
and
the
Spirit
settles
the
possession
of
grace
in
us
,
&c.
Seventhly
,
wee
may
discerne
it
by
our
teachablenesse
,
and
honouring
of
prophecying
,
when
our
Teachers
according
to
their
lines
may
bee
inlarged
,
and
live
without
suspition
or
censure
:
when
wee
can
beleeve
them
and
rest
in
their
testimony
above
the
whole
world
,
2
,
Cor.
10.15
.
2
,
Thes.
1.10
.
Eighthly
,
we
may
easily
discerne
it
by
our
constancy
and
frequency
in
good
workes
,
either
of
piety
,
or
mercy
,
or
righteousnesse
,
either
at
home
,
or
abroad
.
For
▪
to
such
as
have
for
use
,
it
is
certain
more
is
given
,
Mat.
13.11
.
Ninthly
,
wee
may
know
it
by
the
frequency
of
our
communion
with
God
.
If
the
Lord
daily
dwell
in
us
,
or
with
us
,
and
reveale
himselfe
to
us
by
the
signes
of
his
presence
,
there
is
no
doubt
to
bee
made
of
our
growing
.
The
heart
of
a
christian
is
Gods
Temple
:
and
you
may
be
sure
,
all
prospers
well
in
the
Temple
,
when
the
cloud
sits
there
,
or
often
appeares
there
.
Eph.
2.20
,
21.
Vse
.
The
use
of
this
whole
doctrine
concerning
growth
,
may
serve
,
first
,
for
humiliation
:
and
so
in
many
things
.
First
,
our
hearts
should
smite
us
for
our
ignorance
.
There
are
many
things
of
excellent
fruit
and
praise
,
which
we
have
not
at
all
laboured
in
;
divers
of
the
twelve
things
before
.
Secondly
,
for
our
deadnesse
of
heart
,
and
unprofitablenesse
of
life
,
which
is
aggravated
against
us
.
-
-
2.
When
we
are
insensible
,
or
at
least
incorrigible
;
know
all
is
not
well
,
and
feele
our selves
to
bee
lashed
,
and
yet
mend
not
.
-
3.
When
we
are
slothfull
and
weary
,
will
not
stirre
up
our selves
,
nor
receive
direction
for
the
making
up
of
what
is
lacking
to
our
faith
,
or
to
any
other
gifts
;
especially
when
wee
are
weyward
,
and
will
goe
about
,
rather
than
be
at
the
tryall
of
direction
or
asking
the
way
,
Ier.
31.21
.
3.
Much
more
to
such
as
are
so
farre
from
growing
,
that
they
fall
away
,
and
decline
;
lose
their
first
love
,
and
what
they
have
wrought
,
begin
in
the
Spirit
,
and
end
in
the
flesh
.
This
much
vexeth
God
,
and
is
extremely
dangerous
to
the
parties
.
Esay
1.4
.
Ier.
7.24
and
15.6
.
2
Pet.
2.20
.
But
,
that
this
may
not
either
pearce
too
farre
,
or
fall
too
deadly
or
flat
upon
any
that
are
guilty
,
we
must
knowe
,
there
is
a
double
declining
or
apostasie
:
the
one
,
Question
.
But
what
shall
a
man
doe
to
helpe
himselfe
,
that
finds
he
hath
declined
,
&c.
Answer
.
He
must
take
unto
himselfe
words
,
and
confesse
his
sinne
to
God
,
and
returne
to
the
Lord
heartily
,
hee
will
heale
even
his
backsliding
Hose.
14.3
,
4
,
5.
Vse
2.
Secondly
,
for
instruction
,
and
so
it
should
perswade
with
us
mightily
to
hold
on
,
and
never
faint
in
the
way
,
but
strive
to
the
perfection
of
every
good
gift
of
God
,
not
being
weary
of
well-doing
,
knowing
,
that
it
is
a
shame
still
to
be
children
,
and
that
God
doth
require
a
righteousnesse
of
us
,
that
should
exceed
the
righteousnesse
of
all
the
Papists
,
and
Pharisees
,
in
the
world
,
and
to
this
end
,
we
should
preserve
in
us
this
desire
after
the
sincere
milke
of
the
word
,
and
watch
against
security
and
slothfulnesse
,
the
dangerous
moaths
of
godlinesse
.
Vse
3.
Thirdly
,
such
may
be
much
encouraged
,
who
have
their
hearts
set
upon
growth
,
and
doe
prosper
in
Gods
worke
,
though
otherwaies
they
have
many
afflictions
,
or
infirmities
:
yea
such
as
with
true
hearts
doe
mourne
for
their
not
growing
,
as
they
think
,
may
consider
of
many
comforts
to
uphold
themselves
by
:
as
,
1.
Our
Saviour
Christ
had
not
all
degrees
of
grace
at
once
,
2.
Though
thy
gifts
be
small
,
and
grow
in
thee
like
a
graine
of
mustard-seed
:
yet
it
may
grow
to
a
marvelous
increase
,
Matth.
13.
3.
Though
thou
have
many
infirmities
,
yet
thou
maist
beare
abundance
of
fruit
:
as
the
vine
,
which
is
the
weakest
plant
,
yet
is
not
therefore
barren
,
Isaiah
.
27.2
.
4.
Though
thou
have
little
meanes
to
help
thy selfe
by
,
yet
thou
maiest
by
the
blessing
of
God
grow
:
the
lilies
spin
not
,
and
yet
are
gorgeously
cloathed
,
Matth.
6.28
.
5.
If
wee
sowe
good
seed
,
it
is
certaine
the
Lord
will
give
increase
,
1
Cor.
9.10
,
11.
6.
Though
we
sowe
in
teares
,
we
shall
reape
in
joy
,
Psal.
126.5
,
6.
yea
though
we
be
extremely
oppressed
and
reproached
:
as
the
Israelites
grew
even
the
more
they
were
hated
and
oppressed
in
Aegypt
,
Mark
4.8
.
7.
Wee
have
great
helps
:
the
word
is
more
effectuall
to
the
soule
,
then
milke
to
the
body
;
and
we
receive
influence
from
Christ
our
head
,
Coloss.
●
.
19
.
and
every
member
of
the
mysticall
body
makes
some
supply
to
further
the
growth
of
the
whole
body
:
Eph.
6.16
.
Verse
3.
Because
ye
have
tasted
,
that
the
Lord
is
gracious
,
or
bountifull
.
THese
words
containe
the
fourth
reason
to
perswade
to
the
desire
after
the
word
,
and
it
is
taken
from
the
experience
they
have
had
of
the
goodnesse
of
God
,
comforting
them
in
the
word
:
If
ever
they
tasted
the
sweetnesse
of
the
word
,
they
must
needes
have
an
appetite
to
it
.
In
these
few
words
there
are
divers
points
of
Doctrine
to
bee
observed
and
explained
:
as
namely
.
First
,
that
God
is
gracious
.
Secondly
,
that
God
doth
graciously
sweeten
the
word
to
his
people
:
as
God
doth
shew
his
graciousnesse
in
the
word
.
Thirdly
,
that
,
where
there
is
a
true
taste
of
the
sweetnesse
of
the
word
,
there
the
soule
growes
in
grace
.
Fourthly
,
it
is
but
a
taste
of
the
sweetnesse
of
God
which
can
bee
bad
in
this
life
.
Fiftly
,
many
live
in
the
church
,
and
yet
never
taste
of
the
sweetnesse
of
God
and
his
word
.
Sixtly
,
it
is
a
singular
shame
for
such
as
have
felt
the
sweetnesse
of
the
word
,
to
faile
in
their
desire
after
it
.
For
the
first
.
Where
the
Lord
is
praised
for
graciousnesse
,
by
the
word
used
in
the
originall
here
,
it
is
to
occasion
in
us
the
admiration
of
the
goodnesse
of
Gods
nature
.
For
in
this
one
word
are
many
distinct
praises
imported
:
As
Secondly
,
that
he
is
kind
to
his
very
enemies
.
For
so
the
word
is
applied
:
Luke
6.35
.
and
questionlesse
it
should
bee
a
great
thing
to
perswade
with
a
man
,
when
he
comes
to
the
word
,
to
regard
it
with
much
affection
,
if
he
know
,
that
God
thereby
will
doe
good
to
his
very
enemies
:
and
that
in
that
ordinance
,
God
is
wont
to
shew
the
mirror
of
his
mercy
,
in
revealing
his
love
,
and
communicating
the
blessings
of
his
Gospell
to
such
,
as
come
into
his
presence
with
hatred
of
their
owne
waies
.
Thirdly
,
that
he
is
courteous
,
and
in
a
speciall
maner
kind
to
,
and
fond
over
his
owne
people
with
incomprehensible
indulgence
:
the
word
is
rendred
Courteous
,
Eph.
4.32
.
And
all
ages
must
wonder
at
this
kindnesse
of
God
in
Jesus
Christ
,
Eph.
2.7
.
And
thus
hee
delivereth
his
servants
from
their
feares
,
Psal.
34.3
,
or
4.
Fourthly
,
that
he
is
bountifully
and
liberall
,
and
giveth
plentifully
:
so
the
word
is
used
and
given
to
God
,
Rom.
1.5
.
Fiftly
,
th●●
hee
is
gentle
and
easie
to
bee
intreated
,
or
prevailed
withall
.
Hence
,
that
his
yoke
is
said
to
be
easie
:
Matth.
11.30
.
where
this
word
is
transtated
〈◊〉
:
〈◊〉
hereof
〈◊〉
the
word
,
rendred
gentlenesse
:
Gal.
5.
●2
.
and
thus
he
is
said
to
be
marvelous
kind
in
hearing
praier
:
Psal.
31.21
,
22.
and
34.4
.
6
,
●5
.
Sixtly
,
that
he
〈◊〉
not
upon
respect
of
persons
,
and
thus
he
regards
the
poore
:
Psal.
68.10
.
and
will
not
disdaine
to
teach
sinners
his
way
:
Psal.
25.8
.
Seventhly
,
that
he
is
sweet
:
that
is
,
wonderfull
comfortable
,
pleasing
,
and
filling
with
delight
.
Eighthly
,
there
is
one
specialty
of
Gods
goodnesse
,
to
which
this
word
is
applied
,
and
that
is
,
the
accepting
of
the
Gentiles
to
favour
,
when
the
Jewes
were
cut
off
.
Rom.
11.
Vse
.
The
use
of
this
point
is
various
:
For
,
First
,
It
should
kindle
in
us
admiration
:
All
ages
should
gaze
and
wonder
at
such
matchlesse
good
nature
,
and
kindnesse
in
God
:
Ephes.
2.7
.
Secondly
,
it
should
break
our
hearts
with
sorrow
and
repentance
for
our
sinnes
,
to
thinke
of
it
,
that
wee
offend
a
God
so
kind
,
so
good
,
so
bountifull
:
Rom.
2.4
.
Hose.
3.5
.
Thirdly
,
it
should
perswade
with
men
,
that
never
felt
this
,
to
taste
and
see
how
good
God
is
,
Psalme
34.
Question
.
What
must
we
doe
,
if
we
could
,
or
might
taste
of
this
sweetnesse
of
Gods
nature
?
Answer
.
The
Prophet
David
tels
us
of
two
things
:
Psalme
34.
First
,
Fourthly
,
it
should
inflame
affection
in
the
godly
:
they
should
fall
in
love
with
God
.
Oh
love
the
Lord
,
all
ye
his
Saints
,
Psal.
31.19
,
21
,
33.
What
can
more
draw
affection
,
then
sweetnesse
of
nature
?
Fiftly
,
it
should
perswade
all
Gods
servants
to
live
by
faith
,
and
not
through
unbeleefe
in
the
time
of
affliction
,
or
temptation
to
dishonour
God
.
Why
saist
thou
,
thy
way
is
past
over
of
God
?
Or
why
saist
thou
,
the
Lord
hath
forgotten
,
or
will
not
forgive
?
Esay
,
40.27
.
&
.
49.15
,
16.
Exod.
34.6
,
7.
Sixtly
,
it
should
kindle
in
us
a
vehement
desire
to
imitate
so
sacred
a
nature
,
and
continually
to
strive
to
bee
like
the
patterne
in
God
for
curtesie
,
Eph.
4.32
.
kindnesse
,
2
Cor.
6.6
.
and
all
loving
behaviour
,
Colos.
2.12
.
1
Cor.
13.4
.
and
easie
to
bee
intreated
,
Iam.
3.17
.
and
love
to
our
enemies
,
Luke
6.35
.
We
should
be
followers
of
God
,
Ephes.
5.1
.
wee
should
beare
his
image
especially
herein
.
Col.
3.10
.
Seventhly
,
How
should
our
hearts
be
satisfied
,
as
with
Manna
,
when
we
feele
this
sweetnesse
of
God
to
us
in
particular
,
either
in
the
word
,
or
prayer
,
or
in
his
workes
?
wee
should
even
bee
sicke
of
love
,
our
sleepe
should
bee
pleasant
to
us
,
and
our
hearts
filled
with
gladnesse
.
What
greater
felicity
can
there
be
,
then
that
such
a
God
should
love
us
?
Psal.
63.6
.
Ierem
31.26
.
Ca●●ic
.
2.5
.
or
6.
Eighthly
,
we
should
be
carefull
,
when
we
have
felt
this
sweetnesse
of
the
Lord
,
to
preserve
our selves
in
this
communion
with
God
,
and
abide
in
his
goodnesse
,
as
the
Apostle
useth
the
Phrase
,
Rom.
11.20
.
Lastly
,
it
should
much
affect
with
sorrow
and
shame
.
all
impenitent
sinners
,
and
that
in
two
respects
.
First
,
because
they
have
lost
their
time
,
and
lived
without
the
sense
of
this
sweetnesse
in
God
,
the
Apostle
,
Tit.
3.5
.
useth
this
Phrase
,
The
bountifulnesse
of
God
appeared
.
The
word
shined
as
the
S●n●e
doth
in
the
rising
:
which
imports
,
that
the
world
was
nothing
but
darknesse
,
till
men
found
by
experience
the
goodnesse
of
God
.
Secondly
,
because
they
have
so
long
offended
a
nature
of
such
infinite
goodnesse
,
this
will
prove
a
grievous
aggravation
of
their
sinne
and
misery
.
For
such
a
goodness
so
provoked
,
will
turne
into
extreme
fury
:
Mercy
abused
will
be
turned
into
unspeakable
fierceness
of
indignation
,
as
appeares
Deut.
29.19,20
.
and
Rom.
2.4
,
5.
The
consideration
whereof
should
teach
us
divers
duties
.
First
,
to
labour
to
finde
the
word
so
unto
us
,
to
seeke
this
sweetness
in
the
word
:
and
to
that
end
wee
must
mingle
it
with
faith
,
else
there
will
be
no
more
taste
in
it
then
in
the
white
of
an
egge
:
and
besides
,
we
must
come
to
it
in
the
tediousness
of
our
owne
vileness
.
Secondly
,
when
we
have
found
hony
,
let
us
eate
it
.
Prov.
20.13
.
That
is
,
if
the
Lord
be
gracious
unto
us
in
his
word
,
let
us
with
all
care
receive
it
into
our
hearts
,
and
with
all
affection
make
use
of
it
.
Lose
not
thy
precious
oportunitie
.
Thirdly
,
it
should
teach
us
in
all
our
griefes
and
bitterness
to
make
our
recourse
to
the
word
to
comfort
and
sweeten
our
hearts
against
our
feares
and
sorrowes
.
For
at
this
feast
God
wipes
away
all
teares
from
our
eyes
,
Esay
35.6
,
8.
Fourthly
,
the
sweetnes
of
the
word
when
we
feele
it
,
should
satisfie
us
,
yea
satisfie
us
abundantly
.
Wee
should
give
so
much
glory
to
Gods
goodnesse
,
as
to
make
it
the
abundant
satisfaction
of
our
hearts
,
Psal.
36.6
.
Fiftly
,
Yea
further
:
we
should
labour
to
shew
this
sweet
savour
of
the
word
in
our
conversations
,
by
mercy
to
the
distressed
,
by
gracious
communication
,
by
our
contentation
,
and
by
all
well-doing
,
that
the
perfume
of
Gods
grace
in
us
may
allure
and
affect
others
,
that
the
very
places
where
wee
come
may
savour
of
our
goodnesse
even
after
wee
are
gone
.
Sixtly
,
we
should
bee
alwaies
praising
of
God
for
the
good
things
of
his
Sanctuary
,
acknowledging
all
to
come
from
his
free
grace
without
our
deserts
,
Psal.
84.4
.
entertaining
his
presence
with
all
possible
admiration
,
saying
with
the
Psalmist
,
O
Lord
,
how
excellent
is
thy
goodnesse
!
Psal.
36.9
.
Seventhly
,
wee
should
pray
God
to
continue
his
goodnesse
to
them
,
that
know
him
,
and
to
vouchsafe
us
the
favour
to
dwell
for
ever
in
his
house
,
Psalm
36.11
.
Eighthly
,
and
constantly
the
experience
hereof
should
set
us
a
longing
:
our
soules
should
long
for
the
courts
of
Gods
house
,
and
our
hearts
cry
for
the
daily
bread
in
Sion
,
and
we
should
constantly
walke
from
strength
to
strength
,
till
we
appear●
before
God
in
Sion
,
Psalm
84
;
and
the
rather
,
because
,
besides
the
sweetnesse
,
there
is
a
plentifull
reward
in
keeping
Gods
word
,
Psalm
19.20
.
Secondly
,
from
hence
we
may
be
informed
in
two
especiall
things
.
1.
Concerning
the
happinesse
of
the
godly
in
this
life
,
notwithstanding
all
their
afflictions
and
sorrowes
.
Thou
seest
their
distresses
:
but
thou
seest
not
their
comforts
.
The
stranger
doth
not
meddle
with
their
joyes
.
Oh
how
great
is
the
goodnesse
of
God
,
in
giving
his
people
to
drink
out
of
the
rivers
of
the
pleasures
in
his
house
,
when
he
makes
their
eies
to
see
the
light
in
his
light
!
Psal.
36.8
,
9.
Psal.
65.4
.
2.
Concerning
the
office
of
Gods
Ministers
.
They
are
the
perfumers
of
the
world
:
the
Church
is
the
perfuming-pan
:
and
preaching
is
the
fire
that
heats
it
:
and
the
Scriptures
are
the
sweet-waters
.
Or
,
the
Church
is
the
mortar
:
preaching
,
the
pestle
:
and
the
promises
of
God
in
Christ
are
the
sweet
spices
;
which
,
being
beaten
,
yeeld
a
heavenly
and
supernaturall
smell
in
the
soules
of
the
godly
hearers
,
2
Cor.
2.14
,
15.
But
,
then
,
Ministers
must
take
heed
they
corrupt
not
Gods
Word
;
and
see
to
it
,
that
their
preaching
be
in
sincerity
,
and
as
of
God
,
and
in
the
sight
of
God
in
Christ
,
and
with
demonstration
of
the
truth
to
mens
consciences
,
2
Cor.
2.17
;
else
,
any
Preacher
will
not
serve
the
turne
.
And
in
both
these
respects
,
Ministers
have
reason
to
cry
out
with
the
Apostle
,
Oh!
who
is
sufficient
for
these
things
?
If
every
Sermon
must
leave
so
sweet
a
savour
behind
it
in
the
hearts
of
the
hearers
,
and
in
the
nostrils
of
God
too
,
who
can
bee
(
without
the
speciall
assistance
of
God
)
fit
for
these
things
?
Lastly
,
this
may
serve
for
singular
reproofe
and
terror
to
the
wicked
,
and
that
in
divers
respects
.
First
,
for
such
as
are
mockers
,
and
call
sweet
sowre
,
that
is
,
speake
evill
of
the
good
word
of
God
:
Secondly
for
the
miserable
neglect
of
that
they
should
account
the
life
of
their
life
.
Alas
▪
whither
shall
we
goe
?
or
what
is
this
miserable
and
wretched
life
,
if
we
want
the
sweet
comforts
of
the
word
?
To
dwell
without
the
word
,
is
,
to
dwell
in
the
parched
places
of
the
wildernesse
:
and
this
Ministery
is
the
more
dangerous
in
such
or
to
such
as
are
daily
invited
,
and
have
all
things
ready
made
,
and
yet
will
not
inwardly
obey
Gods
calling
,
nor
profit
by
the
meanes
,
but
find
excuses
to
shift
off
the
invitation
of
God
.
How
justly
may
that
curse
be
inflicted
upon
them
,
these
men
shall
never
taste
of
my
supper
?
Luke
14.17
.
&c.
24.
Thus
much
of
the
second
doctrine
.
Doct.
3.
The
third
doctrine
out
of
these
words
may
be
this
,
that
such
as
find
a
true
taste
of
the
sweetness
of
God
in
his
Word
,
may
conceive
hopefully
,
that
their
soules
doe
and
shall
prosper
and
growe
.
There
is
no
doubt
to
be
made
of
our
growth
,
if
once
we
come
to
feele
the
sweetnesse
of
the
Word
.
For
the
clearer
understanding
of
this
doctrine
,
I
must
answer
two
questions
.
Quest.
First
,
what
this
true
taste
is
.
Secondly
,
whether
this
taste
may
not
be
in
wicked
men
.
Answ.
For
the
first
.
A
true
taste
of
the
sweetnesse
of
the
Word
,
and
Gods
graciousnesse
in
it
,
may
bee
knowne
both
by
the
cause
,
and
by
the
effects
.
The
cause
of
this
taste
is
faith
:
for
,
by
faith
onely
doth
the
soule
taste
.
For
the
second
question
concerning
wicked
men
,
and
their
rellishing
of
the
sweetnesse
of
the
Word
,
I
say
two
things
.
First
,
that
the
most
wicked
men
are
without
spirituall
senses
,
and
finde
no
more
taste
in
God
or
his
Word
,
than
in
the
White
of
an
egge
:
they
savour
not
the
things
of
the
Spirit
,
Rom.
8.
1
Cor.
2.13
.
Of
this
afterwards
.
But
yet
it
may
not
be
denied
,
but
that
some
wicked
men
may
goe
so
farre
,
as
to
taste
of
the
good
Word
of
God
,
and
of
the
powers
of
the
life
to
come
,
and
of
heavenly
gifts
,
as
the
Apostle
granteth
,
Heb.
6.5
,
6.
Quest.
Now
there-hence
ariseth
a
great
question
:
what
should
bee
the
difference
betweene
this
taste
in
wicked
men
,
and
the
true
taste
in
godly
men
?
Answ.
For
answer
hereunto
,
divers
differences
may
be
given
.
Secondly
in
the
time
of
tasting
,
This
taste
in
wicked
men
is
but
for
a
season
,
it
cannot
hold
long
in
them
:
and
therefore
is
their
faith
and
joy
said
to
be
temporary
:
whereas
godly
men
may
keep
their
taste
to
their
dying
daies
,
not
only
in
the
gifts
of
saving
graces
,
but
in
the
very
sense
of
the
sweetnesse
of
Christ
,
and
the
word
too
,
&c.
Thirdly
,
in
the
manner
of
tasting
.
For
,
wicked
men
may
taste
of
the
Gospell
and
Religion
by
senses
,
or
by
a
dimme
kind
of
contemplation
,
or
by
a
sudden
illumination
,
as
by
a
flash
of
lightning
;
but
they
cannot
taste
with
their
hearts
clearly
by
Faith
:
Or
thus
,
wicked
men
may
,
in
the
generall
,
taste
;
that
is
,
know
,
and
believe
that
the
Mystery
of
Christ
is
true
;
but
they
cannot
taste
,
or
know
this
Mystery
,
with
particular
and
sound
application
,
as
theirs
.
Fourthly
,
in
the
grounds
of
this
taste
or
delight
:
For
a
wicked
man
perswaded
by
false
reasons
,
setled
in
the
common
hope
,
or
transported
with
an
high
conceit
of
some
temporary
and
common
gifts
and
graces
,
may
be
much
delighted
and
joyed
in
the
word
,
and
the
thought
of
going
to
heaven
for
a
time
;
but
he
never
rightly
applyed
the
promises
of
grace
in
Christ
,
nor
doth
he
ever
possesse
so
much
as
one
infallible
signe
of
a
child
of
God
.
Fiftly
,
in
the
effects
and
consequents
of
tasting
:
for
,
1.
A
wicked
man
may
taste
,
but
he
never
digests
:
an
evill
conscience
casts
up
the
food
againe
,
or
choakes
and
poisons
it
:
whereas
in
godly
men
their
taste
abides
in
them
,
and
they
digest
the
food
they
receive
:
The
vertue
of
it
continues
with
them
.
2.
A
godly
man
is
transformed
,
and
made
another
man
by
this
taste
,
so
is
not
the
wicked
man
:
it
is
not
a
savour
of
life
to
the
wicked
.
3.
A
true
taste
in
the
godly
,
workes
,
as
is
before
noted
,
a
high
estimation
,
and
sound
contentment
:
so
as
the
godly
place
the
felicity
of
their
lives
in
this
communion
with
God
,
and
his
word
:
But
that
can
never
a
wicked
man
doe
.
Sixtly
,
and
lastly
,
wicked
men
may
seeme
to
taste
,
and
yet
doe
not
:
Many
men
professe
Religion
,
and
delight
in
the
word
,
and
in
Religion
,
and
so
religious
duties
,
who
yet
never
did
attaine
to
it
,
but
constantly
found
a
wearinesse
,
secret
loathing
,
and
many
times
a
secret
and
inward
ill
savour
in
the
word
,
and
in
the
duties
of
Religion
:
so
as
the
taste
is
more
in
their
mouthes
when
they
talke
with
others
,
then
in
their
hearts
when
they
are
afore
God
.
It
will
not
be
amisse
particularly
to
cleare
that
place
in
the
Hebrewes
in
all
the
three
instances
of
tasting
.
First
,
they
are
said
to
taste
of
heavenly
gifts
:
Secondly
,
wicked
men
may
taste
of
the
Spirit
and
good
Word
of
God
,
by
feeling
some
sudden
flashes
of
joy
,
either
out
of
admiration
of
the
meanes
of
delivering
,
or
from
some
generall
conceit
of
the
goodness
of
Gods
praises
,
Iob
23.12
.
and
the
happiness
of
the
godly
,
Psal.
119.23
,
24
,
50.
But
they
can
get
no
such
taste
of
the
word
,
as
to
desire
it
as
their
appointed
food
constantly
,
Psal.
119.14
,
72.
Or
to
make
it
their
greatest
delight
in
affliction
;
or
to
love
it
above
all
riches
;
1
Thes.
1.5
.
or
to
receive
it
with
much
assurance
in
the
holy
Ghost
;
or
to
redresse
their
wayes
by
it
,
Ps.
119.
9
,
45
,
59.
so
as
the
taste
of
the
word
,
should
put
out
the
taste
and
rellish
of
sinne
:
For
,
let
wicked
men
be
affected
as
much
as
they
will
,
their
taste
of
sinne
will
remaine
in
them
.
I
meane
the
taste
of
their
beloved
sinnes
;
nor
can
he
deny
himselfe
,
and
forsake
his
credit
,
friends
,
pleasures
,
profits
,
much
lesse
life
it selfe
for
the
Gospels
sake
Mark
10.29
.
Thirdly
,
wicked
men
may
taste
of
the
powers
of
the
life
to
come
,
by
joying
at
the
thoughts
that
they
shall
goe
to
heaven
,
and
pleasing
themselves
in
the
contemplation
of
it
.
But
it
is
still
a
false
taste
,
for
they
have
no
sound
evidence
for
their
hope
,
nor
doe
any
marks
of
,
a
child
of
God
app●are
in
them
,
nor
can
they
alledge
one
sentence
of
Scripture
,
rightly
understood
,
for
the
meanes
of
it
.
The
use
of
all
this
may
be
threefold
.
First
,
for
Tryall
.
All
men
should
seriously
try
their
estates
,
in
respect
of
this
taste
,
by
pondering
upon
what
is
before
written
concerning
the
nature
and
differences
of
it
.
Secondly
,
it
should
worke
exceeding
thankfulnesse
to
God
,
if
wee
have
found
this
sound
and
secret
taste
in
the
Word
;
we
should
every
one
and
for
ever
,
say
,
In
the
Lord
will
I
praise
his
Word
,
Psal.
56.
Thirdly
,
Here
is
matter
of
terror
unto
wicked
men
,
and
that
first
,
to
such
of
them
that
never
felt
any
sweetnesse
in
the
Word
.
How
should
they
be
amazed
to
thinke
of
it
,
that
God
doth
from
Sabbath
to
Sabbath
restraine
his
blessings
from
them
,
and
,
as
contemning
them
,
to
passe
by
them
,
and
take
no
inward
notice
of
them
?
2.
But
especially
here
is
unspeakable
terror
to
such
as
have
had
that
taste
in
the
sixt
to
the
Hebrewes
,
if
they
should
ever
fall
from
it
,
as
is
there
mentioned
.
For
,
if
this
taste
goe
out
of
thine
heart
,
take
heed
of
the
sinne
against
the
holy
Ghost
:
For
at
the
losse
of
taste
,
begins
that
eternall
ruine
of
these
men
.
If
thou
be
not
warned
in
time
,
thou
maist
come
to
such
a
condition
,
as
it
will
be
impossible
for
thee
to
bee
ren●ed
by
repentance
,
Heb.
6.
5
,
6
,
7.
But
least
this
doctrine
should
be
misapplied
,
as
it
is
sometimes
by
such
as
are
distressed
with
Melancholy
or
vehement
affliction
of
Spirit
;
I
will
a
little
more
fully
cleere
the
secret
of
that
place
,
about
the
sin
against
the
holy
Ghost
;
and
therefore
wish
that
these
things
be
observed
.
Secondly
,
that
the
sinne
against
the
holy
Ghost
cannot
be
committed
but
by
such
as
have
beene
enlightned
,
and
have
set
themselves
to
attend
upon
the
Word
,
either
by
solemne
profession
outwardly
before
men
,
or
by
inward
attendance
upon
it
.
Two
sorts
of
men
in
our
times
are
in
danger
of
this
sin
,
that
is
,
Hypocriticall
professors
:
and
those
they
call
the
wits
of
the
World
,
who
afterwards
fell
to
all
Epicurisme
.
Thirdly
,
that
the
failing
away
there
mentioned
,
is
not
to
bee
understood
of
any
particular
falling
into
some
one
,
or
a
few
sinnes
;
but
of
an
universall
falling
away
from
the
care
of
all
godlinesse
,
and
into
such
a
condition
,
as
to
dislike
no
sinne
,
as
it
is
sinne
,
and
to
believe
from
the
heart
no
part
of
the
Gospell
,
nor
be
afraid
to
wallow
in
the
sinnes
,
which
formerly
hee
in
a
sort
repented
.
Fourthly
,
there
is
in
them
a
personall
hatred
of
the
Sonne
of
God
;
they
doe
with
the
Iewes
,
as
much
as
in
them
lieth
,
crucifie
him
againe
,
loathing
him
,
and
inwardly
swelling
,
or
fretting
,
against
the
doctrine
of
Christ
,
and
striving
as
farre
as
they
dare
,
in
his
Ordinances
and
people
,
to
put
him
to
shame
by
scornings
and
reproaches
,
or
what
way
else
they
can
,
Heb.
6.6
.
and
Chap.
10.29
.
Fiftly
,
they
abhorre
from
their
hearts
the
graces
of
the
Spirit
,
and
loath
them
in
the
godly
;
despighting
the
Spirit
of
grace
,
Heb.
10.29
.
so
as
they
persecute
,
to
their
power
,
the
truth
;
being
carried
with
incurable
malice
against
it
.
And
thus
of
the
third
Doctrine
.
The
comforts
we
feele
in
this
life
,
may
well
be
likened
to
the
taste
,
both
because
wee
have
them
but
in
small
quantity
,
and
because
they
are
quickly
growne
out
of
sense
;
they
are
but
of
short
continuance
.
There
may
be
three
uses
made
of
this
point
.
First
,
it
may
quiet
them
that
complaine
out
of
Scruple
of
Conscience
,
that
their
joyes
they
have
,
be
not
right
,
because
they
are
so
quickly
lost
;
whereas
they
must
bee
informed
,
that
the
comforts
the
best
men
can
get
in
this
World
,
are
but
a
little
〈◊〉
,
given
out
of
the
Rivers
of
Gods
plea
〈◊〉
.
Secondly
,
it
should
make
us
the
more
out
of
love
with
this
life
,
and
kindle
in
us
the
love
of
the
appearing
of
Jesus
Christ
.
Why
desire
wee
to
live
so
king
o●
Earth
,
where
we
must
drinke
downe
continually
the
bitter
〈…〉
and
●o●row
;
and
can
get
but
now
and
then
the
taste
of
the
comforts
of
a
better
life
?
Why
long
we
not
to
enjoy
those
pleasure●
for
evermore
?
Psal.
17.
ult.
Yea
,
we
may
know
how
good
it
is
to
be
in
Heaven
,
by
the
taste
we
have
sometimes
on
Earth
.
If
it
doe
us
such
unspeakable
ease
and
joy
to
〈◊〉
of
the
s●eetnesse
o●
God
for
a
little
moment
?
Oh
how
great
then
is
that
goodnesse
,
God
hath
〈◊〉
up
from
them
,
that
feare
him
:
Psal.
31.19
.
The
smalnesse
of
the
quantity
,
and
shortnesse
of
the
continuance
of
our
tast
of
the
graciousnesse
of
God
on
earth
,
should
make
us
to
use
the
meanes
of
communion
with
God
,
with
so
much
the
more
servency
,
and
frequency
,
and
humility
.
Doct.
5.
A
fifth
doctrine
is
,
that
many
in
the
Churches
of
Christians
never
so
much
as
tasted
of
the
sweetnesse
of
Gods
grace
and
word
,
and
that
may
bee
a
cause
why
the
Apostle
speakes
with
an
If
,
as
knowing
it
was
a
great
question
whether
many
of
them
had
had
experience
of
the
sweetnesse
of
the
Word
.
Question
.
Now
if
any
aske
what
should
be
the
cause
that
many
Christians
have
so
little
sense
of
the
sweetnesse
of
the
word
,
and
Gods
graciousnesse
and
goodnesse
in
the
Word
.
Answer
.
I
answer
that
it
is
:
First
,
with
many
so
,
Secondly
,
In
others
,
because
the
tast
of
the
pleasures
,
and
profits
,
and
lusts
of
the
world
are
in
their
hearts
when
they
come
to
the
word
,
and
so
by
the
cares
of
life
all
sense
of
sweetnesse
is
beaten
out
.
Mat.
13.
Luke
14.24
.
Thirdly
,
It
is
in
the
most
,
because
they
consider
not
their
misery
in
themselves
,
nor
remember
their
latter
end
.
A
man
never
knowes
the
sweetnesse
of
Christ
crucified
,
till
he
be
pricked
in
his
heart
,
and
afflicted
for
his
sinnes
and
forlorne
estate
in
himselfe
by
nature
:
and
till
men
know
how
to
number
their
dayes
;
they
will
never
apply
their
hearts
to
wisdome
,
Psal.
90.12
.
Fourthly
,
some
men
are
infected
with
superstition
,
and
the
love
of
a
strange
god
.
They
prepare
a
table
for
the
troope
,
and
therefore
are
hungry
when
Gods
servants
eat
,
and
vexed
when
they
sing
for
joy
of
heart
.
They
cannot
feele
the
sweetnesse
of
the
Gospell
,
their
hearts
are
so
poisoned
with
secret
popery
,
Esay
65.11
,
13.
Fiftly
,
Some
men
tast
not
of
wisdomes
banquet
,
because
they
leave
not
the
way
of
the
foolish
.
All
sense
is
extinguished
by
the
evill
company
they
keep
.
Prov.
9.6
.
Sixtly
,
Too
many
Christians
are
poisoned
with
some
of
the
sins
mentioned
in
the
first
verse
of
this
Chapter
,
and
that
destroyes
both
tast
and
appetite
in
them
.
Seventhly
,
Some
are
fearefully
delivered
to
a
spirituall
slumber
,
the
Justice
of
God
scourging
their
impenitency
and
disobedience
,
that
made
no
use
of
his
judgements
,
and
the
remorses
they
felt
before
;
and
so
are
in
the
case
of
the
Jewes
,
Rom.
11.
Eighthly
,
Because
God
doth
for
the
most
part
reserve
these
tastes
,
as
the
onely
portion
of
his
owne
people
:
and
therefore
never
wonder
,
though
the
common
multitude
attaine
not
to
it
.
Psal.
36.8
,
9.
Lastly
,
the
best
Christians
are
often
much
restrained
in
their
tast
of
the
sweetnesse
of
Gods
favour
and
presence
,
because
they
are
not
carefull
enough
to
attend
upon
God
in
his
ordinances
:
they
doe
not
seeke
God
,
and
strive
to
finde
Gods
favour
and
presence
in
the
meanes
:
they
heare
and
pray
loosely
,
with
too
much
slacknesse
and
remisnesse
of
zeale
and
attention
.
The
consideration
hereof
should
serve
much
to
humble
and
melt
the
hearts
of
such
as
feele
this
to
be
their
case
:
they
should
be
afraid
and
tremble
at
the
judgements
of
God
upon
them
herein
,
and
feare
their
owne
case
,
and
by
speedy
repentance
make
their
recourse
to
God
in
the
Name
of
Christ
,
to
seeke
a
remedy
for
their
distresse
.
And
to
this
end
,
1.
They
should
gather
a
Catalogue
of
all
such
sins
as
they
know
by
themselves
,
for
which
they
might
most
feare
Gods
displeasure
;
and
then
goe
in
secret
,
and
humble
themselves
in
confession
of
those
sinnes
,
striving
till
the
Lord
be
pleased
to
give
them
a
soft
heart
and
sensible
sorrowes
.
This
course
will
both
marre
the
rellish
of
sinne
,
and
besides
,
it
opens
the
fountaine
of
grace
and
joy
in
the
heart
of
a
man
.
Hos.
14.3
,
5.
Mat.
5.6
.
2.
They
should
there
attend
with
all
possible
heed
to
the
Word
of
the
Lord
,
hearing
it
as
the
Word
of
God
,
and
not
of
man
;
with
this
sincere
covenant
of
their
hearts
,
to
doe
whatsoever
the
Lord
commands
:
and
then
the
Lord
will
not
long
with-hold
himselfe
.
Secondly
,
the
godly
that
finde
this
sweetnesse
in
the
Word
,
should
be
so
much
the
more
thankfull
for
the
gracious
entertainment
God
gives
them
in
his
house
,
in
that
he
hath
not
,
nor
doth
deale
so
with
thousands
of
Christians
,
as
he
deales
with
them
.
Doct.
6.
The
last
doctrine
is
,
that
it
is
a
shame
for
such
Christians
as
have
felt
of
the
sweetnesse
of
the
Word
,
to
lose
their
appetite
,
or
any
way
to
abate
of
their
company
in
resorting
,
and
constancy
of
desire
after
it
,
or
estimation
of
it
.
This
answers
to
the
maine
scope
,
because
these
words
are
brought
in
as
a
reason
to
excite
appetite
.
The
remembrance
of
the
good
we
have
found
in
the
house
of
God
,
should
make
us
love
it
still
,
though
we
doe
not
alwayes
speed
alike
:
wee
should
beleeve
that
God
will
returne
,
though
he
hide
his
face
for
a
time
.
Such
Christians
then
must
beare
their
shame
,
that
have
lost
their
first
love
;
and
repent
,
lest
God
take
away
the
Candlestick
from
them
.
Verse
4.
To
whom
comming
,
as
to
a
living
stone
,
disallowed
of
men
,
but
chosen
of
God
,
and
precious
.
HItherto
of
the
exhortation
,
as
it
concernes
the
Word
of
God
.
The
exhortation
,
as
it
concernes
the
Sonne
of
God
,
followes
,
from
verse
4.
to
verse
13
:
wherein
it
is
the
purpose
of
the
Apostle
,
to
shew
unto
them
in
the
second
place
the
principall
meanes
of
holines
,
even
the
originall
fountaine
it selfe
,
and
that
is
Christ
;
to
whom
they
must
continually
come
to
seeke
grace
,
if
ever
they
will
prosper
and
grow
in
godlinesse
.
In
the
exhortation
,
as
it
concernes
Christ
,
three
things
may
bee
observed
.
First
,
the
Proposition
:
wherein
he
tels
them
what
they
must
doe
,
verses
,
4.
and
5.
Secondly
,
the
Confirmation
of
it
,
and
that
two
waies
.
First
,
by
testimony
of
Scripture
,
shewing
what
Christ
is
;
which
Scripture
is
both
cited
and
expounded
verses
6
,
7
,
8.
Secondly
,
by
the
consideration
of
their
own
excellent
estate
in
Christ
;
which
is
set
out
positively
,
verse
9.
and
comparatively
,
verse
10
:
or
thus
it
is
confirmed
by
arguments
taken
from
the
praise
,
first
,
of
Christ
,
verses
6
,
7
,
8.
Secondly
,
of
Christians
,
verses
9
,
10.
Thirdly
,
the
conclusion
:
where
he
shewes
the
use
they
should
make
,
both
in
what
they
should
avoid
,
verse
11.
and
in
what
they
should
doe
,
verse
12.
That
which
in
generall
may
be
observed
,
is
,
that
Christ
is
the
maine
Fountaine
of
all
grace
and
holinesse
.
It
is
he
that
fils
all
,
in
all
things
,
Eph.
1.
ult.
All
the
treasures
of
wisedome
and
grace
be
in
him
,
in
whom
the
God-head
dwels
bodily
,
Col.
2.3
,
9.
It
is
he
that
is
made
unto
us
of
God
,
wisedome
,
righteousnesse
,
sanctification
,
and
redemption
,
1
Cor.
10.30
.
He
was
long
since
acknowledged
to
be
the
Lord
our
righteousnesse
,
Ier.
23.6
.
The
knowledge
hereof
may
both
informe
,
instruct
,
and
comfort
us
.
First
,
it
may
informe
us
concerning
the
grievousnesse
of
our
disease
.
The
nature
of
man
is
so
farre
past
cure
,
that
unlesse
the
Sonne
of
God
sanctifie
himselfe
with
unspeakable
holinesse
,
wee
can
never
be
sanctified
,
Iohn
17.19
.
yea
,
the
Word
it selfe
is
not
availeable
without
the
grace
of
Christ
,
as
it
appeares
in
that
seventeenth
of
Iohn
:
where
both
the
Word
and
Christ
are
intreated
of
.
Secondly
,
it
may
teach
us
,
first
,
to
ascribe
glory
to
Christ
,
who
in
this
respect
is
most
worthy
to
bee
acknowledged
the
Head
of
all
Principalities
,
but
especially
the
Head
of
the
Church
;
from
whom
commeth
influence
of
all
grace
and
goodnesse
,
Eph.
1.21
,
22
,
23.
Secondly
,
it
should
teach
us
,
above
all
gettings
,
to
labour
to
get
Christ
crucified
into
our
hearts
.
It
is
Christ
in
us
,
that
must
bee
our
riches
,
and
our
hope
of
glory
,
Col.
1.27
.
yea
,
this
will
bee
unsearchable
riches
to
us
:
wee
should
determine
to
know
nothing
,
save
Iesus
Christ
and
him
crucified
,
1
Cor.
2.2
.
Thirdly
,
let
him
that
glorieth
,
glory
in
the
Lord
Iesus
,
1
Cor.
1.4
,
7.
And
therefore
God
forbid
I
should
rejoyce
in
any
thing
,
but
the
Crosse
of
Christ
;
whereby
I
am
crucified
to
the
world
,
and
the
world
is
crucified
to
me
,
Gal.
6.14
.
Thirdly
,
it
should
be
a
great
comfort
to
the
Godly
,
both
in
respect
of
their
union
with
him
,
in
regard
their
Head
is
so
infinite
in
holinesse
,
●●
also
in
respect
of
that
supply
and
help
that
they
may
continually
have
from
him
against
all
their
infirmities
and
defects
;
and
lastly
,
in
respect
of
the
hope
of
the
full
confirmation
of
their
holinesse
in
the
day
of
Christ
.
And
thus
of
the
generall
Doctrine
.
The
first
thing
in
the
exhortation
to
be
considered
,
is
the
Proposition●
:
inwhich
which
,
two
things
are
to
be
marked
.
First
,
what
Christ
is
;
secondly
,
what
the
Christian
must
be
in
respect
of
Christ
.
To
whom
,
that
is
,
which
gracious
Lord
,
mentioned
in
the
former
verse
.
Whereby
the
Apostle
applies
that
to
Christ
,
which
was
before
spoken
of
God
generally
,
as
he
that
is
God
with
the
Father
,
and
as
that
person
in
whom
the
Lord
shewes
his
graciousnesse
to
men
.
Secondly
,
he
is
a
living
stone
.
Thirdly
,
he
is
in
respect
of
the
world
,
and
the
base
respect
and
usage
of
him
,
once
disallowed
of
men
.
Fourthly
,
he
is
elect
of
God
.
Fiftly
,
he
is
precious
.
Now
,
that
which
Christians
must
be
and
doe
,
that
they
may
receive
holinesse
from
Christ
,
is
,
that
first
,
they
must
come
unto
him
.
Secondly
,
they
must
be
lively
stones
.
Thirdly
,
they
must
be
built
up
in
him
.
Fourthly
,
they
must
become
a
spirituall
house
.
Fiftly
,
they
must
be
a
holy
priesthood
,
to
offer
up
spirituall
sacrifices
unto
God
,
such
as
may
bee
acceptable
in
Jesus
Christ
.
For
,
it
is
to
be
noted
,
that
the
word
Are
built
up
,
may
be
rendred
,
Be
ye
built
up
:
howsoever
it
be
read
,
the
intent
is
,
to
perswade
them
thereto
.
Ye
are
built
up
,
that
is
,
if
you
be
right
,
that
is
a
thing
must
not
be
wanting
:
so
the
sense
is
the
same
.
First
,
then
,
of
the
description
of
Christ
.
And
therein
,
the
first
point
of
doctrine
that
offerethit
selfe
to
our
consideration
,
is
,
that
Christ
is
a
gracious
Lord
.
He
is
a
Lord
and
Master
to
all
true
Christians
;
and
such
a
Lord
and
Master
as
never
men
served
,
for
wonderfull
graciousnesse
.
That
he
is
a
Lord
to
the
faithfull
,
is
evident
by
other
Scriptures
also
,
1
Cor.
1.2
.
Hee
is
said
to
be
a
Lord
to
all
that
call
upon
him
in
every
place
.
Thus
David
cals
him
,
My
Lord
▪
Psal.
110.1
.
And
great
Apostles
confesse
themselves
to
be
his
servants
,
Rom.
1.1
.
I●●●
.
1.2
Pet.
1.1
.
And
that
he
is
most
gracious
,
the
Apostle
shews
,
when
he
tel●
,
that
all
Ages
have
cause
to
wonder
at
the
marvellous
kindnes
that
God
hath
shewed
to
men
in
Christ
.
First
,
we
may
〈◊〉
be
informed
,
that
Christ
is
God
with
the
Father
.
For
the
which
the
Prophet
David
,
Psal.
34.
(
whence
the
words
of
the
for
〈…〉
borrowed
)
Give
to
God
,
the
Apostle
applies
here
unto
Christ
:
and
the
reason
of
the
application
may
in
the
second
place
informe
us
,
that
God
is
gracious
to
men
onely
by
Jesus
Christ
.
It
is
impossible
ever
to
feele
or
taste
of
Gods
graciousnesse
,
but
in
his
Sonne
.
And
thirdly
,
wee
are
here
told
,
as
it
were
,
that
Christ
is
God
visible
.
God
is
made
visible
and
sensible
〈◊〉
men
by
Jesus
Christ
:
This
is
that
mystery
of
godlinesse
:
God
is
manifested
in
the
flesh
.
Secondly
,
is
Christ
our
Lord
and
Master
?
then
these
things
will
follow
:
1.
That
we
must
live
and
die
to
Christ
,
Rom.
14.7
,
8
,
9.
wee
are
not
our
owne
men
;
we
must
live
to
him
that
died
for
us
,
2
Cor.
5.
ult.
The
love
of
Christ
must
constraine
us
,
and
all
old
things
must
bee
passed
,
and
all
things
must
become
new
unto
us
.
If
Christ
be
our
Lord
,
where
is
his
service
?
he
must
rule
us
,
and
rule
over
us
.
If
wee
walke
in
the
vanity
of
our
minds
,
according
to
the
deceiveable
lusts
of
our
old
conversation
,
wee
have
not
yet
learned
Christ
,
nor
the
truth
that
is
in
Jesus
,
Eph.
4.
And
therefore
letus
〈…〉
looke
to
his
wayes
,
as
hee
that
must
one
day
give
account
of
〈…〉
Christ
,
which
will
be
judge
both
of
quick
and
dead
Rom.
14.
2.
That
every
〈◊〉
bow
at
the
name
Christ
,
and
every
tongue
must
〈◊〉
his
〈◊〉
,
to
the
glory
of
God
,
Philip.
2.1
.
Rom.
14.
Wee
must
all
take
motion
of
〈◊〉
supreme
authority
,
and
forme
in
our
hearts
,
all
possible
reverence
toward
him
.
3.
Wee
must
not
judge
one
another
.
For
,
what
have
wee
to
doe
to
judge
another
mans
servant
?
He
stands
or
fals
to
his
owne
Master
,
Rom.
14.
4
,
9.
Thirdly
,
it
ought
to
bee
the
singular
joy
of
our
hearts
,
that
wee
serve
so
glorious
a
Master
.
Never
servants
served
such
a
Lord
,
as
it
may
appeare
by
the
enumeration
of
divers
particular
differences
,
As
:
First
,
other
masters
are
not
wont
to
die
for
their
vassals
:
Secondly
,
never
Master
had
such
power
to
preferre
his
servants
:
Christ
hath
all
power
in
heaven
and
in
earth
,
Mat.
28.
and
all
that
,
to
enrich
us
.
Thirdly
,
we
serve
the
best
Master
,
because
we
serve
him
,
that
is
King
of
Kings
,
and
Lord
of
all
other
Lords
,
Revel.
19.
Fourthly
,
in
the
service
of
other
masters
,
there
is
wonderfull
difference
of
places
,
and
many
of
the
servants
serve
in
the
lowest
,
and
basest
offices
,
without
hope
of
any
gaine
,
or
respect
:
But
in
Christ
Jesus
there
is
no
difference
,
bond
and
free
,
male
and
female
,
Iew●
and
Grecian
,
&c.
in
Christ
are
all
one
,
Col.
3.11
.
Fiftly
,
other
Lords
may
advance
their
servants
to
great
places
,
but
they
cannot
give
them
gifts
to
discharge
them
:
but
Christ
doth
enrich
his
servants
with
every
needfull
gift
for
the
discharge
of
their
callings
,
1
Cor.
1.30
.
Eph.
1.
ult.
Sixtly
,
other
servants
know
,
that
their
Lords
may
and
doe
die
,
and
so
they
leave
their
servants
usually
unpreferd
:
But
Christ
lives
for
ever
,
as
the
Author
of
eternall
salvation
to
them
that
obey
him
.
Seventhly
,
other
Lords
may
take
offence
,
and
doe
often
put
away
their
servants
:
But
whom
Christ
loves
,
he
loves
to
the
end
,
so
as
whether
they
live
,
or
die
,
they
are
still
Christs
,
Rom.
14.8
.
Eightly
,
no
Lord
can
give
such
sure
protection
to
his
servants
,
as
Christ
gives
to
his
:
No
man
shall
pluck
them
out
of
his
hands
,
Efay
4.5
,
6.
Iob.
10.
And
whatsoever
wrong
is
done
unto
them
,
he
takes
it
as
done
to
himselfe
:
and
therefore
the
afflictions
of
his
servants
,
are
called
the
afflictions
of
Christ
,
2
Cor.
1.4
.
Ninthly
,
and
lastly
,
never
Lord
was
so
boundlesse
in
his
favour
,
Christ
makes
his
servants
his
fellowes
,
1
Cor.
1.9
.
They
sit
with
him
there
in
heavenly
places
,
Eph.
2.5
,
6.
He
is
not
ashamed
to
owne
them
as
his
brethren
,
Heb.
2.
His
servants
he
makes
sonnes
,
and
heires
too
:
yea
,
heires
with
himselfe
unto
God
,
Rom.
8.
Never
man
was
so
fond
of
his
wife
,
as
Christ
is
of
his
servants
,
Rom.
7.4
.
and
all
the
booke
of
Canticles
shewes
it
.
Finally
,
they
shall
all
mign
with
him
and
be
partners
with
him
in
his
glory
,
after
they
have
laboured
,
and
suffered
a
little
:
when
hee
appeares
in
glory
,
they
shall
bee
for
ever
glorified
with
him
.
Secondly
,
The
second
thing
affirm'd
of
Christ
,
is
,
that
hee
is
said
to
bee
a
living
stone
.
A
living
stone
.
]
A
stone
,
and
a
living
stone
.
The
holy
Ghost
is
used
in
Scripture
to
liken
God
and
Christ
unto
a
stone
:
so
Gen.
49.
24.
God
is
said
to
be
the
shepherd
and
stone
of
Israel
,
and
Revel.
4.3
.
God
is
likened
to
a
jasper
stone
,
and
Psal.
118.22
.
Christ
is
said
to
be
the
stone
,
which
the
builders
refused
:
and
so
in
many
other
places
.
Christ
is
said
to
be
a
stone
,
three
waies
.
First
,
He
is
said
to
be
a
living
stone
:
and
some
thinke
to
liken
him
thereby
to
a
flint
stone
,
which
being
smitten
,
the
sparkles
(
as
if
it
had
fire
in
it
)
give
fire
and
light
to
other
things
.
It
is
true
,
that
Christ
hath
life
in
himselfe
,
and
doth
give
the
sparkles
upon
the
flames
of
life
and
light
to
other
men
.
But
I
thinke
;
the
stone
here
doth
not
import
so
much
by
any
likenesse
in
it
,
because
it
is
a
corner
stone
in
the
building
,
which
usually
neither
is
,
nor
can
be
of
flint
.
But
he
is
said
to
be
a
living
stone
,
to
distinguish
him
from
materiall
stones
;
and
by
that
word
living
,
to
shew
what
the
metaphor
stone
cannot
resemble
:
For
though
a
stone
might
shadow
out
the
continuance
,
and
eternity
of
Christ
by
the
lastingnesse
of
it
;
yet
life
is
given
here
to
Christ
,
not
onely
because
he
lives
himselfe
,
and
can
doe
no
more
,
Rom.
6.9
.
But
because
he
is
by
effects
,
life
,
that
is
,
he
makes
life
in
the
godly
,
whereby
they
become
living
stones
also
.
The
maine
doctrine
here
intented
,
is
,
that
Christ
is
the
onely
foundation
of
the
Church
.
Ob.
David
is
said
to
be
a
stone
,
and
a
hard
stone
of
the
corner
,
Psal.
118.
Sol.
David
was
so
onely
by
way
of
type
,
his
life
being
somewhat
like
the
state
of
Christ
,
in
respect
in
the
oppositions
of
men
,
and
preferment
from
God
:
and
that
that
place
doth
specially
belong
to
Christ
,
appeares
by
the
application
of
Christ
himselfe
,
Matth.
21.32
.
Ob.
But
the
Apostles
are
said
to
be
the
foundation
of
the
church
,
Eph.
2.20
.
Sol.
The
place
is
to
be
understood
of
the
doctrine
of
the
Apostles
,
which
treats
in
one
maine
point
of
Christ
.
Sol.
The
Church
is
not
builded
upon
Peter
,
but
upon
the
rock
,
which
was
the
confession
of
Peter
,
and
so
the
doctrine
of
Christ
:
for
the
text
doth
not
say
super
banc
Petrum
,
but
super
banc
Petram
.
Vse
.
The
use
may
be
first
,
for
confutation
of
the
Papists
,
about
their
blasphemous
doctrine
,
in
ascribing
this
glory
of
being
the
foundation
of
the
Church
,
unto
Peter
,
and
so
to
the
Pope
:
which
they
doe
most
absurdly
:
for
that
place
,
Matth.
16.18
.
is
not
understood
of
Peters
person
,
but
of
his
confession
.
And
besides
,
if
it
had
beene
true
of
Peter
,
by
what
word
of
Scripture
shall
it
be
proved
,
that
it
is
true
of
the
Pope
,
who
is
not
once
named
in
Scripture
,
except
hee
bee
described
as
Antichrist
?
Besides
,
if
the
Church
be
built
upon
Peter
,
or
the
Pope
,
then
it
will
follow
,
we
must
believe
in
Peter
and
the
Pope
,
else
wee
cannot
bee
founded
on
them
:
which
is
extremely
blasphemous
:
but
that
it
may
bee
put
out
of
all
doubt
,
let
us
heare
the
testimonie
of
Peter
himselfe
,
who
best
knew
his
owne
right
;
and
you
see
in
this
text
,
Peter
saies
,
Christ
is
the
living
stone
,
and
not
hee
.
This
likewise
imports
the
misery
of
all
such
,
as
runne
after
other
gods
,
their
sorrowes
shall
be
multiplied
.
Psalm
16.4
.
They
build
in
the
sand
,
quite
besides
the
foundation
,
and
so
doe
the
Papists
,
that
put
their
trust
in
Saints
and
Angels
.
But
especially
this
should
teach
us
,
as
wee
are
here
exhorted
,
to
build
all
our
faith
and
hope
in
Christ
,
and
to
cleave
to
him
in
all
uprightnesse
of
heart
and
life
,
and
the
rather
,
because
this
stone
hath
seven
〈◊〉
,
and
most
perfectly
viewes
all
and
every
part
of
this
building
,
that
every
stone
bee
set
right
,
&c.
Zachar.
3.9
.
Especially
we
should
rest
upon
this
stone
,
when
wee
have
any
great
sute
to
God
:
and
have
occasion
,
to
continue
to
hold
up
your
hands
in
praier
,
and
so
we
shall
prosper
,
as
it
was
with
Moses
,
Exod.
17.12
.
Lastly
,
it
should
bee
the
singular
joy
of
our
hearts
,
when
wee
see
the
corner
stone
cast
downe
,
and
God
begin
to
build
in
any
place
the
work
of
godlinesse
,
and
religion
:
Wee
have
more
cause
to
rejoice
for
that
spirituall
worke
,
then
the
Iewes
had
to
shout
,
when
the
corner
stone
of
the
Temple
was
brought
out
to
bee
laid
for
a
foundation
of
the
building
,
Zachar.
4.7
,
10.
Thirdly
,
the
third
thing
said
of
Christ
,
is
,
that
he
was
disallowed
of
men
Disallowed
of
men
.
]
This
is
added
of
purpose
,
to
prevent
scandall
,
which
might
arise
from
the
consideration
of
the
meane
entertainment
,
the
Christian
Religion
found
in
the
world
.
The
point
is
plaine
,
that
Christ
was
disallowed
of
men
:
and
this
is
evident
in
the
stone
:
The
greatest
part
of
the
world
regarded
him
not
:
The
Gentiles
knew
him
not
,
and
the
Iewes
received
him
not
:
Though
three
things
in
Christ
were
admirable
;
his
doctrine
;
his
life
;
his
miracles
:
yet
the
Iewes
beleeved
not
in
him
:
Hee
came
unto
his
owne
,
and
his
owne
received
him
not
;
Nay
,
they
reviled
him
,
called
him
Samaritane
,
and
said
,
he
had
a
Divell
.
They
preferred
a
murtherer
before
him
,
and
their
wise
men
,
even
the
Princes
of
this
world
,
crucified
the
Lord
of
life
and
glory
.
This
as
it
was
storied
by
the
Euangelists
,
so
it
was
foretold
by
the
Prophets
:
Esay
.
53.
and
49.8
.
and
so
we
see
,
he
is
still
of
almost
the
whole
world
.
The
Pagans
yet
know
him
not
:
The
Iewes
yet
renounce
him
:
The
Turk
receiveth
him
but
as
a
Prophet
:
The
Papists
receive
him
but
in
part
;
and
wicked
men
denie
him
by
their
lives
.
Vses
.
The
first
impression
this
should
make
in
our
hearts
,
is
,
admiration
and
astonishment
.
This
should
be
marvellous
in
our
eies
,
that
men
refuse
the
Sonne
of
God
:
miserable
men
,
their
Saviour
;
captives
,
their
Redeemer
,
and
poore
men
,
such
unspeakable
riches
as
is
offred
in
Christ
,
&
that
almost
all
mankind
should
be
guilty
of
this
sinne
;
so
as
in
comparison
,
he
should
be
Elect
onely
of
God
.
Secondly
,
since
this
was
foreseene
and
foretold
,
we
should
be
confirmed
against
scandall
,
and
like
never
a
whit
the
worse
of
Christ
or
Religion
,
for
the
scornes
and
neglects
of
the
world
.
Thirdly
,
since
the
world
disallowes
Christ
,
we
may
hence
gather
,
what
account
wee
should
make
of
the
world
and
the
men
of
the
world
:
we
have
reason
to
separate
from
them
that
are
separated
from
Christ
,
and
not
to
love
them
that
love
not
the
Lord
Jesus
,
1
Cor.
16.23
.
Fourthly
,
we
may
hence
see
,
how
little
reason
we
have
,
to
take
the
counsels
and
judgements
of
carnall
men
,
though
our
friends
,
and
never
so
wise
in
naturall
or
civill
wisdome
:
their
counsels
were
against
Christ
,
they
disallow
Christ
,
and
all
Christian
courses
.
Fiftly
,
why
are
we
troubled
for
the
reproaches
of
men
,
and
why
doe
we
feare
their
revilings
?
Shall
we
heare
,
that
Christ
was
disallowed
,
and
shall
we
be
so
vexed
,
because
we
are
despised
?
Nay
rather
let
us
resolve
to
despise
the
shame
of
the
world
:
and
to
follow
the
author
of
our
faith
,
even
in
this
crosse
also
?
Sixtly
,
wee
may
be
hence
informed
,
that
indiscretion
or
sinne
,
is
not
alwaies
the
cause
of
contempt
:
For
Christ
is
disallowed
,
and
yet
without
all
spot
of
indiscretion
or
guile
.
Seventhly
,
and
chiefly
,
we
should
looke
every
one
to
our selves
,
that
we
be
not
of
the
number
of
those
,
that
disallow
Christ
.
For
Christ
is
still
disallowed
of
men
,
and
if
any
aske
,
Question
.
Who
are
they
,
that
in
these
daies
bee
guilty
of
disallowing
of
Christ
?
Answer
.
I
answer
,
Both
wicked
men
,
and
godly
men
too
.
Wicked
men
disallow
him
,
and
so
doe
divers
sorts
of
them
,
as
,
Secondly
,
Schismaticks
,
that
divide
him
,
and
rend
his
body
mysticall
,
1
Cor.
1.10
.
Thirdly
,
Pharisees
and
merit-mongers
,
that
by
going
about
to
establish
their
own
righteousnesse
,
deny
the
righteousnesse
of
Jesus
Christ
,
Rom.
10.4
.
Fourthly
,
Apostataes
,
that
falling
from
the
fellowship
they
had
with
Christ
,
would
crucifie
him
againe
,
Heb.
6.
2
Pet.
2.
Fiftly
,
Epicures
and
prophane
persons
that
will
sell
Christ
for
a
messe
of
pottage
with
Esau
,
and
love
their
pleasure
more
then
Christ
,
Heb.
12.16
.
2
Tim.
3.
Sixtly
,
Papists
:
who
therefore
hold
not
the
head
,
because
they
bring
in
the
worship
of
Saints
and
Angels
,
Col.
2.19
.
Seventhly
,
Whoremongers
and
fornicators
,
who
give
the
members
of
Christ
unto
a
harlot
,
1
Cor.
6.15
,
16.
Eighthly
,
Revilers
:
that
speake
evill
of
the
good
way
of
Christ
,
and
reproach
godly
Christians
,
especially
such
as
despise
the
Ministers
of
Christ
.
for
he
that
despiseth
them
,
despiseth
Christ
himselfe
,
Matth.
10.
Ninthly
,
Hypocrites
:
that
professe
Christ
in
their
words
,
but
denie
him
in
their
workes
.
Tenthly
,
the
fearefull
:
that
in
time
of
trouble
dare
not
confesse
him
before
men
,
Matth.
10.
Eleventhly
,
All
wicked
men
:
Because
they
neglect
their
reconciliation
with
God
in
Christ
,
and
will
not
beleeve
in
him
,
nor
repent
of
their
sinnes
:
All
that
will
not
be
reconciled
,
when
God
sends
the
word
of
reconciliation
unto
them
,
Esay
52.11
.
Secondly
,
Godly
men
sinne
against
Christ
,
and
are
guilty
of
disallowing
him
.
-
1.
When
they
neglect
the
establishing
of
their
hearts
in
the
assurance
of
faith
.
-
2.
When
they
faint
and
wax
weary
of
praier
,
and
trusting
in
God
in
the
time
of
distresse
,
Luke
18.1
,
8.
-
3.
When
our
hearts
wax
cold
within
us
,
and
are
not
inflamed
with
fervent
affections
after
Christ
.
Wee
neglect
him
,
when
wee
doe
not
highly
esteeme
him
above
all
earthly
treasures
,
Phil.
3.9
.
The
fourth
thing
affirmed
of
Christ
,
is
,
that
he
is
chosen
of
God
.
Chosen
of
God
.
]
This
is
one
thing
we
must
carefully
know
,
and
effectually
beleeve
,
concerning
Christ
,
namely
,
that
he
is
chosen
of
God
.
This
was
conscionably
beleeved
concerning
him
,
as
appeares
,
Esay
42.1
.
and
43.10
.
and
49.2
.
Mat.
12.18
.
The
use
may
be
both
for
Information
and
Instruction
.
For
,
hence
we
may
be
informed
concerning
divers
things
.
First
,
that
Gods
work
shall
prosper
,
notwithstanding
all
the
scornes
or
oppositions
of
men
:
God's
choice
is
not
hindred
,
but
Christ
is
separated
;
and
sanctified
,
and
appointed
to
the
work
of
redemption
,
the
perversnesse
of
men
notwithstanding
.
The
unbeliefe
of
men
cannot
make
the
faith
or
fidelity
of
God
of
none
effect
,
Rom.
3.
Secondly
,
that
God
doth
not
chuse
as
men
doe
.
The
meane
things
of
this
world
(
as
the
world
accounts
meane
)
and
the
vile
things
of
this
world
may
be
deare
in
God's
sight
.
For
,
as
it
was
in
the
calling
of
Christ
:
so
is
it
in
the
calling
of
Christians
:
such
as
the
world
disallowes
,
may
be
deare
to
God
,
1
Cor.
1.27
,
28.
Thirdly
,
Hence
wee
may
note
the
free
grace
of
God
in
the
sending
and
giving
his
Sonne
.
He
is
faine
to
chuse
for
us
:
we
did
not
chuse
Christ
first
,
Iohn
15.16
.
Fourthly
,
That
to
chuse
Christ
,
is
,
with
Marie
,
to
chuse
the
better
part
:
it
is
to
imitate
God
,
and
chuse
like
God
,
to
forsake
the
world
,
and
the
wils
;
and
lufts
,
and
judgements
of
the
wicked
men
of
this
world
,
and
to
cleave
onely
to
Christ
,
as
our
al-sufficient
portion
and
happinesse
.
Fifthly
,
That
all
the
enemies
of
Christ
shall
be
subdued
either
by
conversion
when
they
come
in
to
worship
Christ
,
or
by
confusion
,
when
they
are
broken
by
the
power
of
Christ
.
Even
Kings
shall
submit
themselves
,
and
worship
him
that
is
thus
abhorred
and
despised
of
men
,
&c.
Esay
49.7
.
Sixthly
,
That
it
is
a
singular
happinesse
to
be
chosen
of
God
:
it
was
the
honour
of
Christ
here
,
&c.
And
therefore
,
Blessed
is
the
man
whom
God
chuseth
.
Happy
is
the
Christian
whom
God
electeth
;
Psalm
.
65.4
.
Luke
10.20
.
Secondly
,
It
should
teach
us
divers
duties
.
First
,
to
observe
,
and
admire
,
and
acknowledge
the
Lord
Jesus
,
the
Chosen
of
God
,
wee
should
with
speciall
regard
confesse
unto
the
glory
of
God
herein
,
which
the
word
Behold
importeth
,
Esay
42.1
.
Wee
should
be
Gods
witnesses
against
the
world
,
and
all
the
servants
of
any
strange
god
,
that
this
Iesus
of
Nazareth
is
that
Sonne
of
God
,
and
Saviour
of
the
world
,
Esay
43.10
.
It
is
one
maine
end
of
the
praises
of
Christ
in
this
place
,
To
raise
up
our
dull
and
dead
affections
to
the
highest
estimation
and
admiration
of
Christ
,
and
his
glory
with
the
Father
,
&c.
Secondly
,
Wee
should
learne
of
God
,
how
to
make
our
choice
.
On
the
one
side
is
offered
unto
us
the
pleasures
and
profits
of
the
world
,
and
the
inticements
of
sinne
and
Satan
:
and
the
other
,
in
the
Gospell
of
Christ
is
set
forth
and
offered
to
us
as
the
meanes
of
our
happinesse
.
Now
,
it
is
our
part
to
take
to
Christ
,
and
renounce
the
world
,
and
forgoe
the
pleasures
of
sinne
,
which
are
but
for
a
season
:
wee
should
utterly
refuse
the
voice
of
sinne
,
never
to
be
the
guests
of
such
folly
,
but
rather
to
listen
to
the
voice
of
wisdome
,
Proverbs
7.
and
8.
Thirdly
,
Is
Christ
chosen
of
God
,
that
one
of
a
thousand
?
Then
it
learnes
the
Church
to
be
in
love
with
him
,
yea
,
to
be
sick
of
love
,
as
is
imported
,
Canticles
5.8
,
9
,
10.
An
ordinary
affection
should
not
serve
the
turne
:
our
hearts
should
be
singularly
inflamed
with
desire
after
such
a
match
,
found
out
and
chosen
of
God
for
us
.
Fourthly
,
wee
should
not
rest
here
:
but
,
when
God
hath
declared
his
choice
,
(
as
he
did
by
a
witnesse
from
heaven
,
even
his
owne
voice
,
Math.
17.5
.
)
we
should
then
heare
Christ
,
and
,
as
the
Prophet
saith
,
wait
for
his
law
,
Esay
42.4
.
Fifthly
,
Yea
,
we
should
so
kisse
the
Sonne
,
whom
God
hath
declared
as
King
,
by
doing
our
spirituall
homage
unto
him
,
as
that
wee
resolved
,
both
high
and
low
,
the
greatest
estate
as
well
as
the
meanest
,
to
serve
him
with
all
feare
,
and
rejoyce
before
him
with
trembling
:
we
must
expresse
our
thankfulnesse
by
all
possible
obedience
of
heart
and
life
,
Psal.
2.11
.
Sixthly
,
wee
should
follow
his
Colours
,
and
take
his
pa●t
,
and
contend
for
the
truth
against
all
the
world
,
and
in
particular
against
Antichrist
,
that
man
of
sinne
,
Revel.
17.14
.
Seventhly
,
We
should
imitate
the
praises
and
vertues
of
this
chosen
One
,
especially
in
two
things
:
to
weet
,
humility
and
constancy
,
as
the
Prophet
Esay
sheweth
,
42.2
,
3
,
4.
Lastly
:
And
specially
this
Chosen
,
or
rather
this
knowledge
of
this
Chosen
of
God
,
should
teach
us
to
relie
upon
Christ
without
wavering
,
with
all
trust
and
confidence
,
for
our
reconciliation
with
God
,
for
the
obtaining
of
knowledge
,
comfort
,
deliverance
,
preservation
,
yea
,
and
salvation
too
:
for
,
this
is
he
whom
God
hath
given
for
a
covenant
to
all
people
;
and
his
soule
delights
in
him
:
And
therefore
also
wee
may
runne
boldly
to
the
Throne
of
grace
,
and
put
up
our
petitions
by
Christ
.
For
,
wee
are
here
assured
,
that
God
will
denie
him
nothing
,
as
these
places
evidently
shew
:
Psal.
42.6
,
7
,
8
,
16.
Psal.
49.6
,
8
,
9
,
10
,
11
,
12.
Math.
12.17
.
to
22.
But
then
we
must
looke
to
it
,
that
wee
observe
the
seasons
and
opportunity
of
grace
,
Esay
49.8
.
2
Cor.
6.
2.
Let
us
therefore
embrace
,
while
God
is
to
be
found
,
and
offers
us
Christ
:
for
,
wee
may
seeke
when
God
will
not
be
found
,
as
Es●●
sought
the
blessing
when
it
was
too
late
,
Heb.
12.15
.
And
further
:
this
may
serve
for
singular
terrour
to
all
unbeleevers
,
that
will
not
have
Christ
to
rule
over
them
.
He
is
elected
already
of
God
,
and
therefore
will
mightily
pursue
all
the
enemies
of
God
and
the
Church
,
and
all
those
that
disobey
him
whom
God
hath
chosen
:
hee
will
pursue
them
both
with
the
terrours
of
his
Word
,
his
mouth
being
made
like
a
sharpe
sword
,
and
with
the
plagues
of
his
hand
,
being
made
like
a
polished
shaft
,
Esay
49.
●
.
He
will
appeare
to
wicked
men
in
the
day
of
wrath
,
as
a
mighty
man
,
and
as
a
man
of
warre
:
though
to
his
owne
hee
be
as
a
Lamb
,
to
them
hee
will
be
as
a
Giant
:
they
shall
not
be
able
to
resist
;
and
though
hee
lift
not
up
his
voice
in
the
streets
of
his
people
,
yet
hee
will
set
upon
them
with
roaring
,
and
singular
terrour
,
even
with
all
the
signes
of
furious
displeasure
:
and
though
for
a
time
hee
may
seeme
to
put
up
the
contempt
of
men
that
disallow
him
,
yet
at
the
length
hee
will
not
refraine
,
and
will
destroy
at
once
,
&c.
Esay
.
42.13
.
14
,
15.
Besides
:
This
doctrine
of
Christs
chosen
,
or
of
Gods
choice
,
should
notably
check
that
unbeliefe
and
fearefulnesse
that
is
too
often
found
even
in
〈◊〉
,
in
the
deare
servants
of
God
.
When
God
hath
published
his
election
of
Christ
for
the
service
of
our
redemption
,
why
doth
some
say
,
The
Lord
hath
forsaken
,
and
his
Lord
hath
forgotten
him
?
Can
God
forget
his
people
?
or
will
hee
ever
denie
his
Chosen
?
Shall
not
Christ
be
regarded
in
our
behalfe
,
who
is
the
person
whom
his
soule
loveth
?
Esay
49.8
,
&c.
13
,
14
,
15
,
16.
Precious
.
]
This
may
serve
,
first
,
to
informe
us
in
divers
things
:
as
,
First
,
Concerning
that
matchlesse
love
of
God
to
us
,
that
gave
us
his
Son
who
is
so
precious
,
Rom.
8.34
.
Secondly
,
Concerning
the
horrible
sinne
of
Iudas
and
the
high
Priests
,
that
valewed
him
but
at
thirty
pieces
.
Thirdly
,
Concerning
the
most
miserable
condition
of
all
prophane
people
,
and
persons
,
even
whole
multitudes
of
people
,
that
so
neglect
Christ
,
that
can
with
Esau
sell
him
for
trifles
,
pleasures
,
or
profits
,
even
as
meane
sometimes
,
as
a
messe
of
pottage
,
&c.
The
more
glorious
Christ
is
,
the
more
vile
is
their
sinne
of
neglect
,
or
contempt
of
Christ
.
Woe
to
them
,
that
disallow
him
then
:
Even
to
all
those
sorts
of
men
before
mentioned
●
Christ
will
not
be
a
foundation
stone
to
support
them
,
nor
a
precious
stone
to
enrich
them
,
but
as
the
upper
and
nether
milstone
to
grinde
them
to
pieces
,
or
as
a
rock
falling
upon
them
.
Quest.
But
what
should
be
the
reason
,
that
Christ
is
in
no
more
request
amongst
men
?
Answer
.
First
,
One
cause
is
mans
ignorance
,
Secondly
,
Another
cause
is
unbeliefe
.
Men
have
a
secret
kind
of
Atheisme
in
them
,
and
doe
not
beleeve
the
report
of
the
servants
of
Christ
out
of
the
Word
,
Esay
53.1
,
3.
Thirdly
,
Another
cause
is
,
that
the
most
men
looke
upon
the
out-side
of
the
Kingdome
of
Christ
,
and
of
the
estate
of
Christians
;
which
,
because
they
finde
it
covered
with
afflictions
,
and
seated
in
a
low
condition
without
outward
splendour
,
they
therefore
contemne
it
:
Our
life
is
hid
with
Christ
in
God
,
Colos.
3.3
.
Fourthly
,
But
the
maine
reason
is
,
because
men
doe
falsly
esteeme
of
other
things
,
they
set
so
high
a
price
upon
their
pleasures
,
profits
,
lusts
,
credits
,
honours
,
hopes
,
&c.
that
Christ
is
not
remembered
nor
valued
,
unlesse
it
be
at
Iudas
his
rate
,
and
yet
many
will
not
valew
him
at
so
much
as
thirty
pence
,
but
they
will
make
shipwrack
of
a
good
conscience
even
for
a
peny
,
I
meane
for
extreame
small
gaine
,
in
buying
and
selling
,
and
such
like
dealing
.
And
thus
much
of
the
third
thing
we
may
be
informed
of
.
The
last
is
,
concerning
the
wealthy
estate
of
all
true
Christians
.
How
rich
are
they
,
that
possesse
this
Mine
of
treasure
,
who
have
his
spirit
,
graces
,
righteousnesse
,
ordinances
,
and
glory
!
And
as
it
may
thus
informe
us
,
so
it
should
●each
us
.
Vse
2.
First
,
To
account
of
Christ
as
most
precious
,
to
esteeme
of
him
as
ever
precious
in
our
eyes
,
and
shew
it
;
-
1.
By
seeking
to
get
Christ
above
all
gettings
.
-
2.
By
accounting
all
things
but
as
dust
and
dung
,
in
comparison
of
the
excellent
knowledge
of
Iesus
Christ
,
Phil.
3.8
.
-
3.
By
selling
all
,
to
buy
this
precious
stone
,
Math.
13.
forsaking
father
and
mother
,
house
and
land
for
Christs
sake
,
and
the
Gospels
.
-
4.
By
keeping
our
communion
with
Christ
with
all
carefulnesse
.
-
5.
By
avoiding
all
the
waies
,
by
which
Christ
is
disallowed
and
disesteemed
.
-
6.
By
longing
for
,
and
loving
his
appearing
,
2
Tim.
4.
hasting
to
it
,
and
looking
for
his
comming
,
2
Pet.
3.
Secondly
,
to
consecrate
our selves
,
and
whatsoever
is
deare
,
and
precious
to
God
,
and
the
service
of
Christ
,
striving
to
be
a
precious
people
,
and
peculiar
to
God
,
zealous
of
good
things
,
and
workes
,
Tit.
2.12
,
14.
1
Cor.
6.20
.
Thirdly
,
Wee
should
live
like
such
,
as
having
attained
so
precious
a
treasure
.
-
1.
Living
by
the
faith
of
the
Sonne
of
God
,
Gal.
2.20
.
-
2.
Not
being
the
servants
of
men
,
1
Cor.
7.2
,
3.
-
3.
Keeping
our selves
from
all
pollution
,
by
which
the
Kingdome
of
God
may
be
defiled
,
laying
up
this
treasure
in
a
pure
conscience
.
Lastly
,
Ministers
,
that
know
,
that
there
is
no
other
foundation
but
this
living
and
precious
stone
,
should
studie
by
all
meanes
to
build
gold
,
silver
,
and
precious
stones
,
and
not
hay
and
stubble
,
striving
like
skilfull
master-builders
,
to
make
the
whole
frame
some-way
answerable
to
the
foundation
,
1
Cor.
3.12
.
Thus
of
the
description
of
Christ
.
Now
followeth
what
Christians
must
doe
,
that
from
Christ
they
may
receive
vertue
for
the
attaining
of
holinesse
of
life
.
First
they
must
come
unto
him
.
To
whom
comming
.
]
First
,
that
men
may
come
unto
Christ
,
even
while
they
are
on
earth
.
Secondly
,
that
naturall
men
,
or
naturally
men
are
absent
from
Christ
,
or
without
Christ
.
Thirdly
,
that
without
comming
to
Christ
,
we
can
never
be
sanctified
.
Fourthly
,
that
all
,
that
once
take
taste
of
the
sweetnesse
of
Christ
in
his
ordinances
,
will
come
unto
him
.
Fiftly
,
that
to
come
to
Christ
,
is
a
continuall
worke
:
Christians
are
stil
comming
,
their
life
is
but
a
continued
journey
to
Christ
,
or
a
daily
seeking
out
of
Christ
,
&c.
But
in
particular
I
especially
consider
two
things
.
First
,
how
many
waies
men
come
to
Christ
.
Secondly
,
in
what
manner
men
must
approach
to
Christ
.
First
and
chiefly
,
by
beleeving
in
him
:
we
must
draw
neere
to
Christ
by
the
assurance
of
faith
,
Heb.
16.22
.
Secondly
,
by
making
him
our
daily
refuge
in
praier
,
using
him
as
our
continuall
mediator
,
and
advocate
,
Psal.
65.12
.
Ierem.
31.9
.
carrying
all
our
petitions
to
him
,
in
all
our
distresses
making
our
mo●ne
to
him
,
as
the
Client
doth
to
the
Counsellor
,
Thirdly
,
by
the
frequenting
his
ordinances
,
viz.
the
Word
and
Sacraments
,
thus
to
come
to
his
feasts
,
even
to
his
great
Supper
,
Prov.
9.
Luke
14.
17.
&c.
Matth.
22.
Thus
we
come
to
worship
.
Fourthly
,
by
contemplation
,
remembring
him
,
and
setting
our
affections
on
him
,
thinking
on
him
that
〈◊〉
at
the
right
hand
of
God
,
Col.
3.1
.
Fiftly
,
by
receiving
his
servants
,
and
visiting
them
in
their
distresses
:
He
that
receiveth
them
,
receiveth
Christ
,
Matth.
10.
and
to
visit
them
in
prison
,
is
to
come
unto
Christ
,
or
to
visit
Christ
,
Matthew
26.
But
the
foure
first
waies
are
especially
〈◊〉
,
and
the
first
chiefly
.
For
the
second
:
We
must
come
to
Christ
.
First
,
speedily
:
as
,
the
men
that
suffer
shipwrack
,
quickly
haste
to
the
shore
.
Secondly
,
penitently
:
going
and
weeping
wee
must
go●
,
Iorem.
50.4
.
He
cals
to
him
sinners
,
and
that
to
repentance
,
Matth.
9.13
.
we
must
come
weary
and
heavie
loaden
,
Matth.
11.28
.
wee
must
returne
and
come
,
Esay
25.12
.
and
not
,
as
they
Ier.
7.9
,
10.
Zachar.
14.1
,
&c
,
that
came
in
their
sins
with
Idols
in
their
hearts
:
wee
should
come
to
Christ
,
as
Benhadad
did
to
A●ab
,
with
ropes
about
our
necks
:
that
is
,
with
all
readinesse
to
professe
against
our selves
our
owne
vile
deserts
.
Thirdly
,
confidently
:
and
with
perswasion
of
faith
,
resting
in
his
goodnesse
,
and
casting
out
feare
and
doubts
,
Heb.
10.22
.
and
11.6
.
as
the
Le●●r
came
to
Christ
,
Matth.
8.2
.
Heb.
4.16
.
Fourthly
,
affectionately
:
we
must
come
to
him
,
as
the
love
comes
to
her
lover
:
so
the
Church
to
Christ
,
Canticles
2.10
,
13.
Fiftly
,
importunately
,
as
the
woman
of
Canaan
did
;
so
as
wee
will
be
set
downe
with
no
repulses
or
delaies
,
Mat.
15.
as
they
with
the
Palsey-man
,
Mat.
9.
Hosh.
6.1
,
2.
and
as
hee
teacheth
us
to
come
to
God
,
Luke
18.1
,
2
,
3
,
&c.
and
as
Iob
resolves
,
Chap.
27.2
,
3
,
7.
Sixtly
,
orderly
:
wee
should
doe
as
Iob
said
:
we
should
order
our
cause
before
him
,
and
fill
our
mouthes
with
arguments
,
Iob.
23.3
,
4.
Seventhly
,
obediently
.
Wee
should
come
to
Christ
,
as
children
to
their
fathers
,
and
as
the
people
to
their
lawgiver
,
to
receive
commandements
at
his
mouth
;
so
as
our
hearts
might
answer
,
eloe
,
I
come
to
doe
thy
will
.
Eighthly
,
sincerely
.
And
we
must
shew
our
sincerity
,
-
1.
By
forsaking
the
way
of
the
foolish
,
Prov.
9.6
,
23
,
4.
-
2.
By
comming
in
the
truth
of
our
hearts
.
For
an
hypocrite
cannot
stand
before
him
without
flattering
lying
,
dissimulation
,
or
wavering
;
not
as
the
Israelites
came
to
God
,
Psal.
78.
32
,
34.
So
as
Christ
may
discerne
,
that
wee
have
a
true
thirst
,
whatsoever
we
want
,
Iohn
.
7.
37.
-
3.
Thirdly
,
by
renouncing
all
other
hopes
,
as
they
said
of
God
,
Io●
.
3.22
.
-
4.
By
resolving
to
cleave
to
Christ
in
a
perpetuall
covenant
,
Ier.
50.5
.
-
5.
By
comming
to
Christ
,
notwithstanding
dangers
or
difficulties
:
though
it
were
with
Peter
to
leap
into
the
Sea
,
Matth.
14.29
.
or
with
the
wisemen
to
come
from
the
East
,
Matth.
2.
and
though
we
find
Christ
in
a
prison
Matth.
25.
and
though
it
were
to
denie
our selves
,
and
to
take
up
our
Crosse
daily
,
Luke
9.24
.
Vse
.
The
use
of
all
this
should
be
chiefly
to
perswade
with
every
one
of
us
to
make
conscience
of
this
dutie
to
come
unto
Christ
,
and
the
rather
considering
,
First
,
the
necessity
of
●●
here
imported
,
Secondly
,
the
incouragements
we
have
to
come
to
him
,
and
these
●●●
many
.
For
,
1.
If
we
consider
the
invitation
of
Christ
,
he
calls
us
to
come
unto
him
,
wee
cannot
displease
him
by
comming
,
but
by
not
comming
and
neglecting
him
,
Matth.
11.29
.
Cant●●
.
2.10
,
13.
Matth.
22.3
.
Ioh.
5.40
.
2.
If
wee
consider
the
persons
invited
,
or
who
may
come
:
The
simple
may
come
,
Prov.
9.3
.
The
strangers
may
come
,
even
〈◊〉
from
〈◊〉
,
Esay
49.12
.
&
56.4
.
Any
that
are
〈◊〉
,
may
come
,
Iohn
.
7
.
3●
.
Yea
,
the
basest
and
meanest
may
come
,
which
is
signified
by
that
of
the
Parable
,
Thirdly
,
if
we
consider
our
entertainment
when
we
come
.
He
adopts
all
that
come
to
him
,
Iohn
1.12
.
He
is
ravished
with
affection
towards
them
:
wee
cannot
more
please
him
,
than
by
comming
to
him
,
Gant
.
4.8
,
9.
They
are
sure
they
shall
not
bee
rejected
;
Iohn
6.37
.
Christ
will
ease
them
in
all
their
sorrows
,
Mat.
11.29
.
He
will
heale
them
of
all
their
diseases
,
of
which
the
bodily
cures
were
pledges
in
the
Gospell
.
Hee
will
bee
as
Manna
from
heaven
to
them
:
they
shal
never
hunger
,
Ioh.
6.
yea
,
he
wil
be
life
to
them
;
the
life
of
their
present
lives
,
and
eternall
life
:
they
shall
live
for
ever
,
Iohn
5.40
.
Thus
of
the
first
things
required
in
Christians
.
The
second
is
,
They
must
be
lively
stones
.
Verse
5.
Ye
also
,
as
lively
stones
,
bee
made
a
spirituall
house
,
an
holy
Priesthood
,
to
offer
up
spirituall
sacrifices
,
acceptable
to
God
by
Iosus
Christ
.
As
lively
stones
.
]
IT
is
not
unusuall
in
Scripture
,
to
compare
men
to
stones
:
and
so
both
wicked
men
and
godly
men
.
Wicked
men
are
likened
to
stones
,
first
,
for
their
insensiblenesse
:
and
so
the
heart
of
Nabal
was
like
a
stone
.
Secondly
,
for
their
silent
amazement
,
when
iniquity
shall
stop
their
mouth
:
thus
they
were
still
as
a
stone
,
Exod.
15.16
.
Thirdly
,
for
their
sinking
downe
under
Gods
judgements
:
so
the
Egyptians
sunk
into
the
Sea
like
a
stone
,
Ex.
15.6
.
And
thus
the
wicked
sinke
into
hell
like
a
stone
.
But
chiefly
in
the
first
sense
,
for
hardnesse
of
heart
:
their
hearts
by
nature
are
like
a
stone
.
And
in
the
comparison
of
a
building
,
if
they
be
in
the
Church
,
they
are
like
the
stones
of
the
house
that
had
the
leprosie
,
or
like
Jerusalem
when
it
was
made
a
heap
of
stone
.
Godly
men
are
like
stones
too
:
they
are
like
the
stones
of
Bethel
that
were
anointed
.
God
is
the
God
of
Bethel
:
and
the
godly
are
as
those
annointed
pillars
,
consecrated
to
God
,
and
qualified
with
the
gifts
of
the
holy
Ghost
.
They
are
like
the
Onyx
stones
given
by
the
Princes
,
and
set
on
the
brest
of
the
High-Priest
,
in
the
Ephod
.
The
High-Priest
is
Christ
.
The
Onyx
stones
are
Christians
.
The
Princes
of
the
Congregation
,
are
the
Ministers
that
consecrate
the
soules
of
men
which
they
have
converted
to
Christ
,
who
weares
them
on
his
brest
,
and
hath
them
alwaies
in
his
heart
and
eye
.
They
are
like
to
the
rich
stones
of
a
Crowne
lifted
up
,
Zach.
9.16
.
They
are
like
the
stone
with
the
Booke
bound
to
it
,
Ier.
51.63
.
They
are
never
without
of
the
Word
God
.
But
in
this
place
they
are
likened
to
the
stones
of
the
T●mple
,
which
in
the
Letter
are
described
,
1
Kings
6.7
,
36.
and
7.9
,
10.
and
in
the
Allegorie
,
Esay
54.11
,
12
,
13.
Sure
it
is
,
that
the
stones
of
this
spirituall
Temple
,
are
the
pla●e
of
Saphires
,
as
is
said
in
Iob
in
another
sense
,
28.6
.
Ebal
,
Deut.
27.2
,
3
,
4.
What
is
the
mount
,
but
the
world
!
and
what
is
E●●l
,
but
vanity
,
or
sorrow
?
and
what
are
those
graved
stones
,
but
the
godly
with
the
Law
of
God
written
in
their
hearts
,
the
light
whereof
shineth
on
the
hill
of
the
vanity
of
this
world
,
and
〈◊〉
in
the
midst
of
all
the
so●rowes
of
this
world
?
Secondly●
they
are
likestones
for
strength
and
unmovednesse
in
all
the
stormes
of
life
.
The
raine
pierceth
not
the
stones
,
nor
doe
afflictions
batter
the
hearts
of
Gods
servants
:
strength
is
attributed
to
stones
in
that
speech
of
Iob.
6.12
.
Thirdly
,
They
are
like
stones
for
continuance
and
durablenesse
,
they
will
last
for
ever
:
so
will
their
persons
,
and
so
ought
the
affections
of
their
hearts
.
Lastly
,
they
are
like
stones
for
a
building
,
and
that
in
two
respects
.
First
if
you
consider
the
manner
of
their
calling
into
the
Church
:
they
are
digged
out
of
the
quarry
of
mankinde
,
as
stones
digged
out
of
the
earth
,
being
in
themselves
by
nature
but
stones
of
darknesse
,
such
as
might
never
have
seene
the
light
.
Secondly
,
if
you
consider
their
union
with
Christ
,
and
Christians
in
one
body
,
they
are
like
the
stone
of
the
house
compact
in
themselves
,
and
upon
the
foundation
.
Vse
.
The
use
may
bee
briefly
:
First
,
for
information
:
Here
is
come
to
passe
that
saying
that
is
written
,
God
is
able
of
stones
to
raise
up
children
unto
Abraham
.
Secondly
,
let
all
the
servants
of
God
take
pleasure
in
the
stones
of
this
spirituall
Sion
,
Psalm
102
,
15.
and
let
us
all
learne
to
bee
like
stones
in
the
former
senses
,
for
the
receiving
the
impression
of
the
law
,
and
for
constancy
and
durablenesse
,
and
for
care
to
keepe
our
communion
with
Christ
,
and
Christians
.
Lastly
;
woe
to
the
multitudes
of
wicked
men
,
whom
God
neglects
with
that
heavy
curse
,
so
as
a
stone
is
not
taken
of
them
to
make
a
stone
for
the
building
,
Ierem.
50.26
.
Thus
they
are
stones
:
It
is
added
,
they
must
bee
lively
stones
,
to
signifie
wherein
they
must
not
be
like
unto
stones
:
they
must
not
be
dull
,
and
insensible
,
they
must
be
lively
and
cheerefull
,
and
that
for
divers
reasons
.
First
,
Because
the
second
Adam
is
a
quickning
spirit
,
Secondly
,
Because
one
end
of
the
offring
,
up
of
Christ
,
was
,
that
their
consciences
might
be
purged
from
dead
workes
,
Heb.
9.14
.
Thirdly
,
they
are
therefore
condemned
,
according
to
men
in
the
flesh
,
that
they
might
live
according
to
God
in
the
Spirit
,
1
Pet.
4.6
.
Fourthly
,
Because
we
have
beene
alive
to
sinne
,
and
it
is
a
shame
to
expresse
lesse
life
in
the
service
of
God
,
then
wee
have
done
in
the
service
of
sinne
.
Fiftly
,
Because
we
have
lively
meanes
,
we
are
fed
with
living
bread
,
Ioh.
6.
and
we
live
by
the
power
of
God
,
2
Cor.
13.4
.
and
we
have
the
Spirit
of
Christ
in
us
,
which
is
the
fountaine
of
life
,
and
hath
springs
of
joy
in
him
,
Rom.
8.9
.
Ioh.
6.
and
the
Word
of
God
is
lively
and
mighty
in
operation
,
Heb.
4.12
.
and
Christ
himselfe
lives
in
us
,
Gal.
2.20
.
Sixtly
,
because
we
professe
our selves
to
be
consecrate
to
God
as
living
sacrifices
,
Rom.
12.1
.
Seventhly
,
because
we
have
such
excellent
priviledges
:
wee
partake
of
the
divine
Nature
,
and
God
is
a
living
God
;
and
we
have
precious
promises
,
2
Pet.
1.4
.
and
we
have
plentifull
adoption
in
Christ
,
and
we
have
a
hope
of
a
most
glorious
inheritance
,
which
should
alway
put
life
into
us
,
●
Pet.
1.3
,
4.
and
wee
have
a
secure
estate
in
the
meane
time
.
For
to
live
,
is
Christ
:
and
to
die
,
is
gaine
;
and
whether
we
live
or
die
,
we
are
Christs
,
Rom.
14.8
.
Phil.
1.21
.
Vse
.
The
use
should
be
therefore
for
instruction
:
We
should
stirre
up
our
s●lves
,
and
strive
after
this
livelinesse
,
and
that
for
the
two
reasons
imported
in
this
text
to
omit
the
rest
.
For
without
a
ready
heart
,
wee
shall
make
no
riddance
in
matter
of
sanctification
,
and
holy
life
,
and
besides
,
wee
shall
extract
but
a
small
deale
of
influence
from
Christ
.
For
it
is
here
required
,
that
we
should
be
lively
,
when
we
come
unto
him
.
Now
this
livelinesse
we
should
shew
:
First
,
by
contentation
in
our
estate
:
Secondly
,
Quest.
Now
if
any
aske
,
what
is
good
to
quicken
us
against
the
deadnes
of
our
hearts
?
Vse
.
This
doctrine
implies
a
great
deale
of
reproofe
also
:
First
,
to
Hypocrites
,
that
have
a
name
,
that
they
live
,
but
they
are
dead
,
Revel.
3.
●
.
Secondly
,
to
deelining
Christians
,
that
suffer
their
first
love
to
abate
in
them
,
and
can
bee
contented
to
lose
sensibly
the
power
of
affections
,
which
formerly
they
had
.
Thirdly
,
to
many
drooping
Christians
,
which
out
of
melancholy
,
and
unbeliefe
,
affect
a
kind
of
wilfull
sadnes
,
and
heartlesues
,
hindring
thereby
their
own
assurance
,
and
causing
the
easie
yoak
of
Christ
to
be
ill
thought
of
,
besides
many
other
inconveniences
.
Thus
of
the
second
thing
.
Be
yee
built
up
.
]
It
may
be
read
either
in
the
Imperative
mood
,
or
in
the
indicative
.
I
think
,
the
imperative
answers
more
to
the
scope
here
,
it
being
the
drift
to
shew
,
what
we
must
doe
when
we
come
to
Christ
.
The
third
thing
then
we
must
doe
,
that
wee
might
extract
vertue
out
of
Christ
for
holinesse
of
life
,
is
,
we
must
be
built
up
;
which
imports
two
things
.
First
,
progression
in
faith
:
and
secondly
,
repentance
.
Wee
must
not
beging
only
,
〈◊〉
say
the
foundation
,
but
we
must
still
labour
to
be
built
up
further
,
we
〈◊〉
be
●●ill
edified
in
our
most
holy
faith
,
Iude
20.
verse
.
Now
,
that
this
may
be
attainted
unto
,
that
we
may
be
built
up
,
the
fimilitude
imports
divers
things
.
Thirdly
,
the
warrant
of
〈◊〉
our
actions
out
of
the
word
of
God
.
When
Moses
was
to
build
the
tabernacle
,
he
made
it
just
according
to
the
patterne
in
all
things
about
it
,
&c.
Fourthly
,
a
respect
of
things
necessary
:
w●e
must
not
be
intangled
with
〈…〉
and
doubtfull
disputations
.
The
building
of
a
Christian
must
be
a
〈◊〉
palace
.
He
must
build
gold
,
silver
,
precious
stones
,
be
must
keep
his
〈…〉
choice
and
necessary
things
,
〈…〉
.
8.9
.
1
Cor.
3.1
Timoth.
1.4
.
Fiftly
,
Counsell
and
Direction
.
Men
must
endure
the
hewing
,
and
squar●●●
,
〈◊〉
5.17
,
18.
To
this
end
are
Ministers
given
.
Eph.
4.
12.
The
world
〈◊〉
,
A●●●
20.
32.
and
so
good
conference
may
edi●ie
,
or
〈…〉
,
Eph.
4.
29.
Sixtly
,
〈…〉
building
must
have
her
distractions
cast
out
,
●
Cor.
7.
52.
David
could
not
build
〈◊〉
Temple
,
because
of
his
warres
,
and
his
●●rest
on
every
side
.
Seventhly
,
Order
and
distinction
.
Men
must
not
take
together
a
great
deale
of
stuffe
,
without
order
,
confusedly
:
This
is
to
build
Babel
,
and
not
Sion
.
Eighthly
,
Unity
with
the
godly
.
The
building
must
hold
proportion
with
the
walls
,
as
well
as
with
the
foundation
,
Psal.
122.
3.
1
Cor.
8.
●
.
and
13.
Rom.
15.2
.
Eph.
4.12
,
16.
Ninthly
,
Sobriety
in
the
use
of
lawfull
things
:
All
things
are
lawfull
,
but
all
things
edifie
not
,
1
Cor.
10.23
.
Tenthly
,
Prayer
:
for
except
the
Lord
build
the
house
,
in
vaine
doe
they
labour
that
build
it
,
Psal.
127.1
.
Out
of
all
this
wee
may
informe
our selves
concerning
the
causes
of
not
profiting
in
many
.
The
reason
why
many
Christians
are
not
built
up
,
or
why
they
encrease
not
in
godlinesse
,
is
,
that
they
are
guilty
of
these
;
or
some
of
these
things
implied
in
these
directions
.
First
,
Secondly
,
some
can
never
thrive
,
because
they
place
their
godlinesse
onely
in
the
frequencie
of
hearing
the
Word
,
and
the
outward
observance
of
Gods
ordinances
:
These
build
in
the
sands
,
they
lay
no
sure
foundation
,
Math.
7.
26.
Thirdly
,
others
faile
through
unbeliefe
,
and
so
either
by
neglecting
the
assurance
of
Gods
savour
in
Christ
,
or
by
misplacing
their
confidence
,
trusting
upon
their
owne
works
,
or
Saints
,
or
Angels
,
or
the
pardo●s
,
or
penances
granted
or
enjoyned
them
.
These
are
not
built
upon
the
rock
,
Mat.
16.
Fourthly
,
others
prosper
not
,
because
they
come
not
to
the
light
of
the
Scriptures
,
to
set
whether
their
works
be
wrought
in
God
,
or
no.
Fifthly
,
others
are
distracted
either
with
unnecessary
disputations
,
Rom.
14.1
.
or
with
excessive
cares
of
life
,
Luke
21.34
.
Sixthly
,
others
are
undone
with
selfe-conceitednesse
,
they
are
stubborne
,
and
will
not
be
advised
,
or
directed
,
or
reproved
.
Seventhly
,
disorder
,
or
confusednesse
in
matters
of
Religion
is
the
cause
in
others
:
This
is
a
wonderfull
common
defect
:
men
doe
not
goe
to
worke
distinctly
to
see
their
works
finished
one
after
another
.
Eighthly
,
others
are
kept
back
with
personall
discords
,
and
jangling
.
Envie
,
or
malice
,
or
contention
,
or
misrule
,
ea●●
out
the
very
heart
of
godlinesse
.
Ninthly
,
others
are
letted
by
intemperancie
,
in
being
drowned
in
the
love
of
pleasures
:
They
build
,
they
sowe
,
they
eat
,
and
drink
,
and
follow
pastines
,
neglecting
the
care
of
better
things
.
Lastly
,
neglect
of
prayer
is
an
usuall
let
and
grievous
impediment
.
A
spirituall
house
.
]
This
is
the
fourth
thing
required
of
Christians
.
They
must
be
as
a
spirituall
house
unto
Christ
:
they
must
be
that
to
Christ
,
that
was
signified
by
the
Tabernacle
or
the
Temple
.
For
,
every
Christian
is
the
substance
of
that
which
was
signified
by
the
Tabernacle
.
Christ
hath
a
five-fold
Tabernacle
.
For
,
first
,
in
the
Letter
,
Every
particular
beleever
is
like
the
Tabernacle
in
divers
respects
.
Secondly
,
in
respect
of
the
adjuncts
of
the
Tabernacle
:
and
those
were
two
.
First
,
moveablenesse
:
secondly
,
furniture
.
For
the
first
.
The
Tabernacle
,
though
it
were
Gods
House
,
had
no
constant
or
certaine
resting-place
,
till
Salomon
,
at
the
building
of
the
Temple
,
tooke
it
into
the
most
holy
place
;
and
was
taken
asunder
,
and
easily
dissolved
;
such
are
we
:
though
honoured
with
the
presence
of
Christ
,
yet
our
Tabernacle
must
be
dissolved
,
and
we
shall
never
be
at
rest
,
till
we
be
setled
in
the
most
holy
place
in
heaven
.
2
Cor.
5.1
,
7.
For
the
second
,
which
is
the
furniture
of
the
Tabernacle
,
it
must
be
considered
two
wayes
:
either
on
the
in-side
,
or
on
the
out-side
.
First
,
for
the
in-side
:
there
were
curtaines
of
fine
linnen
,
and
blue
silk
,
and
scarlet
,
&c.
and
it
,
was
furnisht
with
admirable
houshold-stuffe
,
as
I
may
,
so
call
it
.
Within
it
was
the
Mercy-feat
,
the
Table
of
shew-bread
,
the
Manna
,
the
Altar
of
incense
,
and
for
burnt
offrings
,
the
Candlestick
,
and
such
like
.
Secondly
,
without
,
it
was
all
covered
with
Ramms-skins
died
red
,
and
Badgers
skins
upon
them
:
and
what
dothall
this
signifie
in
generall
,
but
that
the
Godly
,
though
they
be
outwardly
black
and
tanned
with
sinne
and
affliction
,
yet
they
are
glorious
within
,
and
have
curtains
like
the
curtains
of
Salomon
;
all
richly
hanged
,
as
the
chambers
of
Princes
,
with
spirituall
tapestry
?
Cavt
.
1.5
.
And
in
particular
,
for
the
in-side
of
Christians
,
how
glorious
is
the
place
of
Christs
Tabernacle
in
them
:
There
is
the
Propitiate
,
Gods
true
feat
of
mercy
:
whence
also
he
uttereth
his
Oracles
,
even
his
divine
answers
.
There
is
the
heavenly
Manna
that
is
hid
,
Revel.
2.
There
doth
Christ
spiritually
feast
it
:
there
hee
dines
and
sups
on
the
table
of
their
hearts
:
and
upon
that
table
stands
the
shew-bread
,
inasmuch
as
the
heart
of
a
Christian
doth
preserve
a
standing
manner
of
affection
to
the
Saints
.
There
are
also
both
sorts
of
Al●●●
accordingly
;
as
,
faith
offereth
up
to
God
either
the
redemption
or
th
intercession
of
Christ
.
There
also
is
the
great
Laver
to
wash-in
,
called
the
S●●
,
because
in
the
heart
of
every
Christian
,
is
opened
the
fountaine
of
grace
;
able
,
like
the
Sea
,
to
wash
them
from
all
their
filthinesse
.
There
are
the
golden
Candlesticks
,
with
the
lamps
of
saving
knowledge
continually
〈◊〉
in
them●
and
upon
the
Altar
of
Christ
crucified
,
and
now
making
intercession
,
doe
they
daily
sacrifice
their
owne
affections
;
which
resemble
those
sweet
odo●●
with
which
the
Tabernacle
was
perfumed
.
The
outward
coverings
of
the
Tabernacle
doe
assure
safety
and
preservation
to
the
Godly
;
and
the
rather
,
because
the
cloud
rested
upon
them
,
as
is
affirmed
,
Esay
4.5
,
6.
Besides
,
the
double
covering
of
slaine
beasts
may
signifie
,
that
God
hath
two
wayes
to
provide
for
the
Church
.
The
red
skins
of
Ramms
may
note
Christ
crucified
,
which
is
that
which
on
the
in-side
of
the
Tabernacle
was
onely
sewed
.
The
covering
of
Badgers
skins
may
note
,
that
God
will
serve
himselfe
of
the
wicked
:
their
skinnes
shall
protect
the
Church
.
If
Israel
want
roome
,
Canaan
must
die
for
it
.
Now
thirdly
,
the
Tabernacle
was
a
type
of
every
beleever
,
if
we
respect
the
end
of
it
.
For
,
the
Tabernacle
was
erected
of
purpose
,
as
the
place
of
the
presence
of
God
,
God's
visible
House
:
such
are
the
hearts
of
Christians
:
they
are
prepared
of
purpose
for
the
entertainment
of
Iesus
Christ
,
that
by
his
Spirit
he
may
live
and
dwell
therein
,
Galath.
2.20
.
Col.
1.27
.
2
Corin.
12.9
.
2
Cor.
13.5
.
Vse
.
The
use
of
all
may
be
both
for
instruction
,
and
consolation
.
For
instruction
;
and
so
it
should
teach
us
divers
things
.
First
,
to
abhorre
fornication
,
seeing
our
bodies
are
the
temples
of
the
holy
Ghost
,
1
Cor.
6.
21.
Secondly
,
to
keepe
our selves
for
being
unequally
yoked
:
Because
there
can
be
no
communion
betweene
light
and
darknesse
,
the
Temple
of
God
,
and
Idols
.
Thirdly
,
to
looke
to
our
hearts
in
respect
of
inward
sinnes
,
and
to
keepe
the
roome
cleane
for
the
Lord
to
dwell
in
,
2
Cor.
7.1
.
Fourthly
,
to
stir
up
our selves
to
much
prayer
:
if
our
hearts
be
the
house
of
God
,
let
them
be
a
house
of
prayer
also
.
Fifthly
,
let
us
still
lift
up
our
hearts
,
as
everlasting
doores
for
the
Lord
of
Glory
to
come
in
,
Psal.
24.7
.
For
consolation
.
Shall
we
not
say
as
Paul
doth
,
Wee
will
rejoyce
in
our
infirmities
,
that
the
power
of
Christ
may
dwell
in
us
?
How
should
wee
hold
up
our
head
against
all
tentations
and
afflictions
?
Is
not
the
grace
of
Christ
sufficient
for
us
,
2
Cor.
12.9
?
And
shall
wee
not
be
confident
,
that
through
Christ
we
can
do
all
things
?
Will
he
forsake
the
house
,
upon
which
his
Name
is
called
?
Will
hee
not
perfect
his
owne
worke
,
and
repaire
his
owne
dwelling
place
?
Was
the
Tabernacle
safe
in
the
wildernesse
,
while
the
cloud
was
upon
it
?
and
are
not
our
hearts
safe
,
while
Christ
is
in
them
?
How
are
the
abject
Gentiles
honored
,
Col.
1.27
.
whose
hearts
are
so
enriched
by
Christ
,
that
dwels
in
them
!
If
the
outward
Sanctuary
were
like
high
Palaces
,
Psal.
78.69
.
what
is
the
heart
of
man
,
the
true
Tabernacle
?
and
if
he
established
it
as
the
earth
,
how
much
more
hath
hee
established
us
in
his
favour
and
grace
?
so
that
it
may
comfort
us
in
respect
of
honor
done
to
our
hearts
,
and
against
tentations
and
afflictions
;
and
in
respect
of
hope
of
perseverance
,
and
also
in
respect
of
encrease
of
power
and
well-doing
.
He
wil
work
our
works
for
us
.
And
it
shewes
us
also
the
honor
cast
upon
our
good
works
:
they
have
a
noble
beginning
in
respect
of
Christ
,
and
as
they
come
from
him
.
Howsoever
,
wee
ought
to
be
abased
for
our
owne
corruptions
,
that
cleave
unto
them
:
Yea
,
how
should
it
wonderfully
establish
our
hearts
in
all
estates
,
to
think
,
that
Christ
is
with
us
wheresoever
we
goe
,
not
onely
as
our
witnesse
,
but
as
our
guide
and
our
protector
.
If
God
be
with
us
,
who
can
be
against
us
?
As
also
it
is
comfortable
,
if
wee
consider
the
comparisons
imported
in
the
furniture
of
the
outward
Tabernacle
.
And
thus
much
of
the
fourth
thing
.
The
fifth
thing
is
,
Wee
must
be
a
holy
Priest-heed
unto
Christ
:
which
is
amplified
both
by
the
labour
of
it
.
To
offer
sacrifice
,
and
by
the
honour
of
it
,
acceptable
to
God
through
Iesus
Christ
.
Here
are
many
things
to
be
noted
.
The
first
is
,
that
Christians
are
Priests
before
God
,
and
Iesus
Christ
:
This
is
acknowledged
in
other
Scriptures
,
Revel.
1.5
.
Exod.
19.6
.
The
meaning
is
,
that
they
are
like
to
the
Leviticall
Priests
,
and
that
in
many
things
.
Israel
,
Numbers
8.9
.
Secondly
,
in
respect
of
consecration
.
The
oile
of
God
is
upon
the
godly
:
and
as
it
was
powred
out
upon
Aaron
&
his
Sons
:
The
oile
of
grace
and
gladnes
powred
out
upon
Christ
,
our
true
Aaron
,
hath
runne
downe
upon
his
garments
,
so
as
all
his
members
are
Christians
,
that
is
,
anointed
with
him
,
Psal.
133.
2
Cor.
1.22
.
1
Ioh.
2.
The
holy
Ghost
is
called
the
anointing
in
this
respect
.
Thirdly
,
in
respect
of
the
substance
of
the
ceremonies
in
their
consecration
:
for
,
First
,
as
it
was
required
in
the
Law
,
that
the
Priests
should
be
without
blemish
,
Levit.
21.17
.
so
is
it
required
of
Christians
,
Col.
1.22
.
Secondly
,
as
the
Priests
were
washed
in
the
great
laver
of
water
,
Exod.
29.4
.
Levit.
8.5
,
6.
so
must
Christians
be
washed
in
the
laver
of
Regeneration
.
Eph.
5.23
.
Titus
3.5
.
Thirdly
,
as
the
Priests
had
their
holy
garments
,
beautifull
,
and
goodly
ones
,
which
they
called
their
Ephods
:
so
doth
the
Queene
the
Church
stand
at
Christs
right
hand
in
a
Vesture
of
Ophir
,
Psalm
.
45.
Thus
Iosuah
hath
change
of
garments
mystically
given
him
,
Zach.
3.4
.
Those
garments
are
promised
to
such
as
have
had
a
spirit
of
heavinesse
,
Isaiah
61.3
.
called
garments
of
salvation
,
verse
10.
and
royall
garments
,
and
like
the
new
wedding
garments
of
the
Bride
,
Isaiah
62.5
,
7.
Those
garments
signified
either
the
singular
glory
,
and
joy
of
Christians
,
Esaiah
61.3
.
or
the
righteousnesse
of
Christ
imputed
,
Revel.
19.
or
the
excellent
divine
gifts
and
graces
bestowed
upon
them
.
And
thus
of
the
ceremonies
of
their
consecration
.
Fourthly
,
Wee
should
be
like
the
Leviticall
Priests
for
knowledge
:
the
Priests
lips
should
preserve
knowledge
,
and
they
should
seeke
the
Law
at
his
mouth
,
Malac.
2.
And
it
is
true
of
Christians
,
that
they
are
a
people
,
in
whose
heart
is
Gods
law
,
Esay
57.7
.
Hebr.
8.
Ierem.
31.
Fifthly
,
Wee
should
be
like
the
Priests
in
respect
of
the
worke
they
did
.
For
,
First
,
It
was
the
Priests
office
to
carry
about
the
Arke
of
the
Lord
,
when
it
was
removed
,
upon
their
shoulders
.
What
is
the
Arke
to
be
carried
,
but
the
doctrine
of
Christ
and
the
Church
?
Christians
must
carry
about
the
Word
of
God
,
and
hold
it
forth
,
in
the
light
,
and
life
of
it
,
as
lights
that
shine
in
the
dark
places
of
the
wildernesse
of
this
world
,
Philip.
2.15
.
Secondly
,
It
was
their
office
to
blow
in
the
silver
trumpets
,
and
that
upon
foure
occasions
,
as
you
may
see
,
Num.
10.
First
,
The
one
was
to
assemble
the
congregation
,
or
the
Princes
to
the
tabernacle
.
Secondly
,
The
other
was
to
give
an
ala●●n
,
when
there
was
any
remove
of
the
campe
.
Thirdly
,
The
third
was
in
the
time
of
Warre
,
when
they
mustred
to
battaile
.
Fourthly
,
The
fourth
was
for
joyes
sake
at
the
time
of
solemne
feasts
,
and
for
thanksgiving
to
God
:
and
in
all
these
we
should
be
like
the
Priests
:
Wee
should
be
as
trumpets
to
call
one
upon
another
to
goe
up
to
the
house
of
the
Lord
,
Esay
1.2
.
Secondly
,
We
should
every
where
proclaime
mortality
,
and
signifie
that
the
whole
hoast
must
remove
:
wee
must
cry
,
All
flesh
is
grasse
,
1
Pet.
1.23
.
Thirdly
,
Wee
should
also
blow
the
trumpet
of
defence
,
and
arme
our selves
in
the
spirituall
warfare
,
and
call
upon
God
to
save
us
from
our
enemies
,
and
stirre
up
one
another
provoking
to
love
,
and
good
works
,
1
Pet.
4.1
,
2.
2
Tim.
2.3
,
4.
2
Cor.
10.4
,
5.
We
should
cry
alowd
like
a
trumpet
,
in
reproving
the
transgressions
of
men
,
and
opposing
the
sinnes
of
the
time
,
Esay
58.
1.
Ephes.
5.
Lastly
,
We
should
trumpet
out
the
praises
of
God
for
all
the
goodnesse
he
hath
shewed
unto
us
,
we
should
blow
as
in
the
new
Moone
,
Psal.
81.3
.
But
then
in
all
this
we
must
remember
,
that
wee
blow
with
a
silver
trumpet
,
that
is
,
with
all
discretion
and
sincerity
,
&c.
Thirdly
,
A
speciall
worke
of
the
Priests
was
to
blesse
the
people
,
and
to
put
the
name
of
God
upon
them
.
The
former
whereof
is
prescribed
.
Numb.
6.22
,
23
,
24.
and
so
should
we
all
learne
the
language
of
Canaan
,
or
the
language
of
blessing
:
we
must
blesse
and
not
curse
,
for
we
are
thereunto
called
.
1
Pet.
3.9
.
Lastly
,
Their
principall
worke
was
,
to
offer
sacrifices
:
of
which
in
the
next
words
.
The
Uses
follow
.
First
,
For
reproofe
:
For
there
are
many
faults
in
Christians
,
whereby
they
transgresse
against
their
spirituall
Priest-hood
:
as
,
-
1.
When
men
are
yoaked
with
unnecessary
society
with
the
wicked
:
for
hereby
they
forget
their
separation
to
God
,
&c.
-
2.
When
men
neglect
the
finishing
of
their
repentance
and
assurance
,
they
looke
not
to
their
anointing
.
-
3.
When
men
are
scandalous
of
their
indiscretions
,
and
faults
:
they
forget
,
that
such
as
have
any
blemish
,
must
not
offer
the
bread
of
their
God
,
and
forget
their
washing
from
their
old
sinnes
,
2
Pet.
1.7
.
-
4.
When
men
are
barren
of
good
works
,
or
are
uncheerfull
and
dull
:
they
leave
off
the
Priests
garments
of
innocency
and
gladnesse
.
-
5.
When
the
lives
and
behaviours
of
men
savour
of
vanity
and
worldlinesse
:
they
remember
not
the
blood
of
sprinkling
.
-
6.
When
men
are
ignorant
and
idle
,
seeke
not
knowledge
,
or
doe
not
teach
,
and
instruct
,
and
admonish
;
How
doe
the
Priests
lips
preserve
knowledge
?
or
how
doe
they
beare
about
the
Arke
of
the
Lord
?
-
7.
When
Christians
are
fearefull
,
and
irresolute
,
and
colde
,
and
not
frequent
in
the
praises
of
God
,
how
doe
they
blowe
in
the
silver
trumpet
?
-
8.
When
Christians
are
bitter-hearted
,
and
accustomed
to
evill-speaking
,
how
doe
they
forget
their
duty
of
blessing
!
To
omit
the
neglect
of
sanctifying
,
till
I
come
to
handle
it
in
the
next
place
.
Vse
.
2.
Secondly
,
For
consolation
to
all
godly
,
and
mortified
,
and
inoffensive
Christians
:
they
should
be
wonderfull
thankfull
to
God
,
that
hath
made
them
partners
of
this
holy
Calling
,
howsoever
the
world
conceives
of
it
.
God
promiseth
it
as
a
great
mercy
to
his
children
,
that
they
shall
be
called
the
Priests
of
the
Lord
,
Esay
61.6
.
and
the
Church
is
thankfull
for
it
to
God
,
Revel.
2.6
.
and
5.10
.
And
the
rather
should
we
rejoyce
in
it
,
because
God
hath
promised
to
take
us
to
himselfe
,
as
his
portion
and
peculiar
treasure
,
Exod.
19.
6.
And
it
is
his
promise
also
to
satiate
the
soules
of
his
Priests
with
fatnesse
,
Ierem.
31.14
.
And
what
a
priviledge
is
it
to
have
accesse
unto
the
Lord
,
and
to
stand
before
God
daily
?
which
the
Priests
not
onely
might
,
but
were
tyed
to
it
by
their
office
.
But
then
,
for
conclusion
of
this
point
,
let
us
all
be
sure
we
have
our
part
in
the
first
resurrection
,
Revel.
20.6
.
and
be
carefull
to
be
like
the
Priests
for
obedience
and
sanctity
,
Exod.
19.5.6
.
and
to
get
knowledge
plentifully
into
our
hearts
,
Col.
3.16
.
and
in
the
cause
of
God
to
blowe
the
trumpets
of
zeale
and
resolution
,
carrying
our selves
with
all
humility
and
readinesse
to
doe
good
,
and
so
becomming
instruments
of
blessing
to
the
people
.
And
,
which
I
had
almost
forgotten
,
we
must
remember
to
be
like
the
Priests
for
teaching
,
and
confuting
,
and
reproving
,
and
informing
our
Familiars
and
friends
,
as
we
have
fitnesse
and
occasion
.
Thus
of
the
Priest-hood
of
Christians
in
generall
.
In
particular
,
hence
is
further
to
be
considered
;
first
,
their
worke
;
secondly
,
their
honour
.
Their
work
is
,
To
offer
up
spirituall
sacrifices
:
their
honour
is
,
Acceptation
and
high
account
with
God
through
Iesus
Christ
.
First
,
then
,
of
the
work
of
Christian
Priests
,
which
is
,
To
offer
:
secondly
,
what
they
must
offer
,
viz.
sacrifices
:
thirdly
,
the
difference
of
those
sacrifices
from
those
in
the
Law
of
Moses
:
they
are
spirituall
;
which
word
notes
both
the
substance
of
Christian
sacrifices
,
viz.
that
they
are
such
sacrifices
as
were
not
according
to
the
letter
,
but
according
to
the
mysticall
significations
of
the
sacrifices
of
Moses
Law
;
and
withall
,
the
manner
how
they
must
be
offered
up
,
viz.
spiritually
,
or
after
a
spirituall
manner
.
The
maine
thing
here
intended
,
then
,
is
,
To
avouch
,
that
Christians
have
their
sacrifices
which
they
must
offer
,
and
that
in
a
spirituall
manner
.
Now
,
for
the
clearer
opening
of
this
doctrine
,
two
things
must
be
distinctly
considered
of
.
First
,
what
sacrifices
can
remaine
to
Christians
,
since
the
Law
of
Moses
is
abrogated
:
and
secondly
,
what
things
are
requisite
to
the
offering
up
of
these
sacrifices
.
The
sacrifices
that
are
proper
to
some
Christians
,
are
such
as
three
sorts
of
men
must
offer
.
First
,
Ministers
:
secondly
,
Martyrs
:
thirdly
,
rich
men
.
First
▪
Ministers
have
their
sacrifices
,
which
they
must
with
all
care
offer
to
God
:
and
their
sacrifice
is
the
soules
of
the
hearers
.
Thus
Paul
was
to
offer
up
the
Gentiles
to
God
,
Rom.
15.16
.
And
thus
it
was
prophecied
,
that
,
in
the
time
of
the
Christian
Church
,
the
Elect
should
be
brought
in
as
an
offering
to
God
out
of
all
Nations
,
Esay
66.20
.
Ministers
sacrifice
their
people
either
in
this
life
,
or
at
the
day
of
●udgement
.
In
this
life
in
generall
,
when
they
perswade
them
to
their
attendance
upon
the
House
of
God
,
and
breed
in
them
a
care
to
come
before
the
Lord
in
●erusalem
,
Esay
66.20
.
In
particular
,
when
they
work
repentance
and
true
conversion
in
their
hearts
,
and
when
they
make
them
goe
home
,
and
mortifie
their
sinnes
,
and
tender
their
vowed
service
to
God
.
And
thus
two
things
are
implyed
for
our
information
.
The
one
concernes
Ministers
:
the
other
concernes
the
hearers
.
First
,
Ministers
may
hence
take
notice
of
it
,
that
there
can
never
be
hope
they
should
perswade
with
all
their
hearers
:
for
,
sacrifices
were
here
and
there
once
taken
out
of
the
whole
Herd
.
And
besides
,
the
hearers
may
hence
see
,
that
they
are
never
so
effectually
wrought
upon
,
till
they
can
give
themselves
over
to
their
Teachers
and
to
God
,
to
obey
in
all
things
,
though
they
perswade
them
to
leave
the
world
,
and
binde
them
to
the
cords
of
restraint
in
many
liberties
they
tooke
to
themselves
before
▪
yea
,
though
they
let
their
hearts
blood
,
by
piercing
their
soules
with
sorrow
for
their
sinnes
,
even
to
the
death
of
their
sinnes
,
2
Cor.
8.5
.
and
7.15
.
Secondly
,
At
the
day
of
●udgement
also
,
Ministers
shall
offer
up
their
hearers
to
God
,
so
many
of
them
as
are
found
chaste
virgins
unto
Christ
,
to
whom
they
had
espoused
them
before
in
this
life
,
2
Cor.
11.3
.
And
thus
Ministers
,
before
they
dye
,
must
make
ready
their
accounts
for
the
soules
of
their
people
.
Heb.
13.7
.
And
thus
of
the
sacrifices
of
Ministers
.
Ministers
have
another
sacrifice
too
,
viz.
the
particular
texts
or
portions
of
Scripture
,
which
they
chuse
out
and
divide
to
the
people
,
as
consecrated
for
their
use
.
For
,
divers
think
,
that
that
phrase
of
cutting
the
Word
of
God
aright
,
is
borrowed
from
the
Priests
manner
of
dividing
the
sacrifices
;
and
especially
,
from
the
Priests
manner
of
cutting
the
little
birds
.
The
little
birds
is
his
text
chosen
out
of
the
rest
,
and
separated
for
a
sacrifice
:
which
he
must
so
divide
,
as
that
the
wings
be
not
cut
asunder
from
the
body
,
that
is
,
he
must
so
divide
his
text
,
that
no
part
be
separate
from
a
meet
respect
of
the
whole
,
Levi●
.
1.17
.
and
5.8
.
2
Tim.
1.15
.
Secondly
,
The
Martyrs
likewise
have
their
sacrifices
;
and
that
is
,
a
drink-offering
to
the
Lord
,
even
their
owne
bloud
:
this
part
is
ready
to
be
powred
out
as
a
drink-offering
to
the
Lord
for
the
Church
,
Phil.
2.17
.
2
Tim.
4.6
.
and
though
wee
cannot
be
all
Martyrs
,
yet
wee
should
all
denie
our
owne
lives
in
the
vowes
of
our
hearts
,
to
performe
our
covenant
with
God
,
if
ever
we
be
called
to
die
for
Christs
sake
and
the
Gospel
.
Thirdly
,
The
sacrifice
of
rich
men
is
almes
,
and
well-doing
,
and
those
sacrifices
they
are
bound
unto
,
to
offer
them
continually
,
Heb.
13.16
.
Phil.
4.18
.
Pro.
3.9
.
Almes
is
as
it
were
the
first
fruits
of
all
our
encrease
.
But
then
we
must
remember
that
our
almes
be
of
goods
well
gotten
:
For
else
God
hates
robbery
for
burnt
offering
,
Isaiah
61.8
.
And
in
giving
,
wee
must
denie
our selves
,
and
not
seeke
our
owne
praises
,
or
plenary
merit
in
it
:
for
it
is
a
sacrifice
cleane
given
●way
from
us
,
and
consecrated
onely
to
God
,
and
the
use
of
his
spirituall
house
the
Church
.
And
thus
of
the
sacrifice
proper
to
some
Christians
.
There
are
other
sacrifices
in
the
Gospel
now
,
that
are
common
to
all
Christians
.
And
these
are
divers
.
For
first
,
Christ
is
to
be
offered
up
daily
to
God
,
as
the
propitiation
for
our
sinnes
:
God
hath
set
him
forth
of
purpose
in
the
Gospel
,
that
so
many
as
beleeve
,
may
daily
runne
unto
him
,
and
in
their
prayers
offer
him
up
to
God
,
as
the
reconciliation
for
all
their
sinnes
:
Those
sacrifices
served
but
as
rudiments
to
instruct
men
,
how
to
lay
hold
upon
Christ
,
and
to
carrie
him
into
the
presence
of
God
,
and
laying
hands
upon
his
head
to
plead
their
interest
in
his
death
;
who
was
offered
up
,
as
a
whole
burnt
sacrifice
for
their
sinnes
.
Wee
are
Christs
,
and
Christ
is
given
unto
us
as
our
ransome
:
we
must
every
day
then
lay
hold
upon
him
,
and
see
him
bleed
to
death
for
our
sinnes
,
and
be
consumed
in
the
fire
of
Gods
wrath
for
our
sinnes
.
Secondly
,
A
broken
and
contrite
heart
is
a
sacrifice
God
will
not
despise
,
yea
such
hearts
are
the
sacrifices
God
especially
calls
for
from
men
:
He
ever
loved
them
better
,
then
all
the
outward
sacrifices
in
the
Law
,
Psal.
51.17
.
It
is
the
heart
God
calls
for
:
and
yet
not
every
heart
,
Thirdly
,
Prayer
and
thanksgiving
to
God
,
are
Christian
and
holy
Sacrifices
,
as
many
Scriptures
shew
,
Psal.
141.2
.
Heb.
13.15
.
Hos.
14.4
.
Psal.
51.21
.
Fourthly
,
We
must
offer
our selves
,
our
soules
and
bodies
as
a
living
sacrifice
to
God
,
Rom.
12.2
.
2
Cor.
8.5
.
and
that
,
First
,
in
respect
of
obedience
,
devoting
our selves
unto
God
,
living
to
him
,
and
wholly
resolved
to
be
at
his
appointment
,
Psal.
40.6
.
Loe
,
I
come
to
doe
thy
will
:
this
is
instead
of
all
burnt
offerings
.
Secondly
,
in
respect
of
willingnes
to
suffer
affliction
of
what
kind
soever
,
as
resolving
,
that
through
many
afflictions
,
as
through
so
many
flames
,
wee
must
ascend
up
to
heaven
,
as
the
smoake
of
the
incense
,
or
sacrifice
on
the
Altar
,
Acts
14.21
.
Hence
are
tryals
called
fiery
tryals
,
1
Pet.
4.12
.
First
,
the
sacrifice
must
be
without
blemish
,
Malach.
1.7
.
which
the
same
Prophet
expounds
,
Mala●h
.
3.11
.
Our
offrings
must
bee
pure
offrings
,
wee
must
tender
them
in
the
sincerity
of
our
hearts
:
Our
sacrifices
are
without
fault
,
when
we
judge
our selves
for
the
faultinesse
of
them
,
and
desire
they
might
have
no
fault
.
Secondly
,
it
must
be
presented
before
the
Lord
,
and
consecrated
to
h●m
:
which
signified
,
that
we
must
walk
in
Gods
presence
,
and
do
all
in
the
sight
of
God
,
devoting
all
to
his
glory
,
Gen.
17.1
.
Mic.
6.8
.
Thirdly
,
our
sacrifices
must
be
daily
,
some
kindes
of
them
:
There
were
Sacrifices
every
day
in
the
Temple
,
and
it
was
an
extreme
desol●tion
,
when
the
sacrifices
ceased
:
so
it
must
be
our
every
daies
work
to
imploy
ourselves
in
some
of
those
spirituall
sacrifices
,
Heb.
13.15
.
Fourthly
,
There
must
bee
an
Altar
to
consecrate
the
gifts
,
Matth.
23.19
.
This
Altar
is
Christ
,
who
is
the
onely
Altar
of
Christians
,
Heb.
13
.
1●
.
Rev.
8.3
.
No
service
can
be
acceptable
,
to
God
,
but
as
the
Apostle
here
faith
,
by
Jesus
Christ
:
We
must
doe
all
in
the
name
of
Christ
,
Col.
3.17
.
Fiftly
,
there
must
be
fire
to
burne
the
sacrifice
:
This
fire
is
holy
zeale
,
and
the
power
and
fervencie
of
the
spirit
in
doing
good
duties
:
The
fire
on
the
Altar
,
first
came
downe
from
heaven
,
to
signifie
,
that
true
zeale
is
kindled
in
heaven
,
and
comes
downe
from
above
:
It
is
no
ordinarie
humor
nor
a
rash
fury
:
It
is
no
wilde
fire
:
And
it
was
required
about
this
fire
,
that
they
should
preserve
it
,
and
never
let
it
goe
out
,
but
put
fuell
still
to
it
;
and
so
it
was
kept
for
many
yeares
:
so
must
wee
doe
with
our
zeale
,
wee
must
labour
by
all
meanes
to
preserve
the
fervencie
of
our
hearts
,
that
wee
never
want
fire
to
burne
our
sacrifices
:
Our
zeale
should
be
,
as
the
love
mentioned
,
C●●t
.
7.10
.
that
much
water
could
not
quench
it
:
Every
sacrifice
must
have
fire
,
Mark
9.
Sixtly
,
the
sacrifices
must
be
salted
with
salt
:
so
must
our
Christian
sacrifices
,
as
our
Saviour
Christ
shewes
,
Mark
9.49
,
50.
And
thus
we
must
have
the
salt
of
mortification
,
and
the
salt
of
discretion
,
and
we
must
looke
to
it
,
that
our
salt
lose
no
his
faltnes
,
but
that
it
have
a
draining
power
in
it
,
to
extract
corruption
out
of
our
sacrifices
:
our
words
to
God
and
men
must
bee
powdred
with
salt
.
Col.
4.6
.
and
so
must
all
our
actions
.
Seventhly
,
the
Sacrifices
must
bee
without
leaven
,
Levit.
2
.
1●
.
Leaven
in
wickednes
,
or
malice
,
or
sowrenes
,
or
deadnes
of
heart
,
or
worldly
griefe
:
even
whatsoever
leaveneth
,
that
is
,
infecteth
or
maketh
the
meat
offring
to
be
heavie
,
or
sow●e
,
1
Cor.
5.8
.
Eighthly
,
in
the
same
place
of
Leviticus
2.12
.
Hony
likewise
is
forbidden
to
be
mingled
with
their
sacrifices
:
and
by
bony
may
be
meant
,
our
beloved
sinnes
,
or
particular
corruptions
:
wee
should
especially
watch
against
them
in
the
time
of
〈◊〉
of
holy
duties
,
that
they
mi●gle
not
themselves
with
our
sacrifices
,
by
infecting
our
●●gitations
.
Ninthly
,
the
offring
must
be
waved
,
and
shaken
to
and
fro
before
the
Lord
,
Levit.
7.3
.
And
this
signified
the
waving
of
our
lips
in
praier
to
God
for
his
acceptation
:
our
sacrifices
should
be
soundly
tossed
to
and
fro
in
praier
before
the
Lord
:
Iob
praied
before
he
sacrificed
,
Iob
42.
Tenthly
,
on
the
Sabbath
the
sacrifices
were
to
be
doubled
,
to
signify
,
that
in
a
special
manner
wee
should
consecrate
our selves
to
piety
and
mercy
on
the
Sabbath
day
.
Eleventhly
,
our
sacrifices
must
be
offred
upwith
all
gladnes
of
heart
,
and
spirituall
delight
.
Thus
Gods
people
were
said
to
bee
a
free-hearted
,
and
willing
people
,
Psal.
47.9
.
&
110.3
.
And
this
was
shadowed
out
,
partly
by
the
oil●
that
was
poured
into
the
meat
offrings
,
which
is
expounded
to
be
the
oile
of
gladnes
,
and
partly
by
the
feast
they
made
at
the
end
of
their
solemne
sacrifices
,
unto
which
they
invited
their
friends
,
to
joine
with
them
in
rejoicing
before
the
Lord
:
and
it
is
likely
David
alludes
to
this
feast
,
when
hee
faith
,
hee
would
take
the
cup
of
salvation
,
and
praise
the
name
of
the
Lord
:
For
as
yet
the
Lords
Supper
was
not
instituted
,
nor
do
we
read
of
any
use
of
a
cup
in
the
sacrifices
,
or
Sacraments
themselves
,
Ex.
18.12
.
1
Chron.
16.1
,
2
,
3
,
4.
Psal.
116.13
.
Twelfthly
,
if
we
be
called
to
it
,
we
must
not
deny
unto
God
th●fat
of
the
kidneis
,
and
the
inwards
.
By
the
fat
was
meant
the
things
which
are
dearest
to
us
,
most
beloved
,
and
that
most
delight
us
:
and
if
the
service
of
God
,
and
the
Church
,
and
the
poore
require
it
,
we
must
deny
our selves
,
and
sacrifice
what
is
most
deare
to
us
.
Thirteenthly
,
the
Apostle
to
the
Hebrewes
,
Chap.
13.13
.
addes
,
that
wee
must
not
leave
off
well-doing
for
reproach
sake
,
but
be
contented
to
be
like
Christ
,
who
suffered
without
the
gate
,
as
scorned
of
men
,
and
like
the
sacrifice
was
burnt
without
the
campe
.
Though
all
men
hate
us
,
and
speak
evill
of
us
,
and
cast
us
out
of
their
companies
,
yet
we
must
persist
in
our
intention
to
sacrifice
still
to
God
.
Fourteenthly
,
in
the
Sacrifices
God
had
a
great
respect
of
mercy
,
that
cruelty
were
not
shewed
,
as
Levit.
22.27
.
When
he
enjoined
,
that
the
creature
must
be
seven
daies
under
the
damme
,
and
that
no
damme
with
the
young
one
was
to
be
slaine
the
same
day
:
Certainly
,
God
abhorreth
,
that
cruelty
should
bee
exercised
under
pretence
of
piety
.
Cursed
be
those
long
praiers
,
that
will
devoure
widdowes
houses
,
Matth.
23.
In
one
thing
we
differ
from
the
sacrifices
:
For
the
sacrifices
were
dead
,
or
consisted
of
things
without
life
;
but
we
must
be
living
sacrifices
;
we
must
doe
what
we
will
doe
while
we
are
alive
,
and
must
do
it
lively
,
with
the
affections
that
belong
to
the
duties
to
be
done
.
Vse
.
The
use
may
be
briefly
twofold
:
for
partly
it
should
humble
us
for
our
neglect
of
praiers
&
thanksgiving
,
&
almes
&
contrition
:
We
omit
the
maine
duties
of
our
general
calling
,
when
we
omit
these
:
It
was
the
abomination
of
desolation
,
when
the
temple
was
without
sacrifices
:
&
how
can
it
but
be
exceeding
uncomely
with
Gods
spirituall
house
that
hath
not
sacrifices
in
it
?
We
are
Christians
but
in
name
,
when
pietie
and
mercy
is
neglected
.
But
especially
we
should
be
instructed
from
hence
to
mind
our
work
,
&
to
strive
to
answer
our
high
calling
,
by
a
continual
care
day
&
night
to
exercise
our selves
herein
:
the
smoak
of
our
incense
should
daily
ascend
unto
God
.
The
Apostle
Pa●l
beseecheth
the
Romans
by
the
mercies
of
God
,
to
looke
to
their
sanctifying
,
Rom.
12.1
.
Which
shewes
;
it
is
of
wonderfull
necessity
,
and
would
make
us
in
some
measure
walk
worthy
of
the
Lord
.
And
to
the●Hebrewes
he
bids
them
take
heed
of
forgetting
these
sacrifices
,
importing
that
usually
our
deficiency
in
these
services
,
are
from
forgetfulnes
:
we
forget
to
pray
,
and
forget
to
shew
mercy
,
even
after
we
have
purposed
both
.
And
thus
much
of
the
worke
of
a
Christian.
Now
his
honour
followes
.
Acceptable
to
God
by
Iesus
Christ
]
Wherein
three
things
may
be
noted
.
First
,
That
howsoever
piety
,
and
mercy
,
and
well-doing
,
finde
little
acceptation
in
the
world
,
yet
it
shall
never
want
honour
and
great
esteeme
with
God
.
Pions
and
mercifull
Christians
shall
never
faile
of
the
love
and
favour
of
God
:
Their
works
are
accepted
.
It
is
true
,
that
God
may
change
his
minde
concerning
the
Ceremoniall
Sacrifices
:
but
the
acceptation
of
Christian
Sacrifices
is
a
thing
established
with
God
,
Heb.
10.9
.
These
offerings
shall
be
pleasant
unto
the
Lord
,
Malach.
3.4
.
Th●y
are
well-pleasing
in
his
sight
,
Heb.
13.16
.
They
are
a
sweet
savour
unto
the
Lord
,
Phil.
4.18
.
God
hath
a
booke
of
remembrance
,
Mal.
3.17
.
And
our
fruit
shall
certainly
remaine
,
Ioh.
15.16
.
And
thus
Cornelius
his
prayers
and
almes
came
up
before
the
Lord
,
Acts
10.
Secondly
,
That
it
is
not
enough
to
doe
good
duties
but
we
must
strive
so
to
doe
them
,
that
God
may
accept
them
,
Heb.
12.28
.
Esay
1.11
,
12.13.14
.
Thirdly
,
That
now
our
best
works
are
made
acceptable
to
God
onely
by
Iesus
Christ
,
Revel.
8.3
,
4.
It
is
from
the
presenting
of
Christ
,
that
wee
are
found
holy
and
without
blame
in
Gods
sight
,
Col.
1.22
.
Therefore
we
must
doe
all
in
the
name
of
the
Lord
Iesus
,
Col.
3.17
.
Vs●
.
The
use
of
all
should
be
to
teach
us
,
with
all
care
to
devote
our selves
unto
godlinesse
,
that
thereby
we
may
prove
,
what
this
good
and
acceptable
will
of
God
is
.
Let
us
try
Gods
acceptation
;
and
we
shall
certainly
finde
,
it
shall
goe
well
with
the
just
,
Rom.
12.1
,
2.
Yea
,
wee
should
from
he●ce
gather
much
encouragement
to
imploy
our selves
in
piety
and
mercy
.
It
is
enough
if
God
accept
of
us
.
Quest.
But
what
should
wee
doe
,
that
wee
may
be
sure
our
sacrifices
be
accepted
of
God
?
How
shall
we
know
,
when
God
doth
accept
our
service
in
any
holy
duty
?
Ans.
That
a
mans
conscience
may
be
soundly
established
in
this
point
of
God's
acceptation
,
we
must
looke
to
three
things
.
Secondly
,
That
the
manner
of
performing
our
service
be
right
:
there
are
divers
things
in
the
manner
are
hatefull
;
and
divers
things
pleasing
.
The
things
specially
hatefull
,
are
;
first
,
beloved
sinnes
:
secondly
,
hypocrisie
:
thirdly
,
malice
:
and
fourthly
,
luke-warmnesse
.
The
sacrifice
is
lothsome
,
if
it
be
blinde
,
or
lame
,
or
blemished
:
that
is
,
if
men
bring
to
Gods
service
the
love
of
any
soule
sinne
,
the
service
is
lothsome
,
Malach.
1.
So
,
if
mens
hearts
be
carried
away
with
continuall
distractions
,
that
service
is
lost
:
this
is
,
To
come
neere
to
God
with
our
lips
,
when
our
hearts
are
farre
from
him
.
Hypocrisie
is
leaven
,
as
beloved
sinne
is
bony
;
both
forbidden
.
Againe
,
when
a
man
comes
to
God's
works
,
and
hath
not
forgiven
his
brother
,
hee
keepes
the
Feast
with
some
leaven
:
his
Passeover
is
defiled
;
nor
can
his
owne
sinnes
be
forgiven
,
b●c●use
he
forgives
not
,
Math.
6.
1
Cor.
5.8
.
Finally
,
luke-warmnesse
is
like
a
vomit
to
God
,
when
we
are
neither
hot
nor
cold
.
They
are
lothed
like
the
Laodiceans
,
Revel.
3.
There
are
other
things
wonderfull
pleasing
to
God●
as
,
First
,
When
a
man
doth
whatsoever
he
doth
,
in
the
Name
of
Christ
:
this
is
the
Altar
that
sanctifieth
the
gift
,
and
the
sacrifices
are
here
acceptable
through
Iesus
Christ
,
Heb.
13.15
.
Col.
3.17
.
Secondly
,
When
our
works
are
soundly
powdered
with
salt
,
that
is
,
when
we
soundly
confesse
our
owne
unworthinesse
,
and
give
all
glory
to
God
in
Iesus
Christ
.
Thirdly
,
When
wee
love
mercy
and
piety
,
accounting
it
our
delight
to
doe
God
▪
s
will
,
and
thinking
our selves
gr●atly
honoured
,
to
be
admitted
to
doe
this
service
,
Mich.
6.8
.
2
Cor.
8.5
.
Fourthly
,
When
wee
can
bring
faith
,
that
is
,
a
heart
well
perswaded
of
God
,
so
as
we
can
beleeve
all
good
of
him
and
his
mercy
.
Without
faith
no
man
can
please
God
,
Heb.
11.6
.
and
God
takes
no
delight
in
him
that
withdraweth
himselfe
through
unbeliefe
,
Heb.
10.36
,
37.
Fifthly
,
When
it
is
our
every-dayes
worke
.
Sacrifice
will
please
God
,
if
it
be
continuall
,
Heb.
13.15
.
Thus
of
the
second
thing
.
Thirdly
,
We
may
know
,
that
our
sacrifice
is
accepted
,
if
the
Lord
burne
it
to
ashes
with
fire
from
heaven
.
Thus
God
did
put
a
difference
betweene
the
sacrifice
of
Cain
and
Abel
,
by
some
visible
signe
:
and
though
wee
may
not
limit
God
,
and
expect
hee
should
answer
us
by
visible
signes
,
yet
God
hath
not
left
us
without
testimony
of
his
favour
.
For
,
by
his
word
of
promise
,
and
by
his
Spirit
bearing
witnesse
to
our
spirits
,
hath
hee
manifested
even
from
heaven
his
acceptation
:
and
in
particular
,
when
the
beleever
stands
before
the
Lord
with
his
sacrifice
duly
offered
;
when
the
Lord
doth
suddenly
fill
his
heart
with
the
cloud
of
his
presence
;
or
warme
his
soule
with
the
joyes
of
the
holy
Ghost
;
what
is
this
but
the
signe
of
his
acceptation
?
Quest.
What
if
we
be
accepted
in
our
service
of
God
?
what
great
thing
is
that
to
us
?
Answ.
When
God
accepts
thine
offerings
,
thou
maist
be
assured
of
three
things
.
First
,
Tha●
all
thy
sinnes
be
forgiven
thee
.
God
hath
purged
away
thine
iniquity
:
he
hath
received
an
atonement
in
Iesus
Christ
,
Psal
65.2
,
3.
Secondly
,
God
is
exceedingly
delighted
in
them
.
Thy
sacrifice
is
a
sweet
smell
unto
God
:
he
rejoyceth
over
thee
with
joy
,
Phil.
4.18
.
Thirdly
,
It
is
a
pledge
unto
thee
,
that
God
will
supply
all
thy
necessities
out
of
the
riches
of
his
glory
,
in
Iesus
Christ
our
Saviour
.
Phil.
4.19
.
Verse
6.
Wherefore
also
it
is
contained
in
the
Scripture
,
Behold
,
I
put
in
Sion
a
chiefe
corner-stone
,
elect
and
precious
:
and
he
that
bele●veth
therein
,
shall
not
be
ashamed
.
HItherto
of
the
proposition
of
the
exhortation
.
The
conformation
followes
:
where
the
Apostle
gives
reasons
why
we
should
make
our
recourse
to
Christ
,
to
seek
holinesse
of
life
from
him
;
and
the
reasons
are
two
.
The
first
is
taken
from
the
testimony
of
God
,
verses
6
,
7
,
8.
The
other
is
taken
from
the
consideration
of
the
excellent
priviledges
of
Christians
,
unto
which
they
are
brought
by
Christ
,
verses
9
,
10.
The
testimony
of
God
is
both
cited
,
verse
6.
and
expounded
,
verses
7.8
.
In
the
testimony
of
God
,
observe
;
first
,
where
it
is
to
be
found
,
viz.
In
Scripture
:
secondly
,
how
it
is
there
,
It
is
contained
there
:
thirdly
,
what
is
testified
.
Now
,
the
matter
testified
concernes
either
the
giving
of
Christ
for
the
good
of
the
Church
;
or
the
safety
of
the
Christian
that
by
faith
receiveth
Christ
.
The
giving
of
Christ
is
exprest
in
these
words
,
Behold
,
I
lay
in
Sion
a
chiefe
corner
sto●e
,
elect
,
precious
:
the
safety
and
happinesse
of
the
Christian
that
receiveth
Christ
,
in
these
words
;
And
bee
that
beleeves
in
him
,
shall
not
be
confounded
.
First
,
of
the
place
where
this
testimony
is
found
,
viz.
In
the
Scripture
.
These
Books
are
called
Scripture
,
because
they
containe
in
writing
,
the
whole
will
of
God
,
necessary
to
be
known
of
us
:
they
are
the
Treasures
of
all
truth
.
The
doctrine
,
which
was
before
delivered
by
tradition
for
2000.
yeares
,
was
afterwards
written
downe
and
explained
in
these
Books
:
so
as
nothing
needfull
was
left
out
or
omitted
.
Secondly
,
this
word
imports
the
excellency
of
the
Bible
above
all
other
bookes
,
because
it
is
called
Scripture
:
as
if
no
other
writings
were
worthy
to
be
mentioned
in
comparison
of
these
.
The
Scripture
exceeds
all
others
in
divers
respects
.
Secondly
,
those
writings
containe
a
wisdome
far
above
all
that
,
that
can
be
had
by
the
Princes
and
men
of
this
world
,
the
platform
of
the
wisdome
that
is
in
God
himselfe
,
1
Cor.
6.7
.
Thirdly
,
they
were
penned
by
more
excellent
men
then
any
other
writings
:
the
greatest
,
wisest
,
holiest
men
;
Moses
,
David
,
Salomon
,
the
Prophets
,
Euangelists
,
Apostles
,
&c.
Fourthly
,
they
have
such
properties
,
as
no
other
writings
have
:
they
are
more
perfect
,
pure
,
deep
,
and
immutable
then
any
mans
writings
:
These
containe
all
things
necessary
unto
faith
,
and
a
good
life
,
2
Tim.
3.17
,
18.
These
writings
onely
are
pure
,
without
fault
,
or
error
,
or
any
corruption
in
them
,
and
for
depth
●nd
majestie
never
any
writings
came
neare
them
,
and
for
unchangeab●nes
,
Heaven
and
earth
must
passe
away
,
but
a
jot
of
Gods
word
shall
not
passe
away
,
Matth.
5.24
.
1
Pet.
1.23
.
Fiftly
,
if
we
consider
the
effects
,
that
must
be
acknowledged
to
the
praise
of
the
Scriptures
,
which
can
be
true
of
no
writings
besides
,
no
writings
can
describe
God
so
fully
to
us
:
no
writings
do
so
bring
glory
to
God
,
no
Scripture
but
this
can
convert
a
soule
to
God
,
Heb.
4.12
,
13.
Other
writings
may
shew
us
some
faults
to
be
avoided
,
but
give
no
power
to
subdue
them
,
Ps●l.
19.8
.
These
writings
onely
can
minister
solid
comfort
to
us
in
adversity
,
and
these
onely
can
make
us
wise
to
salvation
,
and
perfect
to
every
good
word
and
work
.
The
consideration
whereof
should
work
in
us
a
singular
love
to
this
booke
above
all
other
books
in
the
world
,
yea
above
all
the
treasures
in
the
world
,
we
should
account
them
with
David
more
sweet
then
hony
,
and
more
precious
then
gold
,
Psal.
19.11
.
Psal.
119.14
,
15
,
27.
Thirdly
,
the
third
thing
may
be
noted
from
hence
,
is
the
harmony
of
all
these
books
,
they
all
agree
,
as
if
they
were
but
one
writing
,
yea
but
one
sentence
,
yea
one
word
:
though
the
books
were
written
by
divers
men
,
yet
they
agree
so
perfectly
,
that
they
all
sound
one
thing
:
for
they
were
all
inspired
by
the
same
Spirit
of
God
:
which
should
teach
us
,
when
wee
meete
with
doubts
,
or
objections
,
or
scorning
contradictions
,
to
condemne
our
owne
ignorance
,
and
to
be
fully
resolved
,
that
there
is
a
sweet
harmouy
,
though
we
doe
not
see
it
.
And
secondly
and
especially
it
should
knit
our
hearts
to
the
Scriptures
,
wee
should
be
affected
as
with
the
most
delightfull
musick
of
the
world
,
or
in
the
world
.
Fourthly
,
The
fourth
thing
concernes
the
use
of
Scripture
,
and
so
we
may
note
two
things
.
First
,
That
wee
must
receive
no
opinions
but
what
can
be
proved
by
Scripture
,
To
the
law
and
to
the
testimony
:
if
they
speake
not
according
to
these
,
it
is
because
there
is
no
truth
in
them
,
Isaiah
8.
Secondly
,
we
may
note
hence
,
that
the
best
men
must
prove
what
they
teach
,
by
Scripture
.
If
the
Apostles
did
it
,
who
were
men
priviledged
from
error
,
then
much
more
must
other
men
:
we
must
beleeve
no
man
,
above
what
is
written
,
1
Cor.
4.6
.
and
hee
is
accursed
,
that
teacheth
other
things
then
what
is
written
,
Gal.
1.7
.
though
he
were
an
Angell
from
heaven
.
Which
should
teach
us
to
get
proofes
into
our
heads
for
all
that
we
beleeve
,
and
to
take
heed
of
receiving
traditions
even
from
good
men
.
For
there
be
traditions
on
the
right
hand
,
as
well
as
on
the
left
,
Ioh
5.30
.
Acts
17.1
.
Thes.
5.21
.
Secondly
,
Thus
of
the
place
,
where
this
testimony
is
:
The
manner
how
it
is
there
,
is
in
the
word
Contained
:
It
is
contained
in
Scripture
.
Contained
.
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
There
is
much
adoe
about
the
word
here
rendred
,
Contained
,
among
Interpreters
:
The
word
sounds
actively
in
the
Originall
,
as
if
it
were
rendred
,
doth
containe
;
or
hee
containeth
.
But
the
Translators
,
and
many
Interpreters
think
,
the
active
is
put
for
the
passive
:
He
containeth
,
for
,
It
is
contained
.
If
we
read
it
actively
,
then
the
Name
of
God
must
be
supplied
thus
:
He
,
that
is
,
God
,
contained
it
●n
Scripture
:
noting
,
that
as
a
singular
treasure
,
God
hath
placed
this
Testimony
in
Scripture
,
concerning
Christ
,
and
faith
in
him
:
and
sure
it
is
a
great
treasure
,
that
wee
may
have
places
in
the
sure
Word
of
God
,
that
so
plainly
testifie
of
Christ
,
and
our
happinesse
in
him
:
wee
should
take
great
notice
of
them
,
and
be
much
thankfull
to
God
for
giving
us
such
sentences
so
briefly
,
and
yet
so
plainly
and
fully
to
informe
us
.
Some
supply
the
name
of
Christ
,
and
so
they
say
,
Christ
containeth
,
that
Is
,
excelleth
,
as
the
word
may
signifie
:
Hee
is
had
fully
and
excellently
in
Scripture
,
and
in
particular
in
this
testimonie
of
Scripture
.
The
word
rendred
(
Contained
)
signifies
sometimes
barely
to
be
had
;
sometimes
to
be
possessed
,
as
Luke
5.9
.
They
were
possessed
with
feare
.
And
so
wee
possesse
a
great
treasure
in
Scripture
,
when
wee
have
such
Testimonies
as
these
.
There
is
a
Nowne
derived
of
this
Verbe
,
which
is
thought
by
the
exactest
Divines
,
to
meane
a
speciall
Section
,
or
portion
;
and
when
it
is
applied
to
a
place
in
Scripture
,
it
signifies
such
a
Scripture
as
is
divided
from
the
rest
,
as
a
principall
matter
either
to
be
meditated
of
,
or
expounded
.
Such
was
that
speciall
portion
of
Scripture
,
which
the
Ennuch
had
to
meditate
of
,
and
Philip
expounded
to
him
,
Acts
8.32
.
where
the
word
is
used
.
And
so
whether
the
word
be
used
actively
or
passively
,
it
commends
unto
us
this
place
of
Scripture
,
and
withall
shewes
us
a
way
,
how
to
enrich
our selves
,
namely
by
singling
out
such
choise
places
throughout
the
Scripture
,
as
may
most
fittingly
furnish
our
thoughts
for
meditation
in
the
maine
matters
of
Religion
.
We
may
here
note
,
what
cause
we
have
of
thankfulnesse
to
God
,
for
the
helps
we
have
in
teaching
,
seeing
we
have
the
Chapter
and
verse
quoted
to
us
,
which
they
had
not
in
the
Primitive
Church
;
and
withall
wee
may
observe
,
that
one
may
have
the
profit
of
the
Scriptures
,
though
he
cannot
quote
Chapter
and
verse
.
And
thus
of
the
second
thing
concerning
this
testimony
.
Thirdly
,
the
third
followes
,
which
is
the
matter
testified
,
which
concernes
either
the
giving
of
Christ
,
or
the
safety
of
the
Christian
in
beleeving
in
him
.
In
the
words
that
describe
the
giving
of
Christ
,
observe
:
First
,
The
wonder
of
it
in
the
word
(
Behold
:
)
Secondly
,
The
Author
of
it
,
God
,
I
lay
or
put
:
Thirdly
,
The
manner
of
it
,
He
laid
him
downe
,
as
the
stone
of
a
foundation
in
a
building
:
Fourthly
,
The
place
where
:
In
Sion
:
noting
,
that
this
gift
of
Christ
belongs
onely
to
the
Church
:
Fifthly
,
What
Christ
was
unto
the
Church
,
viz.
a
chiefe
corner
stone
,
elect
,
and
precious
.
Behold
.
]
This
word
is
used
in
Scripture
,
sometimes
to
note
a
thing
that
is
usually
knowne
,
or
ought
to
be
knowne
:
so
David
saith
,
Behold
,
I
was
conceived
in
sinne
,
Psalm
.
51.
Sometimes
to
note
,
that
some
great
wonder
is
spoken
of
,
and
must
be
much
attended
.
In
this
place
it
may
note
both
:
For
it
is
certaine
,
that
the
testimonies
of
Scriptures
concerning
Christ
,
ought
to
be
familiarly
knowne
of
us
,
and
this
,
as
an
especiall
one
:
But
I
rather
think
,
it
is
used
to
note
the
wonder
of
the
worke
here
mentioned
,
and
so
the
word
may
import
divers
things
unto
us
.
First
,
It
was
a
mervailous
worke
,
that
God
should
give
us
his
owne
Sonne
to
be
our
Saviour
,
and
the
fountaine
of
life
to
us
.
Hence
it
is
,
that
we
may
observe
throughout
the
Scripture
,
that
God
doth
set
this
note
of
attention
and
respect
,
both
upon
the
generall
,
and
upon
many
particulars
that
concerne
Christ
,
as
it
were
by
the
Word
to
pull
us
by
the
eares
to
make
us
attend
,
or
to
give
us
a
signe
when
wee
should
specially
listen
.
Thus
God
brings
out
Christ
to
the
Church
,
and
tells
,
how
he
loves
him
,
and
hath
resolved
upon
it
by
him
to
save
both
Iewes
and
Gentiles
,
and
wills
them
to
behold
him
,
and
wonder
at
him
,
Isaiah
42.1
.
So
when
hee
promiseth
the
comming
of
Christ
,
Secondly
,
This
word
strikes
us
like
a
dart
to
the
heart
:
for
,
it
imports
,
that
naturally
we
are
extreamely
carelesse
and
stupid
in
this
great
doctrine
concerning
Christ
and
faith
in
us
.
For
,
when
God
calls
for
attention
,
it
implies
,
that
we
are
mervailous
slowe
of
heart
to
understand
,
or
with
affection
to
receive
the
doctrine
.
Let
the
use
of
all
be
then
,
to
strive
with
our
owne
hearts
,
and
to
awake
from
this
heavinesse
and
sleepinesse
,
and
with
all
our
soules
to
praise
God
,
with
endlesse
admiration
of
his
goodnesse
to
us
,
in
giving
us
his
Sonne
.
Thus
of
the
wonder
of
it
.
2.
The
Author
of
it
followes
.
I
lay
,
or
put
.
]
God
would
have
us
to
take
speciall
notice
of
it
,
that
it
is
hee
,
that
was
the
Author
of
this
glorious
worke
.
Hee
is
the
work-master
,
the
chiefe
master-builder
.
It
is
Gods
worke
,
and
the
knowledge
of
this
may
serve
for
divers
uses
.
For
first
,
It
should
direct
our
thankfulnesse
,
Secondly
,
It
should
much
strengthen
our
faith
,
and
make
us
beleeve
the
love
of
God
,
and
his
willingnesse
to
be
reconciled
.
He
is
the
party
offended
;
and
if
he
were
hard
to
be
pleased
,
hee
would
never
have
sought
out
such
a
project
for
reconciliation
:
Besides
,
what
can
God
denie
us
,
if
hee
can
give
us
his
owne
Sonne
?
and
who
is
pleased
also
in
his
Word
to
signifie
so
much
,
and
commanded
it
by
his
servants
to
be
told
to
the
parties
offending
,
that
he
hath
found
out
such
a
way
of
perfect
peace
.
Thirdly
,
Wee
should
hence
be
comforted
in
all
the
straits
of
godlinesse
:
when
the
Lord
goeth
about
to
lay
the
foundation
of
grace
in
our
hearts
,
and
to
forme
Christ
in
us
,
wee
should
remember
it
is
the
●ords
worke
,
and
it
shall
prosper
;
if
the
Lord
will
have
it
goe
on
,
who
can
hinder
it
?
The
gates
of
Hell
shall
not
prevaile
against
it
,
when
God
builds
it
upon
this
Rock
.
Fourthly
,
it
should
teach
us
in
all
other
distresses
to
trust
upon
God
,
and
never
be
afraid
of
the
oppositions
of
men
,
or
the
impediments
of
our
deliverance
.
For
what
shall
restraine
Gods
mercy
from
us
?
If
the
Lord
can
bring
about
such
a
worke
as
this
,
to
found
Sion
,
by
laying
Christ
as
the
chiefe
corner
stone
in
her
;
then
wee
may
trust
him
in
lesse
matters
.
The
Lord
will
accomplish
all
the
Counsell
of
his
will
,
and
he
that
hath
promised
,
that
all
shall
work
together
for
the
best
,
will
performe
it
.
To
this
end
he
pleade●
this
worke
of
●ounding
Christ
in
the
womb
of
a
Virgin
,
of
purpose
to
give
them
thereby
a
signe
of
deliverance
:
then
,
in
a
temporall
affliction
it
is
easie
for
him
to
save
us
,
and
deliver
us
from
all
our
troubles
,
that
can
give
us
a
Saviour
for
all
our
sinnes
.
Lastly
,
Ministers
that
are
but
under-Masons
and
Carpenters
,
must
learne
to
take
all
their
directions
at
God
,
both
to
see
to
it
,
that
they
lay
no
other
foundation
,
then
what
God
hath
laid
,
which
is
Iesus
Christ
,
and
in
all
things
to
be
faithfull
in
good
works
,
as
such
as
must
make
their
accounts
to
God
.
And
thus
of
the
Author
.
Thirdly
,
The
time
followes
.
I
lay
,
or
put
.
]
Hee
●peakes
in
the
present
time
,
yet
meaneth
it
of
a
thing
to
be
accomplished
in
the
time
to
come
.
For
God
laid
Christ
downe
,
as
the
corner
stone
,
partly
in
his
Incarnation
,
when
hee
sent
him
into
the
world
in
the
flesh
to
take
our
nature
;
and
partly
hee
is
said
to
lay
downe
this
corner
stone
,
when
spiritually
by
meanes
he
formes
Christ
in
the
hearts
of
men
in
the
visible
Church
.
Now
the
Lord
speaketh
in
the
pres●nt
time
,
I
doe
lay
,
for
divers
reasons
.
●irst
,
To
signifie
,
that
the
care
of
that
businesse
was
then
in
his
head
,
he
was
plotting
ab●ut
it
,
and
did
continually
minde
it
.
Secondly
,
To
signifie
,
that
howsoever
the
maine
worke
of
the
open
restoring
of
the
world
by
Christ
,
in
the
calling
of
the
Gentil●s
,
was
long
after
to
be
done
,
yet
God
did
spiritually
forme
Christ
in
the
hearts
of
the
remnant
,
so
as
at
all
times
he
did
more
or
lesse
further
his
building
.
Thirdly
,
To
note
the
certainty
of
the
accomplishment
of
it
,
hee
saith
,
Hee
did
then
doe
it
,
to
assure
them
,
it
should
as
certainly
be
done
,
as
if
it
were
then
done
:
which
should
teach
us
to
beleeve
God
,
and
never
limit
him
.
When
wee
have
his
promise
,
let
us
reckon
upon
it
:
if
God
promise
us
any
thing
,
it
is
as
sure
as
if
we
had
it
.
Thus
of
the
time
.
Fourthly
,
The
manner
followes
,
noted
in
the
word
Laid
.
I
lay
.
There
are
many
things
imported
under
this
similitude
,
that
Christ
is
laid
,
as
the
Mason
layes
the
chiefe
corner
stone
in
the
earth
.
For
it
imports
,
Secondly
,
The
unchangeablenesse
of
Gods
ordinances
concerning
the
giving
of
Christ
.
Hee
hath
laid
him
as
a
foundation
,
that
hee
would
not
have
taken
up
againe
.
Thirdly
,
the
hiding
of
the
glory
of
Christ
,
and
of
his
life
.
He
is
of
a
singular
use
to
the
Church
,
and
the
Frame
of
God's
work
appeareth
in
his
members
:
but
Christ
himselfe
is
hid
with
God
,
Col.
3.3
.
He
is
like
the
stone
hidden
in
the
earth
:
he
is
buried
in
the
ground
:
and
therefore
wee
should
be
the
more
patient
,
if
our
life
be
hid
also
with
God
.
Fourthly
,
It
may
be
,
by
this
tearme
the
mysterie
of
the
birth
and
conception
of
Christ
is
intimated
.
God
digged
the
ground
of
our
natures
in
the
womb
of
Christ
,
that
he
might
lay
Christ
there
,
&c.
Fifthly
,
so
it
may
likewise
import
the
sanctification
of
the
humane
nature
of
Christ
;
who
was
qualified
,
as
the
stone
is
squared
when
it
is
laid
downe
.
Thus
of
the
manner
▪
The
place
followes
.
In
Sion
.
)
Sion
,
for
certaine
,
was
a
Fort
of
the
Ieb●sites
,
built
on
a
hill
close
to
Jerusalem
;
which
was
taken
by
David
,
and
called
the
City
of
David
,
2
Sam.
5.7
;
the
Temple
being
afterward
,
built
here
.
The
Church
of
the
Jewes
was
called
Sion
,
because
here
they
assembled
:
and
so
afterwards
it
was
the
title
given
to
the
Church
of
God
,
both
of
Iewes
and
Gentiles
,
that
agree
in
one
faith
and
true
Religion
,
Zach.
10.11
.
And
in
especiall
,
by
Sion
is
meant
the
place
of
the
assembly
of
the
Saints
,
the
Sanctuary
.
In
the
twelfth
to
the
Hebrewes
,
verse
22.
it
is
thought
to
signifie
the
Saints
in
heaven
,
even
the
Congregation
of
the
first
borne
.
In
this
place
it
must
need●
meane
the
Christian
Church
;
in
which
,
God
built
the
new
world
,
laying
the
foundation
in
Christ
i●car●ate
▪
whi●h
began
in
Ierusalem
,
even
at
Sion
in
the
Letter
.
Now
,
when
the
Lord
cal●s
his
Church
by
this
name
of
Sion
,
it
is
to
import
divers
things
;
partly
to
tell
us
what
we
were
by
nature
,
and
partly
to
tell
us
what
we
are
by
his
grace
and
favour
.
By
nature
,
what
were
our
assemblies
but
Forts
of
Iebusites
,
in
which
multitudes
of
locusts
swarmed
?
we
were
Ca●aanites
,
enemies
to
God
and
all
true
religion
:
we
were
the
halt
and
the
blinde
,
mentioned
,
Mich
4.6
,
7
;
alluding
to
that
in
2
Sam.
5.6
,
7.
But
,
being
conquered
by
David
our
King
,
even
Christ
the
Sonne
of
David
,
we
are
new
fortified
for
his
use
,
and
our
estate
is
fitly
resembled
by
Sion
.
Secondly
,
The
godly
are
like
Mount
Sion
for
unremoveablenesse
:
they
that
trust
in
the
Lord
,
are
like
a
mountain
:
men
may
as
soon
remove
a
mountain
,
as
remove
them
from
God
,
and
happinesse
in
God
.
Psal.
126.1
.
Thirdly
,
the
Church
is
like
Sion
in
respect
of
Gods
habitation
there
:
God
dwels
there
:
he
keeps
house
there
,
and
in
the
assemblies
thereof
hee
feeds
his
people
.
The
Sanctuary
is
Gods
foddering
place
:
it
is
the
City
of
God
,
the
mountaine
of
his
holinesse
,
the
City
of
the
great
King
,
the
City
of
the
Lord
of
Hostes
:
God
shines
there
,
Psal.
48.1
,
2
,
8.
Psal.
50.2
.
Hee
is
known
there
familiarly
,
because
his
dwelling
place
is
there
,
Psal.
76.1
,
2.
He
hath
chosen
his
Church
out
of
all
the
world
:
it
is
the
place
only
which
hee
hath
desired
:
it
is
his
rest
for
ever
,
Psal.
132.13
,
14
,
15.
It
is
the
place
of
the
name
of
the
Lord
of
hosts
,
Esay
18.7
.
As
David
▪
by
an
excellency
reckoned
Sion
to
be
his
City
of
residence
:
so
God
doth
account
of
the
Church
as
all
he
hath
,
as
it
were
,
in
the
world
.
Fourthly
,
it
may
be
,
that
the
Church
is
resembled
to
Sion
for
the
littlenes
of
it
,
in
comparison
of
the
world
:
even
in
Sion
,
that
is
so
much
despised
,
will
God
lay
his
corner-stone
.
Fiftly
,
but
the
principall
thing
here
intended
,
is
,
To
signifie
to
us
,
that
God
loves
his
Church
above
all
the
world
,
and
that
he
will
give
Christ
to
none
but
to
the
Church
.
Out
of
Sion
there
can
be
no
salvation
;
and
in
Sion
there
is
all
happines
to
be
had
.
The
consideration
hereof
may
serve
us
for
many
uses
.
Vses
.
First
,
we
should
hence
informe
our selves
concerning
the
excellency
of
the
Church
of
God
above
al
other
Assemblies
of
men
in
the
world
.
We
should
learn
to
think
of
the
Assemblies
of
Christians
,
as
the
Sion
of
God
;
she
is
the
Mountaine
of
his
holines
,
the
joy
of
the
whole
earth
,
Psal.
48.1
,
2.
the
perfection
of
beauty
,
where
God
shines
more
than
in
all
the
world
besides
,
Psal.
50.2
.
The
Moone
may
be
confounded
,
and
the
Sunne
ashamed
,
when
the
Lord
is
pleased
to
shew
himself
to
raign
in
Sion
,
and
before
his
Ancients
gloriously
,
Esay
24
23.
yea
the
Church
of
God
is
an
eternall
excellency
,
Esay
60.15
.
whereas
all
other
glories
will
vanish
.
And
besides
,
we
should
hence
be
informed
concerning
the
necessitie
of
obtaining
salvation
in
the
Church
.
For
this
text
shews
us
,
that
Christ
is
no
where
laid
but
in
Sion
,
and
can
no
where
be
found
,
but
in
the
true
Church
;
In
Sion
onely
hath
God
placed
salvation
for
Israel
,
his
glorie
:
Onely
the
godly
are
Gods
Israel
:
Onely
in
Israel
doth
God
glorie
,
and
onely
in
Sion
can
Gods
Israel
finde
salvation
,
Isaiah
46.
ult.
Secondly
,
Hence
wee
should
especially
be
moved
to
an
effectuall
care
to
make
it
so
,
since
that
we
are
in
the
true
Church
,
and
that
we
are
true
members
of
Sion
;
and
withall
wee
should
strive
above
all
things
to
procure
for
our selves
the
ordinances
of
God
in
Sion
.
It
is
said
of
the
godly
distressed
for
want
of
means
,
that
going
they
went
,
and
weeping
they
did
goe
to
seeke
the
Lord
in
Sion
with
their
faces
thitherward
,
and
with
a
resolution
to
binde
themselves
by
covenant
to
the
Lord
,
to
be
any
thing
he
would
have
them
to
be
,
onely
if
they
might
find
favour
in
his
eyes
herein
,
Ier.
50.5
.
Quest.
Now
if
you
aske
mee
,
how
the
true
members
of
Sion
may
bee
knowne
?
Answ.
I
answer
:
first
generally
,
that
all
that
are
in
Sion
are
not
of
Sion
,
Secondly
,
God
knoweth
his
owne
in
Sion
by
this
signe
,
that
they
are
they
that
mourne
in
Sion
,
that
are
farre
from
making
a
mock
of
sinne
:
The
Lord
himselfe
is
their
witnesse
,
that
their
hearts
are
heavy
by
reason
of
their
sins
,
and
they
know
no
griefe
like
to
the
griefe
for
their
sins
,
Esay
61.2
.
Thirdly
,
thou
maist
know
thy
estate
by
thy
subjection
to
Christ
and
his
ordinances
:
For
God
hath
set
his
King
in
Sion
.
Now
if
thy
Soveraigne
be
in
heaven
,
and
thou
canst
be
willing
to
be
ruled
by
his
ordinances
,
this
will
be
a
comfortable
testimony
to
thee
:
as
contrariwise
,
if
thou
dislike
his
government
,
and
wouldst
faine
cast
his
yoake
from
thee
,
so
as
this
man
may
not
rule
over
thee
:
thou
art
of
the
number
of
the
people
,
but
not
of
Gods
people
,
Psal.
2.6
.
Thus
of
the
second
use
.
Thirdly
,
wee
should
be
carefull
to
celebrate
the
praises
of
God
,
yea
and
therefore
carefull
for
all
the
goodnesse
hee
shewes
unto
us
in
Sion
:
Praise
should
wait
for
him
.
Fourthly
,
since
Sion
is
the
place
where
the
Lord
keeps
house
,
and
gives
entertainment
to
all
his
followers
,
we
should
call
one
upon
another
to
goe
up
to
the
Lord
in
Sion
;
wee
should
run
thither
to
the
bountifulnesse
of
the
Lord
,
and
in
all
our
wants
shew
our selves
instructed
in
this
point
,
by
making
our
recourse
unto
Sion
,
as
the
place
where
God
is
pleased
most
readily
to
declare
his
shining
mercies
,
Ier.
31.6
,
12.
Fiftly
,
we
should
be
stirred
up
to
much
praier
for
the
accomplishment
of
the
building
of
God
in
Sion
;
Our
hearts
should
long
to
see
this
work
prosper
:
Oh
that
the
salvation
of
Israel
were
come
out
of
Sion●
Psal.
14.1
.
For
Sions
sake
we
should
not
hold
our
peace
,
Esay
62.1
.
but
still
beseech
the
Lord
to
doe
good
to
Sion
,
and
build
up
the
walls
of
Jerusalem
.
Psal.
●1
.
20
.
Sixtly
,
We
should
especially
be
grieved
,
if
we
see
that
Sion
prospers
not
:
Of
all
judgements
,
we
should
most
lament
the
desolation
of
Sion
.
The
whole
booke
of
Lamentations
is
spent
upon
this
subject
:
Wee
should
hang
our
harpes
upon
the
willowes
,
if
wee
remember
that
Sion
lieth
waste
,
and
there
be
none
to
build
her
up
,
Psal.
137.
Seventhly
,
the
especiall
use
should
be
for
consolation
:
If
the
Lord
doe
us
good
in
Sion
,
we
should
account
it
a
marvellous
felicity
,
if
the
Lord
admit
us
to
be
members
of
the
true
Church
in
places
where
Gods
work
prospers
.
The
Lord
gives
this
promise
in
Esay
,
to
comfort
them
against
all
the
mise●ies
were
outwardly
to
f●ll
upon
them
:
This
work
should
make
amends
for
all
other
troubles
:
If
God
build
〈◊〉
in
spirituall
things
he
gives
us
double
for
all
outward
crosses
:
we
should
strive
with
our
own
hearts
to
be
exceedingly
affected
with
the
happinesse
of
our
owne
condition
on
earth
,
when
wee
know
our
interest
in
Sion
:
we
should
live
without
feare
,
yea
everlasting
joy
should
be
upon
our
heads
,
and
sorrow
and
mourning
should
flee
away
,
Esay
31.10
.
and
the
rather
,
if
we
consider
the
prerogatives
of
Sion
above
all
the
world
besides
:
For
,
First
,
the
Lord
dwels
there
:
It
is
the
Palace
of
his
residence
on
earth
,
Secondly
,
the
favour
of
God
shines
there
:
He
delights
in
his
people
,
and
joyes
in
all
the
members
of
Sion
:
He
rejoyceth
over
them
with
joy
,
Z●ph.
3.
15
,
16
,
17
Psal.
86.2
.
Thirdly
,
in
Sion
we
are
loosed
from
our
setters
and
bonds
.
It
is
a
place
where
the
Captives
goe
free
:
The
Lord
turnes
back
the
captivity
of
his
people
,
Psal.
14.7
.
Fourthly
,
in
her
Palaces
God
is
known
for
a
refuge
in
all
distresses
,
Psal.
48.3
.
There
is
wonderfull
safety
there
:
The
Lord
doth
mightily
preserve
and
defend
his
people
;
we
are
safe
,
if
wee
be
members
of
the
true
Church
,
and
have
true
grace
:
the
greatest
adversaries
labour
in
vaine
,
and
seeking
see
,
and
marvell
,
and
haste
away
,
Psal.
48.11.12
.
They
shall
certainly
be
confounded
and
turned
back
that
hate
Sion
,
Psal.
129.5
.
Upon
every
place
of
mount
Sion
shall
be
defence
.
Sion
is
a
quiet
habitation
.
Fiftly
,
the
Law
comes
out
of
Sion
,
and
the
word
of
the
Lord
from
Jerusalem
:
There
we
have
directions
for
our
life
and
for
eternall
life
,
Esay
2.3
.
It
is
Gods
foddering
place
,
there
he
gives
us
shepheards
to
feed
us
,
Ier.
3.14
.
Sixtly
,
the
inhabitants
of
Sion
have
all
remission
of
sins
,
and
the
healing
of
their
infirmities
,
as
the
Prophet
shews
in
those
words
excellently
.
The
inhabitant
thereof
shall
not
say
,
I
am
sick
:
the
people
that
dwell
therein
shall
be
forgiven
their
iniquity
,
Esay
33.24
.
Seventhly
,
all
the
good
newes
is
there
to
be
had
:
we
are
naturally
Athenians
,
we
love
to
tell
,
and
heare
newes
:
if
we
were
spiritually
so
,
Oh!
how
would
we
rejoyce
in
Sion
!
whose
spirituall
glory
is
to
bring
good
tidings
,
Esay
40.9
.
and
41.27
.
and
52.7
.
&c.
Eighthly
,
If
the
Lord
be
displeased
with
Sion
,
yet
it
is
but
for
a
moment
,
he
will
returne
in
everlasting
compassion
:
It
is
a
sure
thing
.
The
Lord
will
yet
have
mercy
upon
Sion
,
Psal.
102.14
.
He
will
againe
comfort
Sion
,
and
make
his
wildernesse
like
Eden
,
&
his
Desart
like
the
garden
of
the
Lord
,
Isa.
51.3
.
Lastly
,
and
specially
we
should
rejoyce
in
Sion
,
because
the
Redeemer
comes
to
Sion
,
and
to
them
that
turne
from
their
transgressions
in
Iacob
,
Isay
59.20
.
Yea
salvation
onely
comes
out
of
Sion
,
Psal.
14.7
.
In
Sion
onely
hath
God
placed
salvation
for
Israel
his
glory
,
Esay
46.
●lt
.
And
therefore
wee
should
labour
to
walk
worthy
of
so
great
mercies
of
God
,
and
live
with
all
contentment
,
whatsoever
our
outward
estate
be
:
Every
poore
Christian
should
think
themselves
abundantly
happy
:
What
shall
one
answer
the
messengers
of
the
nations
,
saith
the
Prophet
:
Why
thus
:
That
the
Lord
hath
founded
Sion
,
and
the
poore
of
his
people
shall
trust
in
it
,
Esay
14.32
.
Especially
,
if
we
consider
that
of
the
Psalme
,
that
the
Lord
hath
there
commanded
the
blessing
,
even
life
for
evermore
,
Psal.
133.3
.
Thu●
it
should
serve
for
consolation
.
Eighthly
,
It
imports
and
imputes
also
great
reproof
:
First
,
to
the
godly
themselves
,
that
live
not
comfortably
,
and
are
daily
distressed
with
unbeleefe
,
shall
any
distresses
now
make
Sion
droop
?
The
Lord
takes
it
wonderfully
unkindly
,
that
Sion
said
,
God
hath
forsaken
me
,
and
my
God
hath
forgotten
me
,
and
pleads
earnestly
to
prove
that
it
was
false
.
Secondly
,
to
carelesse
and
carnall
Christians
.
Is
the
Lord
about
so
great
a
work
,
as
founding
of
Sion
,
and
forming
Christ
in
the
hearts
of
men
?
Then
woe
to
them
that
are
at
ease
in
Sion
,
and
can
sit
still
,
and
securely
neglect
so
great
salvation
brought
unto
them
,
Amos
6.
●
.
A
corner
stone
.
]
Christ
is
described
by
these
words
,
A
corner
stone
,
elect
and
precious
.
Hee
is
likened
to
the
foundation
stone
in
the
corner
of
the
building
,
by
which
similitude
divers
Doctrines
are
imported
,
as
,
First
,
that
Christ
is
the
foundation
of
all
the
building
of
grace
and
godlinesse
in
the
Church
,
and
the
onely
corner
stone
,
Heb.
1.3
.
Ioh.
5.39
.
Other
foundation
can
no
man
lay
,
then
that
which
is
laid
,
which
is
Jesus
Christ
,
1
Cor.
3.
which
should
both
teach
us
,
and
informe
us
:
it
should
teach
us
where
to
begin
,
when
we
goe
about
the
work
of
godlinesse
and
eternall
life
.
We
must
begin
at
Christ
:
All
the
building
of
true
grace
must
begin
at
Christ
,
and
our
redemption
in
him
:
till
wee
have
learned
Christ
,
we
have
learned
nothing
:
and
it
should
teach
us
also
to
stay
our
hearts
in
all
estates
upon
Christ
;
we
should
rest
in
him
,
as
the
building
doth
upon
the
foundation
:
And
further
it
should
teach
us
to
ascribe
all
the
praise
of
the
grace
or
hope
wee
have
received
,
unto
Christ
,
and
the
support
we
have
from
him
:
And
it
may
informe
us
,
concerning
the
dotage
of
the
Papists
,
who
make
Peter
the
rock
and
foundation
of
the
Church
:
and
yet
here
we
have
the
testimony
and
doctrine
of
Peter
himself
to
the
contrary
,
teaching
us
to
acknowledge
no
other
rock
of
foundation
,
but
Christ
himselfe
.
Secondly
,
we
here
are
instructed
concerning
the
union
of
Jews
and
Gentiles
in
one
Christ
:
The
two
sides
of
the
building
meet
all
in
the
corner
,
and
are
both
fastned
upon
this
one
foundation
of
Christ
crucified
.
Thirdly
,
it
is
here
imported
,
that
Gods
building
,
even
in
these
times
of
the
Gospell
,
is
not
finished
,
nor
will
be
in
this
life
,
till
all
the
elect
be
called
:
He
is
for
the
most
part
imploied
in
laying
the
foundation
,
and
fastning
tho
Elect
,
as
they
rise
in
their
severall
ages
,
as
lively
stones
upon
this
living
stone
.
But
the
work
will
not
be
finished
,
till
we
be
setled
in
that
Building
made
without
hands
in
heaven
.
Fourthly
,
hence
we
may
gather
a
testimony
of
the
two
natures
of
Christ
or
in
Christ
.
He
is
God
,
because
he
must
be
beleeved
on
:
and
he
is
man
,
because
hee
is
part
of
the
Building
,
and
was
laid
downe
of
God
as
the
corner-stone
.
Elect
and
precious
.
]
There
are
two
Epithers
,
by
which
the
corner
stone
is
commended
,
as
meet
to
be
the
onely
head
of
the
corner
.
The
first
is
,
that
it
is
an
Elect
one
,
a
choise
one
,
that
one
of
a
thousand
,
there
was
not
such
another
to
be
found
in
all
the
heap
of
the
creatures
to
make
a
corner
stone
of
.
This
is
he
that
is
separate
from
sinners
,
and
acknowledged
to
be
better
and
fitter
for
this
worke
,
than
the
Angels
in
heaven
.
There
can
be
no
other
name
,
upon
which
we
may
be
founded
,
but
onely
the
happy
name
of
Jesus
.
And
therefore
for
the
use
of
it
,
let
every
knee
bow
at
the
name
of
Jesus
,
and
let
every
tongue
confesse
to
the
glory
of
God
the
Father
,
that
he
hath
been
wonderfull
in
his
choise
.
Let
us
adore
him
,
whom
God
hath
chosen
,
and
given
unto
us
as
the
foundation
of
all
our
happinesse
,
especially
let
us
learn
of
God
to
make
our
choise
of
him
.
Secondly
,
he
is
said
to
be
precious
.
Of
this
before
:
but
yet
somewhat
not●
for
the
Use.
Is
he
precious
?
O
then
,
first
,
how
should
we
admire
the
glory
of
that
building
,
when
the
foundation
is
laid
with
precious
stones
?
Secondly
,
this
should
beget
in
us
an
high
estimation
of
Christ
.
Quest.
What
should
wee
doe
to
attaine
to
this
,
heartily
to
account
of
Christ
,
as
so
excellent
above
all
other
things
?
Answ.
First
,
wee
must
think
much
of
our
misery
,
and
our
need
of
Christ
.
Secondly
,
wee
should
get
Catalogues
of
the
great
things
purchased
by
Christ
,
and
of
the
wonderfull
precious
promises
made
unto
godlinesse
,
both
for
this
life
and
that
which
is
to
come
.
This
would
put
all
other
projects
from
the
world
,
or
the
devill
,
or
the
flesh
,
because
there
can
be
nothing
in
any
degree
comparable
unto
the
unsearchable
riches
is
to
be
had
by
Christ
.
Oh
the
preferment
of
a
true
Christian
,
if
he
had
studied
the
premises
foundly
!
If
we
could
effectually
think
upon
the
favour
of
God
,
the
pardon
of
all
sins
,
the
inhabitation
of
the
holy
Ghost
,
the
gifts
of
the
Spirit
,
and
all
other
sorts
of
spirituall
blessings
,
if
there
were
nothing
else
to
be
had
by
Christ
,
what
can
be
equall
in
value
to
that
immortall
inheritance
reserved
for
us
in
heaven
?
Thirdly
,
we
should
much
think
of
the
dignity
of
the
person
of
Christ
,
of
whom
it
is
true
,
that
when
God
brought
out
his
first
begotten
Sonne
,
he
said
,
Let
all
the
Angels
of
heaven
worship
him
;
As
also
of
his
transcendent
preferment
to
be
carried
up
to
heaven
,
and
there
sit
at
the
right
hand
of
the
Majesty
on
high
;
a
King
of
all
Kings
,
even
such
a
King
,
as
all
the
Kings
of
the
earth
must
cast
downe
their
Crowns
at
his
feet
.
It
is
unspeakable
stupidity
that
keep
us
from
being
fired
with
these
things
.
Fourthly
,
we
should
often
contemplate
of
our
interest
in
Christ
,
and
the
assurance
that
he
is
of
God
given
to
us
:
All
things
are
ours
,
because
Christ
is
ours
,
as
the
Apostle
Paul
speaks
.
Quest.
But
how
should
wee
shew
that
we
doe
account
Christ
as
deare
and
precious
?
Answ.
I
answer
by
divers
things
.
First
,
by
longing
for
his
comming
againe
to
us
,
Secondly
,
while
wee
are
here
in
this
world
,
wee
may
shew
the
high
account
we
make
of
Christ
,
by
joying
in
him
,
that
is
,
by
taking
comfort
in
the
meanes
of
his
presence
,
or
in
the
thoughts
of
his
love
to
us
;
when
we
can
preferre
our
entertainment
in
the
House
of
Christ
,
above
our
greatest
joyes
on
earth
.
Thirdly
,
when
in
our
conversation
wee
can
be
contented
to
shun
all
the
baits
of
the
world
and
Satan
,
and
in
respect
of
Christ
,
contemne
all
those
sensuall
pleasures
,
profits
or
honors
that
intice
us
to
make
shipwrack
of
faith
and
a
good
conscience
.
Then
wee
love
Christ
indeed
,
when
our
credits
,
friends
,
riches
,
yea
life
it selfe
is
not
deare
unto
us
for
Christs
sake
and
the
Gospell
.
Fourthly
,
when
we
can
renounce
our
owne
righteousnesse
and
praises
,
and
seek
onely
to
be
found
clothed
with
his
righteousnesse
.
Fiftly
,
we
signifie
our
respect
of
Christ
,
by
the
very
respect
we
shew
to
the
members
of
Christ
.
He
loves
Christ
with
all
his
heart
,
that
loves
and
entertaines
Christians
as
the
onely
excellent
people
of
the
world
.
Hitherto
of
that
part
of
the
testimony
which
concerns
Christ
:
the
other
part
that
concerns
Christians
,
followes
.
He
that
beleeveth
on
him
,
shall
not
be
confounded
.
]
In
which
words
,
the
happinesse
of
the
Christian
which
beleeveth
in
Christ
,
is
expressed
.
There
are
many
points
of
doctrine
may
be
observed
out
of
these
words
;
as
,
First
,
in
generall
,
it
is
faith
that
makes
the
difference
among
men
before
God
:
men
are
judged
of
before
God
by
their
faith
or
unbeliefe
.
God
,
to
find
out
a
worthy
man
,
doth
not
aske
what
money
,
or
land
,
or
birth
,
or
offices
he
hath
;
but
what
faith
he
hath
,
Gal.
5.6
.
He
is
rich
and
happy
,
that
beleeveth
;
and
he
is
miserable
,
that
beleeveth
not
,
whatsoever
his
outward
estate
be
.
Which
should
cause
us
more
soundly
to
informe
our selves
,
and
not
to
be
lifted
up
in
our selves
for
any
outward
things
,
nor
to
be
dejected
,
if
our
faith
prosper
:
and
it
should
be
a
great
comfort
to
poore
Christians
in
all
their
wants
,
if
the
Lord
have
made
them
rich
in
faith
.
He
is
a
great
rich
man
,
that
hath
a
strong
faith
.
And
therefore
also
wee
should
learne
to
judge
of
men
,
not
according
to
the
flesh
or
these
outward
things
,
but
ever
acknowledge
more
honour
to
a
faithfull
Christian
,
than
to
any
rich
wicked
man
.
And
it
is
a
great
signe
of
our
owne
uprightnesse
of
heart
,
when
we
can
judge
of
Christians
as
God
judgeth
,
and
without
dissimulation
account
them
the
onely
excellent
Ones
.
Secondly
,
in
particular
wee
may
here
observe
the
necessity
of
faith
,
in
respect
both
of
the
favour
of
God
,
and
the
merits
of
Christ
:
we
cannot
please
God
,
though
we
be
in
Sion
,
without
beleeving
,
Heb.
11.6
.
and
without
faith
we
see
here
,
we
are
not
built
upon
the
foundation
,
and
so
have
no
part
as
yet
in
Christ
.
And
therefore
wee
should
every
one
be
throughly
awakened
,
to
examine
our selves
whether
wee
have
this
precious
faith
or
no
,
2
Cor.
13.5
.
and
to
keepe
our
owne
soules
with
so
much
attendance
hereupon
,
as
to
be
sure
the
Tempter
deceive
us
not
in
our
faith
,
1
Thes.
3.4
.
And
here
especially
take
heed
,
that
thou
dash
not
thy
soule
upon
the
rock
either
of
ignorance
,
or
presumption
:
of
ignorance
,
as
many
doe
,
that
to
this
day
know
not
what
a
true
faith
is
;
of
presumption
,
as
many
doe
,
that
entertaine
,
without
all
ground
from
Gods
promises
,
a
hope
to
be
saved
,
which
they
call
a
strong
faith
in
Christ
;
and
yet
live
in
their
sinnes
without
repentance
.
and
here
never
taste
of
the
sweetnesse
of
spirituall
things
,
nor
shew
the
affections
of
godlinesse
in
Gods
service
.
Thirdly
,
note
that
hee
saith
,
H●e
that
beleeve●●
,
indefinitely
,
meaning
any
,
of
what
nature
,
or
condition
,
or
state
of
life
soever
.
And
therefore
when
this
Text
is
quoted
,
Romanes
10.11
.
and
9.33
.
hee
saith
,
in
stead
of
Hee
that
,
Whosoever
beleeveth
:
which
sheweth
us
plainly
,
that
in
matter
of
faith
God
is
no
accepter
of
persons
.
No
man
can
say
hee
is
exempted
.
A
poore
man
,
a
Gentile
,
a
Barbarian
,
an
unlearned
man
,
a
servant
,
&c.
may
beleeve
as
well
as
the
rich
,
learned
,
free
,
&c.
There
is
no
exception
against
any
calling
of
life
,
or
any
sex
.
Faith
will
make
any
one
a
childe
of
God
,
and
a
member
of
Christ
.
The
severall
sorts
of
men
are
all
one
in
Christ
Jesus
,
Gal.
3.26
,
28.
This
is
the
large
extent
of
Gods
love
to
the
world
,
that
whosoever
beleeveth
should
be
saved
,
Iohn
3.16
.
Mark
16.
The
proclamation
is
to
all
that
are
athirst
,
they
may
be
possest
of
those
treasures
of
gold
without
money
,
Esay
55.
Which
should
much
embolden
us
to
goe
unto
God
with
a
true
heart
,
in
the
assurance
of
faith
,
Heb.
10.22
.
And
withall
it
should
cause
us
to
cast
out
of
our
hearts
all
the
waverings
and
doubts
of
unbeliefe
,
arising
from
our
owne
condition
in
unworthinesse
.
Fourthly
,
we
may
hence
note
,
that
faith
in
Christ
was
ever
required
in
all
sorts
of
men
.
It
was
required
of
them
in
the
Prophet
Esay's
time
;
and
it
is
still
here
required
in
the
Apostles
time
.
Thus
Paul
,
Heb.
11.
shewes
,
that
faith
was
the
character
of
the
godly
in
all
ages
before
the
Floud
and
after
the
Floud
,
before
the
Law
and
after
the
Law
:
and
he
proves
it
by
an
induction
of
particulars
in
their
severall
ranks
.
Which
againe
should
both
serve
to
take
downe
carelesnesse
,
seeing
never
man
could
please
God
without
faith
;
and
withall
it
should
much
perswade
us
to
get
and
preserve
faith
,
seeing
we
have
such
a
cloud
of
witnesses
;
and
that
every
godly
man
in
every
age
of
the
world
did
provide
himself
of
faith
,
whatsoever
he
wanted
.
Fiftly
,
observe
here
the
nature
of
true
faith
.
To
beleeve
God
in
any
thing
he
saith
,
will
not
save
us
,
if
we
beleeve
not
in
Christ
.
The
object
of
faith
is
Christ
:
for
,
though
we
beleeve
other
things
,
yet
either
they
are
not
things
that
directly
concerne
salvation
,
or
else
they
are
founded
upon
Christ
:
nor
is
it
enough
to
beleeve
Christ
,
or
to
beleeve
that
he
is
sent
of
God
,
but
wee
must
beleeve
in
him
,
that
is
,
out
of
sound
judgement
wee
must
with
all
our
hearts
imbrace
the
happy
newes
of
salvation
by
Christ
,
and
relie
upon
him
and
his
merits
onely
for
our
owne
particular
salvation
.
The
very
comparison
here
imported
,
shews
us
the
nature
of
faith
.
Christ
is
like
the
foundation
of
a
house
:
now
,
to
beleeve
in
Christ
,
is
,
to
fasten
our selves
in
our
confidence
upon
Christ
,
as
the
stone
lieth
upon
the
foundation
.
To
beleeve
in
Christ
,
is
,
to
lie
upon
Christ
unmoveably
,
and
not
flee
out
of
the
Building
.
And
it
is
to
be
noted
here
,
that
the
Apostle
addes
these
words
,
in
him
,
to
the
Text
in
Esay
,
of
purpose
to
explain
the
Prophets
meaning
,
and
to
shew
what
kind
of
beleeving
the
Prophet
intended
.
Therefore
it
is
apparant
,
that
Pagans
cannot
be
saved
,
because
they
beleeve
neither
God
nor
Christ
:
no
Jews
and
Turks
,
because
they
beleeve
God
,
but
not
Christ
;
nor
the
common
Protestant
,
because
he
onely
saith
he
beleeveth
,
but
doth
not
beleeve
indeed
;
nor
the
Papist
,
because
he
beleeves
not
in
Christ
,
nor
placeth
his
confidence
in
him
alone
,
but
in
his
own
works
,
or
in
Saints
,
or
Angels
,
or
in
Popes
pardons
and
indulgences
.
Sixtly
,
note
here
the
circumstance
of
time
,
by
which
he
describeth
a
true
faith
.
Hee
doth
not
say
,
Hee
that
shall
beleeve
,
or
,
Hee
that
hath
beleeved
,
but
,
He
that
doth
beleeve
:
which
is
to
shew
us
both
what
we
should
doe
with
our
faith
,
and
what
in
some
measure
is
done
by
every
beleever
:
for
wee
should
not
beleeve
at
one
time
onely
,
but
at
all
times
,
we
should
every
day
live
by
our
faith
,
Gal.
2.21
.
Christ
liveth
in
us
by
faith
,
and
so
long
as
we
goe
about
without
faith
,
we
make
Christ
to
be
in
us
as
it
were
without
life
.
Shall
not
be
confounded
.
]
The
Prophet
Isaiah
hath
it
thus
:
He
that
beleeveth
shall
not
make
haste
;
and
it
may
be
understood
either
as
a
precept
.
Let
him
not
make
haste
;
or
as
a
promise
,
He
shall
not
make
haste
.
Men
make
haste
two
waies
,
either
in
their
behaviour
,
when
they
runne
headlong
upon
the
duties
they
are
to
doe
;
or
when
through
impatience
,
they
will
not
tarry
Gods
leasure
for
their
helpe
and
deliverance
;
but
fall
to
use
unlawfull
means
,
and
take
that
which
comes
next
them
,
without
consideration
of
the
lawfulnesse
of
it
.
Now
,
the
beleever
must
avoid
both
these
,
and
God
will
,
in
some
measure
,
sanctifie
and
guide
the
beleever
thereunto
.
The
Apostle
Paul
,
Rom.
9.33
.
&
10.11
.
And
the
Apostle
Peter
in
this
place
,
following
the
Greeke
translation
reade
it
,
He
that
beleeveth
shall
not
be
ashamed
,
as
in
the
Romans
,
or
confounded
,
as
here
.
They
swarve
not
from
the
meaning
of
the
Prophet
.
For
by
this
tearme
is
avouched
,
That
the
godly
that
beleeve
,
shall
never
have
cause
to
repent
themselves
,
or
to
fly
from
God
to
use
ill
meanes
.
The
holy
Ghost
then
in
this
place
is
pleased
to
assure
the
beleever
,
that
he
shall
not
be
confounded
.
To
be
confounded
,
signifies
sometimes
to
be
reproached
:
so
Psal.
14.6
.
The
wicked
are
said
to
confound
the
counsell
of
the
godly
:
that
is
,
they
reproached
it
.
Sometimes
it
signifies
to
be
daunted
,
or
dismayed
.
Sometimes
to
be
disappointed
,
Non
pl●●
,
as
Acts
9.22
.
Sometimes
to
be
driven
into
amazement
or
wonder
,
Acts
2.6
.
Sometimes
to
be
brought
into
such
a
straite
,
as
one
hath
neither
hope
,
nor
help
,
2
Cor.
4.8
,
9.
Lastly
,
it
signifieth
to
perish
utterly
,
or
to
be
undone
,
or
damned
for
ever
,
and
so
confusion
shall
come
to
all
that
hate
Sion
,
or
serve
graven
Images
.
It
is
true
,
that
sometimes
to
be
confounded
is
taken
in
the
good
sense
,
and
signifies
either
the
affection
of
wonder
as
before
,
Acts
2.6
.
or
else
a
spirituall
grace
in
the
heart
of
a
Christian
,
by
which
his
soule
mourns
,
and
is
abashed
and
ashamed
with
him
.
And
so
there
may
be
three
reasons
,
or
rather
causes
assigned
,
wherein
the
godly
ought
to
be
confounded
.
As
first
,
in
repentance
for
their
sins
,
of
which
these
places
intreat
,
Ezech.
36.32
.
Ier.
31.19
.
Ezech.
16
61.
and
for
this
cause
rebellious
offenders
must
be
noted
,
&
their
company
shunned
,
that
they
may
be
confounded
in
themselves
for
their
sins
,
2
Thes.
3.14
.
and
the
Lord
complaines
,
that
the
people
were
not
ashamed
for
their
sins
,
Ier.
6.15
.
Secondly
,
when
God
,
or
Religion
,
or
the
godly
are
reproached
and
disgraced
:
thus
Psal.
44.15
,
16.
Ier.
51.51
.
Thirdly
,
the
people
that
professe
the
truth
,
doe
erre
through
indiscretion
,
or
give
offence
,
or
live
in
any
grievous
evill
,
Esay
29.22
,
23.
Ezra
9.6
,
7.
Now
because
the
confusion
here
mentioned
,
They
shall
not
be
confounded
.
]
This
,
God
will
make
good
unto
them
both
in
this
life
,
and
in
the
day
of
Judgement
:
In
this
life
they
shall
not
be
confounded
,
neither
in
respect
of
their
outward
estate
,
nor
in
respect
of
their
spirituall
estate
.
For
their
outward
estate
:
whether
we
respect
their
condition
and
credit
,
or
the
meanes
of
their
preservation
:
For
their
credit
,
God
will
doe
one
of
these
two
things
:
For
either
God
will
make
them
exceeding
glorious
,
and
make
them
high
in
praises
,
as
Esay
49.2
,
3.
or
●●
the
least
,
though
they
may
passe
through
evill
reports
,
yet
they
shall
not
be
utterly
ashamed
:
God
will
give
them
good
report
amongst
the
godly
,
&
will
greatly
esteem
them
himselfe
,
2
Cor.
6.8
.
Heb.
11.2
.
Faith
shall
obtaine
a
good
report
.
And
for
the
meanes
of
their
preservation
:
Either
first
God
will
save
them
from
the
temptations
that
fell
on
the
world
,
so
as
in
the
evill
time
they
shall
be
provided
for
,
and
preserved
from
distresse
,
as
Psal.
37.19
.
or
else
,
secondly
,
God
will
not
disappoint
their
trust
,
but
come
to
their
succour
and
deliver
them
,
as
Psal.
22.6
.
and
25.3
.
and
Rom.
5.3
.
or
else
,
thirdly
,
if
God
doe
defer
for
a
time
,
hee
will
in
the
meane
time
refresh
their
hearts
,
and
lighten
their
faces
with
the
comfort
of
his
favour
and
presence
,
as
Psal.
34.6
.
Or
else
fourthly
,
if
the
Lord
let
the
affliction
yet
continue
,
he
will
give
them
strength
to
beare
it
,
and
patience
and
magnani●●ity
,
so
as
it
shall
be
no
great
burthen
to
them
,
as
it
is
shewed
of
Christ
,
Esa.
50.6
,
7.
so
of
Paul
,
Phil.
1.20
.
2
Tim.
1.12
.
Or
else
fiftly
,
though
they
may
be
many
wayes
distressed
,
yet
they
shall
never
be
forsaken
or
perplexed
,
so
as
to
have
cause
to
despaire
:
They
shall
not
be
destroyed
,
2
Cor.
4.9
.
In
all
these
senses
,
they
shall
not
be
confounded
in
respect
of
their
outward
estate
.
And
for
their
spirituall
estate
they
shall
not
be
confounded
,
and
this
may
be
shewed
in
divers
things
:
First
in
respect
of
illumination
,
And
for
the
day
of
Judgement
,
it
is
certaine
,
they
shall
not
be
confounded
in
two
respects
:
First
,
they
shall
have
boldnesse
at
that
day
and
houre
,
and
praise
before
all
the
world
:
They
that
are
not
ashamed
of
Christ
in
this
world
,
he
will
not
then
be
ashamed
of
them
.
And
secondly
,
they
shall
be
delivered
from
eternall
confusion
and
damnation
.
They
shall
enjoy
everlasting
salvation
,
and
shall
not
be
confounded
world
without
end
,
Esay
45.17
.
Quest.
So
that
by
this
which
hath
been
said
,
we
may
in
part
know
,
how
to
answer
that
objection
which
may
be
made
:
For
some
one
may
say
,
The
Scripture
in
divers
places
seems
to
grant
,
that
Gods
servants
have
been
ashamed
and
confounded
.
Answ.
Now
for
answer
hereunto
,
divers
things
must
be
distinctly
considered
of
.
Secondly
,
we
may
answer
with
the
Prophet
Daniel
,
that
shame
and
confusion
belongs
unto
the
godly
,
if
we
respect
their
deserts
,
but
they
are
freed
from
it
by
the
covenant
of
grace
in
Christ
,
Dan.
9.7
.
Thirdly
,
if
we
consider
of
the
state
of
the
Church
in
the
publike
condition
of
it
,
as
both
good
and
bad
are
mingled
together
:
so
God
may
powre
out
terrible
shame
and
confusion
upon
visible
Churches
for
their
great
provocations
,
as
Ier.
9.19
.
and
17.13
.
Fourthly
,
this
promise
shewes
what
God
will
make
good
to
the
beleever
,
if
the
fault
be
not
in
himselfe
:
he
shall
be
set
in
such
a
condition
,
as
hee
shall
have
no
reason
to
be
ashamed
,
but
in
all
distresses
two
things
shall
be
certaine
:
first
,
that
God
will
come
quickly
to
his
succour
,
Heb.
10.35
,
36.
Secondly
,
that
till
his
deliverance
he
shall
have
a
fair
assurance
and
evidence
for
his
hope
in
God
,
by
his
promises
:
so
as
if
he
doe
not
withdraw
himselfe
through
unbeliefe
,
in
rest
and
quietnesse
he
shall
be
fortified
,
Esay
30.19
.
Fiftly
,
if
wee
restraine
the
sence
to
the
coherence
and
particular
drift
of
this
place
,
we
may
answer
three
things
:
First
,
that
he
shall
not
be
so
confounded
as
to
be
driven
to
run
headlong
upon
the
use
of
any
unlawfull
meanes
.
Secondly
,
that
he
shall
not
fall
downe
from
the
foundation
,
which
is
Christ
,
though
he
should
endure
many
a
sore
storme
.
And
thirdly
,
hee
shall
not
be
ashamed
in
the
point
of
Justification
:
hee
shall
never
repent
that
he
relied
upon
Christ
,
and
his
merits
and
righteousnesse
.
Sixtly
,
it
is
true
,
that
in
some
temporall
crosses
they
may
be
foiled
in
the
judgement
of
the
world
,
and
in
their
own
sense
,
as
the
Prophet
confesseth
,
Psal.
48.9
.
and
so
farre
as
this
promise
reacheth
to
temporall
things
,
it
must
be
understood
with
that
common
limitation
,
Esay
54.4
.
viz.
so
farre
as
it
is
good
for
them
,
they
shall
be
kept
from
shame
,
as
for
poverty
,
or
sicknesse
,
or
the
like
,
that
is
,
if
it
be
good
for
them
.
But
yet
if
this
temporall
shame
doe
fall
upon
them
for
their
sin●es
,
repentance
will
remove
it
,
as
is
promised
,
Ioel●
.
13
,
26.
Lastly
,
the
Lord
will
give
his
people
double
for
all
their
confusion
,
Esay
61.7
.
and
therefore
it
is
not
to
be
reckoned
as
a
crosse
,
for
which
they
have
so
much
recompence
made
them
.
Vses
.
The
use
of
all
this
remains
then
to
be
considered
of
,
which
concerns
first
,
the
godly
;
secondly
,
the
wicked
.
The
godly
should
here
learne
,
First
,
to
take
notice
of
their
priviledges
above
other
men
in
this
respect
,
&c.
Secondly
,
to
sue
out
this
promise
upon
all
occasions
.
For
since
they
have
a
grant
of
freedome
in
this
kind
,
they
should
seek
unto
God
for
the
obtaining
of
it
as
they
shall
find
need
;
when
either
their
crosses
presse
them
,
or
their
hearts
faile
them
:
so
did
David
in
many
places
of
the
Psalmes
,
as
Psal.
31.
1
,
17.
and
119.116
.
and
in
divers
other
places
.
Thirdly
,
but
they
must
ever
look
to
it
,
that
they
be
such
as
may
answer
the
conditions
of
this
promise
,
expressed
in
this
or
in
other
Scriptures
;
as
,
1.
They
must
preserve
a
constant
respect
unto
Gods
commandements
,
and
in
all
their
waies
be
sound
in
Gods
statutes
;
else
,
2.
They
must
not
be
ashamed
of
Gods
truth
,
and
the
profession
of
it
,
but
witnesse
a
good
profession
before
all
men
,
Psal.
119.46
.
3.
They
must
not
be
too
tender
in
matter
of
reproach
from
the
world
,
but
learne
of
Christ
to
despise
the
shame
and
scornes
of
men
,
Heb.
12.2
.
Esay
51.6
,
7.
4.
In
this
Text
they
must
hold
fast
their
faith
,
and
live
by
it
;
it
is
a
promise
to
the
godly
,
as
he
is
a
beleever
,
and
will
relie
upon
Gods
mercy
in
Jesus
Christ
:
we
must
be
established
in
the
faith
.
The
wicked
may
hence
gather
an
argument
of
singular
terror
.
For
this
Text
imports
,
that
such
as
live
in
their
sinnes
without
repentance
,
and
have
not
a
lively
faith
in
Jesus
Christ
,
shall
certainly
be
confounded
:
and
this
will
more
particularly
touch
such
sorts
of
men
as
are
distinctly
designed
out
to
shame
and
confusion
.
Quest.
Now
if
any
ask
who
are
they
shall
be
ashamed
and
confounded
?
Answ.
I
answer
out
of
severall
Scriptures
,
They
shall
be
ashamed
and
confounded
,
First
,
that
worship
graven
Images
,
and
trust
upon
them
,
Secondly
,
that
wish
evill
,
and
hate
the
godly
,
and
rejoyce
at
their
misery
,
and
seek
to
doe
them
mischiefe
,
Psalm
44.7
.
Psalm
129.5
.
Esay
26.11
.
and
41.11
.
Thirdly
,
that
are
proud
,
and
deale
perversly
:
for
pride
is
a
fore-runner
of
shame
,
Prov.
Fourthly
,
that
call
not
upon
the
Name
of
the
Lord
,
that
use
not
prayer
,
Psal.
53.5
.
Fiftly
,
that
use
customary
lying
:
they
shal
be
lothsome
,
and
come
to
shame
,
Prov.
13.5
.
Sixtly
,
that
put
their
trust
in
men
,
and
not
in
the
Lord
,
Esay
20.5
.
Seventhly
,
that
are
ashamed
of
Christ
and
the
Gospell
in
this
world
,
Mark
8.38
.
Lastly
,
that
go
about
to
establish
their
own
righteousnesse
,
Rom.
10.4
.
Verses
7
,
8.
7.
Vnto
you
therefore
which
beleeve
,
it
is
precious
:
but
unto
them
which
be
disobedient
,
the
stone
which
the
Builders
disallowed
,
the
same
is
made
the
Head
of
the
corner
:
8.
And
a
stone
to
stumble
at
,
and
a
rock
of
offence
,
even
to
them
which
stumble
at
the
Word
,
being
disobedient
;
unto
the
which
thing
they
were
even
ordained
.
IN
these
words
the
Apostle
expounds
or
applies
the
former
testimony
of
Scripture
,
which
he
urgeth
both
for
the
beleever
,
and
against
the
unbele●ver
.
The
beleevers
he
cals
upon
to
take
notice
of
their
felicity
;
assuring
them
that
that
Scripture
doth
avouch
,
that
Christ
is
an
incomparable
treasure
to
them
.
Concerning
the
unbeleevers
he
speaks
terrible
things
;
whom
he
describes
both
by
their
sin
,
and
by
their
judgement
.
The
sinne
is
disobedience
:
their
judgement
is
to
be
considered
as
it
is
denounced
,
first
,
against
their
Leaders
,
whom
he
cals
Builders
;
and
then
,
against
the
whole
body
of
unbeleevers
.
The
plague
upon
the
Builders
,
is
,
that
the
Kingdome
of
Christ
shall
be
advanced
in
spight
of
their
hearts
:
they
shall
perish
and
be
confounded
,
but
Christ
shall
raigne
and
flourish
.
The
plague
upon
the
body
of
unbeleevers
,
is
,
that
Christ
shall
be
to
them
a
stone
of
stumbling
,
&
a
rock
of
offence
;
which
is
amplified
by
the
consideration
of
the
causes
,
partly
in
themselves
,
which
is
their
stumbling
at
the
Word
,
and
disobedience
;
and
partly
in
God
,
who
in
his
justice
hath
appointed
them
thereunto
.
Thus
of
the
order
of
the
words
.
Now
before
I
come
to
the
ful
opening
of
each
particular
in
these
two
verses
,
I
may
observe
divers
things
from
the
coherence
and
generall
consideration
of
all
these
words
.
First
,
in
that
the
Apostle
doth
not
rest
satisfied
to
alledge
the
Text
,
but
doth
withall
apply
it
,
it
shewes
the
necessity
of
application
.
We
cannot
profit
by
the
Word
,
if
it
be
not
laid
particularly
to
our
hearts
:
as
food
doth
not
nourish
,
if
it
be
not
eaten
;
nor
a
medicine
cure
the
disease
,
if
it
be
not
taken
;
nor
a
plaister
heale
the
sore
,
if
it
be
not
laid
to
it
;
nor
are
our
wants
supplyed
by
comming
to
the
market
,
if
we
do
not
buy
and
carry
home
.
Which
should
work
in
us
a
sound
care
of
application
of
the
Word
we
heare
or
reade
:
and
withall
it
should
waken
us
to
a
care
of
observing
all
the
rules
that
may
further
us
in
applying
;
which
are
these
and
such
like
.
Ob.
But
some
private
man
might
say
,
This
is
hard
:
how
can
we
learne
to
know
the
cleer
meaning
of
the
Scripture
,
and
the
sense
of
the
Text
?
Sol.
For
answer
hereunto
,
thou
must
know
,
that
there
be
divers
rules
that
may
help
thee
to
understand
,
or
at
least
,
keep
thee
from
wrong
and
dangerous
mis-application
.
First
,
thou
must
be
wise
to
sobriety
,
&
not
presume
to
know
above
what
is
meet
,
nor
to
meddle
with
such
secrets
as
should
lead
thee
into
knowledges
that
belong
not
to
thy
calling
,
or
are
not
evidently
revealed
in
Scripture
.
Secondly
,
thou
must
have
respect
unto
other
Scriptures
,
to
take
no
sense
that
is
contrary
to
other
apparant
Scriptures
.
Thirdly
,
thou
must
haue
respect
to
the
Analogie
of
faith
,
to
avoid
all
senses
which
oppose
any
article
of
faith
,
or
thy
faith
,
Rom.
12.3
.
Fourthly
,
thou
must
avoid
all
doubtful
disputations
,
and
unprofitable
questions
,
and
vain
●anglings
,
that
tend
not
to
edification
,
and
the
salvation
of
thy
soule
;
and
account
it
as
a
happinesse
,
to
be
able
to
keep
thy selfe
free
from
intanglements
therein
.
And
therefore
stand
at
the
doore
of
every
opinion
,
and
before
thou
let
it
in
,
ask
this
question
,
What
shall
my
soule
be
advantaged
by
this
opinion
at
the
day
of
Jesus
Christ
?
and
if
it
cannot
answer
to
it
directly
,
reject
it
.
Psal
,
119.66
.
David
praies
God
to
teach
him
good
judgement
and
knowledge
.
Fiftly
,
let
the
publike
Ministery
of
Gods
servants
be
the
ordinary
rule
of
thy
interpretation
,
so
long
as
no
sense
is
taught
there
contrary
to
the
former
rules
,
1
Cor.
14.36
.
and
where
thou
doubtest
,
thou
must
seek
the
law
at
the
Priests
mouth
,
and
be
very
fearfull
in
any
thing
to
be
wiser
than
thy
Teacher
;
I
meane
,
to
nourish
private
opinions
,
which
are
not
justified
by
publick
doctrine
.
Sixtly
,
pray
to
God
to
teach
thee
,
and
to
give
thee
his
Spirit
to
leade
thee
into
all
truth
:
understanding
is
Gods
gift
,
2
Tim.
2.7
.
and
he
will
teach
thee
humbly
his
way
,
Psal.
25.
Thus
of
the
first
rule
:
wee
must
first
soundly
understand
the
sense
of
the
Scripture
we
would
apply
.
Secondly
,
thou
must
bring
a
mind
apt
to
be
taught
,
willing
to
be
formed
,
and
to
be
all
that
which
God
would
have
thee
to
be
:
thou
canst
never
profit
by
application
,
without
a
penitent
mind
;
a
mind
that
will
part
with
any
sin
God
shall
discover
in
thee
,
and
a
mind
carefull
to
observe
the
conditions
required
,
as
well
as
the
promise
tendred
,
Iames
1.21
.
This
is
indeed
to
glorifie
the
Word
.
Thirdly
,
it
is
an
excellent
help
in
application
,
to
follow
the
guiding
of
the
holy
Ghost
in
thy
heart
:
thou
shalt
finde
in
all
doctrines
a
difference
.
Some
things
,
read
or
heard
,
have
a
speciall
taste
put
upon
them
by
Gods
Spirit
,
or
a
speciall
assurance
of
them
wrought
at
the
time
of
reading
or
hearing
.
Now
thou
must
be
carefull
to
take
to
thee
these
truths
which
the
Spirit
of
God
doth
cause
to
shine
before
thee
.
Eate
that
which
is
good
,
Esay
55.2
.
Try
all
things
,
and
keep
that
which
is
good
,
1
Thes.
5.20
.
Fourthly
,
know
that
serious
and
secret
meditation
upon
the
matter
thou
hearest
,
is
the
principall
nurse
of
fruitfull
application
:
it
is
but
a
flash
can
be
had
without
an
after
and
deliberate
meditation
;
and
about
meditation
,
remember
these
rules
:
1.
Let
it
be
secret
.
2.
Hee
must
let
it
be
full
.
Give
not
over
till
thou
hast
laid
the
truth
up
in
thy
heart
:
take
heed
of
that
common
deceit
,
Psal.
119.45
.
of
resting
in
the
praise
or
liking
of
the
doctrine
:
be
not
a
Judge
against
thine
owne
soule
,
For
,
if
the
doctrine
be
worthy
of
such
praise
,
why
darest
thou
let
it
slip
and
run
out
?
Let
not
the
devill
steal
it
out
of
thy
heart
,
Mat.
13.20
.
or
the
cares
of
life
choke
it
,
Luke
11.28
.
3.
Let
it
be
constant
,
Be
at
the
same
point
still
from
day
to
day
,
till
it
be
soundly
formed
and
seated
in
thy
heart
.
How
rich
might
many
Christians
have
been
▪
if
they
had
observed
this
rule
!
Psal.
1.2
.
Psal.
119.3
,
5.
Esay●6
●6
.
9
.
Fiftly
,
be
wise
for
thy self
:
take
heed
of
that
error
of
transposing
thy
applications
:
say
not
,
This
is
a
good
point
for
such
and
such
,
till
thou
have
tried
thine
owne
heart
,
whether
it
belong
not
to
thee
,
Psal.
119.59
Pro.
9.7
.
Sixtly
,
by
any
means
be
carefull
of
the
seasons
of
doctrine
:
be
wise
to
understand
the
season
.
There
be
many
truths
,
which
if
thou
let
passe
the
opportunity
of
informing
of
thy selfe
,
thou
maist
perhaps
never
have
it
so
againe
:
and
therefore
take
heed
of
losing
precious
things
,
when
thou
hast
the
time
and
meanes
to
attaine
them
,
&c.
Thus
of
the
first
point
.
The
second
thing
is
the
speciall
duty
of
Ministers
,
to
apply
the
Scriptures
to
the
hearers
that
belong
to
their
charge
:
we
see
the
Apostles
doe
it
,
and
for
this
purpose
hath
God
set
apart
the
ministery
of
the
Word
,
that
by
them
it
might
be
applied
.
God
inspired
the
Scriptures
,
and
the
Ministers
are
to
urge
them
,
and
whet
them
upon
the
hearts
of
their
hearers
for
their
Instruction
,
Reproofe
or
Consolation
,
2
Tim.
3.17
.
They
are
like
the
Priests
for
cutting
up
,
or
dividing
of
the
Sacrifices
,
2
Tim.
2.15
.
And
this
may
serve
to
justifie
the
course
of
godly
and
painfull
Ministers
,
that
most
study
the
sound
application
of
their
doctrine
;
and
secretly
staineth
the
pride
of
those
men
,
that
avoid
with
scorne
,
application
,
vainly
affecting
the
praise
of
wit
and
learning
.
Thirdly
,
we
may
hence
note
,
that
all
men
in
the
visible
Church
,
have
not
a
right
to
the
comforts
of
the
Scripture
;
and
it
is
the
Ministers
duty
to
drive
wicked
men
off
from
claiming
any
part
in
the
promises
,
which
are
the
onely
treasure
of
the
Saints
,
as
here
wee
see
in
these
two
verses
,
the
Apostle
carefully
doth
.
Men
must
doe
the
works
of
Iacob
,
if
they
would
have
the
comforts
of
Iacob
,
Micah
2.7
.
A
Minister
must
separate
between
the
clean
and
uncleane
.
His
word
must
be
like
a
Fanne
,
that
will
drive
the
cha●fe
one
way
,
and
the
wheat
another
;
and
though
wicked
men
brook
not
thi●
,
yet
God
requireth
this
discretion
at
the
hands
of
his
people
.
Gods
Ministers
must
not
dawbe
with
untempered
morter
,
or
give
the
childrens
bread
to
dogs
,
or
cast
holy
things
to
swine
.
Fourthly
,
they
may
hence
cleerly
also
see
,
that
no
other
difference
may
be
put
between
many
,
then
what
faith
and
unbeliefe
,
obedience
and
disobedience
make
.
Men
must
not
be
known
after
the
flesh
.
Fiftly
,
it
is
hence
also
apparant
,
that
all
the
godly
have
a
common
right
to
the
promises
made
in
Christ
.
The
godly
in
the
Apostle
Peters
time
had
right
to
the
former
consolation
,
as
well
as
the
godly
in
the
Prophet
Esaies
time
:
God
is
no
respecter
of
persons
,
Col.
3.11
.
Thus
in
generall
.
Two
things
are
to
be
observed
in
particular
:
The
one
concerns
the
godly
,
who
are
comforted
.
The
other
concernes
the
wicked
,
who
are
terrified
.
The
godly
are
comforted
in
these
words
:
To
you
therefore
which
beleeve
,
he
is
precious
.
In
which
words
,
it
is
the
drift
of
the
Apostle
to
raise
an
use
for
consolation
out
of
the
former
Text
:
whence
consider
,
First
,
the
persons
comforted
,
viz
you
that
beleeve
.
Secondly
,
the
happinesse
applyed
unto
them
,
He
is
precious
.
For
the
first
.
It
is
manifest
,
that
the
Apostle
directs
them
to
look
for
faith
in
their
hearts
,
if
they
would
have
confort
in
Gods
promises
.
It
is
not
enough
to
know
that
beleevers
shall
be
saved
,
but
we
must
be
sure
,
that
men
in
particular
are
beleevers
:
we
must
examine
our selves
whether
we
be
in
the
faith
or
no
,
2
Cor.
13.5
.
Which
should
both
reprove
and
direct
.
It
reproves
the
great
shamefull
slothfulnesse
of
Christians
,
that
suffer
the
tempter
to
keepe
them
without
the
assurance
of
faith
:
some
have
no
faith
at
all
;
and
the
better
sort
live
in
too
much
doubtfulnesse
in
the
point
of
the
assurance
of
faith
.
And
therefore
wee
should
be
warned
and
directed
to
try
our
faith
,
and
to
make
it
sure
,
that
we
are
beleevers
.
Quest.
What
is
it
to
be
a
true
beleever
?
First
,
he
must
acknowledge
that
by
nature
he
stands
bound
to
observe
all
the
morall
Law
.
Secondly
,
he
must
see
,
that
he
hath
broken
all
those
holy
lawes
of
God
,
and
is
therefore
guilty
before
God
of
the
curses
of
the
Law
,
and
so
of
eternall
condemnation
.
Thirdly
,
he
must
know
,
that
God
sent
his
own
Son
in
the
flesh
to
obey
the
Law
,
and
satisfie
the
▪
justice
of
God
,
by
making
an
expiation
for
mans
sins
,
Fourthly
,
he
must
learne
,
that
God
hath
bound
himselfe
by
promise
,
that
whosoever
imbraceth
the
agreements
in
this
new
covenant
in
Christ
,
shall
be
saved
.
Fiftly
,
that
when
a
man
doth
in
his
own
particular
discerne
this
gracious
offer
of
God
in
the
Gospell
,
and
goeth
to
God
▪
and
with
his
heart
relieth
upon
it
,
then
he
doth
truely
beleeve
,
and
is
justified
,
and
shall
be
saved
.
Quest.
But
many
men
are
perswaded
,
that
God
hath
given
Christ
for
them
,
and
yet
it
is
evident
that
they
doe
not
beleeve
,
because
there
is
no
appearance
of
any
repentance
or
reformation
in
them
;
many
say
they
have
a
strong
faith
,
and
yet
have
none
.
How
shall
the
perswasion
of
the
godly
man
be
distinguished
from
this
vaine
presumption
in
wicked
men
?
Ans.
That
perswasion
of
Gods
grace
in
Christ
,
which
is
true
,
and
of
the
nature
of
true
faith
,
doth
prove
it selfe
to
be
●ight
by
many
infallible
signes
.
First
,
by
the
renovation
of
the
heart
.
Secondly
,
by
the
joy
and
comfort
of
the
holy
Ghost
,
with
which
the
beleevers
heart
is
refreshed
from
the
presence
of
God
,
1
Pet.
1.9
.
Thirdly
,
by
the
victory
of
the
world
.
For
,
the
true
beleever
is
so
satisfied
with
Gods
goodnesse
in
Christ
,
that
he
can
deny
his
profits
,
pleasures
,
credit
,
friends
,
and
the
like
,
for
Christs
sake
and
the
Gospell
;
yea
,
faith
marres
the
tast
of
earthly
things
,
and
makes
a
man
able
to
forsake
the
love
of
worldly
things
,
1
Iohn
5.5
.
It
will
endure
the
tryall
of
troubles
,
of
afflictions
,
and
temptations
,
and
persecutions
for
the
Gospels
sake
,
1
Pet.
1.7
.
without
●aking
haste
to
use
ill
meanes
in
the
evill
day
.
Quest.
But
,
how
may
faith
be
discerned
in
such
as
say
they
are
not
perswaded
that
they
have
faith
,
which
sometimes
proves
to
be
the
case
of
divers
deare
children
of
God
?
Answ.
Their
faith
may
be
discerned
,
First
,
by
repentance
,
which
cannot
be
separated
from
it
:
the
sight
,
hatred
,
confession
,
and
sorrow
for
their
sins
,
is
an
argument
of
true
faith
,
Secondly
,
by
their
complaining
of
their
unbeliefe
,
and
desire
of
faith
.
I
beleeve
,
Lord
,
help
my
unbelief
,
was
the
voice
of
him
that
had
true
faith
.
Thirdly
,
by
their
daily
renouncing
of
their
owne
merits
,
begging
favour
of
God
,
onely
for
the
merits
of
Christ
.
Fourthly
,
by
the
love
of
the
godly
:
for
faith
worketh
by
love
,
Gal.
5.
Fiftly
,
by
other
marks
&
signs
of
Gods
children
,
which
can
never
be
had
,
but
faith
is
had
also
:
such
as
are
,
love
of
God
,
and
his
Word
,
and
of
their
enemies
,
and
uprightnesse
of
heart
,
and
the
spirit
of
prayer
,
and
the
like
.
Precious
.
]
Christ
is
precious
to
them
that
beleeve
,
not
onely
in
their
acco●nt
,
but
by
effect
;
and
so
,
both
because
he
is
great
riches
unto
them
,
as
also
because
he
is
an
honour
unto
them
.
He
is
great
riches
unto
them
,
yea
unsearchable
riches
,
Eph.
3.6
.
All
ages
ought
to
wonder
at
the
riches
of
Gods
kindnesse
to
the
beleevers
in
Jesus
Christ
,
Eph.
2.7
.
Christ
in
us
is
our
riches
,
Col.
1.27
.
and
thus
he
enricheth
us
with
the
favour
of
God
,
his
own
merits
and
righteousnesse
,
the
grace
of
the
Spirit
,
and
the
promises
of
the
Word
,
and
the
hope
of
glory
.
The
Uses
are
many
.
Vses
.
First
,
woe
to
the
rich
men
of
this
world
that
are
not
rich
in
God
and
Christ
,
Luk.
12.16
,
21.
Let
not
the
rich
man
glory
in
his
riches
,
Ier.
9.24
.
Secondly
,
let
the
brother
of
low
degree
rejoyce
in
that
God
hath
thus
exalted
him
,
I●●
.
1.9
.
For
godly
Christians
a●e
the
richest
men
in
the
world
:
for
their
possessions
are
greatest
,
because
the●
possesse
Jesus
Christ
,
and
his
treasure●
,
Iames
2.5
.
For
God
is
rich
to
all
t●at
call
upon
him
.
Hee
cannot
be
a
poore
man
that
can
pray
,
Rom.
10.12
.
Christ
makes
amends
to
the
poore
Christian
for
all
his
wants
.
Thirdly
,
hence
we
may
gather
anoth●r
signe
to
try
our
faith
by
▪
If
Christ
be
more
precious
to
us
than
all
the
world
besides
,
it
is
certaine
we
are
true
beleevers
:
For
Christ
is
precious
to
〈◊〉
but
beleevers
,
Phil.
3.9
,
8.
Fourthly
,
we
should
strive
with
all
●hankfulnesse
to
admire
▪
and
praise
the
grace
of
God
that
hath
bestowed
such
riches
upon
us
in
Christ
,
Eph.
1.7
.
Fiftly
,
we
should
hence
learne
to
●ake
more
account
of
our
faith
,
which
is
therefore
precious
,
because
it
applie●
Christ
unto
us
:
Hence
poore
Christians
are
said
to
be
rich
,
because
they
have
faith
,
and
assurance
of
faith
,
and
hee
calleth
it
all
riches
of
full
assuranc●
,
Col.
2.2
.
2
Pet.
1.4
Iam.
2.5
.
Sixtly
,
we
should
live
securelesse
.
Men
would
promise
to
live
at
all
hearts
ease
,
if
they
were
rich
enough
:
why
,
Christians
are
exceeding
rich
,
and
possesse
more
treasure
than
all
the
wo●ld
besides
,
and
therefore
should
live
henceforth
by
the
faith
of
the
Sonne
of
God
,
which
was
given
to
them
,
Gal.
2.20
.
Seventhly
,
looke
to
it
that
thou
keepe
Christ
,
whatsoever
thou
losest
:
resolve
to
lose
father
,
mother
,
wife
,
children
,
friends
,
house
,
lands
,
yea
and
life
too
,
rather
than
lose
Christ
,
who
is
so
precious
.
Eighthly
,
we
should
shew
it
,
th●t
wee
account
him
our
greatest
riches
▪
and
that
we
shall
doe
,
first
,
by
estee●ing
the
Gospell
that
brings
us
daily
tidings
,
above
gold
and
silver
.
Secondly
,
by
oft
receiving
of
the
Sacraments
:
we
should
account
the
Word
and
Sa●raments
as
Gods
Exchequer
,
whither
we
alwaies
come
to
receive
more
treasure
.
Thirdly
,
by
making
much
of
them
that
resemble
his
vertues
.
Fourthly
,
〈◊〉
longing
for
his
appearing
.
Thus
,
as
Christ
is
our
riches
,
Now
secondly
,
he
is
precious
,
in
that
he
is
an
honour
unto
us
,
and
so
some
translate
it
.
Christ
then
is
a
singular
honor
to
every
beleever
,
and
he
is
so
both
in
heaven
and
in
earth
.
First
,
in
heaven
he
is
an
honour
to
us
,
because
he
graceth
us
before
God
and
the
Angels
,
covering
our
nakednesse
with
the
rich
garment
of
his
owne
imputed
righteousnesse
,
and
making
daily
intercession
f●r
us
to
God
,
and
covering
our
imperfections
,
and
presenting
our
works
and
prayers
to
God
,
and
giving
the
Angels
a
charge
to
look
carefully
to
u●
.
Secondly
,
And
so
he
is
an
honour
to
us
on
earth
,
both
amongst
the
godly
,
and
amongst
the
wicked
:
First
,
Hee
graceth
us
amongst
the
godly
,
by
giving
〈◊〉
room
in
their
hearts
,
causing
them
to
love
us
,
and
honour
us
even
for
Christ
onely
,
whom
they
discover
in
us
by
our
love
to
Christ
,
and
faith
in
his
name
,
and
imitation
of
his
vertues
.
Secondly
,
and
he
graceth
us
also
amongst
the
wic●ed
,
by
protecting
and
acknowledging
us
in
times
of
greatest
distresse
,
and
by
washing
out
the
blemishes
which
our
owne
indiscretions
at
any
time
brought
upon
us
,
and
by
cleering
our
innocencies
from
their
unjust
aspersions
.
Thus
of
the
consolation
to
the
godly
.
The
terrour
to
the
unbeleevers
is
exprest
,
first
,
partly
by
charging
upon
them
their
offence
:
secondly
,
and
partly
by
describing
their
punishment
.
Their
offence
is
disobedience
.
To
them
that
are
disobedient
.
]
All
unbeleevers
stand
indicted
of
disobedience
,
and
that
in
three
respects
:
Gal
▪
3.1
.
but
also
and
chiefly
when
they
beleeve
not
in
Jesus
Christ
,
but
live
in
their
sins
without
repentance
.
Vses
.
The
use
should
be
for
humiliation
unto
impenitent
sinners
;
they
should
take
notice
of
their
indictment
,
and
make
haste
to
humble
themselves
before
the
Lord
,
lest
sentence
come
out
against
them
,
and
there
be
no
remedy
:
and
the
rather
,
because
God
will
aggravate
against
them
their
disobedience
.
Now
,
there
are
many
wayes
by
which
a
sinner
may
take
notice
of
the
aggravations
of
his
disobedience
;
as
,
First
,
by
the
number
of
his
offences
,
Secondly
,
thy
disobedience
is
the
more
grievous
,
because
thou
hast
received
abundance
of
blessings
from
God
,
who
hath
by
them
wooed
thee
to
repentance
;
and
this
will
heap
much
upon
thee
▪
Rom.
2.4
.
Esay
1.3
.
Thirdly
,
thou
must
consider
all
the
meanes
thou
hast
had
of
amendment
;
God
hath
planted
thee
in
his
garden
the
Church
,
hee
hath
commanded
his
vine-dres●ers
to
bestow
the
paines
,
and
apply
the
meanes
of
growth
to
thee
.
If
now
thou
be
not
fruitfull
,
this
will
be
pleaded
against
thee
,
which
art
still
a
barren
fig●tree
,
Luke
13.6
.
Fourthly
,
it
increaseth
thy
disobedience
,
that
thou
hast
been
guilty
of
divers
h●inous
and
soule
evils
,
as
if
thou
have
been
a
drunkard
,
a
filthy
person
,
a
blasphemer
of
the
Name
of
God
,
a
man
of
blood
,
or
the
like
.
Fiftly
,
the
continuance
in
sin
:
thou
hast
long
abused
the
patience
of
GOD
,
and
this
heaps
coales
of
further
indignation
against
thee
,
Rom.
2.4
,
5.
and
the
rather
because
thy
heart
hath
been
to
sin
for
ever
:
for
there
is
in
the
heart
of
unregenerate
men
a
desire
to
sin
for
ever
,
and
it
is
a
griefe
to
them
to
think
that
at
any
time
they
should
not
be
able
to
live
in
sin
still
.
Sixtly
,
thou
hast
offended
against
thine
own
vowes
and
covenants
,
and
the
promises
thou
hast
made
to
God
,
both
in
baptisme
and
the
communion
,
and
in
other
passages
of
thy
life
.
Seventhly
,
it
increaseth
thy
offence
,
that
thou
hast
dealt
wickedly
in
the
land
of
uprightnesse
,
Esay
26.11
.
There
thou
hast
offended
,
where
thou
hast
had
the
example
of
the
godly
to
shew
thee
a
better
course
.
It
is
ill
to
sinne
any
where
,
though
in
Babel
:
but
it
is
worse
to
transgresse
in
Sion
,
or
Jerusalem
,
even
in
the
glorious
Churches
of
Jesus
Christ
.
Eighthly
,
thy
incorrigiblenesse
adds
to
the
heap
of
sin
:
though
the
Lord
hath
afflicted
thee
,
yet
thou
hast
not
learned
obedience
by
the
things
thou
hast
suffered
,
but
thou
hast
made
thy
heart
like
an
adamant
,
so
as
thou
wouldst
not
return
,
Ier.
5.2
,
3.
Ninthly
,
it
is
yet
more
,
that
thou
hast
beene
so
farre
from
reforming
thine
own
life
,
that
thou
hast
scorned
and
reproached
the
good
conversation
of
the
godly
,
thou
hast
spoken
evill
of
the
good
way
of
God
.
Thus
and
many
other
wayes
may
the
sinner
charge
his
owne
heart
,
and
thereby
prepare
himselfe
to
returne
to
the
Lord
,
while
there
is
yet
hope
.
For
if
thou
wouldest
returne
with
all
thy
heart
,
and
take
unto
thee
words
,
and
confesse
thy
sins
,
and
pray
for
forgivenesse
,
and
mourne
before
the
Lord
,
and
turne
away
from
thy
owne
wickednesse
;
the
Lord
would
shew
mercy
,
and
the
obedience
of
Christ
would
heale
thy
disobedience
,
and
God
would
love
thee
freely
,
and
the
bloud
of
Christ
would
cleanse
thee
from
all
thy
sins
,
Hos.
14.
Esay
55.7
.
1
Ioh.
1.7
.
and
while
it
is
yet
to
day
,
the
Lord
sendeth
to
thee
,
and
beseecheth
thee
to
be
reconciled
,
2
Cor.
5.19
,
21.
Consider
that
God
hath
been
with
thee
all
this
while
,
having
sent
many
others
to
hell
for
their
sins
,
and
there
is
hope
of
forgivenesse
:
the
Lord
hath
received
great
offenders
to
mercy
,
as
the
Israelites
,
that
often
fel
away
from
him
,
Iudges
10.
and
Mary
Magdalene
,
and
Peter
,
and
David
,
and
the
thiefe
upon
the
Crosse
:
Consider
that
God
hath
offered
thee
thy
pardon
in
the
Sacrament
:
Feare
the
Lord
therefore
and
his
goodnesse
,
and
returne
with
all
thy
heart
,
and
iniquity
shall
not
be
thy
ruine
.
Hitherto
of
their
sin
:
their
punishment
followes
;
and
so
first
upon
their
rulers
and
leaders
in
these
words
:
The
stone
which
the
Builders
refused
,
is
become
the
Head
of
the
corner
.
Which
words
are
taken
out
of
Psal.
118.22
.
where
they
are
used
by
the
Prophet
David
,
and
here
quoted
by
the
Apostle
Peter
.
The
words
have
a
double
sense
:
for
they
did
concerne
both
David
and
Christ
.
As
they
concerned
David
,
this
was
the
meaning
:
that
though
the
Nobles
and
Courtiers
did
despise
,
and
reject
,
and
oppose
David
;
yet
s●ch
was
Gods
providence
that
the
man
whom
they
rejected
,
God
made
King
of
Israel
,
and
the
chief
stay
and
support
of
that
State
.
Now
,
for
this
sense
of
the
words
,
divers
things
may
be
noted
.
First
,
that
God
hath
raised
up
great
men
in
the
Common-wealth
,
for
this
end
,
that
they
might
seeke
the
publique
good
,
and
imploy
their
labours
for
the
building
up
and
prosperity
of
the
State
.
Which
should
both
teach
great
men
to
think
of
their
duties
,
and
the
accounts
they
must
make
to
God
:
a●
also
it
should
teach
the
people
to
pray
the
more
heartily
for
them
,
and
to
obey
them
in
all
lawfull
things
.
Secondly
,
wee
may
hence
gather
the
imperfection
of
all
humane
things
.
For
,
in
that
earthly
Kingdomes
need
building
up
still
,
it
shews
,
that
they
attain
to
no
perfection
,
but
at
the
best
are
still
in
progresse
.
Thirdly
,
that
many
times
great
men
wilfully
oppose
the
right
,
and
set
themselves
against
the
righteous
,
and
resist
the
will
of
God
.
Which
should
teach
us
,
not
to
place
our
confidence
in
the
great
men
of
this
world
,
nor
to
be
alwaies
led
by
their
example
in
opinions
.
Fourthly
,
that
God
will
find
out
the
wickednesse
of
great
men
,
and
bring
them
to
confusion
.
God
accepts
not
persons
:
hee
hateth
sin
in
great
men
,
as
well
as
in
mean
men
,
and
will
crosse
and
confound
their
godlesse
&
ungodly
counsels
.
Fiftly
,
that
God
takes
to
himselfe
the
power
to
dispose
of
earthly
Kingdomes
,
and
to
give
Kings
and
Rulers
at
his
owne
pleasure
.
It
was
the
Lords
doing
,
and
it
was
marvellous
,
that
David
should
become
the
Head
of
the
corner
,
Psal.
118.23
.
The
Lord
pleads
it
as
a
part
of
his
soveraigtny
and
prerogative
,
to
set
up
Kings
.
By
me
Kings
raigne
,
Pro.
8.
Which
should
teach
Princes
,
and
Judges
,
and
Nobles
,
to
doe
homage
to
God
,
and
acknowledge
him
for
their
Soveraign
,
&
therefore
serve
him
with
fear
,
Ps.
2.
And
it
should
teach
the
people
to
give
honour
,
and
tribute
,
and
custome
,
and
obedience
,
for
conscience
sake
to
their
Rulers
,
seeing
the
power
that
is
▪
is
of
God
,
Rom.
13.
Now
,
as
these
words
were
understood
in
the
case
of
David
,
so
was
David
herein
a
type
of
Christ
:
and
so
the
words
are
to
be
understood
in
the
case
of
Christ
also
,
as
our
Saviour
himselfe
applies
them
,
Mat.
21.
and
as
it
is
evident
to
be
the
meaning
of
the
Apostle
here
.
And
it
is
the
drift
of
the
Apostle
,
to
strengthen
weak
Christians
against
the
scandall
that
might
arise
from
the
opposition
of
the
Kingdome
of
Christ
.
For
it
might
trouble
&
amaze
them
,
to
consider
how
Christ
was
opposed
by
the
Scribes
&
Pharises
,
who
were
the
great
learned
men
of
the
time
,
and
such
as
were
eminent
in
the
Church
;
and
in
the
account
of
the
most
men
,
were
the
chief
persons
that
took
care
for
Religion
and
the
state
of
the
Church
,
and
did
excell
all
other
sorts
,
&c.
Now
that
this
scandall
might
be
removed
,
he
shews
in
these
words
,
First
,
that
nothing
did
therein
fall
out
,
but
what
was
the
lot
of
David
in
his
time
.
Secondly
,
that
all
this
was
foretold
in
the
old
Testament
,
and
therefore
might
not
seeme
strange
.
Thi●dly
,
that
all
those
oppositions
should
be
in
vaine
:
for
God
would
reject
and
confound
those
opposites
,
and
would
prosper
and
advance
the
right
of
Jesus
Christ
,
without
the
help
of
those
men
.
In
the
particular
consideration
of
these
words
,
three
things
must
be
noted
.
First
,
the
persons
threatned
,
viz.
the
Builders
,
that
is
,
the
Scribes
and
Pharises
,
and
those
that
under
pretence
of
religion
did
oppose
Christ
.
Secondly
,
the
cause
of
their
punishment
,
viz
▪
the
refusing
of
Christ
the
foundation
stone
.
Thirdly
,
the
judgement
inflicted
upon
them
,
which
is
twofold
:
the
one
implyed
,
the
other
expressed
.
There
is
a
judgement
implyed
,
viz.
That
though
they
were
by
calling
,
and
in
the
account
of
the
multitude
,
Builders
;
y●t
God
would
reject
them
,
and
goe
on
with
his
work
,
in
converting
both
Jewes
and
Gentiles
without
them
.
The
judgement
expressed
,
is
,
that
Christ
,
whom
they
so
much
hated
and
opposed
,
should
be
in
spight
of
their
hearts
,
and
to
their
extreame
vexation
,
made
King
of
the
Church
,
and
exalted
to
supreme
power
over
all
things
,
and
the
onely
stay
of
the
whole
Church
both
of
Jews
and
Gentiles
.
And
herein
it
is
to
be
noted
,
both
the
manner
how
this
shall
be
done
,
in
the
word
,
is
become
,
or
is
made
;
and
also
the
time
,
in
that
he
saith
,
It
is
made
.
Builders
.
]
Quest.
A
question
may
be
moved
here
for
the
sense
;
viz.
how
the
Scribes
and
Pharises
,
and
such
like
men
can
be
said
to
be
builders
?
Divers
things
may
be
hence
noted
.
First
,
that
men
may
be
great
in
their
owne
opinion
,
and
in
the
account
of
the
world
,
who
yet
are
nothing
set
by
of
God
:
such
were
these
Pharises
,
Luke
16.14
,
15.
And
therefore
we
should
labour
for
a
spirit
without
guile
,
and
not
be
wise
in
our selves
,
or
rest
in
outward
shews
,
but
seek
the
praise
of
God
:
we
are
safe
if
God
allow
of
us
,
though
all
the
world
disallow
us
.
Secondly
,
that
God
will
acknowledge
freely
any
good
he
finds
in
his
very
enemies
;
as
here
the
Pharises
are
not
denied
the
title
of
Builders
,
for
that
general
work
they
did
in
encountring
the
Sadduces
and
Essenes
.
And
as
they
are
called
Builders
,
so
are
the
devils
called
Principalities
and
Powers
,
to
import
what
is
any
way
of
praise
in
them
,
notwithstanding
their
horrible
fall
.
Which
should
teach
us
to
learne
of
God
,
to
doe
likewise
towards
all
our
enemies
:
and
withall
it
may
much
comfort
us
.
If
God
will
doe
thus
with
his
enemies
,
what
will
he
doe
with
his
owne
children
and
servants
!
how
will
he
honour
and
reward
them
!
and
if
the
notorious
oppositions
of
the
Pharises
cannot
hinder
Gods
acknowledgement
of
that
little
goodnesse
was
in
them
,
how
much
lesse
shall
the
meere
frailties
of
the
godly
(
that
will
doe
nothing
against
the
truth
,
though
they
cannot
doe
for
the
truth
what
they
would
)
hinder
the
glorious
recompence
of
reward
and
acceptation
with
God!
Thirdly
,
we
may
hence
note
,
that
Christ
and
Religion
,
and
the
sincerity
of
the
Gospell
,
may
be
disallowed
and
opposed
by
great
learned
men
,
by
such
as
are
of
great
mark
in
the
Church
,
even
by
such
as
were
Governors
of
the
Church
in
name
and
title
.
Quest.
1.
Two
questions
doe
easily
rise
in
mens
minds
,
upon
the
hearing
of
this
doctrine
.
The
first
is
,
Whence
it
should
be
,
that
learned
men
,
who
have
more
means
to
understand
the
truth
than
other
men
,
and
by
their
calling
more
especially
tyed
to
the
study
of
all
truth
,
yet
should
be
drawn
to
oppose
or
reject
Christ
and
the
truth
?
Answ.
I
answer
,
that
this
may
come
to
passe
diversly
.
Secondly
,
in
some
it
is
,
because
of
their
secret
Atheisme
.
Many
learned
men
be
very
Atheists
in
heart
;
and
such
were
some
of
the
Pharises
:
for
they
neither
knew
the
Father
nor
Christ
,
as
he
chargeth
them
.
Thirdly
,
some
have
a
spirit
of
slumber
:
they
have
eyes
,
and
yet
cannot
see
,
as
in
the
case
of
some
of
those
Pharises
:
they
could
not
apply
the
very
things
themse●ves
spoke
.
For
being
asked
about
the
King
of
the
Jews
,
Mat.
2.
they
could
answer
directly
out
of
the
Scriptures
,
and
give
such
sig●●s
of
the
Messias
,
as
did
evidently
agree
to
Jesus
Christ
:
and
yet
these
men
were
so
infatuated
,
that
when
God
shews
them
the
man
to
whom
their
own
signs
agree
,
they
cannot
allow
of
him
.
Fourthly
,
in
some
it
is
envy
.
They
are
so
fretted
at
the
credit
and
fame
of
Christ
▪
or
such
as
sincerely
preach
Christ
,
that
for
very
envy
they
strive
to
destroy
the
work
of
God
,
and
to
disparage
the
progresse
of
the
Kingdome
of
Christ
:
they
cannot
endure
to
see
all
the
world
(
as
they
account
it
)
to
follow
Christ
.
Fiftly
,
in
others
it
is
ambition
,
and
desire
of
preeminence
,
and
the
quiet
usurpation
of
the
dignities
of
the
Church
,
that
they
alone
might
raign
and
be
had
in
request
:
this
no
doubt
moved
the
Pharises
,
and
was
the
cause
why
Diotrephes
made
such
a
stir
in
the
Church
.
Sixtly
,
in
others
it
is
covetousnesse
and
desire
of
gain
▪
These
are
they
that
account
gain
to
be
godlinesse
,
as
the
Apostle
speaks
:
and
such
were
some
of
the
Pharises
,
Luke
16.14
.
Seventhly
,
in
others
it
is
a
wilfull
and
a
malicious
hatred
of
the
truth
:
and
such
was
it
in
those
Pharises
,
that
were
guilty
of
the
sinne
against
the
holy
Ghost
.
Quest.
2.
But
how
shall
a
simple
ignorant
man
stay
his
heart
,
and
be
setled
in
the
truth
,
when
the
wise
and
learned
men
of
the
world
oppose
it
?
how
can
he
tell
it
is
the
truth
which
they
reject
,
who
have
more
learning
and
wit
than
he
?
Answ.
I
answer
.
But
because
sometimes
the
messengers
of
Satan
can
transform
themselves
into
Angels
of
light
,
therefore
I
answer
secondly
,
that
all
the
godly
have
the
sure
word
of
the
Prophets
and
Apostles
,
which
may
by
the
touch-stone
to
try
the
opinions
of
men
by
;
which
in
the
points
absolutely
necessary
to
salvation
,
is
evident
,
and
plaine
,
and
infallible
to
the
Law
and
to
the
Testimonies
:
if
they
speak
not
according
to
these
,
it
is
because
there
is
no
light
in
them
,
Esay
8.20
.
And
that
they
may
be
sure
,
let
them
pray
to
God
to
teach
them
:
for
hee
hath
promised
to
teach
the
humble
his
way
,
if
a
man
come
to
God
with
an
humble
mind
,
and
with
desire
of
reformation
of
his
life
,
in
that
hee
knows
God
hath
bound
himself
to
shew
him
his
will
,
Psal.
25.9
.
Iohn
7.17
.
Besides
,
every
childe
of
God
hath
the
Spirit
of
God
in
his
heart
,
who
knoweth
the
things
of
God
which
indited
the
Scriptures
,
and
is
the
onely
supreme
Judge
of
all
controversies
.
Hee
that
beleeveth
hath
a
witnesse
in
himselfe
,
the
Spirit
working
much
assurance
in
his
heart
,
and
anointing
him
with
eye-salve
,
and
leading
him
into
all
truth
.
And
by
this
help
,
the
entrance
into
the
Scriptures
gives
light
to
the
simple
.
Vse
.
The
use
of
the
point
then
,
is
First
,
to
informe
us
concerning
that
great
justice
of
God
,
in
hiding
his
truth
from
the
wise
,
and
revealing
it
to
babes
and
children
,
or
infants
:
which
our
Saviour
and
Saint
Paul
take
notice
of
.
Secondly
,
to
confirme
us
against
the
sinister
judgement
of
wordly-wise
,
and
learned
men
,
and
in
matter
of
religion
not
to
be
swayed
by
that
inducement
,
since
it
is
thus
plainly
told
and
foretold
.
Thirdly
,
to
confute
the
Papists
,
that
plead
unto
the
ignorant
that
their
religion
is
the
right
,
because
it
is
,
and
hath
been
maintained
by
such
a
number
of
Popes
and
Cardinals
,
which
have
excelled
in
lea●●ing
and
greatnesse
of
place
:
for
here
we
see
,
the
builders
reject
the
head
stone
of
the
corner
.
Fourthly
,
to
shew
us
,
that
whatsoever
wicked
,
wise
,
great
men
pretend
,
yet
their
quartell
is
against
Christ
and
his
Kingdome
.
Fiftly
,
to
teach
us
▪
therefore
to
pray
for
our
teachers
and
governors
,
that
God
would
guide
them
by
his
good
Spirit
,
and
assist
them
in
their
callings
,
&c.
Sixtly
,
to
be
more
thankfull
to
God
,
when
the
Lord
gives
us
builders
,
not
in
name
onely
,
but
in
deed
,
that
settle
about
Gods
work
with
all
their
hearts
,
and
labour
with
all
faithfulnesse
to
promote
the
Kingdome
of
Christ
.
Hitherto
of
the
persons
.
The
cause
of
their
punishment
is
their
refusing
of
Christ
.
Refused
.
]
They
refused
Christ
,
they
disallowed
him
,
as
unfit
for
the
support
of
the
building
:
They
cast
him
away
as
rubbish
,
they
rejected
him
,
or
accounted
him
as
a
reprobate
.
Christ
is
refused
,
or
disallowed
many
waies
.
Secondly
,
when
men
goe
about
to
establish
their
own
righteousnesse
,
and
neglect
the
righteousnesse
of
Christ
:
and
so
when
men
fly
to
the
intercession
of
Saints
or
Angels
,
and
use
not
the
intercession
of
Christ
.
Thirdly
,
when
men
follow
wicked
company
,
and
leave
the
care
of
the
service
of
Christ
;
this
is
to
choose
Barabbas
to
be
given
unto
them
rather
than
Christ
.
Fourthly
,
we
may
be
guilty
of
this
sinne
in
the
time
of
the
use
of
Christs
ordinances
,
as
in
the
Sacraments
,
when
we
discerne
not
the
Lords
body
,
or
in
hearing
,
or
any
other
ordinances
,
when
we
entertaine
contemplative
wickednesse
,
and
so
commit
spirituall
dalliance
with
strangers
before
the
face
of
Christ
.
Fiftly
,
when
men
fall
away
from
the
grace
of
Christ
,
and
so
joy
with
the
Jews
,
as
it
were
to
crucifie
the
Son
of
God
afresh
,
Heb.
6.
and
10.
And
so
he
is
also
refused
,
when
in
time
of
persecution
he
is
denied
before
men
:
Thus
Peter
refused
him
when
he
denied
him
.
Sixtly
,
when
his
servants
are
rejected
:
and
so
either
in
general
,
when
Christians
are
exposed
to
publique
scorn
,
and
made
as
it
were
the
off-scouring
of
all
things
;
or
in
particular
,
when
his
Ministers
are
despised
.
For
he
that
despiseth
them
,
despiseth
him
,
&c.
Quest.
But
how
doe
the
builders
,
that
is
,
Church-men
refuse
Christ
?
First
,
when
they
will
not
preach
in
his
name
,
when
they
preach
not
at
all
:
For
this
is
to
let
Christ
live
as
it
were
in
the
rubbish
still
,
and
not
to
separate
him
out
for
the
building
,
&c.
Secondly
,
when
in
preaching
they
preach
themselves
,
and
not
Christ
crucified
,
leaving
the
word
of
Christ
,
to
shew
their
own
wit
and
learning
,
&c.
Thirdly
,
when
they
oppose
the
sincerity
of
the
Gospell
,
in
the
conversion
of
the
soules
of
m●n
,
or
in
the
practice
of
godly
Christians
.
Fourthly
,
when
they
teach
the
doctrine
of
merit
of
works
,
or
prefer
the
traditions
of
men
before
the
commandements
of
God
,
as
did
the
Pharises
.
Vse
.
The
use
of
this
doctrine
concerning
the
refusing
of
Christ
may
be
divers
,
for
First
,
it
may
teach
us
patience
,
when
we
are
refused
in
the
world
:
it
is
no
other
thing
,
then
what
did
befall
Christ
himselfe
;
especially
it
should
confirme
us
against
the
scandall
arising
from
the
discountenancing
of
godly
men
,
which
are
crucified
by
all
sorts
of
people
in
the
world
:
If
Christ
himself
were
no
better
used
,
why
should
we
wonder
at
it
,
to
see
godly
Christians
so
neglected
?
And
if
the
most
powerfull
doctrine
of
Christ
were
so
securely
despised
,
what
wonder
is
it
if
the
good
way
of
God
be
now
evill
spoken
of
?
Secondly
,
it
may
much
comfort
us
,
and
that
especially
two
manner
of
waies
.
First
,
by
reasoning
for
the
contrary
.
For
if
it
be
a
signe
of
a
notorious
wicked
man
,
to
let
Christ
lie
like
rubbish
,
or
refu●e
stuf●e
,
then
is
it
an
excellent
sign
of
a
godly
mind
to
love
the
Lord
Jesus
,
and
to
account
all
things
but
dung
in
comparison
of
Christ
,
and
his
merits
and
righteousnesse
.
Secondly
,
by
considering
the
effect
of
Christs
refusall
.
For
he
was
refused
as
our
surety
,
that
we
might
be
received
to
favour
.
He
was
cast
off
by
men
as
a
reprobate
,
that
wee
might
enjoy
the
admirable
priviledges
of
the
Elect
of
God
;
and
besides
,
by
enduring
this
contempt
of
men
,
he
bare
the
punishment
of
all
our
neglect
and
contempt
of
God
,
&
his
holy
Commandements
.
Thus
of
the
cause
.
The
punishment
it selfe
followes
.
Is
made
the
Head
of
the
corner
.
]
Two
things
are
here
intended
,
as
punishment
to
these
builders
.
First
,
the
one
implied
.
Secondly
,
the
other
exprest
.
First
,
that
which
is
implied
,
is
,
that
God
will
passe
by
these
workmen
,
and
reject
their
service
.
This
I
gather
from
hence
,
that
whereas
these
builders
would
not
make
use
of
Christ
in
the
building
;
it
is
here
repeated
,
that
the
building
doth
goe
on
,
and
Christ
is
laid
as
the
Head
of
the
corner
,
which
imports
that
God
had
rejected
them
.
Now
God
rejects
wicked
Ministers
two
waies
:
First
,
one
,
when
he
curseth
or
blasteth
their
gifts
,
and
refuseth
to
be
glorified
by
them
,
when
he
causeth
the
night
to
come
upon
their
divination
,
and
puts
out
their
right
eyes
:
Secondly
,
the
other
is
,
when
he
roots
them
out
by
death
,
and
makes
their
places
spue
them
out
:
Secondly
,
the
exprest
punishment
is
the
preferment
of
Christ
,
and
the
promoting
of
his
Kingdome
:
Hee
is
made
the
Head
of
the
corner
:
which
words
must
be
considered
either
in
relation
to
the
builders
,
or
in
themselves
,
as
they
concerne
the
exaltation
of
Christ
.
First
,
in
relation
to
the
builders
,
it
imports
,
that
it
is
a
punishment
to
wicked
Ministers
that
love
not
the
Lord
Jesus
,
that
Christ
and
his
Kingdome
should
flourish
.
As
it
fretted
the
Pharises
,
so
it
doth
and
will
fret
the
heart
of
wicked
men
,
till
the
day
of
Christ
;
and
it
is
a
punishment
,
because
of
their
envie
at
it
,
and
because
they
finde
that
they
have
no
part
in
Christ
or
the
happinesse
of
his
Kingdome
,
their
consciences
accusing
them
,
and
besides
,
because
they
are
openly
crossed
in
their
oppositions
,
and
so
ashamed
before
men
.
Which
observation
may
serve
for
triall
:
For
it
is
a
certaine
note
of
a
wicked
man
,
who
loves
not
the
Lord
Jesus
,
that
he
is
crossed
,
and
accounts
himselfe
afflicted
or
ashamed
,
because
the
Kingdome
of
Christ
prospers
.
The
words
in
themselves
concern
the
exaltation
of
Christ
,
and
shew
how
God
raised
him
out
of
the
heap
of
rubbish
as
it
were
,
and
carried
him
up
to
heaven
,
and
made
him
their
Head
and
King
.
Head
,
I
say
,
over
all
things
,
giving
him
power
over
all
things
,
and
in
particular
in
respect
of
the
Angels
,
head
of
principalities
and
powers
;
and
in
respect
of
men
,
head
of
the
Church
.
Nor
is
it
barely
said
,
he
is
head
,
but
head
of
the
corner
,
which
is
a
Metaphor
borrowed
from
the
building
;
where
the
holy
Ghost
intends
to
shew
,
that
he
is
the
onely
foundation
of
the
Church
,
as
hath
been
shewed
in
the
first
verse
of
this
Chapter
.
And
he
is
well
said
to
be
Head
of
the
corner
,
because
upon
Christ
meet
(
as
the
two
sides
meet
in
the
corner
stone
)
both
Angels
and
men
;
and
amongst
men
,
both
the
Saints
in
heaven
,
and
the
godly
on
earth
;
and
amongst
men
on
earth
,
both
Jewes
and
Gentiles
,
even
all
the
Elect
of
all
nations
,
ages
,
and
conditions
in
the
world
.
First
,
it
should
teach
us
to
strive
by
all
means
to
get
into
his
service
,
that
is
so
powerfull
and
able
to
doe
so
much
for
his
servants
.
Secondly
,
It
shews
us
the
end
of
the
oppositions
of
all
wicked
men
:
Christ
shall
increase
and
prosper
,
and
they
shall
be
confounded
and
perish
.
Thirdly
,
it
should
especially
enforce
the
necessity
of
beleeving
in
Christ
:
wee
should
lie
upon
him
with
all
our
waight
,
as
the
building
doth
on
the
foundation
.
Fourthly
,
it
should
comfort
us
in
all
distresses
,
considering
what
end
God
gave
to
the
sufferings
of
Christ
,
and
so
it
is
urged
,
Heb.
12.2
.
The
consideration
of
the
manner
and
the
time
followes
.
Is
become
,
or
is
made
.
]
He
doth
not
tell
how
,
but
leaves
that
as
granted
to
be
effected
without
hands
,
even
by
the
speciall
providence
of
God
,
which
gives
us
occasion
to
take
speciall
notice
of
the
truth
,
that
in
things
of
the
Kingdome
of
Jesus
Christ
,
God
is
pleased
to
make
his
worke
,
or
to
worke
sometimes
without
using
any
of
the
meanes
which
the
world
takes
notice
of
,
hee
neglects
all
those
meanes
which
fall
within
the
expectation
,
Psal.
118.20
,
21.
as
here
for
the
proclaiming
of
the
Messias
,
there
was
not
any
one
order
,
or
rank
of
men
eminent
in
the
world
,
which
God
made
use
of
.
But
by
a
way
altogether
strange
to
the
world
,
erected
the
Christian
Monarchie
,
which
should
teach
us
,
not
to
limit
God
to
the
meanes
which
is
likeliest
to
us
,
but
to
live
in
all
things
by
faith
;
and
where
means
seeme
to
faile
,
then
with
Abraham
above
hope
,
and
under
hope
,
to
give
glory
to
God
,
and
cast
our selves
and
all
our
care
upon
God
.
Thus
of
the
manner
.
The
time
followes
▪
In
that
he
said
,
It
is
become
.
Christ
was
Head
of
the
corner
according
to
the
present
time
.
First
,
if
we
consider
the
type
of
it
,
Christ
was
become
head
of
the
corner
,
in
that
David
was
made
King
of
Israel
,
as
a
type
of
Christs
Kingdome
over
the
Church
.
Secondly
,
Christ
was
head
,
in
that
in
the
Apostles
time
he
had
received
power
after
his
Ascension
,
over
all
things
,
though
as
yet
the
Gentiles
were
not
so
fully
converted
.
Thirdly
,
that
hee
is
become
the
head
,
may
be
taken
prophetically
.
For
the
Prophets
,
to
expresse
the
certainty
of
a
thing
to
come
,
utter
it
in
the
words
of
the
present
tense
.
It
is
so
,
because
it
shall
as
surely
be
so
,
as
if
it
were
already
done
.
VERSE
8.
And
a
stone
to
stumble
at
,
and
a
rocke
of
offence
,
even
to
them
which
stumble
at
the
Word
,
being
disobedient
,
unto
the
which
thing
they
were
even
ordained
.
HItherto
of
the
punishments
upon
the
builders
.
The
punishment
upon
the
whole
body
of
unbeleevers
,
is
contained
in
this
verse
.
Wherein
note
first
,
the
kindes
of
punishment
:
Christ
is
a
rocke
of
offence
,
and
a
stone
of
stumbling
.
Secondly
,
the
causes
both
in
themselves
,
and
in
God
,
in
the
words
that
follow
:
A
rocke
of
offence
,
and
a
stone
of
stumbling
.
]
Since
wicked
men
have
refused
Christ
,
and
will
not
beleeve
in
him
;
hee
,
that
may
not
be
a
stone
of
foundation
,
will
prove
a
stone
of
stumbling
,
and
a
rocke
for
them
to
dash
on
,
till
they
be
dashed
to
pieces
:
which
words
import
the
fearefull
judgements
of
God
,
spiritually
afflicted
upon
unbeleevers
,
which
is
two-fold
.
First
,
they
shall
be
given
up
to
scandall
;
and
then
secondly
to
despaire
.
Before
I
open
the
words
particularly
,
divers
things
may
bee
noted
in
generall
:
First
,
that
the
punishments
that
light
upon
particular
wicked
men
,
Iudgements
inflicted
on
some
particular
offenders
,
belong
to
all
for
divers
reasons
.
are
to
be
accounted
the
punishments
of
the
whole
body
of
unbeleevers
;
as
here
despaire
and
taking
offence
at
Christ
,
it
may
light
upon
some
particular
offenders
onely
,
yet
they
are
punishments
belonging
to
all
.
First
,
because
there
is
no
judgement
but
all
wicked
men
have
deserved
it
.
Secondly
,
because
when
God
plagues
some
,
hee
meanes
all
,
he
threatens
all
.
Thirdly
,
because
no
wicked
man
can
be
sure
for
the
time
to
come
,
that
he
shall
not
fall
into
them
.
Fourthly
,
because
the
afflictions
of
this
life
are
typicall
to
wicked
men
;
as
despaire
is
a
typicall
hell
,
and
so
all
other
judgements
are
but
little
hells
.
And
this
doctrine
should
much
amaze
impenitent
sinners
,
if
they
consider
,
that
any
fearefull
judgment
they
see
fall
upon
others
,
may
fall
upon
them
;
and
that
God
is
as
well
displeased
with
their
sinnes
,
as
with
the
sins
of
those
he
so
plagued
,
as
Christ
shewes
,
Luk.
13.1
.
to
6.
Secondly
,
that
from
one
and
the
same
cause
,
may
arise
divers
and
contrary
effects
:
as
Christ
,
that
is
a
stone
of
foundation
to
the
beleever
,
is
a
stone
of
stumbling
to
the
unbeleever
.
Thus
in
Luke
2.
hee
was
appointed
for
the
rising
and
falling
of
many
in
Israel
:
Thus
the
Gospell
of
peace
is
to
wicked
men
a
fire
,
a
sword
,
a
fanne
:
It
is
a
savour
of
life
to
the
godly
,
and
a
savour
of
death
to
the
wicked
,
2
Cor.
2.
as
the
Sunne
melteth
the
wax
,
and
hardneth
the
clay
.
This
comes
to
passe
by
accident
,
and
by
the
corruption
that
is
in
the
hearts
of
wicked
men
,
and
by
the
fearefull
judgements
of
God
.
Use.
The
use
should
be
to
teach
us
therefore
not
to
rest
in
the
having
of
,
the
meanes
of
salvation
;
as
the
preaching
of
the
Word
,
&c.
for
through
thy
corruption
it
may
be
a
meanes
of
greater
damnation
.
Thirdly
,
that
of
all
judgements
in
this
life
,
spirituall
judgements
are
the
worst
;
which
appeares
from
hence
in
this
,
that
when
the
Lord
would
declare
his
speciall
displeasure
upon
wicked
men
,
hee
threatens
these
in
this
place
as
the
most
fearfull
.
Now
for
explication
of
this
point
.
All
judgements
in
this
life
are
either
spirituall
or
temporall
.
By
temporall
judgements
,
I
meane
such
as
have
their
proper
effects
on
the
outward
man
,
such
as
are
,
poverty
,
disgrace
,
sicknesse
,
imprisonment
,
losses
in
mens
estates
,
and
the
like
.
By
spirituall
judgements
,
I
meane
such
as
have
their
proper
effects
upon
the
soule
:
as
for
example
;
Hardnesse
of
heart
,
the
spirit
of
slumber
,
desertion
,
or
the
absence
of
God
,
the
taking
away
of
the
gifts
of
the
minde
,
the
with-holding
of
the
Gospel
,
the
delivering
of
men
up
to
the
power
of
Satan
,
or
to
the
love
of
lies
,
terrours
of
despaire
,
or
taking
of
offence
;
of
which
latter
,
in
this
place
.
Spirituall
plagues
are
worse
than
temporall
crosses
,
for
divers
reasons
.
Now
these
spirituall
judgements
are
much
worse
than
any
of
the
former
temporall
crosses
;
first
,
because
these
judgements
light
vpon
the
best
part
of
man
,
which
is
the
soule
:
and
by
how
much
the
soule
is
better
than
the
body
,
by
so
much
it
is
worse
to
be
distressed
in
soule
than
in
body
.
Secondly
,
because
they
with-hold
from
us
the
best
good
,
which
is
God
or
Christ
:
now
,
that
which
straightens
us
in
the
best
things
,
must
needs
be
the
worst
kinde
of
restraint
.
Thirdly
,
because
these
crosses
are
more
hardly
cured
:
it
is
much
easier
to
heale
a
sicknesse
in
the
body
,
than
a
disease
in
the
soule
.
Fourthly
,
because
these
judgements
for
the
most
part
are
inflicted
upon
the
worst
offenders
:
I
say
,
for
the
most
part
;
for
sometimes
the
godly
themselves
may
bee
scourged
for
a
time
,
and
for
just
reasons
,
with
some
kindes
of
spirituall
judgements
.
Use
:
The
use
may
bee
(
first
)
for
reproofe
of
the
madnesse
of
multitudes
of
people
in
the
world
,
that
can
bee
extreamly
vexed
and
grieved
for
worldly
crosses
,
yet
have
no
sense
or
care
of
spirituall
judgements
:
they
how●e
upon
their
beds
,
if
God
take
from
them
corne
,
or
wine
,
or
the
fruits
of
the
field
;
but
never
grieve
if
God
take
the
Gospel
from
them
:
they
are
much
troubled
if
they
lose
the
favour
of
their
greatest
friends
;
but
never
mourne
because
God
hath
forsaken
them
:
they
are
very
impatient
if
their
bodies
be
sicke
,
and
yet
very
quiet
if
their
soules
be
sicke
:
they
would
thinke
themselves
undone
if
they
were
carried
to
prison
,
who
yet
are
not
much
moved
at
it
,
that
God
should
deliver
them
up
to
Satan
.
Secondly
,
this
should
much
comfort
godly
men
and
women
in
all
their
afflictions
,
and
it
should
make
them
patient
,
because
though
God
afflicts
them
in
their
bodies
or
estates
,
yet
he
spareth
their
soules
,
and
doth
not
execute
those
outward
crosses
but
with
much
compassion
.
Thirdly
,
it
should
teach
us
how
to
pray
in
the
case
of
afflictions
:
if
they
be
spirituall
judgements
,
we
may
pray
directly
for
the
removeall
of
them
;
but
for
temporall
judgements
,
we
must
pray
with
condition
.
And
thus
of
the
generall
o●servations
.
Before
I
enter
upon
the
particular
breaking
open
of
the
doctrine
of
this
verse
,
it
will
not
be
amisse
●o
shew
,
that
this
,
and
such
doctrine
as
this
,
is
not
unprofitable
.
Quest.
For
some
one
might
say
,
To
what
end
serves
this
doctrine
of
Gods
dealing
with
unbeleevers
?
Answ.
I
answer
:
it
is
profitable
both
for
godly
men
and
wicked
men
.
For
wicked
men
may
hence
heare
and
feare
,
and
doe
no
more
wickedly
,
seeing
hence
they
may
discerne
what
they
may
come
to
,
if
they
prevent
it
not
by
repentance
.
And
for
godly
men
,
they
may
hence
be
the
more
inflamed
with
the
admiration
of
Gods
goodnesse
,
when
they
shall
heare
of
their
owne
priviledges
by
〈◊〉
.
Such
Scriptures
as
this
,
containe
the
arraignment
and
triall
of
the
ungodly
.
Now
it
is
very
profitable
for
us
to
stand
by
,
and
heare
the
triall
.
Wee
know
multitudes
of
innocent
men
flocke
to
the
Assises
to
heare
the
arraignment
of
malefactors
,
which
breeds
in
them
,
first
,
contentment
in
the
observation
of
the
solemnity
and
manner
of
administration
of
justice
:
secondly
,
a
feare
to
offend
:
the
terrour
of
their
sentence
frights
the
heart
for
many
dayes
after
:
thirdly
,
a
love
of
innocency
:
it
makes
men
love
innocency
much
the
better
for
a
long
while
after
:
fourthly
,
compassion
to
malefactors
:
it
softens
the
heart
,
and
makes
men
fit
to
shew
mercy
to
these
poore
condemned
men
.
The
like
to
all
this
is
bred
by
the
consideration
of
such
doctrines
as
this
.
In
the
words
of
this
verse
then
two
things
are
to
bee
noted
:
first
,
the
kinds
of
punishments
inflicted
upon
the
body
of
unbeleevers
:
secondly
,
the
causes
of
it
.
The
kindes
are
two
:
first
,
God
will
deliver
them
up
to
scandall
,
and
then
to
despaire
:
to
scandall
,
as
Christ
is
a
stone
of
stumbling
:
to
despaire
,
as
Christ
is
a
rocke
of
offence
.
These
words
are
taken
out
of
the
Prophet
Esay
,
chap.
8.
where
the
Lord
intends
by
them
to
denounce
the
reprobation
of
the
Jewes
,
as
some
thinke
,
or
rather
foretels
the
spirituall
judgements
which
shall
be
inflicted
upon
them
.
The
Apostle
in
this
place
applies
the
words
to
the
unbeleevers
of
his
time
,
among
whom
the
obstinate
Jewes
were
chiefe
,
to
shew
,
that
as
the
other
Scripture
was
comfortable
to
the
godly
,
so
were
there
places
that
did
threaten
the
wicked
:
and
that
as
the
former
place
did
prove
Christ
a
stone
of
foundation
for
the
godly
,
so
this
did
shew
that
Christ
was
a
stone
in
another
sense
to
the
wicked
.
Christ
is
a
stone
of
triall
to
all
men
in
the
Church
,
because
the
doctrine
of
Christ
tries
men
whether
they
bee
elected
or
rejected
,
good
or
bad
:
so
Esay
28.16
.
Againe
,
Christ
is
a
precious
stone
to
the
beleever
:
and
thirdly
,
here
a
stone
of
stumbling
to
the
unbeleevers
.
Now
that
we
may
know
what
offence
or
scandall
is
,
we
may
be
helped
by
the
Etymologie
of
the
originall
words
:
For
scandall
in
the
originall
is
either
derived
of
a
word
that
signifies
,
to
halt
,
or
else
it
noteth
any
thing
that
lieth
in
a
mans
way
,
a
stone
,
or
a
piece
of
wood
,
against
which
,
hee
that
runneth
,
stumbleth
,
&
so
hurteth
or
hindreth
himselfe
:
It
most
properly
signifieth
rest
,
or
a
certain
crooked
piece
with
a
baite
upon
it
in
instruments
,
by
which
mice
,
or
wolves
,
or
foxes
are
taken
▪
and
thence
the
Church
translated
the
name
of
scandall
,
to
note
the
snares
by
which
men
are
catched
,
as
beasts
are
in
grins
and
baites
:
so
the
word
it
seemes
is
used
.
So
then
a
scandall
is
any
thing
which
causeth
or
occasioneth
offences
,
Scandall
defined
and
distinguished
.
by
which
a
man
is
made
to
halt
,
or
is
brought
into
a
snare
,
or
made
to
stand
still
,
or
fall
in
matter
of
religion
,
or
salvation
:
And
so
the
sorcerers
were
a
stumbling
blocke
to
Pharaoh
,
and
the
false
prophets
to
Ahab
,
and
the
lying
signes
of
Antichrist
,
to
such
as
love
not
the
truth
.
Now
all
scandall
may
be
thus
divided
:
Scandall
is
either
active
or
passive
,
that
is
,
given
or
taken
:
Scandall
given
,
is
when
the
authour
of
the
action
is
likewise
the
cause
of
the
hurt
that
comes
by
it
:
Thus
Elias
sonnes
were
scandalous
:
thus
David
by
his
grievous
sinnes
gave
offence
,
1
Sam.
2.17
.
2
Sam.
18.22
.
&c.
and
thus
Scandall
is
given
either
by
evill
doctrine
,
first
,
whether
hereticall
,
secondly
,
or
supersti●ious
:
or
else
by
wickednesse
of
life
,
or
by
wilfull
abuse
of
Christian
liberty
.
Offence
taken
is
either
from
our selves
or
from
others
:
A
man
may
be
an
offence
,
a
stumbling
blocke
to
himselfe
,
by
dallying
with
some
speciall
beloved
corruption
:
of
which
our
Saviour
Christ
saith
▪
If
thine
eye
offend
thee
pull
it
out
,
or
thy
hand
,
or
thy
foot
,
&c.
Matth.
3.29
.
Scandall
taken
from
others
,
is
either
that
they
call
humane
,
or
that
they
call
diabolicall
:
Scandall
taken
,
which
they
call
humane
,
may
either
bee
found
in
godly
men
,
or
wicked
men
:
godly
Christians
that
are
weake
,
may
be
offended
,
or
hindred
in
religion
divers
wayes
:
as
either
by
reason
of
the
persecution
and
oppression
of
the
godly
:
or
by
the
heresies
or
dissentions
of
men
in
the
Church
,
or
by
the
flourishing
estate
and
prosperity
of
the
wicked
:
as
also
by
the
liberty
some
of
the
godly
take
in
things
indifferent
,
for
the
advancing
of
the
Gospel
in
case
of
necessity
:
As
when
Paul
,
for
the
gaining
of
the
Gentiles
,
neglected
Moses
Law
.
This
was
an
offence
to
many
beleeving
Jewes
&
contra
,
&c.
Wicked
men
also
take
offence
as
here
in
this
text
is
manifest
.
Now
,
the
offence
which
they
call
diabolicall
,
is
that
,
when
men
wilfully
and
perversly
will
provoke
themselves
to
sinne
freely
,
because
of
the
examples
of
the
vices
of
godly
men
:
as
when
the
drunkennesse
of
Noah
,
the
incest
of
Lot
,
the
adultery
and
murther
of
David
,
the
perjury
of
Peter
,
or
the
like
,
is
alledged
to
maintaine
themselves
in
a
liberty
of
sinning
:
It
is
the
scandall
of
wicked
men
,
which
is
here
meant
.
Now
wicked
men
make
themselves
miserable
in
this
case
of
scandall
both
wayes
:
By
giving
offence
,
and
by
taking
offence
.
By
giving
offence
,
and
so
Christ
curseth
them
for
offending
his
little
ones
,
Mat.
18.
Wicked
men
offend
them
either
by
the
subtilty
of
false
and
corrupt
doctrine
,
or
by
provocation
and
inticement
,
or
by
evill
example
,
or
by
discouraging
them
with
reproaches
,
threats
or
oppositions
,
or
the
like
:
but
this
kind
of
offence
is
not
meant
here
.
It
is
offence
taken
,
which
is
noted
here
as
a
grievous
curse
upon
them
;
and
amongst
offences
taken
,
this
is
their
misery
,
that
they
gather
offence
from
what
should
have
been
the
cause
of
their
holinesse
and
happinesse
,
even
from
Christ
.
Answ.
Wicked
men
w●re
offended
as
Christ
in
many
things
.
E●a
.
53.2
.
Ioh.
18.36
.
Mat.
9.10
.
The
Jewes
were
offended
:
First
,
at
the
vilenesse
of
his
person
,
or
his
meane
condition
.
Secondly
,
at
the
poverty
and
simplicity
of
his
Disciples
.
Thirdly
,
at
the
obscurity
of
his
Kingdome
,
being
without
wordly
pompe
and
glory
.
Fourthly
,
at
his
conversation
,
because
he
kept
company
with
sinners
.
Fifthly
,
at
his
doctrine
:
partly
,
because
he
reproved
their
superstition
and
hypocrisie
and
the
traditions
of
their
fathers
,
and
partly
because
he
taught
,
that
justification
could
not
bee
had
by
Moses
Law
,
but
must
bee
sought
by
beleeving
in
him
:
as
also
by
other
particular
directions
;
as
,
that
man
must
eate
of
his
flesh
,
that
he
was
the
Sonne
of
God
,
that
he
was
older
than
Abram
,
&c.
lastly
,
at
his
miracles
:
for
they
thought
he
did
it
by
some
Divell
.
Thus
in
our
times
the
Papists
,
they
take
offence
at
the
newnesse
of
our
Religion
,
as
they
pretend
;
at
the
freenesse
of
the
people
that
professe
it
;
at
the
doctrine
of
justification
by
faith
alone
,
&c.
Thus
also
wicked
men
in
the
Church
are
offended
at
the
small
number
of
such
as
are
sincere
,
at
the
plainnesse
of
the
preaching
of
the
Gospell
,
or
such
like
.
Quest.
2.
Might
some
one
say
,
What
if
wicked
men
be
offended
,
is
that
such
a
great
misery
?
Answ.
Yes
:
for
it
is
many
times
the
occasion
of
their
ruine
.
For
wee
see
many
men
keepe
these
objections
in
their
hearts
till
their
death
,
by
which
they
are
hardned
from
all
care
of
salvation
by
Christ
:
at
the
best
it
is
a
notable
hindrance
for
the
time
;
it
frustrates
them
of
the
Gospel
,
and
of
the
communion
of
Saints
,
&c.
●se
.
The
use
may
bee
(
first
)
for
information
:
Wee
may
hence
see
what
an
infectious
sorceresse
unbeleefe
is
:
It
can
make
things
exceeding
good
to
prove
exceeding
evill
to
them
:
it
can
make
God
,
the
Word
,
the
Sacraments
,
and
Christ
himselfe
(
all
good
)
to
be
occasions
of
extreme
evill
to
him
.
Wicked
men
are
like
spiders
,
that
can
sucke
poison
out
of
the
sweetest
flowers
.
Secondly
,
this
should
serve
for
great
humiliation
unto
all
wicked
men
,
that
finde
themselves
stopped
or
hindered
,
or
cast
out
of
the
way
by
receiving
scandall
into
their
hearts
:
They
should
here
take
notice
of
it
,
that
it
is
a
singular
curse
of
God
,
when
God
leaves
a
man
to
the
liberty
of
admitting
poysonfull
objections
,
and
thereby
to
bee
hardned
against
the
care
for
his
owne
soule
in
matters
of
Religion
.
Men
little
thinke
of
the
fearfulnesse
of
such
mens
cases
;
which
must
needs
be
extreamly
evill
,
either
if
they
looke
upward
to
see
●hat
God
doth
expose
them
to
this
offence
,
as
a
way
of
singular
punishment
,
or
if
they
looke
to
the
effect
;
whatsoever
they
can
say
,
yet
their
poore
soules
in
the
meane
time
are
left
destitute
of
mercy
,
or
the
profit
and
power
of
it
.
Might
some
one
say
,
How
can
they
helpe
it
,
Christ
is
a
stone
of
stumbling
,
not
actively
,
but
passively
:
Sol.
Note
.
hee
doth
not
make
them
stumble
,
but
they
through
their
ignorance
(
walking
in
darknesse
)
or
through
their
precipitation
,
running
headlong
in
things
,
or
through
the
poyson
of
some
beloved
sin
,
which
hath
altogether
corrupted
their
taste
,
doe
fall
at
the
doctrine
of
Christ
,
or
turne
the
precious
things
of
Christ
into
poyson
,
by
reason
of
the
venome
lying
in
themselves
.
Thirdly
,
such
taking
offence
is
a
judgement
.
Weake
Christians
should
be
warned
and
temper
themselves
so
,
as
to
refraine
the
weaknesse
of
being
so
apt
to
be
offended
at
the
liberty
of
strong
Christians
;
and
to
this
end
they
should
take
heed
of
doubtfull
disputations
,
or
ensnaring
themselves
about
the
use
of
indifferent
things
.
For
though
God
pities
them
,
yet
they
are
much
plagued
by
their
opinions
,
and
intanglements
herein
.
For
first
,
they
sinne
against
their
brethren
by
rash
censure
,
and
despising
them
;
and
secondly
,
they
wrong
their
owne
soules
:
for
sometimes
they
are
hindred
in
the
Word
,
and
sometimes
lose
the
benefit
of
the
Sacraments
by
their
ignorant
scruples
,
and
sometimes
they
draw
much
trouble
and
molestation
upon
them
;
and
lastly
,
they
many
times
open
the
mouthes
of
wicked
men
to
revile
them
,
and
exasperate
them
against
the
good
way
of
God
.
To
conclude
therefore
this
use
.
Since
offence
is
the
rod
of
the
wicked
,
let
not
godly
men
suffer
it
to
rest
on
their
lot
.
Fourthly
,
since
wicked
men
,
by
the
judgement
of
God
,
and
their
owne
frowardnesse
,
are
so
apt
to
receive
offence
,
it
should
teach
the
godly
to
order
themselves
so
towards
them
,
that
they
give
no
offence
unto
them
,
I
say
,
give
no
offence
,
so
as
the
fault
should
be
in
the
godly
,
but
rather
they
should
strive
to
overcome
this
frowardnesse
of
wicked
men
,
by
all
possible
care
,
both
to
put
them
to
silence
,
and
by
keeping
them
silent
.
Now
,
because
there
bee
some
things
,
wherein
regard
must
not
be
had
of
the
offence
of
wicked
men
,
I
will
open
this
point
distinctly
,
and
shew
,
First
,
in
what
things
the
offence
of
wicked
men
is
not
to
be
regarded
.
Secondly
,
in
what
things
we
must
take
heed
we
give
them
not
offence
,
or
in
what
things
we
may
be
guilty
of
giving
offence
to
them
.
Thirdly
,
what
rules
may
be
observed
in
our
carriage
,
which
may
silence
wicked
men
,
or
compell
respect
and
estimation
from
them
,
or
at
least
put
them
to
silence
,
&c.
For
the
first
;
if
wicked
men
be
offended
for
doing
good
,
Wherein
wee
are
not
to
regard
the
offence
of
wicked
men
.
wee
are
not
to
regard
their
offence
:
as
when
the
Pharisees
were
offended
at
Christ
,
hee
cared
not
,
but
said
,
Let
them
alone
,
they
are
blind
,
and
leaders
of
the
blind
,
&c.
Matth.
15.14
.
And
so
the
Apostles
answered
,
It
is
better
to
obey
God
than
men
,
Act.
5.29
.
It
is
better
that
scandall
arise
,
than
that
the
truth
should
be
forsaken
.
Thus
Michaiah
cares
not
for
the
offence
of
Ahab
,
nor
Eliah
:
and
in
this
case
,
Levi
is
not
to
respect
father
or
mother
,
brethren
or
children
,
Deut.
33.9
.
And
so
though
wicked
men
be
offended
,
wee
must
preach
the
Gospel
with
all
plainenesse
,
and
not
affect
wisedome
of
words
,
1
Cor.
1.23
.
and
wee
must
labour
for
the
meate
that
perisheth
not
,
and
must
pray
unto
God
,
and
use
religious
exercises
in
our
houses
,
as
Daniel
did
:
wee
must
renew
Justification
by
our
owne
workes
,
and
we
must
suffer
in
a
good
cause
,
and
we
must
with
strictnesse
avoid
the
excesses
of
the
time
.
In
what
things
we
may
be
guilty
of
giving
offence
to
wicked
men
.
Now
for
the
second
.
Wee
may
be
guilty
of
giving
offence
to
the
wicked
:
First
,
by
scandalous
and
vitious
life
:
thus
David
gave
offence
.
Secondly
,
by
indiscretion
in
the
manner
of
doing
good
duties
;
as
if
men
pray
,
or
fast
,
or
give
almes
to
be
heard
or
seene
of
men
.
Thirdly
,
by
rash
zeale
;
as
when
men
proclaime
to
the
world
a
great
deale
of
strictnesse
in
things
that
are
not
grounded
upon
the
Word
,
and
yet
are
tainted
openly
with
knowne
infirmities
and
sinnes
:
or
when
men
are
violent
and
rash
censurers
,
especially
in
things
they
commit
themselves
:
or
when
men
neglect
their
calling
,
and
live
inordinately
,
and
are
busie-bodies
under
pretence
of
Religion
:
or
when
men
that
have
a
faire
dore
opened
to
doe
good
by
preaching
the
Gospel
,
will
not
yeeld
in
some
indifferent
things
,
that
they
may
winne
them
;
as
,
woe
had
beene
to
Paul
if
hee
had
not
beene
a
Jew
with
the
Jewes
,
that
hee
might
gaine
the
Jewes
thereby
:
or
necessity
lay
upon
him
the
preaching
of
the
Gospel
,
or
to
preach
the
Gospel
,
though
it
were
clogg'd
at
that
time
with
condition
of
yeelding
to
the
Jewish
ceremonies
,
1.
Cor.
9.
Rules
for
the
preventing
of
scandall
.
Now
for
the
third
.
There
are
divers
excellent
rules
that
may
much
adorne
the
lives
of
Christians
in
their
courage
towards
the
wicked
;
and
so
either
prevent
scandall
,
or
leave
them
without
excuse
,
themselves
being
judges
,
as
they
will
confesse
in
the
day
of
visitation
.
These
things
then
will
much
advance
our
cause
before
wicked
men
,
to
shew
in
our
conversation
,
First
,
integrity
,
and
harmelesnesse
,
and
sound
care
of
the
practising
of
godlinesse
,
Philip.
1.15
,
16.
Secondly
,
submission
and
obedience
unto
the
King
,
and
his
humane
ordinances
,
1
Pet.
2.13
,
14
,
15.
Thirdly
,
reverence
and
feare
,
when
we
entreate
of
any
thing
that
concernes
God
and
Religion
,
1
Pet.
3.16
.
Fourthly
,
meeknesse
of
wisedome
,
expressing
a
minde
free
from
conceitednesse
,
frowardnesse
,
or
affectation
,
Iam.
3.13
.
Fifthly
,
mercy
to
the
poore
,
and
a
minde
free
from
the
greedy
desire
of
earthly
things
,
a
serious
declaration
of
the
contempt
of
the
world
,
Iam.
1.26
.
Mat.
5.16
.
&c.
Sixthly
,
quietnesse
and
peace
;
to
be
shewed
(
first
)
in
studying
to
be
quiet
,
and
to
meddle
with
our
owne
businesse
:
secondly
,
in
making
peace
amongst
others
,
Matth.
5.8
.
Seventhly
,
love
to
our
enemies
,
being
ready
to
pray
for
them
,
or
doe
them
any
good
.
Lastly
,
hence
may
bee
gathered
some
matter
of
consolation
for
the
godly
.
For
first
,
if
the
Lord
have
kept
them
from
taking
offence
,
he
hath
freed
them
from
a
great
and
sore
spirituall
judgement
.
Secondly
,
if
the
wicked
should
be
so
perverse
as
to
take
offence
when
hee
gives
none
;
yet
this
may
stay
him
,
that
Christ
himselfe
was
an
offence
unto
them
.
Thirdly
,
as
it
is
a
great
judgement
to
be
offended
at
Christ
:
so
it
is
a
great
mercy
and
supernaturall
grace
,
when
the
Lord
makes
our
hearts
able
to
love
the
Lord
Jesus
in
all
sincerity
.
Hitherto
of
the
first
kinde
of
punishment
:
the
second
is
,
that
Christ
shall
be
to
them
A
rocke
of
offence
,
that
is
,
they
shall
fall
upon
Christ
,
as
the
ship
doth
upon
the
rocke
,
and
be
broken
all
to
pieces
:
there
shall
be
a
desperate
anguish
upon
their
consciences
,
perceiving
themselves
to
have
no
right
it●
Christ
,
by
the
fea●e
of
which
,
as
men
that
have
suffered
shipwracke
,
they
shall
be
out
of
all
hope
of
mercy
.
Thus
he
that
falleth
on
this
stone
,
shall
be
broken
,
and
upon
whom
it
shall
fall
,
hee
shall
be
ground
to
powder
,
Luk.
20.17
.
The
consciences
of
wicked
men
are
diversly
affected
:
some
are
without
feeling
of
any
grievance
in
the
matters
of
their
soules
;
some
have
feeling
.
The
conscience
is
without
feeling
,
either
through
a
continuall
security
and
sleepinesse
,
which
is
in
all
men
,
or
through
a
fearednesse
,
by
which
some
men
are
growne
past
feeling
.
Now
those
wicked
men
that
have
any
feeling
,
in
this
text
are
cast
into
two
sorts
;
for
either
they
are
offended
,
or
they
despaire
.
Christ
is
to
those
latter
,
an
occasion
of
their
ruine
,
they
suffer
shipwracke
upon
Christ
,
which
is
joyned
with
singular
offence
,
or
paine
,
or
grievance
of
their
consciences
.
This
rocke
is
like
that
in
the
Iudges
,
chap.
6.21
.
out
of
which
fire
went
and
consumed
them
.
The
despaire
that
wicked
men
feele
is
of
two
sorts
.
For
either
it
is
a
despair
,
which
riseth
from
their
perswasion
of
their
want
of
help
in
spirituall
things
,
or
from
their
want
of
help
in
outward
things
:
sometimes
they
fall
into
desperate
torments
,
and
griefes
,
and
feares
about
outward
things
,
either
upon
feare
of
danger
,
or
upon
an
apprehension
that
they
are
utterly
undone
,
or
shall
be
in
matters
of
the
world
:
this
was
the
despaire
mentioned
,
Deut.
28.66
,
67.
and
this
despaire
was
in
Saul
,
Achitophel
and
Belshazzer
,
Dan.
5.
and
in
the
Jews
,
when
they
said
there
was
no
hope
,
Ier.
2.25
.
and
this
was
in
the
Egyptians
,
Babylonians
,
Tyrians
;
and
their
case
in
the
desolation
of
their
estate
by
warre
,
mentioned
in
many
chapters
of
the
Prophet
Esay
.
But
this
despaire
is
not
meant
here
:
for
this
is
a
despaire
of
all
helpe
or
salvation
of
the
soule
by
Christ
;
conceiving
,
that
they
are
utterly
cast
off
of
God
,
and
shall
perish
for
ever
.
Thus
Cain
and
Iudas
despaired
of
all
mercy
in
God
.
And
this
despaire
of
salvation
and
all
happinesse
,
is
felt
either
in
hell
,
How
many
waies
wicked
men
may
despaire
.
or
at
the
day
of
judgement
,
or
in
this
life
.
First
,
it
is
certaine
,
that
the
wicked
feele
an
eternall
despaire
in
hell
,
which
increaseth
their
torments
,
because
they
have
no
hope
of
ease
or
helpe
:
and
thus
also
the
divels
despaire
.
This
despaire
in
hell
,
is
a
meere
gnawing
the
conscience
,
and
tormenting
it
,
which
never
dieth
.
Secondly
,
they
also
feele
despaire
with
singular
horrour
when
they
come
to
appeare
before
Jesus
Christ
at
the
last
day
,
when
they
behold
the
face
of
the
Judge
,
and
feele
within
them
a
witnesse
that
tels
them
they
shall
bee
damned
.
This
torment
will
then
come
upon
them
,
like
the
paines
of
a
woman
in
travell
;
and
their
anguish
will
be
so
great
,
that
they
will
cry
to
the
mountaines
to
cover
them
from
the
face
of
the
Judge
,
1
Thess.
5.3
.
Thirdly
,
now
the
first
degree
of
this
despaire
,
And
this
is
noted
here
as
a
grievous
curse
of
God
inflicted
upon
unbeleevers
.
Despaire
is
one
of
Gods
most
fearfull
judgements
in
this
world
;
which
when
God
inflicteth
,
hee
may
bee
said
to
raine
upon
them
fire
and
brimstone
,
and
an
horrible
tempest
,
Psal.
11.6
.
Most
fearfull
is
their
case
,
when
the
wrathfull
Arme
of
God
takes
hold
of
them
,
and
he
poures
out
his
indignation
upon
them
:
this
will
make
their
loynes
to
shake
,
Psal.
69.23
,
24.
They
are
then
like
the
raging
sea
,
having
no
peace
within
them
,
Esa.
57.
ult.
They
are
brought
to
the
King
of
terrors
,
and
their
confidence
is
rooted
out
,
Iob
18.11
,
14.
There
they
were
in
great
feare
,
Psal.
14.5
.
They
are
said
to
blaspheme
God
,
and
gnaw
their
tongues
,
Revel.
16.9
,
10.
While
Gods
Saints
sing
for
joy
of
heart
,
they
howle
for
vexation
of
spirit
,
Esa
▪
●5
.
14
.
They
could
be
glad
to
run
into
the
holes
of
the
rockes
,
and
into
the
caves
of
the
earth
for
feare
of
the
Lord
,
and
the
glory
of
his
Majestie
,
when
he
comes
thus
terribly
to
shake
the
earth
,
Esa.
2.19
.
Surely
,
such
is
the
case
of
the
wicked
;
&
this
is
the
portion
of
their
cup
that
know
not
God
.
And
how
terrible
this
torment
is
in
the
heart
of
a
wicked
man
,
may
appeare
,
if
we
consider
but
what
torment
the
very
godly
suffer
in
their
despaire
,
which
is
farre
easier
than
that
of
the
wicked
.
David
saith
,
the
paines
of
hell
compassed
him
,
Psal.
18.5
,
6.
and
116.3
.
and
that
Gods
terrours
did
cut
him
off
;
and
that
he
was
ready
to
die
,
and
that
,
while
he
suffred
Gods
terrors
,
he
was
distracted
,
Psalm
.
88.15
,
16.
as
also
it
may
appeare
by
those
torments
which
the
very
despaire
for
outward
things
hath
put
wicked
men
to
,
which
is
farre
lesse
grievous
than
this
despaire
of
Gods
mercy
and
eternall
salvation
:
and
yet
in
that
case
their
paines
are
compared
to
the
paine
of
a
woman
in
travell
,
Psal.
48.6
.
See
more
at
large
of
the
horrible
plight
wicked
men
have
beene
in
in
this
respect
,
in
the
description
of
the
judgements
should
fall
upon
the
forraine
nations
,
rendred
by
the
Prophet
Esay
in
many
chapters
.
Uses
.
The
use
may
be
,
first
,
for
great
amazement
to
wicked
men
,
that
now
perhaps
laugh
and
sing
in
the
jollity
of
their
hearts
.
O
let
them
remember
what
God
may
doe
to
them
▪
What
case
will
they
be
in
,
if
God
bring
them
once
to
despaire
?
And
this
is
the
portion
of
their
cup.
Oh!
if
the
terrour
of
a
King
be
as
the
roaring
of
a
Lion
;
what
then
is
their
case
,
if
God
shall
reveale
his
wrath
from
heaven
upon
them
for
their
weighty
sinnes
!
And
the
more
should
they
be
affrighted
,
because
despaire
is
but
as
it
were
the
beginning
of
evils
.
They
feele
it
for
a
short
time
on
earth
,
but
shall
feele
it
for
ever
in
hell
.
And
therefore
,
if
it
be
possible
,
they
should
be
perswaded
in
time
to
repent
,
that
they
may
be
delivered
from
this
great
wrath
to
come
.
Oh
how
easie
,
in
comparison
,
might
mens
repentance
be
,
if
they
would
be
warned
in
time
!
Secondly
,
this
doctrine
may
breed
in
us
a
wonderfull
awfulnesse
and
feare
of
God
:
when
wee
reade
of
such
judgements
in
Scripture
,
or
behold
any
poore
wretches
tormented
with
this
judgement
,
it
should
breed
in
us
not
onely
an
infallible
assurance
that
there
is
a
God
,
or
that
there
shall
be
a
hell
of
wofull
torments
,
or
the
like
;
but
it
should
especially
make
us
thinke
of
God
with
all
reverence
,
and
be
afraid
to
displease
him
:
for
dominion
and
feare
are
ever
with
him
,
Iob
25.2
.
This
doctrine
should
make
us
resolute
to
goe
our
wayes
and
sinne
no
more
:
the
counsell
of
the
wicked
should
be
farre
from
us
,
seeing
he
can
thus
put
out
their
candle
,
and
make
them
drinke
of
the
wrath
of
the
Almighty
,
Iob
21.17
,
20.
Thirdly
,
it
should
worke
in
all
of
us
a
care
to
use
all
meanes
that
we
may
be
kept
from
despaire
,
Quest.
What
then
should
we
do
that
we
fall
not
into
despaire
?
Answ.
Some
things
are
to
be
avoided
,
some
things
are
to
be
done
.
If
we
would
not
fall
into
despaire
,
Preservatives
against
despair
.
First
,
we
must
take
heed
of
wilfull
unbeliefe
,
such
as
was
in
the
Jewes
;
when
men
not
onely
neglect
the
assurance
of
salvation
brought
by
Christ
,
but
contemne
it
,
and
strive
to
put
all
such
cares
out
of
their
heads
.
Secondly
,
we
must
take
heed
of
stumbling
.
If
men
feele
their
hearts
to
bee
insnared
in
respect
of
Christ
,
and
that
they
are
tossed
with
vile
objections
,
&c.
let
them
looke
to
themselves
,
and
amend
in
time
:
for
if
Christ
be
a
stone
of
stumbling
,
he
may
be
a
rocke
of
offence
.
Thirdly
,
we
must
take
heed
of
security
,
and
contempt
of
the
knowledge
of
God's
waies
.
Despaire
will
worke
terribly
,
when
it
lights
upon
2
minde
that
hath
contemned
knowledge
,
and
lived
in
all
ease
and
security
,
Iob
21.1
,
to
20.
Fourthly
,
we
must
take
heed
of
apostasie
from
the
profession
of
the
love
of
the
truth
:
for
despaire
is
many
times
a
wofull
scourge
to
such
kinde
of
creatures
;
as
the
stories
record
,
and
experience
shewes
.
Fifthly
,
we
must
in
generall
take
heed
of
all
grosse
and
presumptuous
sins
,
especially
the
sinnes
against
the
third
,
sixt
,
and
seventh
Commandements
:
for
usually
these
sinnes
goe
before
in
the
desperation
;
such
as
are
,
swearing
,
and
cursing
,
and
perjury
,
and
murther
,
and
incest
,
and
whoredome
,
&c.
The
wicked
flee
when
no
man
pursues
them
:
but
the
righteous
are
bold
as
a
Lion
,
Prov.
28.1
.
and
14.14
.
Now
(
secondly
)
there
are
other
things
which
we
must
doe
,
that
wee
may
avoid
despaire
.
First
,
we
must
not
smother
our
doubts
in
matters
of
Religion
,
especially
in
the
cases
of
our
conscience
,
but
take
the
paines
to
aske
and
seeke
resolution
:
else
that
which
is
but
doubting
at
the
first
,
may
prove
to
be
despaire
in
the
end
.
Those
lesser
sores
in
mens
hearts
may
fester
and
rankle
within
us
,
till
they
prove
to
this
great
disease
.
Secondly
,
we
must
store
our
heads
with
the
promises
of
the
Gospell
,
and
those
comfortable
places
of
Scripture
,
as
may
breed
in
us
a
full
perswasion
of
Gods
singular
compassion
and
mercy
towards
all
penitent
sinners
,
and
withall
do
shew
us
that
plentifull
redemption
in
Jesus
Christ
,
and
the
marvellous
efficacie
of
his
blood
to
cleanse
us
from
all
our
sinnes
.
Thirdly
,
we
should
above
all
things
,
put
on
the
shield
of
faith
;
I
meane
,
we
should
use
all
diligence
to
get
the
assurance
of
Gods
favour
in
Christ
:
for
assurance
will
preserve
us
safe
from
despaire
.
For
as
unbeliefe
brings
it
,
so
faith
preserves
us
from
it
.
Fourthly
,
we
should
be
carefull
upon
all
occasions
to
keepe
our
assises
;
and
if
wee
bee
endangered
by
any
sinne
,
wee
should
make
haste
to
judge
our selves
,
that
we
be
not
condemned
of
the
Lord
.
For
the
attendance
upon
this
point
maketh
all
safe
:
whereas
the
long
neglect
of
our
daily
sinnes
,
without
any
humiliation
for
them
,
may
turne
in
the
end
to
the
pangs
of
some
miserable
despaire
.
Use
4.
Fourthly
,
hence
the
godly
may
comfort
themselves
,
because
Christ
is
to
them
a
rocke
to
build
on
,
Mat.
16.2
rocke
for
refuge
and
safety
,
Psal.
18.2
.
a
rocke
for
shadow
,
Esa.
32.2
.
And
therefore
let
the
Inhabitants
of
the
earth
sing
,
Esa.
42.11
.
and
withall
,
if
they
consider
how
God
sheweth
them
,
they
should
account
their
other
afflictions
but
light
,
in
comparison
of
what
falls
upon
wicked
men
.
Object
.
But
we
reade
that
godly
men
have
beene
in
despaire
;
as
David
,
Iob
,
and
others
.
Sol.
It
is
true
:
but
yet
there
was
ever
great
difference
betweene
the
despaire
of
the
godly
and
the
wicked
,
which
I
will
briefly
note
.
First
,
they
differed
in
the
causes
.
Speciall
differences
between
the
despaire
of
the
godly
and
the
wicked
.
The
honours
of
the
wicked
proceeded
from
the
curse
of
God
:
whereas
the
sorrowes
of
the
godly
proceeded
from
his
mercy
.
Secondly
,
they
differed
sometimes
in
the
object
:
for
godly
men
despaire
of
themselves
;
wicked
men
despaire
of
God
.
It
is
a
grace
usuall
in
repentance
,
to
despaire
of
all
happinesse
from
our selves
:
but
now
wicked
men
are
out
of
all
hope
of
Gods
mercy
and
helpe
.
Thirdly
,
they
differ
in
the
effects
.
For
Cain
blasphemes
God
in
his
despaire
,
and
saith
,
his
punishment
is
greater
than
he
can
beare
,
or
his
sinnes
greater
than
can
be
forgiven
:
but
the
godly
give
glory
to
God
,
and
account
him
alwaies
just
and
good
.
Againe
,
wicked
men
rage
and
repent
not
:
but
godly
men
bewaile
their
sinnes
,
and
cry
mightily
to
God
,
Rev.
16.9
,
10.
Ier.
18.12
.
Wicked
men
bee
in
travell
,
but
they
bring
forth
nothing
but
wind
:
they
are
never
the
better
when
they
come
out
of
their
affliction
,
no
though
they
poured
out
a
prayer
to
God
in
the
time
of
distresse
,
Esa.
26.16
,
17
,
18.
Thirdly
,
the
confidence
of
the
wicked
man
is
swept
downe
as
the
house
of
a
spider
,
they
have
no
hope
at
all
,
Iob
8.13
.
and
11.
ult.
whereas
godly
men
,
at
the
worst
,
are
supported
with
some
kind
of
hope
,
or
perswasion
of
mercy
:
and
therefore
usually
they
rather
aske
whether
Gods
mercy
be
cleane
gone
,
than
say
it
is
so
,
Psalm
.
77.
and
they
rather
complaine
,
that
God
hides
himselfe
from
them
,
than
that
God
hateth
them
,
Psal.
88.15
.
Fourthly
,
they
differ
in
the
measure
too
.
For
God
alwayes
hath
respect
to
the
strength
of
his
children
,
to
lay
no
more
upon
them
than
they
are
able
to
beare
:
whereas
hee
respects
the
sinne
of
wicked
men
,
and
regards
it
not
,
though
they
cry
out
with
Cain
,
they
cannot
beare
it
.
Fifthly
,
God
gives
issue
out
of
the
triall
,
and
returnes
from
his
displeasure
in
a
moment
,
when
he
deales
with
the
godly
,
Esay
54.
whereas
wicked
men
can
have
no
such
hope
.
Lastly
,
seeing
despaire
is
such
a
curse
,
and
is
so
farre
from
leading
men
to
Christ
,
that
it
makes
them
suffer
shipwracke
upon
Christ
;
Ministers
,
and
all
others
should
take
heed
of
driving
the
people
upon
any
pretence
into
this
kind
of
desperation
:
let
men
be
taught
to
despaire
of
themselves
,
but
never
to
despaire
of
God
.
Hitherto
of
the
kindes
of
punishments
.
The
causes
follow
:
first
,
in
themselves
:
secondly
,
in
God
.
In
themselves
it
is
their
stumbling
at
the
word
,
and
their
disobedience
.
To
them
which
stumble
at
the
Word
.
]
There
is
a
divers
reading
.
The
old
reading
was
thus
:
To
them
that
offend
in
the
Word
;
noting
either
in
generall
,
that
Gods
word
,
or
Christ
,
doth
not
profit
these
men
that
were
guilty
of
evill
speaking
,
and
the
grosse
abuses
of
the
tongue
:
or
in
particular
;
it
should
note
the
sinnes
of
the
stubborne
Jewes
,
who
offended
in
word
,
when
they
blasphemed
Christ
,
and
denyed
him
.
But
I
rather
take
it
as
here
it
is
translated
:
and
so
it
notes
the
causes
why
many
men
fall
into
scandall
,
and
from
thence
into
despaire
;
viz.
because
they
bring
ill
hearts
to
the
Word
of
God
,
they
have
mindes
that
are
rebellious
,
and
will
not
be
subject
to
the
Gospell
,
but
intertaine
it
with
diseased
and
cavilling
mindes
.
Those
persons
are
likely
not
to
receive
any
good
by
Christ
,
that
quarrell
at
the
word
of
Christ
.
Now
that
this
may
not
be
mistaken
or
neglected
,
I
will
shew
,
first
,
what
it
is
not
to
stumble
at
the
Word
,
le●t
some
weake
ones
should
be
dismayed
:
then
secondly
,
how
many
waies
wicked
men
stumble
at
the
Word
.
How
&
wherein
men
take
offence
at
the
Word
.
For
the
first
.
To
be
grieved
in
heart
for
the
reproofes
of
the
Word
,
is
not
an
offence
,
but
a
grace
:
so
wee
are
troubled
not
with
dislike
of
the
Word
,
but
of
our
owne
sinnes
.
Secondly
,
to
inquire
of
the
truth
,
and
that
which
is
delivered
,
and
to
trie
the
doctrine
,
by
turning
to
the
Scriptures
as
the
Bereans
did
:
this
is
not
condemned
here
;
nor
is
it
a
stumbling
at
the
Word
,
to
put
a
difference
betweene
the
teaching
of
Christ
,
and
the
teaching
of
the
Scribes
and
Pharisees
.
Secondly
,
but
men
are
said
to
be
offended
at
the
Word
,
when
their
hearts
rise
against
it
,
or
they
ensnare
themselves
through
their
owne
corruption
by
occasion
of
the
Word
.
To
speake
distinctly
,
wicked
men
are
offended
at
the
Word
with
a
threefold
offence
:
First
,
with
the
offence
of
anger
,
when
they
rage
and
fret
at
the
Word
,
or
the
teachers
thereof
,
because
their
sinnes
are
reproved
,
or
their
miseries
foretold
.
And
this
offence
they
shew
,
either
when
they
envie
the
successe
of
the
Word
,
Acts.
4.2
.
or
raile
and
revile
Gods
Saints
,
as
Ahab
did
Michaiah
for
telling
him
the
truth
,
or
when
they
mocke
at
the
Word
,
as
the
Pharisees
did
,
Luk.
16.14
.
Secondly
,
with
the
offence
of
scandall
,
when
they
take
occasion
from
the
doctrine
they
heare
,
to
fall
off
from
hearing
,
or
from
the
true
religion
,
or
from
the
company
of
the
godly
.
Thus
they
stumbled
at
those
hard
sayings
of
Christ
,
that
departed
from
him
for
that
cause
or
reason
,
Ioh.
6.
Thirdly
,
with
the
offence
diabolicall
,
when
men
pervert
the
good
word
of
God
,
to
inflame
themselves
the
more
greedily
to
sinne
,
making
it
a
doctrine
of
liberty
,
or
taking
occasion
to
commit
sin
from
the
Law
,
that
rebukes
sinne
.
Uses
.
The
use
may
be
(
first
)
for
information
,
and
so
two
wayes
.
For
first
,
we
may
hence
see
the
reason
,
why
many
hearers
profit
not
by
the
Word
.
It
is
not
because
the
Word
wants
power
,
but
because
they
stumble
at
it
.
They
nourish
cavils
and
objections
against
it
:
they
oppose
reason
to
faith
.
Secondly
,
we
may
hence
take
notice
of
the
difference
of
a
regenerate
and
unregenerate
heart
.
To
the
one
the
Word
is
a
savour
of
life
,
to
the
other
it
is
a
deadly
savour
,
and
full
of
offence
to
them
.
And
withall
,
this
may
humble
wicked
men
.
For
this
is
a
sure
truth
,
that
so
long
as
they
are
offended
at
the
Word
,
so
long
they
have
no
part
in
Christ
:
and
withall
it
may
comfort
all
those
that
love
the
Word
,
and
receive
it
with
joy
constantly
.
For
that
is
a
meanes
and
signe
of
their
interest
in
Christ
.
Being
disobedient
.
]
These
words
containe
another
cause
why
Christ
was
no
better
rellished
by
them
,
and
why
they
found
such
an
ill
taste
in
the
word
of
Christ
:
it
was
the
wickednesse
that
was
in
them
:
Sinne
had
marred
their
tastes
.
Sweete
meates
have
but
an
ill
rellish
with
those
who
have
corrupt
and
diseased
stomackes
;
and
the
cause
is
apparent
,
the
ill
humors
in
their
stomackes
,
and
nothing
in
the
meates
they
eate
.
But
of
their
disobedience
before
:
and
therefore
this
shall
suffice
in
this
place
.
And
thus
of
the
cause
in
themselves
.
The
cause
in
God
followes
.
Whereunto
they
were
appointed
.
]
There
is
much
difference
of
the
reading
of
the
originall
words
in
the
translations
.
Some
read
thus
:
They
stumble
at
the
Word
,
and
beleeve
not
in
him
,
in
whom
they
are
placed
or
set
;
and
expound
it
thus
,
In
whom
they
live
,
move
,
and
have
their
being
:
some
read
,
in
stead
of
disobedient
,
They
beleeved
not
:
but
for
these
words
read
them
as
here
.
But
then
their
meaning
is
,
that
the
Jewes
beleeved
not
,
though
they
were
thereunto
appointed
,
that
is
,
though
they
had
the
promise
of
salvation
,
and
were
a
people
separate
thereunto
:
and
so
it
is
an
aggravation
of
their
unbeliefe
.
This
sense
and
reading
is
not
to
be
despised
.
But
I
take
it
,
as
I
find
it
in
the
translation
:
and
so
the
sense
is
,
That
these
men
,
whether
Jews
or
Gentiles
,
that
are
here
spoken
of
,
were
appointed
to
this
misery
by
the
decree
of
God
:
and
so
they
are
words
that
expresse
the
substance
of
this
part
of
Gods
decree
,
which
Divines
call
Reprobation
.
And
so
it
is
to
bee
observed
from
hence
.
That
wicked
men
are
appointed
from
everlasting
,
to
the
enduring
of
the
miseries
which
are
inflicted
upon
them
in
this
life
or
in
hell
.
This
is
a
doctrine
which
is
extreamly
distasted
by
flesh
and
blood
,
and
proves
many
times
more
offensive
to
the
common
people
,
and
is
alwayes
to
be
reckoned
as
strong
meat
:
and
therefore
that
I
may
fairely
get
off
this
point
,
I
offer
two
things
to
your
considerations
:
First
,
the
proofes
that
plainly
avouch
so
much
,
as
is
here
observed
.
Secondly
,
I
will
set
downe
certaine
infallible
observations
,
which
tend
to
quiet
mens
minds
,
and
perswade
them
against
the
seeming
difficulty
,
or
absurdity
of
this
truth
.
For
the
first
,
the
Apostle
Iude
saith
,
Proofes
of
reprobation
.
that
the
wicked
men
he
treateth
of
were
of
old
ordained
to
this
condemnation
,
Iude
4.
and
the
Apostle
Peter
saith
,
that
the
ungodly
were
reserved
unto
the
day
of
judgement
to
bee
punished
,
2
Pet.
2.9
.
and
vers.
12.
he
saith
,
that
they
are
naturall
brute
beasts
,
made
to
be
taken
,
and
destroyed
:
and
it
is
manifestly
implied
,
1
Thess.
5.8
.
that
God
hath
ordained
wicked
men
to
wrath
:
so
Rom.
9.22
.
Certaine
observations
for
the
quieting
of
our
mindes
in
the
doctrine
of
reprobation
.
For
the
second
:
though
this
doctrine
seeme
wonderfull
hard
,
yet
to
assure
us
there
is
no
hard
dealing
at
all
in
God
,
there
be
many
things
may
confirme
us
,
and
ease
our
mindes
,
though
for
the
present
we
cannot
understand
how
this
should
be
,
and
perhaps
are
much
troubled
about
this
point
;
and
therefore
seriously
consider
,
First
,
for
thy selfe
;
that
if
thou
have
truly
repented
,
and
doe
beleeve
in
Jesus
Christ
,
and
hast
in
thee
the
signes
of
a
child
of
God
;
for
thy
part
thou
art
free
from
this
danger
,
and
out
of
all
question
art
in
safe
estate
,
and
therefore
oughtest
not
to
grieve
,
but
rejoyce
with
singular
praise
to
God
.
Secondly
,
seeing
God
hath
comforted
us
with
many
doctrines
,
and
trusted
us
with
many
cleere
points
of
knowledge
,
can
we
not
be
contented
,
that
God
should
speake
darkely
to
us
in
one
point
?
especially
when
wee
are
told
beforehand
,
that
there
is
an
Abyssus
,
a
depth
,
yea
many
depths
in
this
doctrine
?
Shall
we
bee
wayward
,
because
one
truth
will
not
sinke
yet
into
our
heads
?
Wee
are
told
that
this
is
a
point
unsearchable
,
Rom.
11.32
,
33.
and
the
rather
,
because
weake
Christians
are
not
tied
to
eate
strong
meat
:
they
may
safely
let
this
doctrine
alone
.
Thirdly
,
that
no
man
can
know
his
owne
reprobation
,
nor
ought
to
beleeve
so
of
himselfe
:
but
is
called
upon
to
use
the
meanes
by
which
he
may
be
saved
.
Fourthly
,
we
have
this
oath
of
God
for
it
,
That
he
desires
not
the
death
of
the
sinner
,
but
would
have
all
men
to
repent
and
be
saved
.
Fifthly
,
that
whereas
Divines
make
two
parts
of
the
decree
of
reprobation
,
Preterition
and
Predamnation
;
all
Divines
are
agreed
for
the
latter
,
that
God
did
never
determine
to
damne
any
man
for
his
owne
pleasure
,
but
the
cause
of
his
perdition
was
his
owne
sinne
.
And
here
is
reason
for
it
:
for
God
may
,
to
shew
his
soveraignty
,
annihilate
his
creature
;
but
to
appoint
a
reasonable
creature
to
an
estate
of
endlesse
paine
,
without
respect
of
his
desert
,
cannot
agree
to
the
unspotted
justice
of
God
.
And
for
the
other
part
of
passing
over
,
and
forsaking
a
great
part
of
men
for
the
glory
of
his
justice
,
the
exactest
Divines
doe
not
attribute
that
to
the
mere
will
of
God
,
but
hold
that
God
did
first
looke
upon
those
men
as
sinners
,
at
least
in
the
generall
corruption
brought
in
by
the
fall
.
For
all
men
have
sinned
in
Adam
,
and
are
guilty
of
high
treason
against
God
.
Sixthly
,
that
sinne
is
no
effect
of
reprobation
,
but
onely
a
consequent
:
Gods
decree
doth
not
force
any
man
to
sinne
,
&c.
Seventhly
,
that
whatsoever
God
hath
decreed
,
yet
all
grant
,
that
God
is
no
way
any
authour
of
sinne
:
hee
doth
not
cause
sinne
in
any
,
but
onely
permits
it
,
and
endureth
it
:
and
whereas
the
most
that
can
be
objected
,
is
,
that
God
hardneth
whom
he
will
,
Rom.
9.
it
is
agreed
upon
in
the
answer
of
all
sound
Divines
,
that
God
doth
not
infuse
any
wickednesse
from
without
in
mens
hearts
:
but
whereas
their
hearts
are
in
themselves
by
custome
in
sinne
hardned
,
as
a
just
Judge
he
gives
them
over
to
Sathan
and
his
power
,
who
is
as
it
were
the
Jayler
;
but
doth
never
restraine
them
from
good
,
and
the
meanes
of
it
.
Eighthly
,
now
may
men
say
,
that
sinne
came
upon
men
by
reason
of
the
rigour
of
Gods
Law
:
for
it
was
impossible
to
be
kept
.
For
this
there
is
a
cleere
answer
:
When
God
gave
his
Law
at
first
,
man
was
able
to
keepe
it
;
and
it
came
by
his
owne
default
,
that
hee
was
not
able
to
keepe
it
afterwards
.
A
man
that
sends
his
servant
to
the
market
,
and
gives
him
charge
to
doe
such
and
such
businesse
for
him
;
if
that
servant
make
himselfe
drunken
,
and
so
bee
unfit
to
doe
his
masters
businesse
,
he
is
worthy
to
be
punished
,
because
hee
was
fit
to
doe
it
,
when
hee
was
first
sent
about
it
.
Ninthly
,
it
is
plaine
in
this
verse
,
that
those
men
of
whom
he
here
speakes
,
are
indited
of
grievous
sinne
against
Christ
and
the
Gospell
.
Tenthly
,
that
things
may
be
just
,
though
the
reasons
of
them
do
not
appear
unto
us
:
if
it
bee
true
of
some
cases
of
justice
among
men
,
much
more
in
this
case
of
God's
justice
.
Lastly
,
it
should
much
satisfie
us
,
that
in
the
day
of
Jesus
Christ
those
mysteries
of
Religion
shall
be
broken
open
,
and
all
then
shall
bee
made
cleer
unto
us
,
as
cleer
as
the
shining
of
the
Sun
at
noon-day
.
Thus
of
the
punishment
of
unbeleevers
,
and
so
also
of
the
first
argument
,
taken
from
testimony
of
Scripture
.
Verses
9
,
and
10.
But
yee
are
a
chosen
generation
,
a
royall
Priesthood
,
an
holy
Nation
,
a
peculiar
people
,
that
ye
should
shew
forth
the
vertues
of
him
that
hath
called
you
out
of
darknesse
into
his
marvellous
light
;
Which
in
times
past
were
not
a
people
,
yet
are
now
the
people
of
God
:
which
had
not
obtained
mercy
,
but
now
have
obtained
mercy
.
THese
words
containe
the
second
argument
to
perswade
Christians
to
make
their
constant
recourse
unto
Christ
,
and
from
him
to
procure
vertue
to
enable
them
for
holinesse
of
conversation
:
and
it
is
taken
from
the
consideration
of
the
excellency
of
that
estate
,
unto
which
they
were
brought
by
Christ
.
For
the
description
whereof
,
the
Apostle
singles
out
two
places
of
Scripture
,
with
which
he
makes
up
a
compleat
narration
of
their
great
prerogatives
above
all
other
people
,
and
above
that
they
themselves
were
in
former
times
.
The
places
of
Scripture
he
makes
use
of
,
are
Exod.
9.
and
Hos.
1.
But
before
I
open
the
words
,
two
things
may
be
here
noted
.
First
,
the
Apostles
care
to
prove
what
he
saith
from
the
Scripture
,
whether
it
bee
against
wicked
men
,
or
for
godly
men
:
which
shewes
,
that
wee
should
much
more
take
heed
to
Gods
Word
,
being
lesse
than
Apostles
,
especially
such
an
Apostle
.
Secondly
,
wee
may
hence
note
,
that
the
promises
or
prayses
given
to
the
godly
in
the
old
Testament
are
not
envied
to
Christians
in
the
new
Testament
.
God
is
no
respecter
of
persons
:
but
wee
have
free
liberty
to
search
the
bookes
of
God
,
and
to
chuse
out
of
all
the
examples
of
the
suites
of
godly
men
,
or
the
preferments
,
what
we
will
:
and
if
we
make
a
suite
of
it
to
God
,
he
will
not
deny
it
,
but
shew
us
their
mercy
.
Now
,
for
the
particular
opening
of
these
words
,
we
must
observe
,
that
it
is
the
purpose
of
the
Apostle
to
shew
briefly
the
priviledges
of
the
godly
above
all
others
:
or
what
themselves
were
before
their
conversion
.
And
the
priviledge
of
their
estate
may
be
considered
either
positively
in
it self
,
or
comparatively
.
It
is
described
positively
,
vers.
9.
&
comparatively
,
vers.
10.
In
the
ninth
verse
,
there
he
reckons
up
a
number
of
prerogatives
belonging
to
the
godly
,
and
withall
shewes
the
use
they
should
make
of
them
,
or
the
end
why
they
were
conferred
upon
them
.
The
godly
excell
in
divers
respects
,
if
we
consider
,
First
,
their
election
:
they
are
chosen
of
God
.
Secondly
,
their
alliance
or
kinred
:
they
are
a
chosen
kinred
.
Thirdly
,
their
dignity
above
other
men
:
they
are
royall
Kings
.
Fourthly
,
their
function
or
private
imployment
before
God
:
Priests
.
Fifthly
,
their
behaviour
,
or
outward
conversation
:
they
are
holy
.
Sixthly
,
their
number
:
they
are
a
Nation
.
Seventhly
,
their
acceptation
with
God
:
they
are
a
peculiar
people
.
First
,
for
Election
.
The
Apostle
looking
upon
the
words
in
Exodus
19.5
,
6
,
and
seeing
that
they
described
the
happinesse
of
Christians
in
this
life
,
doth
in
the
Fore-front
put
to
this
priviledge
of
their
election
,
as
the
foundation
of
all
the
rest
,
and
would
have
Christians
much
affected
with
the
consideration
of
this
prerogative
.
It
is
one
of
the
chiefe
and
prime
comforts
of
a
Christian
,
to
consider
that
he
is
elect
of
God
,
Psal.
106.4
,
5.
2
Pet.
1.9
.
elect
,
I
say
,
both
before
time
,
and
in
time
.
Before
time
,
in
Gods
decree
:
and
in
time
,
when
the
godly
are
singled
and
called
out
of
the
word
,
and
picked
out
one
of
a
city
,
and
two
of
a
tribe
,
in
all
the
ages
of
the
world
,
and
distinguished
from
other
men
,
by
beleeving
in
Jesus
Christ
.
As
the
Israelites
were
chosen
out
of
all
the
nations
of
the
world
;
so
now
the
Elect
out
of
all
the
ages
of
the
world
.
Quest.
But
what
is
there
in
the
election
of
a
Christian
,
that
should
so
much
affect
him
,
as
to
account
himselfe
so
wonderfull
happy
in
that
respect
?
Answ.
There
are
many
things
in
our
election
which
should
much
ravish
us
:
as
to
consider
,
The
specialties
of
Election
.
First
,
when
we
were
chosen
,
viz.
before
the
foundation
of
the
world
from
all
eternity
.
Oh
what
a
favour
it
is
to
thinke
,
that
God
had
such
thought
of
us
be
.
fore
ever
wee
had
any
beeing
!
Eph.
1.4
.
Secondly
,
by
whom
wee
were
chosen
,
viz.
by
God
.
Men
are
wont
to
be
affected
,
if
any
of
any
degree
almost
doe
point
out
them
above
others
,
unto
any
condition
of
praise
or
preferment
.
To
be
beloved
and
in
request
with
any
,
is
a
contentment
:
but
especially
if
Kings
or
great
persons
should
chuse
us
out
to
set
their
love
upon
us
,
how
would
wee
be
moved
with
that
!
Oh!
what
comparison
can
there
be
betweene
the
greatest
men
on
earth
,
and
the
great
God
in
heaven
?
Thirdly
,
to
what
we
were
chosen
,
viz.
to
a
Kingdome
and
great
glory
.
For
meaner
persons
to
be
chosen
to
any
preferment
,
it
would
prove
a
great
contentment
;
but
especially
to
be
advanced
to
the
highest
honours
:
why
,
God
hath
chosen
and
called
us
to
no
lesse
an
happiness
than
a
Kingdome
and
glory
,
yea
his
Kingdome
and
glory
in
heaven
,
Mat.
25.34
.
2
Thess.
2.13
,
14.
Fourthly
,
for
how
long
this
choice
must
last
,
viz.
for
ever
.
To
be
chosen
to
a
great
office
,
though
it
were
but
for
a
yeare
,
is
a
great
honour
in
the
account
of
some
men
,
but
especially
to
enjoy
a
Kingdome
,
if
it
may
be
for
divers
yeares
,
as
twenty
,
thirty
,
forty
,
or
the
like
,
how
would
men
rejoyce
that
could
attaine
to
such
an
election
?
But
behold
,
our
happinesse
is
greater
.
For
we
have
by
our
Election
an
entrance
into
the
everlasting
Kingdome
of
Jesus
Christ
.
Fifthly
,
upon
what
reason
we
were
chosen
,
viz.
upon
Gods
free
and
meere
grace
and
goodnesse
:
hee
chooseth
whom
he
will
.
It
was
his
good
pleasure
to
chuse
us
to
such
a
Kingdome
:
we
had
it
not
by
descent
or
desert
,
Rom.
9.18.21
.
Ephes.
1.11
.
Sixthly
,
in
what
manner
he
chose
us
,
viz.
unchangeably
.
To
be
chosen
to
so
great
an
estate
,
though
it
had
beene
but
during
pleasure
,
and
that
pleasure
to
,
such
as
might
change
,
had
beene
a
great
advancement
,
but
Gods
purpose
remaines
according
to
his
choice
,
Rom.
9.
and
whom
he
elected
,
he
calls
;
and
whom
hee
calls
,
he
justifies
;
and
whom
he
justifies
,
he
glorifies
,
Rom.
8.30
.
The
foundation
of
God
remaineth
sure
,
2
Tim.
2.19
.
Lastly
,
to
consider
whom
he
chose
,
which
hath
a
double
incitation
in
it
.
For
first
,
the
Scripture
tels
us
,
Many
are
called
,
but
few
are
chosen
.
Now
this
increaseth
our
honour
,
that
but
a
few
onely
can
be
admitted
to
the
participation
of
it
.
If
many
had
enjoyed
it
,
the
commonnesse
of
it
might
have
had
in
it
some
occasion
of
lessening
the
value
of
it
,
Deut.
7.6
,
7.
Mat.
20.16
.
Secondly
,
God
chose
us
that
were
most
vile
creatures
,
polluted
in
blood
,
covered
with
filthinesse
,
fallen
from
him
by
vile
Apostasie
,
and
our
rebellion
in
our
first
parents
,
and
being
guilty
of
many
treasons
in
our
owne
actions
.
And
this
should
much
move
us
,
that
God
should
set
his
heart
upon
such
vile
wretches
,
as
we
every
day
are
proved
to
bee
.
Uses
.
The
use
of
this
may
be
divers
.
But
I
will
onely
stand
upon
two
uses
.
First
,
the
consideration
hereof
should
enforce
upon
us
a
care
to
make
our
election
sure
,
2
Pet.
1.9
.
Quest.
Now
if
any
aske
,
By
what
signes
I
may
know
that
I
am
elected
of
God
?
Answ.
I
answer
,
There
bee
divers
infallible
signes
of
election
:
As
for
example
;
First
,
separation
from
the
world
:
when
God
singles
us
out
from
the
world
,
Signes
of
Election
.
it
doth
manifest
that
he
hath
chosen
us
from
all
eternity
.
Now
that
this
separation
may
be
proved
sure
and
infallible
,
we
must
know
,
First
,
that
it
is
wrought
in
us
by
the
Gospell
,
2
Thess.
2.14
.
Secondly
,
That
it
containes
in
it
a
contempt
of
earthly
things
,
so
as
our
hearts
doe
unfainedly
disclaime
all
happinesse
in
the
things
of
this
world
,
as
out
of
true
judgement
resolving
,
that
all
is
vanity
and
vexation
of
spirit
.
The
love
of
God
,
and
the
love
of
the
world
cannot
stand
together
,
1
Ioh.
2.14
.
Thirdly
,
that
it
with-drawes
us
from
needlesse
society
,
or
delight
in
the
men
of
this
world
,
who
follow
the
lusts
of
life
,
and
mind
onely
earthly
things
,
Psalm
.
26.
Fourthly
,
an
estimation
of
spirituall
things
above
all
the
world
.
Secondly
,
a
relying
upon
Jesus
Christ
,
and
the
covenants
of
grace
in
him
,
so
as
we
trust
wholly
upon
him
for
righteousnesse
,
and
happinesse
:
Hence
it
is
,
that
faith
is
called
the
faith
of
Gods
elect
,
Tit.
1.1
.
Thirdly
,
the
sanctification
of
the
spirit
,
2
Thess.
2.13
.
which
hath
in
it
both
the
reformations
of
those
evills
,
which
were
wont
to
prevaile
over
us
,
and
were
most
beloved
of
us
,
as
also
the
qualifying
the
heart
with
such
graces
as
are
supernaturall
,
such
as
those
mentioned
in
the
Catalogue
,
2
Pet.
1.5
,
6
,
7
,
8
,
9.
and
such
are
those
graces
heretofore
mentioned
in
the
sight
of
salvation
.
Fourthly
,
the
testimony
of
the
spirit
of
Adoption
.
For
every
godly
man
hath
a
witnesse
in
himselfe
,
1
Ioh.
5.10
.
Rom.
8.15
.
Gods
Spirit
doth
assure
Gods
Elect
that
they
are
elect
;
and
that
it
doth
principally
by
sealing
up
unto
them
the
promises
of
Gods
Word
,
Ephes.
1.13
,
14.
Fiftly
,
by
the
conformity
of
Christians
unto
Christ
in
affliction
:
for
the
Elect
are
predestinate
to
be
made
like
unto
Christ
in
sufferings
.
Now
,
because
this
signe
must
be
warily
explicated
,
we
must
understand
,
that
barely
to
bee
afflicted
,
is
not
a
signe
of
Election
.
For
so
may
,
and
are
wicked
men
,
as
well
as
godly
men
:
but
to
become
like
Christ
in
the
suffering
,
is
the
signe
;
which
that
it
may
bee
more
infallible
and
cleare
,
wee
must
observe
in
these
sufferings
,
First
,
the
kindes
,
as
for
example
,
to
be
hated
and
scorned
of
the
world
,
M●rks
of
such
as
truly
suffer
with
Christ
.
and
reviled
and
persecuted
,
is
a
token
that
we
are
not
of
the
world
,
because
the
world
would
love
his
owne
,
Ioh.
25.18
,
19.
Secondly
,
the
causes
,
as
if
we
be
hated
for
goodnesse
,
and
do
not
suffer
as
evill
doers
,
Ioh.
15.8
,
21.
Psal.
38.20
.
when
our
afflictions
are
the
afflictions
of
the
Gospel
,
2
Tim.
1.8
,
9.
Mat.
5.12
.
Thirdly
,
the
effects
,
that
we
love
obedience
by
our
sufferings
,
Heb.
5.8
.
and
be
made
more
holy
,
and
fruitfull
,
and
quiet
,
and
meeke
,
and
humble
by
them
,
Heb.
15.11
.
so
as
wee
can
say
,
It
was
good
for
mee
that
I
was
afflicted
,
Psal.
119.
Fourthly
,
by
the
manner
,
that
wee
be
like
Christ
in
silence
,
Esa.
13.7
.
patience
,
and
despising
the
shame
of
the
crosse
,
Heb.
12.1
,
2.
1
Pet.
2.21
,
22
,
23.
prayers
to
God
,
and
submission
to
Gods
will
,
with
strong
cryes
and
fervencie
,
Heb.
5.7
.
Fifthly
,
by
the
issue
,
when
God
giveth
a
like
end
to
the
triall
of
his
servants
,
as
he
did
unto
the
passion
of
Christ
,
making
all
worke
together
for
the
best
,
Rom.
8.28
.
Sixthly
,
the
entertainment
which
God
gives
unto
his
servants
in
the
meanes
of
communion
with
God
.
For
when
we
meet
with
God
familiarly
,
and
continue
in
his
ordinances
,
that
is
an
infallible
signe
and
note
of
Election
:
as
when
a
man
findes
constantly
the
pleasures
of
Gods
house
,
Psal.
65.4
.
power
and
much
assurance
in
hearing
the
Word
,
1
Thess.
1.4
,
5.
an
inward
sealing
up
of
the
comforts
of
the
covenant
in
receiving
of
the
Sacraments
,
testified
by
the
secret
and
sweet
refreshing
of
the
heart
in
the
time
of
receiving
,
the
conscience
being
comforted
in
the
forgivenesse
of
sinnes
past
,
Matth.
26.28
.
an
answer
and
assurance
,
that
God
hath
heard
our
prayers
,
and
beene
with
us
in
his
service
,
Ioh.
15.15
,
16.
and
the
like
.
Use
2.
The
second
use
should
be
to
worke
in
us
a
care
to
live
so
,
as
may
become
the
knowledge
,
remembrance
,
and
assurance
of
our
Election
:
and
so
wee
shall
doe
,
Rules
to
live
so
as
becomes
th●
assurance
of
Election
.
First
,
if
we
stirre
up
our
hearts
to
a
continuall
praising
of
God
for
his
rich
and
free
grace
herein
,
Ephes.
1.3
,
6.
Secondly
,
if
we
strive
to
joy
and
glory
in
it
continually
,
Psal.
106.5
,
6.
Thirdly
,
if
we
love
one
another
,
Ioh.
15.17
.
and
chuse
as
God
chuseth
,
Eph.
1.4
.
not
despising
the
poorest
Christian
,
Iam.
2.5
.
Fourthly
,
if
we
set
up
the
Lord
to
be
our
God
,
to
love
him
with
all
our
heart
,
and
to
serve
him
,
and
in
all
things
to
shew
our selves
desirous
to
please
him
,
and
to
be
resolved
to
please
him
,
and
his
truth
,
and
to
his
glory
,
&c.
Deut.
26.
Esay
44.1
,
5.
Fifthly
,
if
we
confirme
our selves
in
a
resolution
to
have
no
fellowship
with
the
unfruitfull
workes
of
darkenesse
,
nor
to
suffer
our selves
to
be
unequally
yoaked
:
but
since
God
hath
chosen
us
out
of
the
world
,
to
keepe
our selves
from
needlesse
society
with
wicked
men
.
Sixthly
,
if
we
continue
in
the
Word
,
and
be
patient
in
afflictions
,
and
shew
contentations
in
all
estates
,
as
knowing
that
it
is
our
Fathers
pleasure
to
give
us
a
Kingdome
,
Luk.
12.32
.
and
that
all
shall
worke
together
for
the
best
,
Rom.
8.28
.
and
that
the
very
haires
of
our
heads
are
numbred
,
Matt.
10.
and
that
nothing
can
be
laid
to
our
charge
to
condemne
us
,
Rom.
8.33
.
and
that
God
will
never
cast
away
his
people
,
whom
before
he
knew
,
Rom.
11.2
.
because
his
foundation
remaineth
sure
,
and
hee
knoweth
who
are
his
,
2
Tim.
2.19
.
Seventhly
,
if
we
strive
to
live
without
blame
and
offence
,
that
God
may
no
way
suffer
dishonour
for
our
sakes
,
Eph.
1.4
.
Thus
of
the
election
.
The
next
thing
by
which
they
are
commended
,
is
their
kinred
and
generation
.
This
word
generation
signifies
sometimes
an
age
,
or
succession
of
men
,
or
so
many
men
as
live
in
the
world
in
the
age
of
one
man
:
so
one
generation
passeth
and
another
commeth
,
&c.
Eccles.
1.
Sometimes
it
signifies
a
progeny
or
off-spring
,
that
is
,
so
many
as
doe
descend
out
of
the
loines
of
such
a
one
:
as
the
generation
from
Abraham
to
David
,
Mat.
1.
Sometimes
it
signifies
a
kinred
or
stocke
;
and
so
not
onely
carnall
but
spirituall
:
and
thus
wicked
men
are
said
to
be
an
adulterous
and
untoward
generation
,
Mat.
12.39
.
faithlesse
and
perverse
,
Mat.
17.17
.
&
so
it
is
no
priviledge
to
be
one
of
that
generation
:
but
we
are
called
upon
to
save
our selves
from
this
untoward
generation
,
Mat.
12.40
.
so
that
it
is
a
priviledge
to
be
one
of
this
sort
or
kinred
.
They
are
the
generation
of
vipers
,
Mat.
3.
Now
there
is
another
kind
of
spirituall
alliance
,
and
that
is
it
whereby
all
Christians
are
a-kin
one
to
another
through
the
blood
of
Christ
,
as
they
all
descend
of
the
second
Adam
:
and
of
this
it
is
,
that
the
Prophet
speaketh
,
Esay
53.8
.
when
admiredly
he
faith
of
Christ
,
Who
can
tell
his
generation
?
And
thus
the
godly
are
begotten
of
the
best
blood
in
the
world
,
because
they
are
begotten
of
the
blood
of
Christ
,
Ioh.
1.13
.
The
doctrine
then
is
,
That
godly
men
are
the
happiest
men
in
the
world
,
in
respect
of
their
kinred
and
alliance
.
None
come
of
so
good
a
kinred
as
godly
Christians
:
which
may
appeare
by
divers
reasons
;
First
,
because
they
descend
of
the
best
blood
,
Godly
Christians
come
of
the
b●st
kinred
:
which
●p●eares
by
many
reasons
.
being
the
generation
of
Christ
the
second
Adam
;
and
so
are
better
borne
than
they
that
can
tell
of
their
great
Nobility
and
Blood
,
both
by
the
fathers
and
mothers
side
,
Ioh.
1.13
.
Secondly
,
because
they
are
a
chosen
,
picked
chilren
or
kinred
,
all
the
kinred
culled
out
of
all
mankind
;
and
so
is
no
kinred
in
the
world
.
For
in
all
other
kinreds
are
all
sorts
of
persons
to
be
found
,
good
and
bad
,
vertuous
and
vicious
:
but
of
this
kinred
are
none
but
good
.
Thirdly
,
because
the
whole
kinred
is
royall
;
they
enjoy
all
great
preferments
:
whereas
there
be
few
kinreds
in
the
world
,
but
there
are
some
poore
in
it
;
but
this
generation
hath
not
one
poore
man
in
it
:
all
the
kinred
are
Kings
.
Fourthly
,
because
all
are
fit
for
imployment
:
all
the
kinred
are
Priests
,
and
can
sacrifice
,
which
was
not
true
of
the
very
Tribe
of
Levi.
There
is
not
one
Christian
,
but
he
can
perform
the
worke
of
the
Priesthood
,
&
doth
in
his
order
.
Fifthly
,
because
there
are
so
many
of
the
kinred
.
The
meanest
Christian
is
a-kinne
to
all
the
Saints
in
heaven
,
and
to
all
the
godly
in
earth
or
on
earth
:
and
there
is
no
kinred
in
the
flesh
that
can
attaine
to
the
like
number
of
kinsfolkes
in
any
degree
of
comparison
worth
the
speaking
of
.
Sixthly
,
because
they
are
all
accepted
into
high
favour
with
the
King
of
Kings
.
Though
a
King
on
earth
,
out
of
his
love
to
one
person
,
would
do
much
for
many
of
his
kinred
,
yet
it
is
never
seen
that
all
the
kinred
universally
are
preferred
and
entertained
into
speciall
favour
with
the
King
:
yet
so
it
is
with
all
the
godly
:
it
is
true
of
all
,
&
of
every
one
,
that
they
are
his
peculiar
treasure
.
Seventhly
,
because
all
our
kinred
will
doe
for
us
;
there
is
none
of
them
but
are
able
to
pleasure
us
:
whereas
in
carnall
kinred
,
one
may
bee
a-kinne
to
so
great
persons
,
that
they
will
do
nothing
for
them
.
Eightly
,
because
other
kinred
may
and
will
die
,
and
leave
us
:
but
all
this
generation
lives
for
ever
.
Uses
.
The
consideration
whereof
may
serve
for
divers
reasons
.
First
,
hence
godly
Christians
may
gather
comfort
against
the
best
of
their
kinred
in
the
flesh
,
whether
they
be
lost
by
displeasure
,
or
by
death
:
for
God
here
makes
a
supply
of
better
kinred
.
It
should
not
therefore
be
grievous
to
the
godly
to
forsake
their
fathers
house
,
Psal.
45.
Secondly
,
hence
we
should
learne
how
to
esteeme
of
godly
Ministers
:
for
hereby
is
implyed
that
they
are
the
Fathers
and
Princes
of
the
Tribes
in
this
holy
Nation
.
Thirdly
,
it
should
teach
us
many
duties
concerning
the
godly
,
to
whom
we
are
allied
.
First
,
to
study
our
genealogie
,
and
get
the
knowledge
of
as
many
of
our
kinred
as
we
can
.
Secondly
,
to
glory
in
our
kinred
,
to
joy
in
our
happinesse
herein
.
Thirdly
,
to
do
all
good
we
can
to
our
kinred
,
even
to
the
houshold
of
faith
,
for
this
very
reason
,
because
they
are
our
kinsmen
in
the
spirit
;
and
in
particular
,
we
should
be
ready
to
do
all
that
for
them
,
which
the
law
of
kinred
bindeth
us
unto
:
viz.
First
,
we
should
acknowledge
them
,
and
not
hide
our selves
from
any
that
is
godly
.
Secondly
,
wee
should
receive
one
another
heartily
and
willingly
,
without
grudging
or
murmuring
.
Thirdly
,
we
should
defend
one
another
,
and
be
ready
in
all
oppositions
to
stand
for
the
godly
.
Fourthly
,
we
should
shew
all
bowels
of
mercy
,
and
tender
kindnesse
,
and
pity
,
and
sympathize
in
their
necessities
and
miseries
.
Fourthly
,
we
should
hence
learne
to
be
provident
to
preserve
our
owne
reputation
,
that
we
be
no
way
a
dishonour
and
shame
to
our
kinred
,
but
learne
of
the
wise
steward
,
by
lawfull
meanes
to
preserve
our
credits
,
and
provide
for
our selves
,
though
hee
did
it
by
unlawfull
:
for
our
Saviour
noted
this
defect
,
when
he
said
▪
The
children
of
this
world
are
wiser
in
their
generation
,
than
the
children
of
the
light
,
Luk.
16.8
.
Thus
much
of
their
kinred
or
generation
.
A
royall
Priest-hood
.
]
These
words
containe
the
two
next
prerogatives
;
which
have
so
much
connexion
one
with
another
,
that
they
are
joyned
together
as
inseparable
.
The
Apostle
makes
a
comely
and
effectuall
inversion
of
the
words
recorded
in
Exodus
19.
for
there
they
are
said
to
be
a
Kingdome
of
Priests
,
which
the
Apostle
more
plainly
expresses
in
the
words
,
A
royall
Priest-hood
.
They
are
both
Kings
and
Priests
,
but
both
with
difference
from
other
men
of
either
of
those
callings
.
They
are
Kings
,
not
profane
or
civill
onely
,
but
sacred
Kings
:
they
are
Priests
,
not
common
or
typicall
Priests
,
but
royall
.
The
one
word
tels
their
dignity
to
which
they
are
ordained
;
the
other
their
office
in
respect
of
God
.
These
words
,
with
those
that
follow
,
are
in
Exodus
expounded
,
or
rather
propounded
indefinitely
to
the
Israelites
,
but
in
this
place
limited
to
the
elect
onely
;
which
shewes
,
that
promises
and
priviledges
of
right
belong
onely
to
the
elect
and
chosen
of
God
,
&c.
Royall
.
]
Christians
may
be
said
to
be
Royall
in
foure
respects
.
Godly
men
are
Royall
many
wayes
.
First
,
comparatively
with
wicked
men
:
for
whatsoever
their
condition
bee
,
yet
if
their
estate
be
compared
with
the
miserable
condition
of
all
impenitent
sinners
,
it
is
a
Royall
estate
,
they
are
like
Kings
in
respect
of
them
.
Secondly
,
as
they
are
united
to
his
body
,
who
is
the
greatest
King
,
as
members
of
Jesus
Christ
,
who
is
King
of
Kings
,
Revel.
19.
Thirdly
,
because
they
looke
for
a
Kingdome
.
It
is
their
Fathers
pleasure
to
give
them
a
Kingdome
;
they
shall
one
day
raigne
,
and
therefore
are
Royall
.
Fourthly
,
because
for
the
very
present
in
this
life
they
have
the
state
of
Kings
:
They
have
the
state
of
Kings
in
this
life
I
say
.
For
(
first
)
they
appeare
clad
in
purple
.
The
Romans
knew
who
was
King
▪
when
they
saw
the
man
clad
in
purple
Robes
.
Christians
have
royall
garments
,
garments
of
Salvation
;
the
righteousnesse
of
Christ
doth
cover
them
,
which
so
soone
as
they
put
on
,
they
are
saluted
for
Kings
in
heaven
.
Secondly
,
they
have
the
attendance
of
Kings
,
a
great
traine
and
guard
about
them
;
no
King
like
any
of
them
,
that
is
not
one
of
them
;
for
they
have
the
Angells
for
their
guard
,
and
as
ministring
Spirits
to
them
,
Psalm
.
34.
and
91.
Heb.
1.14
.
Thirdly
,
they
have
the
dominion
of
Kings
,
and
soveraignty
and
power
of
Kings
:
and
so
(
first
)
the
whole
world
is
their
Kingdome
,
in
which
they
raigne
:
they
are
heires
of
the
world
,
Rom.
4
and
so
our
Saviour
faith
,
They
inherit
the
earth
,
Matth.
5.
Fourthly
,
their
owne
hearts
are
as
a
large
Kingdome
,
in
which
they
sit
and
raigne
,
governing
and
ruling
over
the
innumerable
thoughts
of
their
mindes
and
affections
,
and
passions
of
their
hearts
:
among
which
they
doe
justice
,
by
daily
subduing
their
unruly
passions
and
wicked
thoughts
,
which
like
so
many
Rebels
,
exalt
themselves
against
the
obedience
should
be
yeelded
to
Christ
the
supreme
Lord
and
Emperour
;
as
also
by
promoting
the
weale
of
all
those
saving
graces
which
are
placed
in
their
hearts
,
nourishing
and
lifting
up
all
good
thoughts
,
and
cherishing
all
holy
desires
and
good
affections
;
conscience
being
,
by
commission
,
the
chiefe
Judge
for
their
affaires
of
this
whole
Kingdome
.
Fifthly
,
it
is
something
royall
;
and
which
proves
them
to
bee
Kings
,
they
have
a
regall
supremacie
.
A
King
is
hee
that
judgeth
all
,
and
is
judged
of
none
:
such
a
one
also
is
every
spirituall
man
said
to
be
,
1
Cor.
2.
ult.
Sixthly
,
they
prove
themselves
Kings
by
the
many
conquests
they
make
over
the
world
and
sathan
,
sometimes
in
lesser
skirmishes
,
sometimes
in
some
maine
and
whole
battels
.
Ob.
Might
some
one
say
,
Is
this
all
the
Kingdome
of
a
Christian
?
This
is
infinitely
below
the
magnificence
and
honour
of
an
earthly
Kingdome
,
&c.
Sol.
God
hath
done
more
for
the
naturall
man
,
or
for
the
nature
of
men
,
for
providing
meanes
for
this
spirituall
Kingdome
,
than
in
opening
a
way
for
earthly
Kingdomes
;
which
may
appeare
by
divers
differences
.
For
,
First
,
none
but
great
men
,
and
of
great
meanes
,
Differences
between
spirituall
and
earthly
Kings
.
can
attaine
to
the
Kingdome
of
this
world
:
but
here
the
poore
may
have
a
Kingdome
as
well
as
the
rich
.
Blessed
are
the
poore
in
spirit
,
for
theirs
is
the
Kingdome
of
heaven
.
Secondly
,
while
the
father
lives
,
the
little
child
cannot
raigne
:
whereas
in
this
Kingdome
,
little
ones
attaine
to
the
Kingdome
,
and
safely
hold
it
,
Matth.
18.
Thirdly
,
this
Kingdome
is
of
heaven
,
wheras
the
others
are
only
of
the
earth
.
Fourthly
,
these
Kings
are
all
just
;
there
is
none
unrighteous
can
possesse
these
thrones
:
they
are
all
washed
,
justified
and
sanctified
:
there
is
not
a
drunkard
,
a
railer
,
a
buggerer
,
and
adulterer
,
a
murtherer
,
or
any
the
like
amongst
them
,
which
is
no
priviledge
belonging
to
the
Kingdome
of
this
world
,
Rom.
14.17
.
1
Cor.
6.9
,
10
,
11.
Gal.
5.21
.
The
godly
are
Kings
,
such
as
Melchisedech
was
,
somewhat
ob●cure
in
the
world
,
but
they
raigne
in
righteousnesse
,
in
peace
,
none
like
them
,
Heb.
7.
Fifthly
,
the
godly
have
received
a
Kingdome
that
cannot
be
shaken
.
Their
Kingdome
is
an
everlasting
Kingdome
,
Heb.
12.28
.
but
all
the
Kingdomes
of
the
world
may
be
,
and
have
beene
shaken
,
and
will
be
ruined
,
and
end
;
whereas
the
godly
that
set
out
in
soveraignty
over
lesser
dominions
,
and
with
lesse
pompe
,
yet
increase
so
fast
,
till
at
length
they
attaine
the
most
glorious
Kingdome
in
the
new
heavens
,
and
new
earth
.
The
use
of
all
this
may
be
divers
.
Uses
.
First
,
for
singular
comfort
to
the
godly
:
what
account
soever
the
world
makes
of
them
,
yet
here
they
see
what
God
hath
ordained
them
unto
:
it
matters
not
for
the
worlds
neglect
of
them
;
for
Gods
Kingdome
comes
not
by
observation
:
and
in
particular
,
it
should
comfort
them
into
two
causes
:
First
,
in
matter
of
service
;
when
they
come
to
stand
before
the
Lord
,
they
must
know
,
that
they
are
honourable
in
Gods
sight
.
He
respects
them
as
so
many
Kings
in
his
presence
.
Secondly
,
in
the
mortification
of
vices
;
they
have
received
power
and
authority
as
Kings
,
and
therefore
no
rebellious
conversation
can
so
exalt
it selfe
,
but
it
may
be
subdued
.
The
oyle
of
God
is
upon
them
:
and
what
can
the
greatest
Rebels
doe
against
the
power
of
the
King
?
But
secondly
,
withall
here
is
terror
to
wicked
men
.
For
this
is
the
priviledge
onely
of
the
godly
:
and
it
is
certaine
,
that
wicked
men
are
in
Gods
account
as
base
,
as
the
godly
are
honourable
;
they
are
thrust
besides
these
thrones
.
And
so
are
both
sorts
of
wicked
men
:
for
not
only
openly
profane
men
are
to
be
smitten
with
this
terrour
,
but
also
hypocrites
.
It
is
true
indeed
,
that
hypocrites
act
the
parts
of
Kings
,
but
they
are
onely
such
Kings
as
Players
are
upon
a
stage
,
they
speake
of
the
words
,
or
the
words
of
Kings
,
but
are
not
so
indeed
.
For
they
are
by
the
wiser
and
better
sort
accounted
as
Rogues
,
and
the
scum
of
the
people
:
even
so
are
wicked
men
in
Gods
account
;
neither
will
their
outward
shewes
helpe
them
.
For
the
Kingdome
of
God
is
tried
not
by
words
,
but
by
the
power
of
it
,
1
Cor.
4.20
.
And
withall
unruly
Christians
may
be
hence
checked
,
such
as
will
not
be
ruled
by
their
teachers
:
such
were
the
Corinthians
,
they
reigned
without
Paul
,
and
their
godly
teachers
.
But
the
Apostle
wisheth
they
were
indeed
Kings
,
or
did
indeed
reigne
.
Why
bearest
thou
the
name
of
a
King
,
and
canst
not
rule
thy
passions
?
Thirdly
,
divers
uses
for
instructions
may
be
hence
gathered
:
for
,
First
,
we
should
hence
learne
to
honour
poore
Christians
:
they
are
spirituall
Kings
,
as
well
as
the
kings
of
the
earth
:
And
we
know
what
a
stirre
we
would
make
to
entertaine
the
Kings
of
this
world
,
Iam.
2.5
.
Secondly
,
we
should
hence
bee
stirred
up
in
desire
after
this
Kingdome
,
to
pray
for
it
,
that
it
may
come
,
and
that
God
would
count
us
worthy
of
such
a
Kingdome
,
Matth.
6.
2
Thess.
1.5
.
And
to
this
end
we
should
looke
to
two
things
:
First
,
that
we
seeke
this
Kingdome
first
above
all
other
things
,
Mat.
6.
Secondly
,
that
we
should
refuse
no
paines
nor
hardship
for
the
entertainment
of
true
godlinesse
:
This
Kingdome
of
Heaven
should
suffer
violence
,
and
the
violent
onely
will
take
it
by
force
,
Mat.
11.12
.
It
is
an
easie
thing
for
Iohn
to
be
a
partner
in
the
patience
of
the
brethren
,
when
hee
is
a
partner
with
them
in
the
Kingdome
of
Jesus
Christ
,
Revel.
1.9
.
It
is
no
great
thing
men
can
suffer
,
if
we
consider
it
is
for
a
Kingdome
:
and
the
want
of
outward
things
should
the
lesse
trouble
us
,
if
God
make
us
so
rich
in
spirituall
things
.
Thirdly
,
we
should
hence
especially
learne
to
live
in
this
world
like
Kings
:
and
this
Christians
should
shew
,
First
,
by
declaring
their
conquest
over
the
passions
and
desires
of
their
own
hearts
.
It
is
a
royall
quality
in
a
Christian
,
to
be
able
to
shew
all
meeknesse
of
minde
,
and
temper
,
and
sobriety
,
in
being
able
to
deny
unto
himselfe
what
may
not
be
had
without
sinne
or
offence
.
Hee
that
winnes
the
conquest
over
his
owne
heart
,
is
greater
than
he
that
winnes
a
City
.
Secondly
,
putting
on
the
Lord
Jesus
.
The
righteousnesse
of
Christ
is
the
robe
of
a
Christian
:
and
since
all
the
life
of
a
Christian
is
a
high
feast
;
hee
should
alwaies
put
on
his
robe
to
distinguish
him
from
all
other
men
:
and
this
righteousnesse
is
both
the
impured
righteousnesse
of
Christ
,
as
also
the
inherent
vertues
of
Christ
.
Thirdly
,
by
serving
the
publike
.
Kings
are
the
common
treasure
of
the
subjects
:
they
are
appointed
for
the
good
of
many
Christians
,
and
should
shew
that
they
remember
that
they
are
Kings
,
by
devoting
themselves
to
all
possible
profitablenesse
of
conversation
.
Fourthly
,
by
their
contentation
.
What
should
they
feare
?
or
what
should
discontent
them
?
Hath
no●
God
given
them
a
Kingdome
,
and
great
glory
?
Fifthly
,
by
subduing
carnall
and
servile
feares
of
men
.
Why
should
Christians
feare
the
faces
of
great
men
on
earth
?
are
they
not
spirituall
Kings
themselves
?
and
is
not
the
breath
in
the
nostrils
of
the
greatest
men
on
earth
?
why
art
thou
then
afraid
to
come
before
them
?
&c.
Priest-hood
.
]
The
fourth
thing
,
for
which
Christians
are
commended
,
is
their
Priest-hood
,
which
notes
the
honour
of
their
imployment
in
things
that
concerne
God
and
his
service
,
Es●
.
61.6
.
Rev.
1.6
,
&c.
Now
the
Priest-hood
of
Christians
is
a
singular
priviledge
,
if
we
(
first
)
either
consider
the
kindes
of
Priest-hood
:
or
secondly
,
the
specialties
of
their
calling
and
imployment
.
First
,
for
the
kinde
:
The
Priest-hood
of
Christians
is
better
than
the
Priest-hood
of
the
Levites
the
sonnes
of
Aaron
,
because
it
is
a
royall
Priest-hood
:
they
are
Priests
after
the
order
of
Melchizedeck
,
as
Christ
himselfe
was
,
in
which
order
every
Priest
was
a
King
;
so
were
none
of
the
sonnes
,
or
house
of
Aaron
.
Secondly
,
and
for
the
specialties
of
favour
imported
in
the
Priest-hood
of
Christians
,
divers
prerogatives
are
included
in
it
:
For
first
,
the
Priest-hood
of
a
Christian
imports
separation
and
consecration
to
God
.
The
godly
of
all
the
people
in
the
world
are
the
only
people
that
are
devoted
to
God
,
&
chosen
out
of
all
the
world
as
his
portion
,
as
the
Levites
were
out
of
all
Israel
.
Secondly
,
it
imports
neernesse
&
constancie
of
communion
with
God
.
The
Priests
lived
in
Gods
house
,
and
stood
alwaies
before
the
Lord
,
dwelt
in
his
presence
,
and
did
approach
neerer
to
him
than
all
the
people
else
:
so
do
the
godly
spiritually
:
They
onely
dwell
in
his
sight
,
and
enjoy
his
speciall
presence
,
and
see
the
glory
of
his
presence
,
and
have
their
soules
satiated
with
fatnesse
arising
from
the
comfort
of
Gods
favourable
presence
,
Ier.
31.14
.
Uses
.
Now
the
consideration
of
this
excellent
Priest-hood
of
Christians
should
serve
,
first
,
for
consolation
:
secondly
,
for
instruction
:
and
thirdly
,
for
great
reproofe
.
First
,
it
should
much
comfort
godly
and
carefull
Christians
to
consider
,
how
neere
God
hath
placed
them
to
himselfe
,
even
in
his
chamber
of
presence
,
as
it
were
:
and
how
meanly
soever
the
world
doth
account
of
their
service
,
yet
they
hence
know
,
that
their
Priest-hood
is
a
royall
Priest-hood
,
and
the
godly
imployments
of
religious
men
are
more
honourable
,
than
the
greatest
imployments
of
the
greatest
Monarchs
of
the
earth
:
and
withall
it
may
specially
comfort
fearfull
Christians
against
one
scrup●e
;
They
sometimes
are
afraid
to
goe
into
Gods
presence
,
or
they
doubt
their
accesse
,
they
are
so
unworthy
to
come
before
the
Lord
.
Why
?
this
word
Priest-hood
should
satisfie
them
:
For
it
imports
that
they
are
priviledged
by
their
calling
to
come
before
God
.
The
Priests
might
enter
into
the
house
of
the
Lord
,
yea
they
must
doe
it
,
it
was
required
of
them
:
it
was
a
sinne
if
they
did
it
not
,
and
they
did
not
sinne
by
doing
it
.
Secondly
,
the
Priest-hood
of
Christians
should
put
them
in
mind
of
divers
duties
;
as
,
First
,
it
should
worke
in
them
a
care
of
knowledge
:
the
Priests
should
preserve
knowledge
,
and
they
should
seeke
the
Law
at
his
mouth
.
A
godly
Christian
should
bee
able
to
direct
others
,
and
hold
forth
the
light
of
the
Word
for
the
profit
of
others
:
and
as
dumbe
Ministers
are
to
be
disliked
,
so
are
dumbe
Christians
too
.
Secondly
,
it
should
teach
Christians
to
strive
to
be
of
an
harmelesse
and
inoffensive
disposition
.
The
Priests
in
the
Law
of
God
were
men
without
blemish
:
and
so
should
Christians
in
the
Gospel
.
Phil.
1.2
,
15.
Thirdly
,
we
should
hence
learne
to
set
the
Lord
alwayes
before
us
,
and
to
walke
before
him
,
seeing
it
is
our
office
to
keepe
in
the
Temple
,
and
to
bee
neere
the
Lord
.
Fourthly
,
it
should
compell
upon
us
a
care
of
our
sacrifice
:
The
maine
worke
of
the
Priests
was
to
offer
sacrifices
:
Now
our
sacrifices
are
principally
prayers
and
good
workes
,
as
more
at
large
is
shewed
on
the
notes
of
verse
5.
and
in
these
we
must
be
daily
imployed
:
But
then
we
must
in
all
our
services
looke
to
the
rules
of
sacrificing
,
which
●as
I
●aid●
I
have
handled
at
large
vers.
5.
onely
for
the
present
remember
these
few
things
:
First
,
that
their
sacrifices
are
worth
nothing
,
without
an
Altar
to
sacrifice
them
on
:
and
this
Altar
is
Jesus
Christ
,
Heb.
13.10
.
Secondly
,
that
thou
must
have
fire
to
burne
the
sacrifice
on
the
Altar
;
and
this
fire
is
holy
affections
,
Mark
.
9.
Thirdly
,
that
in
all
thy
sacrifices
thou
must
keepe
out
leaven
:
now
the
spirituall
leaven
,
that
marres
thy
sacrifices
,
are
,
first
,
malice
:
secondly
,
any
notable
wickednesse
:
thirdly
,
evill
opinions
:
fourthly
,
worldly
griefe
and
passions
,
which
like
leaven
sowreth
the
sacrifice
.
Thus
of
the
secon●
principall
use
.
Use
3.
This
may
serve
for
reproofe
of
divers
sorts
of
men
:
as
,
First
,
of
the
Papists
.
They
have
fire
but
no
Altar
,
and
therefore
cannot
sacrifice
:
they
have
zeale
,
but
not
knowledge
,
as
was
said
in
the
case
of
the
Jewes
,
who
knew
not
the
righteousnesse
of
Christ
.
Secondly
,
of
the
carnall
Protestants
.
They
have
an
Altar
,
in
that
they
professe
justification
by
Christ
:
but
either
they
have
no
sacrifice
,
or
no
fire
.
The
rich
among
them
bring
not
their
sacrifice
of
almes
,
and
all
sorts
neglect
prayer
and
good
workes
;
or
if
they
doe
any
service
to
God
,
there
is
no
fire
to
burne
the
sacrifice
:
they
serve
God
without
zeale
and
holy
affections
.
Thirdly
,
hypocrites
are
here
rebuked
.
They
bring
for
matter
the
right
sacrifices
sometimes
,
and
they
have
fire
too
:
but
it
is
strange
fire
many
times
:
they
have
zeale
,
but
it
is
rash
and
unwarranted
:
they
doe
good
duties
in
an
ill
manner
,
or
spend
their
zeale
on
traditions
,
either
on
the
left
hand
,
or
on
the
right
.
Fourthly
,
fearfull
Christians
are
here
reproved
,
because
when
they
have
sacrifices
,
and
an
Altar
,
and
fire
too
,
yet
they
beleeve
not
the
attonement
may
come
by
it
,
or
the
acceptation
of
them
from
God
.
Thus
of
the
fourth
point
.
An
holy
Nation
.
]
The
holinesse
of
a
Christian
is
his
fifth
prerogative
,
wherein
he
excels
all
other
people
:
and
the
godly
are
holy
many
wayes
.
Some
are
lesse
principall
:
some
are
more
principall
.
Christians
are
holy
many
wayes
.
First
,
they
are
holy
in
respect
of
Gods
appointment
and
calling
:
God
hath
decreed
them
to
holinesse
,
Eph.
1.4
.
and
created
them
to
good
workes
,
Eph.
2.10
.
and
called
them
to
be
Saints
,
1
Cor.
1.16
.
Secondly
,
they
are
holy
in
their
sect
or
kinred
.
They
are
of
an
holy
kinred
:
for
their
Head
Christ
Jesus
is
infinitely
holy
,
and
their
brethren
are
holy
brethren
,
Heb.
4.1
.
Thirdly
,
they
are
holy
in
their
Lawes
.
No
people
have
so
holy
,
just
,
and
exact
Lawes
:
there
is
no
defect
or
error
in
them
.
The
word
of
God
is
perfect
,
Psal.
19.
Prov.
8.5
,
6.
Fourthly
,
they
are
holy
in
their
signes
:
they
weare
the
badges
of
righteousnesse
.
The
uncircumcised
were
accounted
unholy
;
and
the
Jewes
a
holy
nation
,
because
being
circumcised
,
they
had
the
signe
of
righteousnesse
:
so
are
Christians
holy
by
Baptisme
sacramentally
.
Fifthly
,
they
are
holy
in
regard
of
separation
from
the
wicked
and
the
world
.
A
thing
was
said
to
be
holy
in
the
Law
,
which
was
separated
from
common
uses
,
to
the
use
of
the
Tabernacle
:
so
are
the
godly
holy
,
because
separated
from
the
unholy
.
But
chiefly
,
the
godly
excell
for
holinesse
,
if
we
respect
the
holinesse
,
First
,
of
justification
:
they
are
holy
by
the
imputation
of
the
perfect
holinesse
of
Christ
,
and
so
are
they
as
holy
as
ever
was
Adam
in
Paradise
,
or
the
Angels
in
heaven
.
Secondly
,
of
sanctification
:
they
have
holinesse
in
their
natures
,
and
they
practice
holinesse
too
:
and
thus
they
are
holy
in
heart
,
and
by
inchoation
.
They
have
grace
in
all
parts
,
though
not
in
all
degrees
and
they
are
not
destitute
of
any
saving
or
heavenly
gift
,
1
Cor.
9.11
.
And
this
kinde
of
holinesse
must
not
be
slighted
or
meanly
accounted
of
:
for
first
,
it
is
a
holinesse
wro●ght
by
the
holy
Ghost
.
Secondly
,
it
is
presented
to
God
by
the
intercession
of
Christ
;
whereby
all
imperfections
are
covered
.
And
thirdly
,
it
is
acknowledged
in
the
covenant
of
grace
,
which
admits
of
uprightnesse
and
sincerity
instead
of
perfection
,
which
in
the
other
covenants
were
required
.
Thirdly
,
they
are
holy
in
hope
,
because
they
looke
for
perfect
holinesse
in
nature
and
action
,
in
another
world
.
There
is
a
righteousnesse
which
they
wait
for
,
that
exceeds
all
the
righteousnesse
that
ever
was
in
any
man
in
this
world
,
Christ
Jesus
excepted
.
But
I
conceit
,
it
is
the
holinesse
of
sanctification
which
is
here
meant
.
Now
this
holinesse
consists
either
of
mortification
or
vivification
.
Mortification
is
imployed
about
the
subduing
of
corruptions
;
and
vivification
about
qualifying
the
heart
and
life
of
the
beleever
with
holinesse
.
Vivification
also
is
exercised
either
about
new
grace
in
the
heart
,
or
new
obedience
in
the
conversation
.
I
take
it
the
later
is
here
meant
:
and
so
the
Apostle
intends
to
say
,
that
no
people
are
like
the
beleeving
Christians
,
for
the
holinesse
of
their
conversation
.
Uses
.
The
use
of
this
point
may
be
(
first
)
for
great
encouragement
to
the
true
Christian
,
notwithstanding
all
his
infirmities
with
which
hee
is
burdened
:
and
therefore
hee
should
take
heed
that
hee
be
not
wicked
over-much
,
Eccles.
7.
that
is
,
he
should
not
thinke
too
vilely
of
himselfe
:
For
though
hee
be
guilty
of
many
sinnes
,
yet
he
is
truly
holy
,
and
that
many
wayes
,
as
was
shewed
before
.
God
hath
done
great
things
for
him
,
that
hath
given
him
a
holy
head
,
and
a
holy
calling
,
and
especially
that
he
hath
already
made
him
perfectly
holy
by
justification
,
and
will
make
him
perfectly
holy
in
sanctification
in
another
world
,
yea
hee
ought
to
take
reason
of
comfort
for
his
holinesse
of
sanctification
;
as
for
the
reasons
before
,
so
the
very
holinesse
of
his
conversation
is
much
more
exact
,
than
is
the
conversation
of
the
wicked
,
or
than
was
his
owne
before
his
calling
.
And
withall
this
should
much
stirre
up
godly
men
to
the
care
of
sound
holinesse
in
their
conversation
,
&
the
rather
because
first
they
were
redeemed
from
a
vaine
conversation
by
the
blood
of
Christ
,
1
Pet.
1.18
.
Secondly
,
they
should
much
thereby
advance
the
profession
of
true
Religion
,
Phil.
1.27
.
Thirdly
,
because
a
holy
conversation
is
a
good
conversation
,
God
requires
nothing
of
us
to
doe
,
but
it
is
all
faire
worke
,
and
good
for
us
,
whereas
when
wee
have
done
,
the
divell
,
the
world
,
and
the
flesh
worke
that
,
which
was
extreemly
ill
for
us
.
Fourthly
,
we
hold
our
profession
before
many
witnesses
,
many
eyes
are
upon
us
,
and
the
most
men
are
crooked
,
and
perverse
,
1
Tim.
6.12
.
Phil.
2.15
.
and
the
best
way
to
silence
foolish
men
,
is
by
unrebukeablenesse
of
conversation
,
1
Pet.
2.15
.
Fifthly
,
our
heavenly
Father
is
hereby
glorified
,
Mat.
5.
&
6.
Sixthly
,
it
will
be
a
great
comfort
to
us
in
adversity
,
2
Cor.
1.12
.
Lastly
,
great
is
our
reward
in
heaven
.
For
hereby
will
be
ministred
abundantly
an
entrance
into
the
glorious
Kingdome
of
Jesus
Christ
,
2
Pet.
1.11
.
But
then
we
must
looke
to
divers
rules
about
our
conversation
,
that
it
may
be
right
:
for
,
First
,
it
must
be
a
good
conversation
in
Christ
,
1
Pet.
3.16
.
Speciall
rules
for
the
right
ordering
of
us
in
an
holy
conversation
.
Secondly
,
it
must
be
a
conversation
discharged
from
those
●suall
vices
,
which
are
hatefull
in
such
as
professe
the
sincerity
of
the
Gospell
,
and
yet
common
in
the
world
,
such
as
are
lying
,
wrath
,
bitternesse
,
rotten
communication
,
or
c●●sed
speaking
,
or
the
like
,
Eph.
4.25
.
Col.
3.8
.
1
Pet.
1.14
.
Thirdly
,
it
must
be
all
manner
of
conversation
,
1
Pet.
1.15
.
wee
must
shew
respect
to
all
Gods
Commandements
,
at
home
,
and
abr●●ad
,
in
religion
,
mercy
,
righteousnesse
or
honesty
.
Fourthly
,
we
must
shew
all
meeknesse
of
wisedome
,
when
we
hea●e
outward
praise
,
or
do
good
,
or
are
to
expresse
our selves
in
discourse
,
or
otherwise
,
Iam.
3.13
.
2
Cor.
1.12
.
And
that
we
may
attaine
to
this
holinesse
of
conversation
,
Meanes
for
obtaining
an
holy
conversation
.
First
,
we
must
walke
according
to
the
rule
of
Gods
Word
,
and
let
that
be
a
light
to
our
feet
,
and
a
lanthorne
unto
our
paths
,
Gal.
6.16
.
Ioh.
3.21
.
Secondly
,
wee
must
set
before
us
the
patterne
of
such
Christians
,
as
have
most
excelled
that
way
,
Phil.
3.17
.
and
walke
with
the
wise
.
Thirdly
,
especially
as
obedient
children
,
we
should
learne
of
our
heavenly
Father
to
fashion
our selves
according
to
his
nature
,
and
in
all
conversation
strive
to
be
holy
,
as
he
is
holy
:
and
as
it
followes
in
this
verse
,
we
should
studie
and
strive
to
shew
forth
the
vertues
,
that
were
eminent
in
Jesus
Christ
,
1
Pet.
1.15
,
16.
and
12.10
.
Thirdly
,
in
so
much
as
holinesse
is
the
prerogative
of
a
Christian
,
it
should
teach
all
sorts
of
men
to
try
themselves
,
whether
they
have
attained
true
holinesse
,
or
no
:
so
as
they
bee
sure
their
holinesse
exceed
the
holinesse
of
the
Scribes
and
Pharisees
:
for
else
they
cannot
enter
into
the
Kingdome
of
heaven
.
For
a
Christian
must
have
that
holinesse
of
conversation
,
which
no
wicked
man
can
attaine
unto
.
Now
that
this
triall
may
bee
done
effectually
,
I
will
shew
wherein
the
holinesse
of
a
true
Christian
exceeds
the
holinesse
,
First
,
of
a
meere
civill
honest
man
.
Secondly
,
of
the
most
glorious
Hypocrite
.
First
,
for
the
meere
civill
honest
man
:
The
true
Christian
exceeds
his
righteousnesse
,
both
in
the
righteousnesse
of
faith
,
and
in
the
internall
holinesse
of
the
heart
,
and
the
power
of
holy
affections
:
but
because
it
is
holinesse
of
conversation
,
which
is
especially
here
meant
,
I
will
touch
the
differences
in
conversation
;
and
so
,
Differences
between
the
holinesse
of
conversation
in
civi●l
honest
men
,
and
Gods
elect
.
First
,
they
differ
in
one
maine
cause
of
orderly
life
.
For
the
holinesse
of
the
godly
Christian
proceeds
from
a
regenerate
heart
:
whereas
the
meere
civill
man
is
so
naturally
,
or
onely
by
restraining
grace
:
he
hath
not
beene
in
the
surnace
of
mortification
for
sinne
.
Secondly
,
the
meere
civill
honest
man
glories
in
this
,
that
he
payes
every
man
his
owne
,
and
is
no
adulterer
,
or
drunkard
,
or
the
like
notorious
offender
:
But
for
the
most
part
he
is
altogether
defective
in
the
religious
duties
of
the
first
table
,
especially
in
the
duties
of
the
Sabbath
,
and
the
religious
duties
he
should
performe
in
his
family
.
Thirdly
,
the
meere
civill
honest
man
makes
conscience
of
great
offences
,
but
cares
not
to
be
stained
with
lesser
sinnes
;
whereas
the
true
Christian
lives
circumspectly
,
and
makes
conscience
of
the
least
Commandement
.
Secondly
,
now
for
the
hypocrite
:
Though
the
difference
be
hidden
,
yet
it
may
be
assigned
in
divers
things
,
as
,
Differences
be●weene
the
hypocrite
and
Gods
elect
in
the
holinesse
of
conversation
.
First
,
the
holinesse
of
the
godly
Christian
flowes
from
a
pure
conscience
,
and
faith
unfained
:
whereas
there
is
no
such
repentance
,
or
faith
in
the
hypocrite
.
Secondly
,
the
true
Christian
hath
his
praise
of
God
,
but
the
hypocrite
of
men
,
Rom.
2.26
.
Thirdly
,
the
true
Christian
obeyes
in
all
things
:
the
hypocrite
but
in
some
,
as
here
for
the
most
part
they
may
be
found
tainted
with
some
evill
vice
.
Fourthly
,
the
true
Christian
is
carefull
of
his
conversation
in
all
places
and
companies
:
the
hypocrite
onely
,
or
chiefly
,
when
he
is
where
he
thinkes
hee
shall
be
observed
and
marked
.
Fifthly
,
the
true
Christian
will
not
cease
bearing
fruit
,
what
weather
soever
come
,
Ier.
17.7
,
8.
But
the
hypocrite
gives
over
,
when
hard
times
come
.
He
is
not
like
the
good
ground
,
that
brings
forth
fruit
with
patience
:
The
hypocrite
will
not
hold
out
till
the
end
,
though
the
times
bee
peaceable
till
his
death
.
For
the
most
part
,
he
then
beares
the
burthen
of
his
hypocrisie
,
he
cannot
die
in
peace
.
Use.
Lastly
,
this
is
a
terrible
doctrine
for
open
and
notorious
offenders
.
For
hereby
it
is
apparent
they
are
strangers
from
the
Common-wealth
of
Israel
,
and
are
not
of
this
nation
;
their
language
and
their
workes
betray
them
:
Drunkards
,
Adulterers
,
Swearers
,
Lyers
,
Usurers
,
and
such
like
,
cannot
inherit
,
or
have
any
lot
in
this
heavenly
Canaan
.
For
all
this
nation
is
holy
,
and
such
are
not
they
,
their
owne
consciences
being
Judges
.
Nor
is
it
a
pleasing
Doctrine
to
scandalous
professors
:
For
such
as
give
scandall
,
are
either
hypocrites
,
or
godly
:
If
they
bee
hypocrites
,
their
scandalls
betray
them
,
and
testifie
to
their
faces
,
they
have
no
lot
among
the
Saints
:
and
if
they
be
godly
Christians
,
that
have
fallen
through
weaknesse
,
yet
they
have
cause
to
be
much
humbled
:
For
by
them
the
name
of
God
is
blasphemed
;
and
besides
many
other
inconveniences
that
will
pursue
their
fall
,
this
is
not
the
least
,
that
hereby
they
have
weakned
their
evidence
,
and
wonderfully
darkned
the
markes
of
their
happinesse
:
For
if
the
godly
be
a
holy
nation
,
how
discomfortably
have
they
provided
for
themselves
,
and
their
owne
soules
,
that
have
so
stained
their
profession
and
holinesse
!
An
holy
nation
.
]
The
sixth
prerogative
of
Christians
is
imported
in
this
word
Nation
,
The
sixth
prerogative
is
their
number
.
which
shewes
the
number
.
For
though
all
the
wicked
are
more
in
number
than
the
godly
:
yet
such
is
the
glory
and
greatnesse
of
the
number
of
all
the
godly
of
all
ages
,
that
if
we
could
behold
them
on
earth
,
as
wee
shall
see
them
in
heaven
,
and
at
the
last
Judgement
,
we
would
wonderfully
admire
the
beauty
and
multitude
of
the
Christian
Armie
.
All
the
godly
together
make
a
goodly
Nation
,
and
though
in
largenesse
of
number
they
do
not
goe
beyond
the
wicked
,
yet
in
the
priviledges
of
their
number
they
goe
farre
beyond
them
.
They
are
all
one
,
and
a
whole
Nation
of
them
,
which
imports
divers
priviledges
.
First
,
they
are
all
originally
of
one
blood
,
borne
of
the
blood
of
Jesus
Christ
.
Secondly
,
they
are
all
governed
by
one
Ruler
:
their
noble
Ruler
is
of
themselves
,
there
is
one
heart
in
them
to
serve
the
Lord
.
Thirdly
,
they
are
all
governed
by
one
booke
of
Lawes
.
Fourthly
,
they
all
enjoy
the
same
priviledges
in
the
communion
of
Saints
,
even
those
before
contained
in
this
verse
.
Fifthly
,
they
all
enjoy
the
love
of
God
:
they
are
his
portion
.
As
Israel
was
his
out
of
all
the
world
:
so
the
godly
are
his
,
and
make
all
but
one
Nation
.
In
that
all
the
godly
are
one
Nation
,
divers
things
may
from
thence
be
observed
by
way
of
use
.
Use.
First
,
it
should
be
very
comfortable
to
all
that
are
truly
godly
;
and
so
it
should
comfort
them
divers
wayes
.
First
,
against
the
fewnesse
of
them
that
live
in
one
place
,
&
so
against
the
reproach
of
the
world
for
that
reason
.
For
here
they
may
know
that
if
all
the
godly
were
together
,
there
would
be
no
cause
to
despise
them
for
their
number
.
Never
such
a
Nation
of
men
,
as
they
▪
Secondly
,
in
the
case
of
adversaries
,
the
gates
of
hell
shall
not
prevaile
against
them
.
They
are
a
whole
Nation
of
them
,
they
may
be
oppressed
,
but
they
can
never
be
utterly
rooted
out
.
Thirdly
,
in
respect
of
their
consanguinity
with
all
the
godly
:
though
they
differ
much
in
estate
or
condition
,
yet
wheresoever
,
or
howsoever
they
live
,
they
are
all
country-men
,
they
are
all
of
one
Nation
;
the
partition
wall
is
broken
downe
.
All
godly
Christians
,
whether
Jewes
or
Gentiles
,
are
but
one
Nation
.
Fourthly
,
in
respect
of
the
government
and
protection
of
Christ
over
them
.
Why
cryest
thou
then
,
O
Christian
,
Is
there
no
King
in
Sion
?
Secondly
,
hence
some
use
for
instruction
may
be
made
.
For
first
,
wee
may
here
learne
to
know
no
man
after
the
flesh
.
All
other
relations
are
swallowed
up
in
this
relation
:
when
thou
art
once
converted
,
thou
needst
not
reckon
of
what
country
thou
art
,
or
how
descended
,
for
thou
art
now
onely
of
the
Christian
nation
.
All
godly
men
should
acknowledge
no
respects
more
than
those
are
wrought
in
them
by
Christ
.
Secondly
,
since
Christians
are
all
countrymen
,
and
seeing
they
are
like
the
Jewes
,
dispersed
up
and
downe
the
world
,
they
should
therefore
be
glad
one
of
another
,
and
make
much
one
of
another
,
and
defend
one
another
,
and
relieve
one
another
by
all
means
of
help
and
comfort
.
Thirdly
,
they
should
therefore
observe
the
fashions
of
the
godly
,
and
bee
more
strict
to
follow
the
manners
of
their
nation
,
wheresoever
they
come
.
A
peculiar
people
.
]
The
acceptation
of
the
words
.
The
Latines
render
the
words
of
the
originall
,
Populus
acquisitionis
.
In
the
Greeke
it
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
word
rendred
peculiar
,
signifies
sometimes
conservation
or
saving
,
as
Heb.
10.39
.
to
the
saving
or
conservation
of
the
soule
:
sometimes
,
purchase
,
as
,
the
Church
was
purchased
by
his
blood
,
Act.
20.28
.
sometimes
,
possession
or
obtaining
,
as
,
Hee
ordained
us
to
the
obtaining
of
salvation
,
1
Thess.
5.9
.
and
the
glory
of
Christ
,
2
Thess.
2.14
.
Neither
do
Interpreters
agree
about
the
attributing
of
what
felicity
the
word
imports
.
For
one
would
have
the
sense
thus
,
Populus
acquisitionis
,
that
is
,
the
people
he
could
gaine
by
;
intending
thereby
,
that
the
Apostle
should
say
,
that
the
godly
were
the
onely
people
that
God
could
get
any
thing
by
.
Others
would
have
it
thus
:
A
people
for
obtaining
,
that
is
,
of
heaven
:
and
so
the
sense
is
,
1
Thess.
5.9
.
that
they
are
a
people
God
hath
set
apart
to
obtaine
heaven
,
or
to
gaine
more
than
any
people
.
Others
thus
:
A
people
of
purchase
,
that
is
,
such
as
were
purchased
,
viz.
by
the
blood
of
Christ
.
And
so
the
people
of
God
were
purchased
out
of
the
world
by
the
blood
of
Christ
:
and
the
Israelites
were
typically
redeemed
out
of
Egypt
by
the
blood
of
the
Lambe
.
The
godly
are
a
people
bought
at
a
great
price
;
none
ever
so
dearely
ransomed
.
But
I
take
it
as
it
is
here
rendred
,
A
peculiar
people
:
and
so
the
word
may
intimate
a
double
reason
.
Use.
The
use
may
be
partly
for
consolation
,
and
partly
for
instruction
.
First
,
it
should
exceedingly
comfort
the
godly
,
to
know
their
acceptation
with
God
:
they
are
in
high
favour
with
him
:
they
are
his
very
Favourites
.
And
this
should
distinctly
comfort
them
divers
waies
:
as
first
,
that
God
doth
make
so
much
account
of
them
,
to
love
them
as
any
covetous
man
can
love
his
treasure
.
Hence
God
is
said
to
delight
in
them
,
to
rejoyce
over
them
with
joy
,
and
his
mercy
to
them
pleaseth
him
.
Secondly
,
it
should
comfort
them
in
respect
of
the
suites
they
may
obtaine
from
God
.
Hee
is
rich
to
all
that
call
upon
him
.
No
King
can
doe
so
much
for
his
Favourites
,
as
God
can
and
will
doe
for
his
.
Gods
favourites
may
aske
whatsoever
they
will
,
and
be
sure
to
have
it
,
and
therefore
it
were
a
shame
for
them
to
be
poore
.
Thirdly
,
the
favourites
of
earthly
Princes
may
lose
all
,
and
fall
into
the
Kings
displeasure
,
and
so
be
undone
for
ever
,
and
goe
out
with
singular
disgrace
and
ruine
:
but
Gods
Favourites
have
this
priviledge
;
they
shall
never
lose
the
favour
of
God
.
He
will
love
them
to
the
end
,
Iob.
13.1
.
Nothing
shall
separate
them
from
the
love
of
God
in
Christ
,
Rom.
8.
ult.
God
hath
not
appointed
any
of
them
to
wrath
,
but
to
the
obtaining
of
salvation
,
1
Thess.
5.9
,
10.
And
all
this
should
be
the
more
comfortable
,
because
God
respects
no
persons
.
Every
subject
cannot
be
the
Kings
Favourite
;
nor
is
every
servant
,
in
Ordinary
;
nor
is
every
one
that
serves
,
in
the
Chamber
of
presence
,
or
Privie-Chamber
:
but
in
Gods
Court
all
servants
are
Favourites
;
and
hee
hath
treasure
enough
to
enrich
them
all
,
and
affection
enough
to
love
them
all
.
Secondly
,
divers
instructions
may
be
here
gathered
:
for
if
we
be
Gods
Favourites
,
and
his
treasure
,
it
should
teach
us
,
First
,
to
live
comfortably
,
even
to
live
by
faith
,
to
trust
upon
Gods
favour
for
life
and
salvation
;
nor
need
wee
doubt
our
pardon
,
nor
question
our
preferment
.
Secondly
,
to
live
humbly
,
to
be
ever
ready
to
acknowledge
,
that
it
was
Gods
free
grace
that
hath
raised
them
up
from
the
very
dunghill
,
as
it
were
,
to
such
high
preferment
:
we
must
confesse
that
we
hold
all
from
him
:
we
must
humble
our selves
,
seeing
we
have
this
honour
to
walke
with
our
God
.
Pride
is
one
of
the
first
things
destroyes
the
favourites
of
the
world
.
Thirdly
,
to
live
holily
,
denying
ungodlinesse
and
worldly
lusts
,
and
living
religiously
,
and
soberly
,
and
righteously
in
this
present
world
:
since
he
hath
redeemed
us
to
bee
a
people
peculiar
to
himselfe
,
wee
should
be
zealous
of
good
workes
.
An
exactnesse
of
living
is
required
of
such
as
must
live
in
Princes
presence
:
and
since
God
hath
bought
us
at
so
deare
a
rate
,
wee
must
not
live
to
our selves
,
but
to
him
that
died
for
us
,
2
Cor.
5.15
.
Tit.
2.12
,
14.
Fourthly
,
to
submit
our selves
to
Gods
disposing
:
we
are
his
treasure
:
it
is
reason
he
should
doe
with
his
owne
what
hee
will
;
and
the
rather
,
because
hee
will
never
imploy
his
treasure
,
but
for
advantage
.
He
that
blamed
the
evill
servant
for
not
gaining
by
his
talent
,
will
certainly
himselfe
gaine
by
all
the
waies
he
imployes
his
owne
treasure
.
This
doctrine
should
serve
also
for
a
double
warning
to
wicked
men
.
First
,
to
take
heed
how
they
wrong
Gods
people
:
if
they
touch
his
Annointed
,
they
touch
the
apple
of
his
eye
.
Hee
will
be
sensible
and
requite
it
.
They
are
not
in
a
safe
condition
that
wrong
the
Favourites
of
Kings
;
their
backes
are
as
good
as
broken
;
and
every
man
is
afraid
of
them
:
and
it
is
no
lesse
danger
to
be
injurious
to
that
people
which
is
so
deare
to
God
.
And
withall
,
this
doctrine
should
teach
us
and
them
,
that
if
they
have
any
desire
to
get
the
King
of
heavens
pardon
,
or
to
obtaine
favour
with
him
:
if
they
have
any
minde
to
repent
they
should
do
well
to
get
some
of
those
Favourites
to
commend
their
suit
to
the
King
;
God
will
not
deny
them
:
The
prayers
of
the
righteous
availe
much
,
especially
if
they
be
earnest
with
him
.
Hitherto
of
the
enumeration
of
the
particulars
of
the
prerogatives
of
the
godly
:
the
end
of
them
follows
,
viz.
That
they
may
shew
the
vertues
of
Christ
that
called
them
.
Vertues
.
The
originall
word
here
translated
vertues
,
is
but
sparingly
used
in
Scripture
:
the
Apostle
Paul
onely
useth
it
once
,
viz.
Phil.
4.8
.
and
the
Apostle
Peter
here
:
and
twice
in
the
next
Epistle
:
The
sense
as
the
word
is
taken
for
praises
.
neither
doe
Interpreters
agree
about
the
translation
of
it
.
For
many
following
the
Syriach
,
render
it
praises
,
and
not
vertues
:
and
so
the
meaning
is
,
our
priviledges
are
bestowed
upon
us
to
this
end
,
that
we
should
shew
forth
the
praises
of
Christ
;
and
that
divers
waies
.
First
,
by
embracing
these
prerogatives
themselves
.
For
these
do
set
out
much
the
praises
of
Christ
:
as
his
love
to
man
,
his
wisdome
and
power
,
that
could
redeeme
a
people
out
of
such
misery
to
happinesse
,
and
his
singular
acceptation
with
his
Father
,
from
whom
hee
obtained
such
large
prerogatives
for
his
servants
.
Secondly
,
by
thanksgiving
,
when
we
praise
God
for
Christ
,
and
give
praise
to
Christ
for
all
his
goodnesse
and
love
to
us
.
Thirdly
,
by
commending
the
riches
of
the
love
of
Christ
to
us
,
setting
forth
his
praise
from
day
to
day
,
as
we
have
occasion
by
discourse
to
others
.
Fourthly
,
by
living
so
as
that
God
in
Jesus
Christ
may
bee
glorified
in
the
wo●ld
,
especially
in
the
Church
.
Now
other
writers
follow
the
native
signification
of
the
word
,
and
translate
it
vertues
,
but
with
different
interpretation
.
For
some
by
the
vertues
of
Christ
understand
the
benefits
exhibited
to
us
by
Christ
,
and
so
wee
are
enriched
with
the
former
priviledges
,
that
so
wee
might
make
it
appeare
,
●ow
much
we
have
gained
by
Jesus
Christ
:
And
these
benefits
of
Christ
wee
shew
forth
by
thansgiving
to
God
,
daily
praising
him
for
them
,
as
also
by
the
word
of
exhortation
,
when
we
call
upon
others
to
seeke
after
them
;
and
lastly
,
by
carrying
our selves
so
,
as
may
become
so
great
treasure
,
keeping
them
with
all
care
,
esteeming
them
above
all
gettings
,
and
living
as
contentedly
,
as
if
God
had
given
us
a
Kingdome
on
earth
,
and
ordring
our
conversation
so
,
as
men
might
see
our
care
of
good
workes
becomming
such
high
preferment
.
But
I
rather
follow
those
Interpreters
,
that
take
the
word
,
as
it
properly
signifieth
,
for
the
gifts
of
the
mind
in
Christians
bestowed
upon
them
by
Christ
,
and
so
it
is
originally
a
philosophicall
word
,
expressing
those
endowments
of
the
minde
,
which
Philosophers
in
their
Ethickes
prescribed
;
and
it
is
the
more
sparingly
used
by
the
Apostle
,
because
it
is
too
low
a
word
to
expresse
the
worth
of
the
rich
mercies
and
graces
of
Christ
:
and
the
Apostle
Paul
,
Phil.
4.8
.
when
he
saith
,
If
there
be
any
vertue
,
&c.
meaneth
,
that
if
there
were
any
vertue
,
in
which
Philosophers
did
excell
,
they
should
strive
not
to
come
behinde
those
naturall
men
,
even
in
those
vertues
,
such
as
were
chastity
,
liberality
,
temperance
,
sobriety
,
magnanimity
,
truth
,
justice
,
and
such
like
.
Now
as
the
Scripture
taketh
notice
of
vertue
,
it
belongs
to
the
duties
of
the
second
table
,
as
godlinesse
doth
to
the
first
:
and
though
vertue
considered
morally
,
hath
nothing
supernaturall
in
it
;
yet
considered
as
it
is
propounded
here
,
it
is
of
singular
worthinesse
to
be
regarded
.
For
though
those
vertues
which
were
in
the
Philosophers
were
but
naturall
;
yet
there
were
certaine
vertues
in
Christ
belonging
to
the
second
Table
,
which
as
the
patterne
is
given
us
in
him
,
could
never
bee
found
in
meere
naturall
men
;
so
that
the
Apostle
doth
of
purpose
separate
the
consideration
of
vertues
,
and
in
especiall
call
upon
us
to
get
framed
in
us
those
vertues
,
which
did
most
shine
in
the
nature
and
conversation
of
the
Lord
Jesus
Christ
.
The
division
.
Now
in
all
the
words
foure
things
must
bee
distinctly
handled
.
First
,
that
every
Christian
is
bound
to
imitate
the
speciall
vertues
of
Jesus
Christ
.
Secondly
,
that
it
is
not
enough
to
have
those
vertues
,
but
they
must
shew
them
forth
accordingly
.
Thirdly
,
how
those
vertues
thus
shewed
forth
,
are
still
called
the
vertues
of
Christ
.
Fourthly
,
the
Periphrasis
,
by
which
Christ
is
described
,
is
to
be
attended
when
he
saith
,
The
first
〈◊〉
.
It
is
hee
that
called
us
.
For
the
first
of
these
,
it
is
apparent
,
that
the
Apostle
takes
all
the
godly
bound
to
the
imitation
of
the
vertues
of
Christ
.
Note
by
the
way
,
that
it
is
the
vertues
of
Christ
that
are
to
be
imitated
.
For
every
thing
in
Christ
is
not
to
be
imitated
;
as
,
First
,
not
his
infirmities
:
for
though
they
were
unblameable
,
and
without
sinne
,
Five
things
we
are
not
to
〈…〉
.
yet
they
imported
weaknesse
:
and
so
,
though
they
be
in
us
,
yet
wee
are
not
to
strive
after
the
attainment
of
them
.
Secondly
,
not
his
workes
of
Divinity
;
as
his
miracles
,
curing
of
men
with
a
word
,
walking
on
the
water
,
fasting
forty
daies
,
and
such
like
.
Thirdly
,
not
his
workes
of
Office
;
such
workes
as
he
did
in
that
singular
obedience
to
that
singular
commandement
of
his
Father
,
in
dying
to
redeeme
the
Church
:
and
so
all
the
workes
of
his
Mediator-ship
,
as
he
was
the
Mediator
betweene
God
and
man
.
Fourthly
,
not
his
workes
of
obedience
,
as
the
son
of
Abraham
,
to
the
Mosaicall
Lawes
,
those
that
were
Ceremoniall
:
for
Christ
must
be
considered
as
the
sonne
of
Adam
,
and
not
as
the
sonne
of
Abraham
.
As
the
sonne
of
Adam
,
he
was
bound
to
the
Morall
Law
,
whether
as
it
was
first
written
in
mens
hearts
,
or
as
after
it
was
taught
by
tradition
,
and
at
length
by
the
Writings
of
Moses
.
Fifthly
,
wee
are
not
bound
to
follow
every
action
of
Christ
in
indifferent
things
,
no
not
in
such
as
had
some
circumstantiall
relation
to
religious
duties
:
such
as
were
to
sit
and
preach
,
or
to
preach
on
mountaines
,
or
by
high
way
sides
,
and
in
a
ship
,
or
to
pray
all
night
,
or
to
weare
a
garment
without
a
seame
,
or
to
sit
at
the
Paschall
Supper
,
and
a
multitude
of
such
like
instances
:
such
as
was
the
Commandement
to
his
Disciples
,
to
take
nothing
for
their
journey
,
neither
staves
,
nor
scrip
,
nor
money
,
nor
two
coates
:
and
so
he
preached
the
Gospell
freely
himselfe
,
and
such
was
his
lifting
up
of
his
eyes
to
heaven
in
prayer
.
They
are
the
vertues
of
Christ
onely
,
which
wee
are
bound
to
follow
:
and
among
these
,
such
as
he
did
chiefly
win
reputation
in
,
are
in
this
place
specially
commended
.
It
is
the
duty
then
of
every
Christian
to
study
the
life
of
his
Saviour
,
and
seeke
to
imitate
those
things
were
most
eminent
in
him
.
Now
that
this
point
may
more
distinctly
bee
observed
,
wee
must
consider
what
those
vertues
are
,
and
were
,
which
in
Christ
did
so
much
excell
,
and
in
Scripture
we
are
charged
specially
to
imitate
,
and
would
so
much
adorne
the
lives
of
Christians
.
There
are
nine
vertues
which
did
exceedingly
excell
in
Christ
,
Nine
vertues
in
Christ
,
which
we
must
shew
forth
in
our
lives
.
1
Wisedome
.
and
would
marvellously
adorne
the
lives
of
Christians
,
if
they
would
walke
as
Christ
hath
left
them
example
;
which
I
may
reckon
in
this
order
.
The
first
was
wisdome
and
discretion
.
The
people
wondred
at
his
gracious
words
,
and
the
wisedome
that
was
in
him
,
Luk.
4.22
.
and
he
requireth
of
his
Disciples
,
that
they
should
bee
wise
as
serpents
and
innocent
as
doves
,
and
they
should
grow
in
understanding
and
wisdome
,
Col.
2.2
,
3.
and
3.10
.
Now
,
this
wisdome
of
Christ
wee
should
shew
,
First
,
by
restraining
rash
zeale
and
furious
sentences
upon
wicked
men
,
How
we
should
shew
it
,
viz.
five
wayes
.
as
Christ
did
,
Luk.
9.55
.
Secondly
,
by
avoiding
with
discretion
the
snares
which
are
laid
for
us
by
our
adversaries
,
being
advised
how
wee
let
fall
any
thing
might
bring
dishonour
to
our
profession
,
and
needlesse
danger
to
our
estates
.
This
discretion
our
Saviour
Christ
shewed
,
when
hee
was
tempted
with
hard
and
dangerous
questions
,
as
that
about
Cesar
,
and
the
questions
of
the
Lawyers
,
&
Sadduces
.
Thirdly
,
by
avoiding
in
indifferent
things
what
by
experience
we
see
is
misliked
in
others
,
as
when
the
austerity
of
Iohn
was
censured
,
Christ
tooke
his
liberty
in
the
use
of
the
creatures
,
and
convenient
company-keeping
,
Luk.
7.33
,
34.
Fourthly
,
by
giving
place
oftentimes
to
the
sudden
and
violent
furies
of
wicked
men
,
when
they
will
run
on
wilfully
,
till
there
may
bee
convenient
time
to
deale
with
them
:
so
did
Christ
often
avoid
the
commotions
of
his
adversaries
.
Fifthly
,
by
gracious
words
,
and
fruitfull
communication
,
when
we
so
speake
as
becomes
the
Oracles
of
God
,
with
all
reverence
and
power
,
1
Pet.
4.11
.
Luk.
4.22
.
It
was
in
particular
a
singular
discretion
in
Christ
,
that
when
hee
was
asked
vaine
questions
,
or
such
as
were
not
so
fitly
propounded
,
he
answers
so
as
may
most
profit
,
declining
the
answer
that
should
onely
feed
curiosity
,
or
the
like
ill
humours
.
But
yet
it
manifestly
appeares
by
the
practise
of
Christ
,
What
it
must
not
have
in
it
.
that
this
wisedome
must
not
have
in
it
either
forbearing
of
just
reproofes
,
or
dissimulation
,
or
the
omission
of
necessary
duties
,
or
the
practise
of
unlawfull
things
for
feare
of
men
,
or
a
subtilty
only
to
compasse
great
things
for
ones
self
,
or
a
deniall
of
the
truth
,
or
such
like
.
The
second
thing
in
Christ
was
meeknesse
:
and
this
we
are
charged
to
learne
of
Christ
,
shewed
in
〈◊〉
things
.
Now
we
should
shew
this
meeknesse
(
first
)
by
restraining
the
passions
of
our
hearts
,
such
as
are
anger
,
malice
,
wrath
,
bitternesse
,
and
the
like
:
this
way
our
Lord
Jesus
did
wonderfully
excell
.
Secondly
,
by
avoiding
strife
and
contention
.
Do
nothing
through
strife
,
saith
the
Apostle
,
Phil.
2.4
.
but
let
the
same
minde
be
in
you
,
that
was
in
Christ
.
Thus
it
is
a
singular
praise
to
be
gentle
,
Iam.
3.17
.
Thirdly
,
by
an
easie
subjection
to
Gods
will
to
beare
the
yoke
of
God
,
is
to
imitate
Christ
herein
,
to
bee
easily
perswaded
or
intreated
to
doe
those
things
which
belong
to
our
duty
and
Christian
obedience
,
Matt.
11.29
.
Fourthly
,
by
gentle
dealing
with
such
as
have
fallen
through
infirmity
.
This
is
required
of
us
,
Gal.
6.1
.
And
thus
did
Christ
toward
Peter
after
his
fall
:
hee
never
shewed
his
displeasure
,
when
he
saw
he
was
displeased
with
himselfe
.
The
third
vertue
is
humility
or
lowlinesse
of
minde
.
This
is
also
required
of
us
,
which
is
shewed
three
w●ies
.
First
,
by
making
himselfe
of
no
reputation
,
Phil.
2.8
.
He
abased
himselfe
,
to
take
our
nature
upon
him
.
Hee
hid
for
a
time
,
the
glory
he
had
with
the
Father
;
and
besides
,
he
shewed
it
by
avoiding
many
times
applause
and
fame
of
the
people
.
Hee
sought
not
the
honour
of
men
.
Hee
suppressed
often
his
owne
praises
,
Ioh.
5.43
,
44.
And
thus
we
shall
doe
likewise
,
if
our
praise
bee
not
of
men
,
but
of
God
,
and
that
we
doe
nothing
through
vaine
glory
,
Phil.
2.4,6
.
And
as
he
did
not
seeke
the
applause
of
others
,
so
hee
did
not
give
witnesse
of
himselfe
,
Ioh.
5.31
.
He
praised
not
himselfe
:
and
we
should
shew
our
humility
by
a
low
opinion
of
our selves
,
thinking
better
of
others
,
than
of
our selves
,
Phil.
2.4
.
Secondly
,
by
making
himselfe
equall
with
them
of
the
lower
sort
,
which
is
required
of
us
,
Rom.
12.16
.
and
was
performed
by
him
,
when
hee
forced
with
Publicans
and
sinners
,
and
the
meanest
of
the
people
,
magnifying
the
poore
of
this
world
.
Ob.
Might
some
one
say
,
Yea
,
this
shewes
the
pride
of
professors
now
:
for
they
will
not
sort
nor
converse
with
their
neighbours
,
especially
if
they
be
,
as
they
account
them
,
but
guilty
of
any
crime
,
such
as
drunkennesse
,
whoredome
,
swearing
,
&c.
Sol.
The
example
of
Christ
is
perversly
alledged
,
to
condemne
the
godly
herein
:
for
they
do
onely
professe
a
resolution
to
shunne
all
needlesse
society
with
open
wicked
men
.
Two
things
may
be
said
about
Christs
practise
herein
:
First
,
that
he
conversed
with
them
,
not
as
a
companion
,
but
as
a
Physician
.
He
came
to
them
,
as
the
Physician
doth
to
his
Patient
,
to
heale
them
:
and
thus
it
is
not
denied
,
but
the
company
of
the
worst
men
may
bee
resorted
unto
,
viz.
when
we
have
a
calling
and
fitnesse
to
reclaime
them
.
Secondly
,
consider
well
what
these
persons
were
,
with
whom
Christ
sometimes
kept
company
.
The
Publicans
were
such
as
gathered
toll
or
tribute-money
for
Caesar
,
and
for
that
reason
were
extreamly
hatefull
among
the
Jewes
,
who
liked
not
to
be
subject
to
forraine
government
:
but
it
is
not
manifest
,
that
they
were
men
of
notorious
evill
conversation
.
It
was
the
stomacke
of
the
Jewes
,
not
the
wickednesse
of
the
men
,
made
Publicans
to
be
so
hatefull
.
And
whereas
it
is
added
,
that
he
kept
company
with
sinners
;
it
may
be
answered
,
that
they
were
penitent
sinners
,
as
our
Saviour
said
of
them
,
Mark
.
2.
It
is
true
,
some
of
them
had
beene
notoriously
wicked
,
as
Mary
Magdalen
,
who
once
had
beene
a
most
wanton
woman
,
but
was
now
received
to
mercy
,
and
had
repented
with
many
teares
;
which
though
the
Jewes
acknowledged
not
,
because
she
was
one
of
Christs
Converts
,
yet
to
us
it
ought
to
be
evident
.
Thirdly
,
Christ
shewed
his
humility
by
bearing
the
infirmities
of
the
weak
,
unto
which
wee
are
exhorted
,
Rom.
15.1
,
2.
and
Eph.
4.2
.
and
Christ
practised
it
daily
,
by
bearing
with
the
strange
weaknesses
of
his
Disciples
.
Now
,
these
duties
of
humility
we
are
the
more
bound
unto
,
more
(
I
say
)
than
Christ
,
first
,
because
we
are
sinfull
creatures
,
and
ought
ever
to
beare
upon
us
some
part
of
the
shame
of
our
offences
.
Secondly
,
because
wee
are
infinitely
inferiour
to
him
,
in
respect
of
his
greatnesse
.
If
he
that
was
so
great
by
relation
to
God
,
equall
to
God
,
and
by
birth
and
office
,
&c.
if
he
(
I
say
)
carry
himself
so
humbly
,
how
little
reason
have
we
to
stand
upon
birth
,
riches
,
calling
,
gifts
,
or
the
like
?
&c.
The
fourth
vertue
that
was
eminent
in
Christ
,
was
contempt
of
the
world
;
Contempt
of
〈◊〉
world
,
an
admirable
thing
,
that
he
,
who
was
Heire
of
all
things
,
could
shew
so
little
regard
of
worldly
things
:
and
this
he
shewed
,
First
,
by
living
in
such
want
of
all
things
,
as
he
affirmes
,
Luk.
9.57,58
.
Secondly
,
by
refusing
the
preferments
were
offred
him
upon
sinfull
termes
;
s●●wed
in
foure
things
.
whether
by
the
divell
,
who
offred
him
all
the
glory
of
the
Kingdomes
of
the
world
;
or
by
men
,
who
would
have
made
him
King
.
Thirdly
,
by
knowing
no
man
after
the
flesh
,
by
his
neglect
of
earthly
kinred
:
his
hearers
were
his
father
and
mother
,
brothers
and
sisters
:
he
esteemed
of
men
according
to
their
spirituall
estate
in
Gods
Kingdome
,
and
not
according
to
their
outward
estate
in
the
world
.
Fourthly
,
by
seeking
the
things
of
others
more
than
his
owne
:
his
life
was
wholly
devoted
to
the
profiting
of
others
.
Thus
should
we
shew
our
contempt
of
the
world
also
,
by
using
the
world
as
though
we
used
it
not
,
1
Cor.
7.31
.
by
not
caring
for
the
things
of
this
life
with
distrustfull
cares
,
Matth.
6.
by
not
seeking
great
things
for
our selves
,
and
by
looking
on
the
things
of
others
,
as
well
as
our
owne
things
,
Phil.
2.4
.
and
by
acknowledging
of
spirituall
relations
with
our
best
affections
.
The
fift
vertue
eminent
in
Christ
was
Mercy
:
shewed
〈◊〉
wayes
.
Secondly
,
we
should
be
full
of
mercy
:
Thirdly
,
we
should
be
ready
to
communicate
and
distribute
:
Fourthly
,
it
should
be
with
pitty
and
bowels
of
mercy
.
All
this
was
in
Christ
,
and
is
required
of
us
.
The
sixt
vertue
in
Christ
was
patience
:
This
vertue
we
are
charged
withall
,
Heb.
12.1
,
2.
to
be
shewed
foure
wayes
.
Secondly
,
with
subjection
to
Gods
will
:
Father
,
thy
will
be
done
:
so
David
,
I
should
have
beene
patient
,
because
thou
didst
it
,
Psal.
39.
Thirdly
,
with
long
suffering
:
Christ
bare
his
crosse
daily
,
and
so
should
wee
.
Fourthly
,
with
willingnesse
:
wee
must
take
up
our
crosse
,
Luk.
9.
Christ
despised
the
shame
,
Heb.
12.
And
the
rather
should
we
be
formed
unto
patience
in
all
tribulations
,
Three
motives
.
because
wee
are
(
first
)
sinfull
creatures
,
and
have
deserved
our
crosses
;
so
did
not
Christ
in
his
owne
person
:
secondly
,
we
suffer
not
such
extreame
things
,
as
Christ
did
:
thirdly
,
we
have
reason
to
be
silent
in
the
evill
day
,
because
we
have
not
such
wisedome
to
speake
,
as
Christ
had
.
The
seventh
vertue
eminent
in
Christ
,
was
his
compassion
to
his
enemies
:
Compassion
to
enemies
.
which
he
shewed
divers
wayes
;
as
First
,
by
praying
for
them
on
the
crosse
,
when
he
suffered
the
extreamest
things
from
them
:
Father
,
forgive
them
,
they
know
not
what
they
doe
.
Secondly
,
by
restraining
reviling
and
revenge
:
hee
rendred
not
evill
for
evill
,
he
reviled
not
againe
,
1
Pet.
2.24
.
Rom.
15.3
.
Hee
would
not
send
fire
from
heaven
upon
them
,
Luk.
9.55
.
Thirdly
,
by
doing
them
all
the
good
he
might
:
He
instructed
them
with
patience
:
He
was
the
good
Samaritane
,
that
healed
their
wound
,
and
was
at
cost
with
them
.
Fourthly
,
by
receiving
them
with
gladnesse
,
when
they
repented
,
as
he
did
the
theefe
on
the
crosse
.
Fifthly
,
by
mourning
for
the
hardnesse
of
their
hearts
and
impenitencie
:
thus
he
weepes
over
Jerusalem
.
All
this
is
required
of
us
:
We
should
pray
for
them
that
curse
us
,
Matth.
5.
wee
must
not
render
reviling
for
reviling
,
1
Pet.
3.9
.
and
2.14
.
wee
should
mourne
for
them
in
their
miseries
:
so
did
David
,
Psalm
.
35.13
,
14.
and
wee
should
overcome
their
evill
with
goodnesse
,
as
Rom.
12.19
,
20.
The
eighth
vertue
in
Christ
,
was
harmelesnesse
and
inoffensivenesse
:
and
we
are
exhorted
to
unrebukeablenesse
,
Love
to
the
godly
.
The
last
vertue
,
which
I
reckon
in
Christ
,
was
his
love
to
the
godly
:
which
we
are
required
to
imitate
,
Eph.
5.7
,
8.
1
Ioh.
3.
Now
there
are
divers
things
we
should
learne
of
Christ
in
our
love
to
the
godly
.
First
,
to
love
them
with
a
preventing
love
:
for
Christ
loved
us
first
.
Secondly
,
to
love
them
though
they
bee
our
inferiours
:
so
did
Christ
love
us
.
Thirdly
,
to
love
them
notwithstanding
their
infirmities
:
Christ
loved
the
Church
,
though
shee
bee
blacke
,
Cantic.
1.
and
full
of
spots
and
wrinkles
,
Eph.
5.
Fourthly
,
to
love
them
fervently
:
Nothing
should
bee
too
deare
to
part
with
for
them
:
Christ
shed
his
blood
for
our
sakes
,
Eph.
5.2
.
1
Ioh.
3.
and
withall
we
should
shew
the
fervency
of
our
love
by
defending
them
,
as
Christ
did
his
Disciples
,
and
by
sympathy
in
all
distresses
and
temptations
,
as
Christ
hath
a
feeling
of
our
infirmities
,
Heb.
4.15
.
so
we
should
bee
like
affectioned
one
to
another
,
Rom.
12.15
.
And
thus
much
of
the
first
point
.
The
second
thing
hence
to
be
noted
,
is
,
That
it
is
not
enough
to
have
the
vertues
of
Christ
,
but
we
must
shew
forth
the
vertues
of
Christ
.
Now
wee
shew
forth
the
vertues
of
Christ
divers
waies
:
How
many
wayes
we
shew
forth
the
vertues
of
Christ
.
First
,
by
observing
certaine
publike
solemnities
,
as
by
the
use
of
the
Sacraments
.
For
therein
we
not
onely
remember
the
praises
of
Christ
,
till
he
come
againe
,
but
also
wee
enter
into
bond
with
God
for
the
imitation
of
the
holinesse
which
was
in
Christ
.
Secondly
,
by
Martyrdome
,
when
we
can
resolve
to
suffer
the
extreamest
things
,
rather
than
forsake
our
innocency
.
This
makes
men
acknowledge
the
vertue
of
Christ
in
us
.
Thirdly
,
by
the
power
of
practice
in
our
conversation
;
and
so
to
shew
them
forth
,
is
,
First
,
to
practise
them
to
the
life
,
to
make
a
cleere
impression
of
them
in
our
workes
:
The
word
here
rendred
to
shew
forth
,
signifieth
to
preach
;
and
so
it
may
note
,
that
wee
should
practise
those
vertues
so
cleerly
,
that
our
lives
might
be
as
so
many
Sermons
upon
the
life
of
Christ
.
Secondly
,
to
practise
them
so
,
as
others
may
observe
them
:
and
so
it
imports
,
that
upon
all
occasions
in
our
conversations
,
which
are
before
other
men
,
we
should
be
sure
not
to
be
wanting
in
those
vertues
,
when
we
are
provoked
to
the
contrary
vices
.
Quest.
But
may
wee
do
things
for
the
shew
?
Is
not
that
Hypocrisie
and
vaine
glory
forbidden
unto
Christians
?
Answ.
There
are
some
vertues
,
we
can
never
offend
that
waies
by
shewing
them
:
as
we
can
never
shew
too
much
wisedome
:
we
may
be
vain-glorious
in
too
much
shew
of
our
knowledge
,
we
may
offend
in
bringing
our
zeale
too
much
to
the
shew
;
but
we
can
never
shew
too
much
true
patience
,
or
meeknesse
,
or
moderation
of
mind
,
Phil.
4.5
.
we
may
offend
in
making
shew
of
divers
duties
of
piety
in
the
first
table
,
as
almes
,
prayer
,
fasting
,
Matt.
6.
but
those
vertues
here
mentioned
may
on
all
occasions
bee
lawfully
held
out
to
the
best
shew
.
But
that
I
may
expresse
my selfe
more
distinctly
,
outward
shewes
are
then
condemned
as
sinfull
,
viz.
First
,
when
sinfull
things
are
shewed
,
as
carnall
passions
,
and
railing
,
Seven
wayes
wherein
wee
may
offend
by
outward
shews
.
in
stead
of
true
zeale
.
Secondly
,
when
secret
duties
are
done
openly
,
and
for
shew
,
as
when
private
prayer
and
fasting
is
so
performed
,
as
that
others
may
manifestly
observe
them
,
Matt.
6.
Thirdly
,
when
outward
shewes
are
purposely
affected
:
affectation
and
hunting
after
applause
is
condemned
.
Fourthly
,
when
care
in
lesser
things
is
shewed
,
and
the
care
of
greater
things
is
manifestly
neglected
;
this
hath
grievous
irritation
in
it
,
and
is
Pharisaicall
,
Matth.
23.
Fifthly
,
when
the
things
shewed
are
done
deceitfully
:
such
was
the
practise
of
Ananias
and
Sapphira
.
Act.
5.
Sixthly
,
when
men
multiply
the
use
of
the
meanes
of
holinesse
,
but
neglect
the
practice
of
it
,
Esa.
1.
Mich.
6.
Seventhly
,
when
wee
shew
our
gifts
of
purpose
to
the
contempt
and
disgrace
of
others
,
Rom.
12.16
.
Iam.
3.10
.
1
Cor.
8.3
.
The
use
briefly
may
be
,
First
,
for
humiliation
;
Use
2.
Secondly
,
for
instruction
.
All
that
love
the
Lord
Jesus
,
should
hence
be
perswaded
to
increase
in
all
care
of
well-doing
,
and
study
how
to
shew
forth
the
light
of
their
workes
before
men
;
and
the
rather
,
because
,
Motives
to
the
shew
of
vertue
.
First
,
they
have
received
such
singular
mercy
from
the
Lord
.
Secondly
,
they
shallhereby
glorifie
their
heavenly
father
,
and
make
religion
to
be
well
spoken
of
,
Phil.
2.15,16
.
2
Thess.
3.21
.
and
put
to
silence
the
ignorance
of
the
foolish
:
we
should
be
as
tender
of
the
honour
of
our
profession
,
as
of
our
owne
honour
.
Thirdly
,
they
shall
hereby
wonderfully
establish
their
owne
hearts
in
the
assurance
of
their
calling
and
election
,
1
Ioh.
1.5,6
.
2
Pet.
1.5
.
to
10.
and
much
increase
their
owne
contentment
,
and
joy
in
the
Lord
,
1
Cor.
15.58
.
Fourthly
,
they
shall
have
a
full
and
plentifull
reward
in
the
day
of
the
Lord
,
Rom.
2.7,8,9,10,11
.
Fifthly
,
the
hearts
of
their
teachers
shall
be
hereby
filled
with
joy
,
when
they
see
they
have
not
laboured
in
vaine
,
Phil.
2.16.2
Cor.
3.1,2,3
.
Of
him
that
,
&c.
]
In
the
third
place
it
may
be
here
considered
of
,
why
those
vertues
,
shewed
forth
by
Christians
,
are
yet
called
the
vertues
of
Christ
.
For
answer
whereunto
,
we
may
be
enformed
,
Why
the
vertues
in
us
are
called
the
vertues
of
Christ
.
that
they
are
the
vertues
of
Christ
in
divers
respects
:
First
,
because
they
are
such
vertues
as
are
had
onely
by
such
as
bee
in
Christ
by
effectuall
calling
:
for
all
the
wicked
are
strangers
from
the
life
of
God
.
Secondly
,
because
they
are
received
from
the
Spirit
of
Christ
:
of
his
fulnesse
we
have
all
received
these
graces
,
Ioh.
1.14
.
Eph.
1.21
.
Thirdly
,
because
they
are
shewed
forth
for
his
glory
.
All
our
gifts
and
services
are
devoted
to
the
glory
of
Christ
:
as
they
are
in
him
,
so
they
are
for
him
.
Lastly
,
I
thinke
they
may
bee
called
the
vertues
of
Christ
,
because
they
resemble
his
vertues
:
as
the
picture
of
a
man
is
called
by
the
name
of
the
man
himselfe
.
And
the
consideration
hereof
should
the
more
incite
us
to
the
care
of
these
vertues
,
seeing
wee
are
here
to
follow
no
worse
a
patterne
than
the
example
of
the
Lord
Jesus
himselfe
:
and
withall
we
should
be
the
more
humble
,
when
we
have
had
and
done
all
we
can
,
seeing
we
have
nothing
but
what
wee
have
received
.
And
since
all
should
bee
for
his
glory
,
we
have
reason
to
say
at
the
best
,
Wee
are
unprofitable
servants
.
And
withall
it
should
comfort
us
against
the
sense
of
our
infirmities
,
to
consider
,
how
weake
soever
wee
have
beene
,
yet
our
gifts
are
acknowledged
for
the
vertues
of
Christ
himselfe
;
and
by
the
benefit
of
Christs
intercession
,
are
accepted
of
God
,
as
if
they
had
been
found
in
the
person
of
Christ
himselfe
.
Thus
of
the
third
point
.
He
that
hath
called
you
.
]
The
fourth
thing
to
be
noted
,
is
this
Periphrasis
here
given
of
Christ
.
Instead
of
saying
the
vertues
of
Christ
,
hee
saith
the
vertues
of
him
that
called
you
;
which
he
doth
of
purpose
to
exalt
the
praise
of
the
gifts
of
God
in
our
calling
;
and
partly
to
shew
,
that
we
enter
upon
the
possession
of
the
former
prerogatives
,
the
most
of
them
,
when
wee
are
called
by
the
grace
of
Jesus
Christ
;
and
partly
thereby
guiding
us
to
the
knowledge
of
that
worke
of
God
,
which
may
assure
us
of
our
interest
in
the
former
prerogative
.
All
which
shewes
that
wee
have
great
reason
seriously
to
study
the
doctrine
of
our
calling
by
Jesus
Christ
.
Sorts
of
callings
.
Calling
is
either
personall
,
or
naturall
,
or
spirituall
,
or
supernaturall
.
The
personall
calling
is
to
some
office
;
the
naturall
to
the
exercise
of
some
morall
vertue
:
the
spirituall
or
supernaturall
,
is
to
Christ
,
calling
us
to
seeke
happinesse
and
blessednesse
in
him
.
This
is
here
meant
.
And
so
the
calling
of
a
Christian
is
to
be
reckoned
among
the
gifts
or
endowments
God
bestowes
upon
his
people
:
which
that
we
may
distinctly
understand
according
to
the
order
of
them
,
there
are
seven
gifts
of
God
.
Seven
gifts
of
God
.
First
,
vocation
;
by
which
he
calls
men
out
of
the
world
into
the
Church
.
Secondly
,
justification
;
by
which
he
forgives
the
Called
their
sinnes
,
and
clothes
them
with
the
rich
Robe
of
Christs
righteousnesse
.
Thirdly
,
sanctification
;
by
which
he
qualifies
their
nature
with
all
heavenly
gifts
necessary
for
their
salvation
.
Fourthly
,
adoption
;
by
which
he
acknowledgeth
and
receiveth
them
for
his
sonnes
and
heires
.
Fifthly
,
Christian
liberty
;
by
which
hee
frees
them
from
all
things
that
might
hold
them
in
bondage
,
or
in
a
servile
condition
;
as
from
the
rigour
and
curse
of
the
Law
,
from
the
dominion
of
sinne
,
from
the
burden
of
Moses
ceremonies
,
and
humane
traditions
,
and
from
those
servile
feares
in
Gods
service
,
bred
by
the
spirit
of
bondage
.
Sixthly
,
consolation
;
by
which
hee
keepes
them
in
this
happy
condition
:
which
he
performeth
three
wayes
.
First
,
by
defending
them
against
all
adversaries
.
Secondly
,
by
delivering
them
out
of
their
many
troubles
in
their
militant
estate
.
Thirdly
,
by
bestowing
upon
them
the
gifts
of
perseverance
to
the
end
,
and
for
ever
.
Seventhly
,
temporall
blessings
;
by
which
hee
furnisheth
them
for
this
present
life
.
The
sixe
first
of
these
are
gifts
principall
:
the
last
is
but
accessary
.
The
three
first
are
the
chiefe
gifts
:
and
the
three
next
are
such
as
arise
out
of
the
first
.
Now
this
worke
of
calling
men
into
the
Church
,
is
either
externall
or
internall
.
By
the
externall
,
men
are
called
into
the
visible
Church
:
Distinction
of
calling
.
by
the
internall
,
men
are
called
into
the
invisible
Church
.
And
that
we
may
conceive
of
this
distinctly
;
in
respect
of
calling
,
all
men
may
bee
cast
into
foure
companies
.
First
,
some
are
not
called
at
all
any
way
by
the
Gospell
;
as
many
of
the
Pagans
,
&c.
Secondly
,
some
are
called
onely
externally
;
as
those
in
Matth.
20.
Many
called
,
but
few
chosen
.
Thirdly
,
some
are
called
internally
onely
;
as
the
thiefe
on
the
Crosse.
Fourthly
,
some
are
called
both
internally
and
externally
:
so
the
Elect
of
God
for
the
most
part
and
ordinarily
.
It
is
the
last
sort
of
men
that
are
understood
here
.
Now
that
this
worke
of
God
calling
us
,
may
in
the
order
of
working
bee
more
cleerly
understood
,
we
may
conceive
it
thus
:
The
first
cause
is
Gods
love
of
men
,
his
kindnesse
and
love
to
men
,
as
the
Apostle
calls
it
,
Tit.
3.4
.
First
,
Foure
things
in
the
order
of
working
our
calling
.
First
,
that
God
conceives
in
himselfe
a
compassionate
love
of
man
,
lying
in
his
extreame
naturall
distresse
.
Secondly
,
Christ
then
as
Mediator
layes
the
ground
of
this
calling
:
and
so
be
doth
two
wayes
.
First
,
by
removing
what
might
hinder
the
worke
,
as
the
displeasure
of
God
,
and
the
curse
of
the
Law
;
which
he
did
by
being
made
sin
for
us
,
2
Cor.
5.22
.
Secondly
,
by
purchasing
and
bringing
to
light
immortality
,
and
also
the
people
that
should
possesse
it
,
which
purchase
hee
made
with
his
owne
blood
,
Act.
20.28
.
2
Tim.
1.9
,
10.
Thirdly
,
then
God
sends
the
Word
of
reconciliation
,
furnishing
men
with
gifts
to
preach
the
Gospel
,
and
souseth
their
ministery
of
reconciliation
,
as
the
onely
ordinary
meanes
of
calling
men
,
2
Cor.
5.18,19
.
Rom.
10.14.17
.
Fourthly
,
the
Spirit
of
Christ
doth
inwardly
perswade
the
hearts
of
men
to
receive
the
Word
,
and
so
to
be
reconciled
to
God
.
Use.
The
use
of
this
doctrine
of
our
Christian
calling
,
may
serve
both
for
instruction
,
and
for
terror
:
for
instruction
,
and
so
it
may
teach
,
First
,
unregenerate
men
in
the
Church
,
as
ever
they
would
be
saved
,
to
awake
to
the
care
of
their
calling
,
Eph.
5.14
.
&
to
be
entreated
while
they
have
the
ministry
of
reconciliation
,
2
Cor.
5.20
.
and
to
open
when
Christ
knockes
,
Rev.
3.21
.
taking
heed
,
they
be
not
as
the
horse
or
mule
,
Psal.
32.9
.
And
that
they
may
prosper
in
this
worke
of
their
calling
,
they
must
looke
to
two
things
:
First
,
that
they
be
not
hardned
through
the
deceitfulnesse
of
sin
,
Heb.
3.13
.
Secondly
,
that
they
despise
not
prophesying
,
but
account
the
feet
of
them
that
bring
the
glad
tidings
,
to
be
beautifull
,
Esa.
52.9
.
There
are
foure
reasons
assigned
by
the
Apostle
,
H●b.
3.
&c.
why
men
should
be
ruled
,
when
Christ
grants
them
the
meanes
:
First
,
because
it
is
to
day
;
they
know
not
how
long
they
shall
have
the
meanes
,
Heb.
3.7
.
&c.
Secondly
,
because
of
all
deceits
it
is
most
miserable
to
bee
deceived
of
the
things
offered
us
in
the
Gospell
,
vers.
13.
Thirdly
,
because
God
is
extreamly
grieved
,
and
provoked
by
our
neglects
herein
,
vers.
16.
Fourthly
,
because
else
we
shall
faile
of
the
promise
of
entring
into
his
rest
,
Heb.
4.1
,
2.
Secondly
,
godly
men
should
hence
learne
divers
things
.
First
,
to
be
diligent
above
all
things
to
make
their
calling
sure
.
Now
there
be
divers
signes
of
a
true
effectuall
calling
,
such
as
these
:
As
Eight
signes
of
an
effectuall
calling
.
First
,
the
opening
of
the
heart
to
receive
the
Word
of
God
,
and
to
attend
the
things
which
are
spoken
,
Act.
16.14
.
whereby
they
are
enabled
to
heare
as
the
learned
,
Esa.
51.6
.
Secondly
,
the
wearinesse
of
heart
under
the
burthen
of
sinne
,
Mat.
11.29
.
and
9.13
.
Thirdly
,
the
answer
of
the
heart
to
the
voice
of
Christ
,
consenting
to
obey
,
and
to
enter
into
covenant
with
God
,
Esa.
1.18
,
19.
Fourthly
,
the
taking
away
of
the
detestable
things
,
and
their
abominations
from
them
,
Ezek.
11.17
,
21.
Col.
2.11
.
Fifthly
,
the
knitting
of
the
heart
to
the
godly
,
Ezek.
11.
●8
.
Sixthly
,
the
removing
of
the
stony
heart
,
and
the
planting
of
the
heart
of
flesh
,
Ez●k.
11.19
.
Seventhly
,
the
vertues
of
Christ
,
as
in
the
coherence
in
this
text
.
Eightly
,
in
generall
the
truth
of
our
calling
appeares
by
the
demonstration
of
the
spirit
and
power
.
The
holy
Ghost
quickning
the
heart
to
new
obedience
,
called
the
manifestation
of
the
spirit
,
2.
Cor.
2.4
,
5.
Eph.
2.5
.
Secondly
,
it
should
teach
them
to
strive
to
walke
worthy
their
calling
:
for
the
manifestation
of
the
spirit
was
given
to
profit
withall
:
and
we
are
therefore
called
,
that
we
might
be
to
the
praise
of
his
rich
grace
.
Now
that
we
may
walke
in
some
measure
,
as
becomes
this
great
gift
of
God
,
Five
rules
that
shew
us
how
to
walke
worthy
of
our
calling
.
First
,
we
should
be
humble
,
and
not
wise
in
our
owne
conceit
,
though
hardnesse
lye
yet
upon
the
heart
of
some
,
Rom.
11.25
,
30
,
31.
For
the
wind
blowes
where
it
〈◊〉
,
and
the
spirit
of
Christ
workes
where
and
when
it
pleaseth
him
▪
Iob.
3.
and
we
have
nothing
but
what
we
have
received
.
Secondly
,
we
should
be
exceeding
thankfull
to
God
for
his
rich
grace
in
our
calling
:
and
the
rather
,
First
,
because
this
is
no
common
favour
,
but
in
speciall
grace
communicated
to
us
:
For
no
man
commeth
,
but
whom
the
Father
draweth
.
Secondly
,
because
it
was
done
without
respect
of
our
owne
workes
,
without
all
desert
on
our
part
,
2
Tim.
1.9
.
For
God
called
us
,
that
were
worldly
,
carnall
,
naturall
,
and
sinfull
men
,
strangers
from
the
life
of
God
,
dead
in
sins
,
serving
lusts
and
diverse
pleasures
,
yea
such
as
never
sought
God
;
wee
were
miserable
sinners
,
Ephes.
2.1
,
12.
Mat.
13.
Thirdly
,
because
of
the
meanes
and
manner
of
our
calling
:
God
the
Father
worketh
his
part
,
and
I
worke
,
saith
our
Saviour
.
An
excellent
worke
,
when
such
workmen
are
needfull
to
it
:
and
in
this
worke
the
ministration
of
the
Spirit
exceeds
in
glory
,
2
Cor.
3.7
,
8.
and
it
is
a
holy
calling
wherewith
he
hath
called
us
,
2
Tim.
1.9
.
Fourthly
,
because
they
are
so
great
happinesses
,
to
which
he
hath
called
us
:
As
to
the
fellowship
of
his
Sonne
,
to
be
sons
and
heires
with
him
,
1
Cor.
1.7
.
and
to
a
Kingdome
,
and
so
great
glory
,
1
Thess.
2.12
.
2
Thess.
2.14
.
Fifthly
,
because
Gods
gifts
and
calling
are
without
repentance
:
Hee
will
never
repent
that
hee
hath
so
called
us
,
Rom.
11.29
.
Esa.
54.7
,
8
,
9
,
10.
Iam.
1.17
.
And
thus
of
the
second
way
,
by
which
we
should
shew
our selves
desirous
to
walke
worthy
of
our
calling
.
Thirdly
,
we
should
shew
this
by
well
doing
;
wee
must
be
carefull
to
maintaine
good
workes
,
Tit.
3.8
.
For
we
were
called
that
we
might
serve
him
in
holinesse
and
righteousnesse
all
the
daies
of
our
life
,
Luk.
1.74
,
75.
Fourthly
,
we
should
therefore
live
contentedly
,
when
wee
are
assured
of
the
worke
of
Christ
in
calling
us
with
such
a
calling
.
Iacob
should
not
now
be
ashamed
,
nor
his
face
waxe
pale
,
Esa.
29.23
,
24.
Fifthly
,
we
should
in
our
particular
be
carefull
to
rest
where
we
are
,
in
the
doctrine
we
have
learned
and
beene
taught
,
and
not
bee
carried
about
with
every
wind
of
doctrine
,
Eph.
4.11
,
12
,
14.
Thus
as
the
uses
are
common
to
the
godly
in
generall
.
Thirdly
,
Ministers
in
particular
,
from
the
consideration
of
this
doctrine
of
our
calling
by
Jesus
Christ
,
should
learne
to
preach
Christ
,
and
him
crucified
,
and
to
deny
the
excellencie
of
wisedome
,
or
words
,
that
mens
faith
may
bee
in
the
power
of
Christ
:
It
is
Christ
must
give
them
increase
:
they
should
learn
of
Paul
,
1
Cor.
2.2
,
4
,
5.
One
thing
by
the
way
I
might
note
concerning
the
time
of
our
calling
:
we
should
not
bee
curious
about
that
,
to
know
the
day
or
houre
when
it
was
,
but
we
must
rest
satisfied
to
know
that
we
are
the
called
of
Jesus
Christ
.
And
thus
of
the
uses
for
instruction
.
Use
3.
Hence
also
may
be
concluded
much
terrour
to
wicked
men
,
that
are
not
called
,
in
that
this
worke
of
calling
is
the
doore
of
all
grace
communicated
to
us
.
Now
wicked
men
not
called
,
are
of
two
sorts
:
first
,
some
outwardly
refuse
their
calling
:
secondly
,
some
seeme
to
obey
it
,
but
it
is
not
effectually
:
both
are
in
miserable
case
,
but
not
both
alike
:
For
the
later
are
neere
the
Kingdome
of
God
many
times
.
The
first
sort
resist
the
Holy
Ghost
,
put
the
Word
of
Christ
from
them
,
refuse
to
answer
or
obey
,
reject
the
counsell
of
God
,
harden
their
hearts
,
and
are
therefore
extreamly
miserable
:
for
,
First
,
they
judge
themselves
unworthy
of
everlasting
life
,
Act.
13.46
.
The
misery
of
such
as
refuse
their
calling
,
shewed
in
eight
things
.
Secondly
,
they
are
in
danger
to
be
left
and
forsaken
of
God
,
and
have
the
meanes
taken
from
them
,
Ioh.
12.39
.
Thirdly
,
God
will
provoke
them
many
times
to
jealousie
,
by
calling
a
people
to
himselfe
,
whom
they
account
foolish
,
Rom.
10.19
.
especially
when
they
have
rebelled
against
the
meanes
,
Ezek.
3.6
,
7.
Fourthly
,
God
will
laugh
at
the
calamity
of
such
men
,
Prov.
1.26
.
Fifthly
,
and
they
may
be
taken
away
with
sudden
destruction
,
Prov.
1.17
.
Sixthly
,
if
they
call
to
God
,
it
may
be
hee
will
not
answer
hereafter
,
Pro.
1.28
,
29
,
30.
Seventhly
,
if
they
live
in
prosperity
,
that
shall
destroy
them
,
Prov.
1.31
.
Eightly
,
the
dust
of
the
feet
of
Gods
servants
shall
witnesse
against
them
in
the
day
of
Christ
,
and
then
they
shall
be
fearfully
punished
,
Mat.
10.
Of
the
estate
of
such
as
have
temporary
grace
.
Now
there
are
another
sort
of
wicked
men
,
that
are
called
externally
,
and
in
some
respect
internally
too
,
and
yet
are
not
right
:
such
as
have
temporary
grace
,
doe
obey
their
calling
after
a
sort
,
and
for
a
time
;
for
they
assent
unto
a
part
of
the
Word
of
God
,
which
they
receive
with
joy
:
and
this
is
called
a
taste
of
the
good
word
of
God
:
they
may
also
bee
perswaded
to
leave
divers
sinnes
,
as
Herod
was
,
and
may
bee
indued
with
divers
graces
of
the
Spirit
,
which
they
had
not
before
,
Heb.
6.4
,
5.
Now
this
calling
yet
is
not
that
effectuall
inward
calling
,
which
is
in
Gods
Elect.
For
they
receive
not
the
promise
of
grace
in
Christ
to
them
in
particular
,
to
relie
upon
it
,
not
are
they
perswaded
to
forsake
all
sinne
,
no●
have
they
any
one
saving
grace
,
which
is
in
the
godly
.
Now
these
men
are
miserable
,
because
they
are
not
truly
called
;
and
the
more
,
first
,
because
they
were
neere
the
Kingdome
of
God
,
and
yet
want
it
;
secondly
,
because
they
will
be
the
hardlier
drawne
to
see
their
miseries
:
Harlots
and
Publicanes
may
enter
into
the
Kingdome
of
heaven
before
them
.
Hitherto
of
our
calling
,
and
so
of
the
positive
description
of
the
happinesse
of
a
Christian
:
the
comparative
followes
in
the
last
words
of
this
verse
,
and
the
whole
10.
vers.
where
the
Apostle
intends
to
shew
them
their
happinesse
now
in
Christ
in
comparison
of
that
miserable
estate
they
lived
in
before
:
so
that
hee
compares
the
estate
of
a
Christian
in
grace
with
the
estate
of
a
Christian
in
nature
:
and
this
hee
doth
,
first
,
in
metaphoricall
termes
,
in
the
end
of
this
verse
;
and
then
in
plaine
words
,
vers.
10.
In
this
verse
he
compares
their
misery
to
darknesse
,
and
their
happinesse
to
marvellous
light
.
Out
of
darknesse
.
]
From
the
generall
consideration
of
all
the
words
,
two
things
may
be
observed
:
First
,
that
it
is
〈◊〉
even
for
godly
men
to
bee
put
in
mind
of
the
mise●ie
〈…〉
.
For
the
consideration
hereof
may
,
The
remembrance
of
our
misery
past
,
is
profitable
in
six
respects
.
First
,
keepe
them
humble
,
to
remember
how
vile
they
have
beene
.
Secondly
,
quicken
them
to
the
reformation
of
the
sinne
that
yet
hangs
upon
them
,
Col.
3.5
,
6
,
7
,
8.
Thirdly
,
worke
compassion
in
them
towards
others
that
lie
yet
in
their
sins
,
and
teach
them
to
deale
meekly
with
them
,
Tit.
3.2
,
3.
Fourthly
,
make
them
more
watchfull
,
to
looke
on
a
nature
which
hath
beene
so
vile
,
Fifthly
,
quicken
them
to
redeeme
the
time
they
have
spent
in
the
service
of
sinne
,
1
Pet.
4.3
.
Sixthly
,
it
should
〈◊〉
the
greater
price
upon
our
happinesse
in
Christ
;
and
so
is
the
consideration
used
here
.
Secondly
,
that
a
mind
that
is
truly
cured
of
sinne
,
can
easily
beare
the
a
〈◊〉
of
it
,
as
it
is
past
.
A
man
that
hath
beene
wounded
in
his
arme
,
will
endure
you
to
gripe
him
,
when
he
is
well
healed
:
a
signe
he
is
not
well
healed
,
when
he
cannot
be
touched
:
so
is
it
with
sinners
.
Thus
in
generall
.
The
first
thing
then
to
bee
considered
of
,
is
the
misery
of
men
by
nature
,
expressed
in
the
word
darknesse
.
Dar●●esse
.
]
The
●●ceptations
of
the
word
Darknesse
.
The
darknesse
that
is
in
the
world
,
is
not
all
of
a
sort
:
For
there
is
(
first
)
darknesse
upon
the
earth
,
which
is
nothing
but
the
absence
of
the
light
of
the
Sunne
.
Secondly
,
there
is
darknesse
upon
the
outward
estates
of
men
in
the
world
,
and
that
is
the
darknesse
of
affliction
.
Now
afflictions
are
called
darknesse
in
divers
respects
:
As
first
in
respect
of
the
cause
,
when
they
fall
upon
men
by
the
anger
of
God
.
The
want
of
the
light
of
Gods
countenance
is
miserable
darknesse
:
the
absence
of
the
Sunne
cannot
make
a
worse
darknesse
.
Secondly
,
in
respect
of
the
effects
,
because
afflictions
darken
the
outward
glory
of
mans
estate
,
and
withall
breed
sorrow
and
anguish
,
and
the
clouds
and
stormes
of
discomfort
and
griefe
;
and
for
the
time
,
deprive
the
heart
of
lightsomnesse
and
joy
.
Of
both
these
respects
,
may
the
words
of
the
Prophet
Esay
bee
understood
,
Esa.
5.30
.
and
8.22
.
And
so
God
creates
darknesse
as
a
punishment
upon
all
occasions
for
sinne
,
Esay
45.7
.
Afflictions
may
be
compared
to
darknesse
in
respect
of
another
effect
,
and
that
is
the
amazement
bred
in
the
heart
;
by
which
the
afflicted
is
unable
to
see
a
way
out
of
distresse
,
and
unresolved
either
how
to
take
it
,
or
what
meanes
to
use
for
deliverance
.
Thus
it
is
a
curse
upon
wicked
men
that
their
wayes
are
made
darke
,
Psal.
35.6
.
Thirdly
,
afflictions
are
called
darknesse
when
they
are
secret
and
hidden
,
and
fall
upon
men
at
unawares
,
when
they
are
not
dreamed
of
,
Iob
20.26
.
And
thus
of
darknesse
upon
mens
estates
.
Thirdly
,
there
is
a
darkness
falls
upon
their
bodies
:
and
so
it
is
either
blindnes
,
wanting
the
light
of
the
Sunne
,
or
else
it
is
death
and
the
grave
.
Death
and
the
grave
is
called
darknes
,
Iob
17.13
.
and
10.21
,
22.
Psal.
88.13
.
Fourthly
,
there
is
a
darkness
upon
the
soules
of
men
:
and
that
is
spirituall
blindness
,
when
the
soule
lives
without
the
knowledge
of
God
,
and
Jesus
Christ
especially
.
As
it
respecteth
the
will
of
God
in
generall
,
it
is
the
darkness
of
ignorance
and
errour
:
and
as
it
respecteth
the
promise
of
grace
in
Jesus
Christ
,
it
is
the
darkness
of
unbeliefe
,
Eph.
4.
Lastly
,
there
is
a
darkness
shall
light
upon
both
soules
and
bodies
of
wicked
men
in
hell
:
and
that
is
called
utter
darkness
,
Mat.
8.12
.
and
22.15
.
So
that
darkness
,
as
it
comprehends
in
it
the
misery
of
wicked
men
,
is
either
temporall
darkness
upon
the
estates
or
bodies
of
men
,
or
spirituall
darkness
upon
the
soules
of
men
,
or
else
eternall
darkness
in
hell
.
This
darkness
also
may
be
considered
in
the
degrees
of
it
.
Degrees
of
darknesse
.
For
besides
the
ordinary
darkness
,
there
is
(
first
)
obfcure
darkness
,
called
also
the
power
of
darkness
:
and
such
was
the
darkness
of
Gentilisme
:
and
such
is
that
darkness
threatned
to
such
as
curse
father
and
mother
,
Prov.
21.20
.
so
was
the
darkness
,
Ier.
2.1
,
2.
and
that
our
Saviour
Christ
speaketh
of
,
Luk.
22.53
.
Such
also
was
that
night
brought
upon
the
Diviners
,
Mic.
3.6
,
7.
Secondly
,
there
is
utter
darkness
,
or
eternall
darkness
in
hell
,
which
is
the
highest
degree
of
the
miserie
of
wicked
men
.
I
take
it
,
it
is
especially
the
darkness
of
ignorance
is
here
meant
,
though
the
other
cannot
be
excluded
.
That
which
is
evident
to
be
observed
from
hence
is
,
That
all
men
that
are
not
effectually
called
,
live
in
darkness
,
and
walke
on
in
darkness
,
Eph.
4.17
.
1
Ioh.
2.9
.
Psal.
82.5
.
It
is
a
continuall
night
with
them
:
they
are
like
the
Egyptians
that
could
have
no
Sunne
to
light
them
,
but
were
covered
with
palpable
darkness
.
Neither
are
they
helped
,
that
they
enjoy
the
light
of
the
Sunne
:
for
of
all
darknesses
,
that
which
comes
from
the
absence
of
the
Sunne
,
is
the
least
,
or
hath
least
distresse
in
it
.
If
a
man
lived
where
he
should
never
see
day
,
or
were
borne
blind
,
yet
his
distresse
were
nothing
in
comparison
of
the
darknes
,
especially
spirituall
,
that
lieth
upon
the
poore
soule
of
an
unregenerate
man
,
which
lyeth
shut
up
in
miserable
darkness
:
which
these
men
may
feele
in
themselves
,
by
their
living
without
God
in
the
world
,
and
by
the
absence
of
the
joyes
of
God
,
and
by
their
singular
uncapablenesse
in
the
things
of
the
Kingdome
of
God
,
and
by
their
strange
and
absurd
errors
in
conceiving
of
matters
of
Religion
,
and
by
their
monstrous
thoughts
and
objections
they
feele
at
some
times
,
and
disability
to
conceive
of
the
worth
of
eternall
things
,
though
the
least
of
them
be
better
than
the
whole
world
;
and
lastly
,
by
their
want
of
discovering
what
to
doe
,
almost
in
all
the
occasions
of
life
.
Use.
The
use
may
bee
for
singular
terrour
to
wicked
men
,
if
they
had
hearts
to
consider
of
it
,
to
know
that
they
live
in
such
a
condition
as
no
prisoner
can
suffer
in
the
worst
dungeon
of
the
world
;
and
the
rather
,
if
they
consider
the
aggravation
of
their
distresse
,
in
respect
of
the
darknesse
they
live
in
,
or
are
likely
to
live
in
:
as
,
First
,
that
they
have
the
Divels
as
the
Rulers
of
the
darknesse
they
live
in
,
who
like
cruell
Jaylers
will
see
to
it
,
Nine
aggravations
of
the
darknesse
is
in
wicked
men
.
that
they
be
kept
still
in
their
dungeon
,
with
all
increase
of
heavinesse
and
misery
,
Eph.
6.12
.
Secondly
,
that
their
darknesse
is
also
the
shadow
of
death
,
a
most
deadly
poysonfull
darknesse
,
that
daily
increaseth
in
the
infection
and
annoyance
of
it
,
Esa.
9.2
.
Thirdly
,
that
they
suffer
so
many
kindes
of
darknesse
in
the
vexations
and
discomforts
of
each
of
them
.
Fourthly
,
that
it
is
such
grosse
darknesse
,
so
thicke
and
palpable
,
without
any
mixture
of
true
light
or
comfort
:
if
they
had
but
star-light
or
moon-light
,
it
were
some
ease
.
Fifthly
,
that
they
are
neither
safe
walking
nor
lying
still
.
If
they
walke
,
they
goe
in
singular
danger
:
for
they
know
not
whither
they
goe
,
1
Ioh.
2.11
.
Iob
18.5
,
6
,
7.
If
they
lie
still
and
sleepe
it
out
,
they
are
in
danger
to
be
swallowed
up
eternally
.
Sixthly
,
that
this
darknesse
will
not
hide
from
God
.
All
they
doe
is
manifest
before
him
,
Esa.
29.15
.
Seventhly
,
that
it
is
a
continuall
darknesse
:
it
will
never
be
day
with
them
,
so
long
as
they
live
in
that
estate
without
repentance
,
Iob
15.30
.
All
his
daies
he
eates
in
darknesse
,
Eccles.
5.17
.
Eightly
,
that
they
are
in
danger
every
houre
to
be
cast
into
utter
darknesse
,
where
will
be
no
ease
nor
end
.
He
knoweth
not
that
the
day
of
this
darknesse
is
ready
at
hand
;
into
which
if
he
fall
,
he
shall
never
depart
out
.
Ninthly
,
that
this
is
the
case
of
every
unregenerate
man
:
the
whole
world
of
them
lieth
in
darknesse
,
and
not
one
escapeth
it
:
their
whole
earth
is
without
forme
,
and
void
,
and
their
heavens
have
no
light
in
them
,
Ier.
4.24
.
Ob.
But
we
see
wicked
men
have
joy
and
comfort
many
times
.
Sol.
They
have
certaine
sparkes
of
light
,
like
the
light
smitten
out
of
the
flint
:
first
,
they
cannot
warme
themselves
by
it
,
nor
see
how
to
direct
their
wayes
:
secondly
,
it
will
quickly
goe
out
:
thirdly
,
howsoever
it
be
for
a
time
here
,
yet
at
length
they
must
lie
downe
in
sorrow
,
Esa.
50.10
.
And
the
consideration
hereof
should
in
the
second
place
much
reprove
the
perversnesse
of
wicked
men
;
and
that
in
divers
respects
,
and
considerations
:
First
,
that
they
can
be
silent
in
darknesse
,
as
the
phrase
is
,
1
Sam.
2.9
.
that
they
can
live
so
securely
,
and
never
make
mone
,
or
humble
themselves
in
their
distresse
.
Secondly
,
that
they
dare
,
which
is
worse
,
many
times
call
darknesse
light
,
and
light
darknesse
,
and
defend
it
that
they
are
in
as
great
liberty
and
safetie
as
the
best
of
them
all
.
Oh
woe
unto
them
,
because
they
call
darknesse
light
,
Esa.
5.20
.
Thirdly
,
that
they
will
not
come
into
the
light
when
the
doore
is
opened
,
and
while
there
is
spirituall
meanes
of
light
.
What
a
thing
is
this
,
that
light
is
come
into
the
world
,
and
the
darknesse
comprehendeth
it
not
?
Ioh.
1.5
.
Fourthly
,
this
is
their
condemnation
,
that
they
love
darknesse
more
than
light
,
and
preferre
their
vile
condition
before
the
condition
of
the
children
of
the
light
,
Ioh.
3.21
.
Thirdly
,
let
these
poore
wretches
be
instructed
,
if
it
be
possible
,
First
,
to
embrace
the
meanes
of
light
.
Secondly
,
to
pray
to
God
to
bee
intreated
of
them
to
lighten
their
darknesse
.
Doth
not
he
justly
perish
,
that
may
enjoy
the
light
for
asking
for
i●
,
and
yet
will
not
?
Ob.
If
any
aske
,
how
may
they
know
that
they
are
in
darknesse
?
Ans.
I
answer
,
First
,
Foure
signes
of
spirituall
darknesse
.
by
the
uncapablenesse
and
insensiblenesse
of
the
soule
in
the
things
of
the
Kingdome
of
God
,
Eph.
4.17
.
1
Cor.
2.14
.
Secondly
,
by
the
workes
of
darknesse
,
by
the
continuall
practise
of
sinne
without
sound
repentance
,
Rom.
13.
1
Ioh.
1.6
,
7.
Thirdly
,
in
particular
,
by
the
habituall
hatred
of
the
godly
,
because
they
follow
goodnesse
,
1
Ioh.
2.9
,
11.
Fourthly
,
by
the
absence
of
God
in
the
use
of
his
ordinances
,
who
is
as
the
simne
to
the
godly
,
Psal.
84.12
.
And
thus
of
the
use
that
concernes
the
wicked
.
Use
2.
Godly
men
should
from
hence
gather
encrease
of
consolation
in
their
hearts
,
from
the
consideration
of
Gods
mercy
in
translating
them
from
the
Kingdome
of
darknesse
into
the
Kingdome
of
his
deare
Love
,
Col.
1.12
,
13.
they
are
the
men
upon
whom
God
hath
accomplished
the
prophesie
and
promise
of
his
grace
.
They
are
the
deafe
men
that
are
made
to
heare
the
word
of
the
booke
:
and
the
blind
men
,
that
see
out
of
obscurity
and
darknesse
,
Esa.
29.18
,
19.
The
Lord
hath
made
darknesse
light
before
them
,
and
brought
them
,
being
but
blind
men
,
by
a
way
they
knew
not
▪
Esa.
42.16
.
The
people
that
sate
in
darknesse
have
seene
great
light
,
Esa.
9.1
.
These
men
are
the
prisoners
that
once
were
in
darknesse
,
and
God
sent
his
owne
Sonne
to
the
prison
doore
to
bid
them
come
forth
,
and
shew
themselves
,
Esa.
49.9
.
And
their
deliverance
from
darknesse
should
bee
the
more
comfortable
,
if
they
consider
,
First
,
what
a
world
of
people
are
yet
covered
with
darknesse
,
Esa.
61.1
.
Secondly
,
that
darknesse
shall
never
returne
:
They
enjoy
a
day
that
never
shall
have
night
following
.
Ob.
But
is
there
not
darknesse
still
in
godly
men
,
as
well
as
in
other
men
?
Sol.
I
answer
,
in
some
respects
there
is
,
and
in
some
respects
there
is
not
.
It
is
true
,
that
in
respect
of
the
ignorance
yet
upon
godly
men
in
this
life
,
they
may
say
,
as
it
is
in
Iob
19.8
.
God
hath
set
darknesse
in
our
pathes
,
and
fenced
up
our
waies
:
or
Iob
37.19
.
Teach
us
what
we
shall
say
unto
him
:
for
we
cannot
order
our selves
because
of
darknesse
:
and
sometimes
in
their
afflictions
they
may
say
,
as
aforesaid
:
But
yet
notwithstanding
there
is
great
difference
betweene
the
state
of
the
godly
,
and
the
state
of
the
wicked
:
for
First
,
the
godly
are
delivered
from
utter
darknesse
altogether
.
Sixe
Differences
betweene
the
darknesse
i●
in
godly
men
,
and
that
which
is
in
wicked
men
.
Secondly
,
for
their
darknesse
in
this
life
;
it
is
true
,
they
may
be
subject
to
such
darknesse
as
clouds
may
make
,
or
an
eclipse
,
but
the
night
is
cleane
passed
with
them
,
Rom.
13.12
.
Thirdly
,
though
they
have
darknesse
,
yet
they
are
not
under
the
power
of
darknesse
,
Col.
1.13
.
He
that
beleeveth
,
cannot
abide
in
darknesse
,
but
is
getting
out
,
as
one
made
free
,
and
set
at
liberty
,
Ioh.
12.46
.
Fourthly
,
their
darknesse
is
not
a
grosse
and
palpable
darknesse
,
they
can
see
their
way
,
and
are
all
taught
of
God
:
It
is
no
darknesse
can
●inder
their
salvation
.
Fifthly
,
though
their
afflictions
may
increase
upon
them
,
yet
God
will
not
forsake
them
,
but
will
shew
them
great
lights
:
the
Lord
will
be
light
un●o
them
for
comfort
for
the
present
,
and
will
send
them
the
light
of
deliverance
in
due
time
,
Esa.
50.10
.
Mich.
7.8
.
Psal.
112.4
.
Sixthly
,
they
have
their
Patent
drawne
and
sealed
,
and
delivered
them
,
whereby
they
are
appointed
to
enjoy
unspeakable
light
,
and
an
absolute
freedome
from
all
darknesse
:
They
are
children
of
light
,
and
are
borne
to
singular
priviledges
in
that
respect
:
the
time
will
come
when
there
shall
be
no
igrance
,
no
affliction
,
no
discomfort
any
more
.
Thus
of
their
misery
,
and
so
of
the
estate
from
which
they
are
called
.
Now
followeth
to
be
considered
their
happinesse
to
which
they
are
called
,
exprest
by
the
metaphoricall
tearme
of
light
,
and
commended
by
the
Epitheton
of
marvellous
.
Light
.
]
Acceptations
of
the
word
Light
.
Light
is
either
uncreated
or
created
:
the
uncreated
light
is
the
shining
essence
of
God
,
infinitely
above
the
shining
light
of
the
Sunne
:
Thus
God
is
light
,
and
dwells
in
that
unapproachable
light
,
1
Ioh.
1.6
.
1
Tim.
6.16
.
The
created
light
is
that
which
is
made
and
begotten
by
God
;
whence
he
is
called
,
The
Father
of
lights
,
Iam.
1.17
.
And
this
created
light
is
either
naturall
,
or
spirituall
:
naturall
is
the
light
of
the
Sunne
in
the
firmament
:
the
spirituall
light
,
since
the
fall
,
was
all
collected
,
and
seated
in
Christ
.
As
God
gathered
the
light
of
the
two
first
dayes
,
and
placed
it
in
the
body
of
the
Sunne
,
as
the
originall
vessell
of
light
:
so
did
the
Lord
collect
,
and
gather
the
light
together
after
man
had
fallen
,
and
placed
it
in
Christ
,
that
hee
,
as
the
Sunne
of
righteousnesse
,
might
be
the
fountaine
of
light
unto
the
spirituall
world
.
And
thus
Christ
is
said
to
be
light
,
Ioh.
8.12
.
the
light
of
the
world
,
that
lightneth
every
man
that
commeth
into
the
world
,
Ioh.
1.9
.
The
beames
of
this
light
in
Christ
are
diffused
all
abroad
upon
men
:
and
so
the
light
communicated
from
Christ
,
is
either
temporall
or
eternall
.
Temporall
light
is
either
the
blessing
of
God
in
Christ
,
making
the
outward
estates
of
Gods
servants
glorious
and
prosperous
,
Iob
29.3
.
Hest.
8.16
.
or
else
it
is
that
light
that
shines
upon
the
soules
of
men
;
which
must
be
distinguished
according
to
the
instruments
of
conveying
or
receiving
it
.
The
instrument
of
conveying
it
is
outwardly
the
Law
and
the
Gospell
,
and
inwardly
the
Spirit
of
Christ
.
The
instrument
of
receiving
it
,
in
respect
of
the
generall
will
of
God
,
is
the
understanding
;
or
in
respect
of
the
promise
of
grace
,
it
is
faith
.
The
Law
is
a
light
,
Prov.
6.23
.
of
the
light
of
the
Gospel
,
2
Tim.
1.10
.
2
Cor.
4.6
.
Knowledge
is
light
,
Act.
26.18
.
and
of
the
light
of
faith
,
Ioh.
8.12
.
Eternall
light
is
the
light
of
heaven
,
where
the
inheritance
of
the
Saints
lieth
,
Col.
1.12
.
Revel.
18.19
.
It
is
the
spirituall
light
upon
the
soules
of
men
:
the
light
of
knowledge
and
faith
is
here
specially
meant
,
which
is
conveyed
and
increased
by
the
Gospell
.
Doct.
The
point
then
hence
is
cleare
,
That
Gods
servants
(
in
comparison
of
their
former
condition
)
are
brought
into
great
light
.
The
spirituall
light
shineth
upon
every
one
that
is
to
be
converted
,
Act.
26.18
.
God
hath
promised
light
to
every
penitent
sinner
,
Iob
33.28
,
30.
Esa.
42.16
.
and
Christ
was
given
to
be
the
light
both
of
Jewes
and
Gentiles
,
Esa.
42.7
.
and
49.6
.
Hence
it
is
,
that
Christians
are
said
to
bee
the
children
of
light
,
Luk.
16.18
.
Io●
.
12.36
.
yea
,
light
it selfe
,
Eph.
5.6
.
the
lights
of
the
world
.
Phil.
2.15
.
And
thus
they
are
so
,
by
reason
of
the
light
of
Jesus
Christ
,
shining
in
their
hearts
through
the
knowledge
and
beliefe
of
the
Gospel
.
All
the
world
is
like
unto
Egypt
,
〈◊〉
with
darknesse
:
and
the
godly
are
like
the
children
of
Israel
in
Goshen
.
Use.
The
use
may
be
first
for
instruction
to
the
godly
:
since
they
are
called
to
such
light
by
Christ
,
they
should
First
,
beleeve
in
the
light
:
since
they
see
now
what
they
doe
,
they
should
establish
their
hearts
,
in
the
first
place
,
in
the
assurance
of
Gods
love
,
since
his
shining
favour
sheweth
it selfe
in
the
Gospel
.
Secondly
,
they
should
doe
the
workes
that
belong
to
the
light
:
they
may
now
see
what
to
doe
,
and
therefore
ought
not
to
bee
idle
,
but
to
worke
while
they
have
the
light
,
1
Ioh.
2.8
.
And
to
that
end
they
should
daily
come
to
the
light
,
that
it
may
be
manifest
that
their
workes
are
wrought
in
God
,
Ioh.
3.21
.
And
they
should
now
abound
in
all
goodnesse
and
justice
,
or
righteousnesse
and
truth
,
Eph.
5.8
,
9.
proving
what
that
acceptable
will
of
God
is
,
vers.
10.
Thirdly
,
they
should
therefore
cast
away
the
workes
of
darknesse
,
and
have
no
fellowship
with
the
children
of
the
night
,
but
rather
reprove
them
,
Eph.
5.7
.
to
14.
For
what
fellowship
betweene
light
and
darknesse
?
2
Cor.
6.17
.
Fourthly
,
they
should
,
in
all
difficulties
and
ignorances
,
pray
to
God
to
shew
forth
his
light
and
truth
,
seeing
they
are
called
to
light
,
Psal.
43.3
.
Use
2.
Secondly
,
godly
men
should
hence
bee
comforted
,
and
that
in
divers
respects
.
First
,
though
they
may
have
many
distresses
in
their
estates
,
yet
light
is
risen
to
their
soules
;
though
they
may
for
a
season
suffer
some
eclipse
of
their
comfort
,
yet
light
is
sowne
for
the
righteous
,
and
joy
for
the
upright
in
heart
,
Psalm
.
97.11
.
and
the
more
they
should
be
glad
of
their
portion
in
light
,
when
they
bebold
the
daily
ruines
of
ungodly
men
.
The
light
of
the
righteous
rejoyceth
,
when
the
lampe
of
the
wicked
is
put
out
,
Prov.
13.9
.
In
2
Corin.
4.4
,
6.
there
are
three
reasons
of
consolations
assigned
:
First
,
the
light
wee
have
should
comfort
us
,
if
wee
consider
how
many
men
have
their
mindes
blinded
by
the
god
of
this
world
;
and
of
those
,
many
of
them
great
,
wise
,
and
learned
men
.
Secondly
,
if
we
consider
what
darknesse
we
have
lived
in
:
God
hath
done
as
great
a
worke
upon
our
hearts
,
as
hee
did
when
he
commanded
the
light
to
shine
out
of
darknesse
,
in
the
beginning
of
the
world
.
Thirdly
,
if
we
consider
what
glorious
things
are
revealed
unto
us
:
for
by
the
Gospel
he
hath
caused
to
shine
in
our
hearts
the
knowledge
of
the
glory
of
God
,
&c.
Finally
,
it
is
the
more
comfortable
,
in
that
the
Apostle
calls
this
light
,
marvellous
light
;
which
is
now
in
the
next
place
to
be
opened
.
Marvellous
light
.
]
The
spirituall
light
which
shines
in
the
hearts
of
the
godly
by
the
Gospel
,
is
a
marvellous
light
,
either
because
it
is
such
as
the
godly
doe
marvell
at
,
or
because
it
is
such
as
they
ought
to
marvell
and
wonder
at
.
When
men
first
enter
into
the
truth
,
that
is
,
when
they
are
first
converted
,
In
how
many
respects
the
light
of
the
godly
is
marvellous
.
Christians
being
(
for
the
most
part
)
full
of
affections
,
as
they
that
have
scaped
lately
singular
danger
,
and
as
they
that
never
before
saw
the
Kings
Court
,
they
are
frequently
stirred
up
with
admiration
at
the
glory
of
the
Gospel
:
they
wonder
at
and
are
vehemently
affected
with
the
new
discovery
of
the
riches
of
Christ
,
shewed
them
in
the
preaching
of
the
Gospel
:
and
thus
it
is
a
marvellous
light
in
this
sense
,
Esa.
30.26
.
But
I
rather
consider
of
it
in
the
other
sense
;
It
is
a
marvellous
light
,
though
wee
should
not
have
the
heart
to
bee
so
affected
towards
it
:
it
is
marvellous
,
I
say
,
First
,
because
it
is
a
light
that
needed
the
Mediator
to
procure
it
:
none
but
Christ
can
give
us
this
light
.
Other
light
is
free
,
wee
pay
nothing
for
it
:
but
this
is
carried
in
the
hand
of
the
Mediatour
to
us
,
and
for
us
,
Esa.
42.
&
4●
.
Secondly
,
because
it
commeth
after
so
long
a
night
of
ignorance
and
sinne
:
they
must
needs
account
the
light
precious
that
have
not
seene
it
a
long
time
▪
as
blind
men
when
they
receive
fight
,
Esa.
9.2
.
Matt.
4.16
.
Thirdly
,
and
more
,
because
it
is
a
light
commanded
to
shine
out
of
darkenesse
,
2
Cor.
4.6
.
That
God
should
call
light
out
of
such
darknesse
as
wa●
in
our
hearts
,
is
marvellous
.
Fourthly
,
in
comparison
with
the
times
of
the
Law
,
and
the
shadows
of
the
Old
Testament
.
Fifthly
,
because
it
is
a
light
comes
not
from
any
creature
,
but
from
God
the
Creator
.
God
is
our
light
,
Esa.
6.19
.
And
in
this
respect
,
this
light
is
like
the
light
that
shone
about
Paul
,
Act.
22.6
.
Sixthly
,
because
it
is
a
light
that
shines
at
the
time
of
the
evening
of
this
world
.
That
the
Sunne
should
shine
in
the
day
time
is
no
wonder
:
but
that
it
should
shine
in
the
night
,
or
at
evening
,
were
a
dreadfull
wonder
:
even
so
it
is
in
this
last
age
of
the
vorld
,
Zech.
14.7
.
Seventhly
,
because
it
is
a
knowledge
above
the
reach
of
reason
:
it
is
the
light
of
faith
.
Eighthly
,
because
it
shines
onely
to
the
godly
.
It
is
light
in
Goshen
,
when
there
is
no
light
in
Egypt
;
that
was
marvellous
:
and
so
is
it
when
we
see
the
light
shining
all
abroad
,
and
many
men
sit
in
darknesse
,
even
in
the
same
place
,
in
the
same
congregation
,
city
or
family
.
When
the
godly
see
clearly
,
the
wicked
discerne
nothing
:
light
is
with-held
from
the
wicked
.
Ninthly
,
because
it
hath
more
force
than
any
other
light
:
for
it
is
the
light
of
life
:
it
quickens
the
soule
,
and
enlives
it
,
Ioh.
8.12
.
Lastly
,
because
it
is
an
everlasting
light
:
it
is
such
a
day
,
as
no
night
followeth
it
.
The
consideration
of
all
this
should
worke
divers
things
in
us
:
For
,
if
in
all
these
senses
it
be
a
marvellous
light
,
then
First
,
we
should
be
marvellously
affected
with
it
,
and
strive
to
be
exceeding
thankfull
for
it
.
How
have
wee
deserved
to
be
cast
againe
into
darknesse
for
our
extream
unthankfulnesse
!
How
have
we
given
God
cause
to
take
away
the
Candlesticke
from
us
!
Let
us
therefore
strive
after
thankfulnesse
and
admiration
:
and
if
the
Lord
doe
worke
it
in
us
,
let
us
take
heed
wee
lose
not
our
first
love
.
Secondly
,
we
should
arme
our selves
for
the
defence
of
the
light
:
we
should
preserve
it
as
a
singular
treasure
,
both
in
our
hearts
and
in
our
Churches
:
wee
should
with
the
more
resolution
resist
the
works
of
darknesse
,
standing
alwaies
upon
our
guard
,
Rom.
13.12
.
Thirdly
,
we
should
strive
after
all
the
degrees
of
the
assurance
of
faith
.
Fourthly
,
we
should
strive
to
make
our
light
shine
the
more
excellently
,
both
for
the
measure
of
good
workes
,
Malac.
5.16
.
and
for
the
strict
and
precise
respect
of
the
exact
doing
of
good
duties
.
Now
we
have
the
light
so
cleerly
shining
,
wee
may
doe
every
thing
more
exactly
than
if
it
were
darke
,
Ephes.
5.15
.
Our
gifts
must
not
be
hid
.
The
light
must
not
be
put
under
a
bushell
,
Matth.
5.15
.
Phil.
2.15
.
Wee
should
now
avoid
not
onely
greater
faults
and
falls
,
but
lesser
stumblings
,
1
Ioh.
2.10
,
11.
We
should
do
all
things
to
the
life
and
power
of
them
,
and
shew
discretion
aswell
as
knowledge
.
This
doctrine
also
doth
imply
the
grievous
misery
of
wicked
men
:
for
if
it
bee
marvellous
light
into
which
the
godly
are
called
,
there
is
a
marvellous
darknesse
in
which
wicked
men
live
.
The
whole
creation
of
God
had
beene
but
a
confused
heape
,
if
God
had
not
set
in
it
the
light
of
the
Sunne
:
such
a
confused
Chaos
is
the
world
of
men
,
if
the
Gospel
shine
not
into
their
hearts
.
Finally
,
this
should
much
comfort
the
godly
,
they
are
called
into
marvellous
light
in
all
the
senses
before
named
:
which
should
much
enflame
their
hearts
,
and
they
should
rebuke
their
owne
hearts
for
not
valuing
so
rich
treasure
.
We
may
from
hence
take
occasion
to
note
how
little
wee
should
trust
to
the
judgement
of
flesh
and
blood
in
valuing
spirituall
things
,
when
the
very
godly
themselves
doe
not
so
much
esteeme
of
them
as
they
should
.
Whatsoever
we
thinke
,
yet
in
Gods
account
,
the
light
of
the
Gospel
,
the
light
of
faith
and
knowledge
,
the
light
of
Gods
countenance
,
&c.
is
marvellous
light
.
But
if
the
light
of
the
godly
be
marvellous
in
this
world
,
what
shall
it
be
in
the
world
to
come
,
when
God
and
the
Lambe
shall
be
their
immediate
light
?
Here
God
lights
us
by
the
meanes
:
there
God
himselfe
will
bee
our
everlasting
light
.
Here
our
light
may
bee
darkened
with
clouds
of
affliction
and
temptation
:
there
shall
be
an
eternall
light
without
all
darknesse
.
Here
wee
have
no
light
,
but
what
is
infused
into
us
:
there
we
shall
our selves
shine
as
the
Sunne
in
the
firmament
.
Hitherto
of
the
description
in
Tropicall
termes
.
Now
it
followes
in
plaine
words
.
VERS.
10.
Which
in
times
past
were
not
a
people
,
yet
are
now
the
people
of
God
:
which
in
times
past
were
not
under
mercy
,
but
now
have
obtained
mercy
.
THe
Apostle
takes
the
words
of
this
verse
out
of
the
Prophet
Hosea
,
chap.
1.11
.
where
the
Lord
promiseth
that
the
number
of
the
children
of
Israel
shall
be
as
the
sand
of
the
sea
;
and
in
the
place
where
was
it
said
unto
them
,
Ye
are
not
my
people
,
it
shall
be
said
unto
them
,
Ye
are
my
people
.
Now
the
Apostle
applies
that
sentence
to
the
people
to
whom
he
wrote
,
shewing
that
it
was
accomplished
in
them
.
Quest.
The
question
is
of
whom
the
Prophet
and
Apostle
spake
.
Ans.
Some
say
of
the
Israelites
in
the
letter
,
both
because
the
same
chapter
shewes
that
they
were
cast
off
,
and
called
Loammi
,
not
Gods
people
:
as
also
because
the
Apostle
is
thought
to
write
onely
to
the
Jewes
.
But
the
Apostle
Paul
,
Ro.
9.24
,
25
,
26.
apparently
expounds
it
of
the
Gentiles
chiefly
:
and
therefore
wee
must
rest
in
his
sense
:
which
by
the
way
shewes
,
that
this
Epistle
was
written
to
the
Elect
amongst
the
Gentiles
,
as
they
were
strangers
and
pilgrims
in
the
world
,
and
not
to
the
provinciall
Jewes
onely
.
The
Apostle
then
,
to
the
singular
comfort
of
Christians
in
those
times
,
shewes
,
that
now
were
the
Prophesies
accomplished
concerning
the
calling
of
the
Gentiles
,
which
was
before
a
great
mystery
,
hidden
from
ages
and
generations
,
Col.
1.26
.
admired
by
Angels
,
Eph.
3.10
.
1
Pet.
1.12
.
Before
I
open
the
words
of
this
verse
in
particular
,
some
use
would
be
made
of
this
great
worke
of
calling
the
Gentiles
;
and
so
from
the
consideration
of
their
estate
,
both
before
and
after
calling
.
And
first
for
the
meditation
of
the
estate
of
the
world
,
Of
the
calling
of
the
Gentiles
in
generall
.
or
the
Nations
of
the
world
,
before
Christ
preached
unto
them
:
note
,
First
,
the
horrible
infectiousnesse
of
sinne
:
whole
worlds
of
people
are
poysoned
with
it
.
Secondly
,
the
dreadfull
horrour
of
Gods
Justice
against
sinne
:
which
as
we
may
see
plainly
in
the
sufferings
of
Christ
,
so
also
very
lively
in
the
desertion
and
forsaking
of
the
Gentiles
,
so
many
millions
of
men
perishing
without
pardon
or
pity
:
and
therefore
it
was
never
safe
to
follow
a
multitude
in
evill
,
nor
to
pleade
the
practice
of
fathers
or
forefathers
,
with
such
like
.
And
for
the
meditation
of
their
calling
againe
in
Christ
by
the
Gospel
,
wee
may
gather
matter
,
First
,
of
information
;
and
so
(
first
)
that
God
is
not
tied
to
any
place
.
Secondly
,
of
consolation
:
for
here
we
may
observe
,
First
,
the
infallibility
of
Gods
promises
:
these
promises
concerne
the
calling
of
the
Gentiles
as
being
dead
,
and
were
most
unlikely
,
and
yet
wee
see
them
fulfilled
:
which
should
teach
us
to
trust
upon
God
.
Secondly
,
the
wisdome
and
power
of
God
,
working
light
out
of
darknesse
.
The
rebellion
of
the
Jewes
is
so
farre
from
laying
Sion
waste
,
or
dissolving
Religion
,
that
it
is
an
occasion
of
a
greater
worke
of
God
among
the
Gentiles
:
yea
when
profanenesse
seemes
to
over-grow
all
,
and
the
whole
world
seemes
to
live
in
wickednesse
,
yet
wee
know
not
what
times
may
come
for
the
glory
of
Religion
among
Jewes
and
Gentiles
.
Thirdly
,
Gods
wonderfull
love
to
his
Elect
:
hee
will
gather
them
from
all
the
foure
windes
of
heaven
.
Though
they
be
few
in
number
in
comparison
,
and
live
dispersed
in
every
Country
,
yet
God
,
the
great
Husbandman
,
will
not
want
meanes
to
fetch
them
home
into
his
garner
.
A
husbandman
,
that
had
all
his
field
growne
over
with
weeds
,
save
here
and
there
one
graine
of
corne
on
a
land
,
would
never
be
at
the
paines
of
gathering
and
separating
:
yet
God
will
.
Fourthly
,
the
great
encouragement
that
poore
sinners
and
meane
persons
have
to
come
to
Christ
,
and
seeke
God
.
For
here
wee
see
,
hee
hath
shewed
mercy
to
the
very
abject
Gentiles
,
against
whom
hee
had
infinite
cause
of
exception
:
and
the
rather
should
wee
be
encouraged
,
because
wheresoever
wee
live
,
either
in
,
East
or
West
,
we
may
sit
downe
with
Abraham
,
Isaac
,
and
Iacob
in
the
Kingdome
of
God
,
Mat.
8.11
.
And
withall
here
is
matter
of
instruction
:
for
,
First
,
wee
must
looke
to
our
faith
:
for
God
justified
the
heathen
onely
by
faith
,
Gal.
3.8
.
Secondly
,
we
must
not
be
secure
,
but
must
learne
to
observe
all
things
that
are
commanded
us
,
Mat.
28.20
.
The
name
of
God
must
be
great
amongst
us
,
and
we
must
offer
incense
,
and
a
pure
offering
,
Malac.
1.11
.
Wee
must
bee
fruitfull
,
especially
wee
that
live
in
these
latter
ages
of
the
world
,
lest
God
hasten
the
calling
of
his
Nation
of
the
Jewes
,
and
cast
us
off
for
unbeliefe
and
unfruitfulnesse
,
Rom.
11.
And
thus
in
generall
of
the
calling
of
the
Gentiles
.
In
particular
in
this
verse
here
is
a
twofold
comparison
:
first
,
the
one
respects
what
they
were
to
God
:
secondly
,
the
other
respects
what
God
was
to
them
.
They
were
to
God
by
nature
no
people
,
by
grace
they
are
his
people
:
and
God
with-held
from
them
his
saving
mercy
by
nature
,
and
now
by
grace
they
are
under
mercy
.
First
,
of
their
being
a
people
to
God
:
And
then
of
Gods
mercy
to
them
.
Which
in
times
past
were
not
a
people
.
]
Many
sorts
of
people
in
Scripture
.
The
word
people
is
diversly
taken
:
For
sometimes
it
signifieth
any
multitude
or
great
number
of
any
sort
,
and
so
Ants
are
said
to
be
a
people
,
Prov.
30.25
.
and
Caterpillers
,
Ioel
2.2
,
5.
Sometimes
it
signifies
the
lower
sort
of
men
,
as
they
are
distinguished
from
the
Nobility
in
any
State
:
and
so
they
are
usually
stiled
the
common
people
.
But
properly
&
originally
,
the
word
populus
was
thought
to
signifie
a
multitude
of
citizens
in
one
city
,
enjoying
the
right
and
communion
in
society
and
imployments
under
one
Head
&
Governour
.
Now
,
the
holy
Ghost
in
this
place
affirmes
,
that
men
that
live
in
their
sinnes
,
without
faith
and
repentance
,
are
not
a
people
,
though
they
be
never
so
many
in
number
,
or
other
prerogatives
:
and
the
nations
of
men
living
without
God
may
be
said
,
not
to
be
a
people
,
Why
wicked
men
are
said
not
to
bee
a
people
.
Either
because
they
are
a
people
of
no
note
,
in
no
request
in
respect
of
true
greatnesse
,
as
the
Jewes
did
vilely
esteeme
of
all
the
uncircumcised
:
Or
because
they
were
not
a
peculiar
people
,
or
(
as
the
Antithesis
shewes
it
)
were
not
the
people
of
God
.
Now
,
till
men
subject
themselves
to
Gods
government
by
Jesus
Christ
,
they
are
not
a
people
.
The
Empire
of
the
whole
world
belongs
to
God
and
his
sonne
Christ
,
Psal.
2.10
.
Now
,
all
Nations
that
come
not
in
to
kisse
the
Son
,
are
no
members
of
the
Empire
of
the
Common-wealth
of
Israel
:
let
them
have
what
heads
or
rulers
they
will
,
they
are
but
as
so
many
rebels
,
or
(
at
the
least
)
as
so
many
strangers
from
Gods
Kingdome
;
therefore
called
strangers
and
enemies
,
Col.
1.22
.
They
are
neither
borne
of
the
blood
of
Israel
,
nor
have
they
any
right
of
inheritance
from
God
,
nor
live
they
under
the
laws
of
the
Empire
,
nor
are
made
free
denisons
:
yea
,
this
phrase
seemes
to
import
that
all
men
that
are
not
gathered
into
the
number
of
Gods
people
are
but
a
confused
heape
,
and
disordred
multitude
,
never
happy
in
respect
of
any
government
:
they
are
brought
into
no
order
;
and
as
the
Prophet
also
further
saith
,
they
are
good
for
nothing
,
Ier.
13.10
.
God
regards
them
not
,
nor
looketh
after
them
as
it
were
:
and
though
they
have
Lawes
and
a
kind
of
government
,
yet
their
Lawes
and
Customes
are
vaine
,
Esay
10.3
.
altogether
insufficient
to
make
them
live
happily
.
Use.
The
use
may
be
,
First
,
for
information
:
and
so
it
may
informe
us
in
two
things
.
First
,
the
vanity
and
insufficiencie
of
worldly
things
:
riches
,
power
,
honour
,
conquests
,
carnall
parentage
,
and
the
like
,
availe
men
nothing
unto
a
blessed
life
.
The
Gentiles
had
all
these
in
their
greatest
glory
,
and
yet
not
worthy
to
be
called
a
people
.
Secondly
,
we
may
hence
gather
the
reason
of
these
strange
devouring
judgements
,
which
fall
upon
the
world
by
warres
,
famine
,
pestilence
,
&c.
For
inasmuch
as
worlds
of
men
live
without
the
compasse
of
the
obedience
to
Gods
government
,
and
stand
out
as
so
many
rebels
;
the
Lord
therefore
,
seeing
they
will
not
be
his
people
,
fights
against
them
from
heaven
,
and
makes
wonderfull
havocke
among
them
;
as
a
great
King
that
revengeth
himselfe
by
the
strength
of
Armies
upon
rebels
.
Secondly
,
for
instruction
:
and
so
wee
that
were
sinners
of
the
Gentiles
,
should
hence
learne
to
acknowledge
and
praise
the
free
grace
of
God
,
who
without
our
deserts
hath
reckoned
us
in
the
Court
of
his
people
;
we
that
were
by
nature
,
viz.
none
of
Gods
people
.
Thirdly
,
and
especially
it
should
set
out
the
misery
of
all
men
living
in
their
sinnes
without
repentance
:
and
the
rather
should
wee
be
moved
with
this
terrour
,
First
,
because
no
place
can
priviledge
impenitent
sinners
:
for
not
onely
professed
Gentiles
,
but
even
wicked
Israelites
are
in
Scripture
reckoned
as
no
people
.
The
wicked
are
accounted
as
no
people
,
though
they
live
in
the
Church
,
and
dwell
among
Gods
people
.
For
what
is
the
chaffe
to
the
wheat
,
though
both
lie
together
?
Yea
,
though
men
beare
the
name
of
Gods
people
,
yet
God
hates
them
never
a
whit
the
lesse
for
that
:
and
therefore
to
distinguish
them
,
and
shew
how
little
he
regards
them
,
he
calls
them
the
evill
people
,
Ier.
13.10
.
the
disobedient
and
gain-faying
people
,
Rom.
10.21
.
the
people
of
Gomorrah
,
Esa.
1.10
.
the
people
of
my
curse
,
Esa.
34.5
.
Secondly
,
because
God
will
shew
by
his
fierce
wrath
,
that
hee
doth
not
reckon
of
them
at
all
,
but
will
cast
them
off
as
a
girdle
that
is
good
for
nothing
,
Ier.
13.10
.
Many
places
of
Scripture
shew
this
.
All
the
sinners
of
the
people
shall
die
,
Amos
9.10
.
God
will
take
away
his
power
from
them
,
even
his
loving
kindnesse
and
mercies
,
and
would
not
have
them
much
pitied
,
Ier.
16.5
.
Behold
,
saith
the
same
Prophet
in
another
place
,
the
whirle-wind
of
the
Lord
goeth
forth
with
fury
,
a
continuall
whirle-wind
;
it
shall
fall
with
paine
on
the
head
of
the
wicked
,
Ier.
30.23
.
so
Ezek.
11.21
.
Esa.
34.5
.
Ob.
But
when
men
live
in
the
Church
,
and
are
baptized
,
&c.
how
may
it
be
knowne
that
they
are
not
Gods
people
?
what
signes
are
there
of
men
that
are
not
Gods
people
?
Sol.
They
are
described
in
divers
Scriptures
,
where
we
may
find
out
what
people
it
is
God
excepts
against
.
First
,
such
as
can
live
without
God
in
the
world
,
are
not
Gods
people
,
Who
are
not
Gods
people
.
Ephes.
2.12
.
Such
as
can
goe
whole
dayes
,
weekes
,
moneths
,
yeares
,
without
any
hearty
care
of
God
,
or
his
glory
,
or
favour
.
These
are
evidently
not
a
people
.
Secondly
,
such
as
are
of
a
stiffe
necke
,
such
as
will
not
let
Gods
yoke
come
upon
them
,
such
as
will
not
obey
his
voice
,
but
walke
in
the
imaginations
and
counsels
of
their
owne
evill
hearts
,
Ier.
7.23
,
24.
&
13.10
.
especially
such
as
refuse
to
heare
his
voyce
,
and
are
withall
gainsayers
,
and
such
as
are
talkers
,
whose
lips
carry
about
them
the
infamy
of
Gods
true
people
,
and
the
blasphemie
of
Gods
name
,
Rom.
10.21
.
Ier.
10.13
.
Ezek.
36.3
,
&c.
Thirdly
,
it
may
be
discerned
by
their
manner
of
serving
of
God
:
for
such
as
God
rejects
from
being
of
his
people
,
may
draw
neere
to
him
with
their
lips
,
but
their
hearts
are
farre
from
him
,
and
they
do
him
no
service
,
but
as
mens
lawes
feare
them
to
it
.
A
constant
habituall
alienation
of
the
heart
from
the
care
of
Gods
presence
in
Gods
ordinances
,
is
a
sure
signe
of
persons
God
regards
not
.
Ob.
But
there
are
faults
in
the
best
men
in
the
world
,
and
therefore
why
should
such
as
live
in
the
Church
,
and
professe
the
true
Religion
,
bee
cast
off
only
for
living
in
sinne
,
seeing
all
are
sinners
?
Sol.
I
answer
with
the
words
of
the
holy
Ghost
,
Deut.
32.5
,
6.
Their
spot
is
not
the
spot
of
Gods
people
:
that
spot
that
is
in
the
wicked
,
is
a
spot
of
leprosie
,
and
therfore
they
ought
to
be
put
without
the
campe
till
they
be
cleansed
.
The
sinnes
of
the
godly
are
sinnes
of
infirmitie
;
and
the
sinnes
of
the
wicked
are
sinnes
of
presumption
:
The
wicked
never
obey
from
the
heart
,
which
all
the
godly
doe
;
sinne
doth
not
raigne
in
them
as
it
doth
in
the
wicked
.
Thus
of
their
estate
by
Nature
,
as
they
were
not
a
people
:
their
estate
by
grace
is
described
in
these
words
,
Are
now
the
people
of
God
.
Are
now
the
people
of
God
.
]
The
difference
of
reading
here
,
from
that
of
the
Prophet
is
to
be
noted
:
for
whereas
in
the
Prophet
it
is
thus
,
In
the
place
where
it
was
said
,
ye
are
not
my
people
,
it
shall
be
said
unto
them
,
Ye
are
the
sonnes
of
the
living
God
:
which
words
are
somewhat
doubtfull
:
for
some
might
gather
,
that
therefore
all
which
were
not
a
people
should
in
time
be
the
people
of
God
.
The
Apostle
therefore
applies
it
so
,
as
that
it
may
appeare
that
the
comfort
only
belongs
to
godly
Christians
;
and
in
stead
of
the
words
,
Yee
shall
be
called
the
sons
of
the
living
God
,
he
saith
,
Yee
are
now
the
people
of
God
;
which
in
sense
differs
not
:
and
the
Apostle
leapeth
to
the
direct
Antithesis
,
and
takes
it
for
granted
,
That
all
Gods
people
are
Gods
sonnes
also
;
unlesse
wee
conceive
that
hee
borrowed
these
words
out
of
Hos.
2.
ult.
which
I
rather
incline
unto
,
though
Interpreters
most
take
to
the
words
,
and
the
first
Chapter
.
Ye
are
now
the
people
of
God
.
]
For
the
sense
of
the
words
,
we
must
understand
,
that
men
are
in
Scripture
said
to
be
Gods
people
three
wayes
:
Men
are
Gods
people
three
wayes
.
First
,
in
respect
of
eternall
Predestination
,
see
Rom.
11.2
.
He
will
not
cast
off
the
people
he
knew
before
.
Secondly
,
in
respect
of
the
covenant
in
the
the
Law
;
and
so
the
sonnes
of
Abraham
were
Gods
people
,
and
none
other
,
as
many
Scriptures
shew
.
Thirdly
,
in
respect
of
the
covenant
in
the
Gospel
;
and
so
it
is
to
be
taken
here
:
and
all
unregenerate
men
were
not
a
people
,
and
all
that
beleeve
are
Gods
people
by
the
benefit
of
the
covenant
of
grace
in
the
Gospel
.
Now
for
the
coherence
I
might
note
,
That
they
that
are
not
the
people
of
God
,
may
be
the
people
of
God
,
and
so
acknowledged
of
God
himselfe
;
which
should
teach
us
with
meeknesse
and
patience
to
waite
when
God
will
turne
those
that
lie
in
their
sinnes
,
and
despaire
of
no
man
,
and
restraine
fierce
and
perverse
censures
,
concerning
the
finall
estate
of
other
men
:
but
the
maine
point
is
,
that
Gods
people
are
the
onely
people
in
the
world
;
None
worthy
to
be
called
a
people
in
comparison
of
them
:
no
subject
in
any
government
so
happy
as
Gods
people
under
his
government
in
Christ
;
and
therefore
to
be
made
the
people
of
God
here
,
is
reckoned
as
a
condition
beyond
all
comparison
.
Now
that
Gods
people
excell
all
other
subjects
in
the
world
,
may
appeare
many
wayes
:
First
,
in
respect
of
the
love
of
God
that
hee
beares
to
his
people
;
which
hath
foure
matchlesse
praises
,
that
no
King
on
earth
can
affoord
to
his
subjects
:
Secondly
,
they
are
an
elect
people
;
which
hath
a
twofold
consideration
in
it
:
How
Gods
people
excell
all
other
people
.
For
first
,
they
are
elect
from
all
eternity
;
and
so
every
one
of
the
people
hath
a
particular
act
of
Parliament
to
assure
his
right
,
Rom.
11.2
.
and
secondly
,
they
are
elect
in
time
,
that
is
,
they
are
separated
and
culled
out
of
all
the
people
of
the
world
,
Exod.
33.6
.
Thirdly
,
all
Gods
people
have
a
generall
pardon
given
them
for
all
offences
,
Ierem.
31.34
.
He
saves
his
people
from
their
sinnes
.
And
this
pardon
is
grounded
upon
a
sufficient
atonement
made
by
a
most
faithfull
high
Priest
for
them
,
Heb.
2.17
.
who
also
sanctified
all
this
people
with
his
owne
blood
,
Heb.
13.12
.
Christ
is
given
for
covenant
:
he
is
their
surety
for
them
,
and
their
witnesse
,
Esa.
42.6
.
&
55.5
.
who
also
redeemed
them
with
his
blood
:
All
,
a
people
of
purchase
.
Fourthly
,
all
Gods
people
are
qualified
with
new
gifts
,
above
all
the
people
in
the
world
;
their
natures
be
amended
,
they
are
all
washed
and
cleansed
from
their
filthinesse
,
there
is
not
one
vile
person
amongst
them
,
Ezek.
36.25
.
and
37.23
,
&c.
Hee
hath
formed
them
for
himselfe
,
and
his
owne
service
,
Esa.
43.22
.
Fifthly
,
all
Gods
subjects
are
adopted
to
bee
Gods
sonnes
:
and
so
can
no
Prince
on
earth
say
of
his
.
They
are
,
as
it
were
,
the
fruit
of
his
wombe
,
Psal.
110.3
.
Sixthly
,
the
Lawes
by
which
they
are
governed
,
are
the
perfectest
in
the
whole
world
:
For
the
Law
of
God
is
perfect
,
Psal.
119.8
.
Seventhly
,
all
Gods
people
live
in
his
presence
,
and
see
his
glory
,
Exod.
33.16
.
Levit.
26.11
,
12.
Zac.
1.10
,
11.
Psal.
95.7
.
Other
Kings
have
many
subjects
they
never
saw
,
and
few
that
have
the
preferment
to
live
in
the
Kings
presence
,
or
neere
about
him
.
Eighthly
,
God
feasts
all
his
subjects
,
and
that
often
,
and
in
his
owne
presence
,
and
with
the
best
provision
of
the
world
,
Esa.
25.8
.
and
65.13
,
14.
Ier.
31.14
.
Kings
would
soone
consume
their
treasure
,
if
they
should
do
it
often
,
or
almost
once
,
&c.
Ninthly
,
no
people
so
graced
of
their
King
in
hearing
requests
,
and
receiving
petitions
.
For
all
Gods
people
may
cry
and
be
heard
,
and
at
all
times
,
and
in
all
suits
,
which
no
King
on
earth
can
grant
to
all
his
subjects
,
and
seldome
or
never
so
much
as
to
any
one
,
Esa.
30.19
.
Ioh.
14.
Whatsoever
they
aske
in
the
name
of
Christ
shall
be
granted
unto
them
.
Tenthly
,
they
are
the
longest
lived
of
any
people
:
As
the
dayes
of
a
tree
are
the
dayes
of
my
people
,
saith
the
Lord
:
they
may
endure
many
a
storme
,
but
they
are
fast
rooted
still
.
Mine
Elect
shall
long
enjoy
the
workes
of
their
hands
,
Esa.
65.22
.
For
first
,
they
onely
have
the
promise
of
a
long
life
in
this
world
,
and
it
is
limited
onely
with
that
condition
,
If
it
bee
good
for
them
.
And
secondly
,
if
that
God
take
away
some
of
his
people
,
and
that
quickly
out
of
this
world
;
yet
that
shortens
not
their
life
or
dependance
upon
God
:
For
when
they
die
a
bodily
death
,
they
are
said
to
bee
gathered
to
his
people
,
or
their
people
,
and
there
receive
eternall
life
in
stead
of
it
.
Death
doth
not
put
them
out
of
service
,
or
deprive
them
of
the
Kings
presence
,
but
removeth
them
onely
out
of
one
roome
into
another
:
whereas
they
stood
below
staires
before
,
they
serve
now
above
staires
,
and
are
all
of
the
Presence
,
and
Privie-Chamber
to
God
.
Eleventhly
,
they
are
the
wealthiest
people
in
the
world
;
none
better
provided
for
:
For
,
first
for
Spirituall
gifts
,
and
rich
favours
from
the
King
of
kings
,
they
are
not
destitute
of
any
heavenly
gifts
,
1
Cor.
1.5
.
Ephes.
1.3
.
And
for
outward
provision
,
God
hath
taken
all
the
chiefe
creatures
,
and
bound
them
to
serve
them
with
provision
in
whatsoever
they
want
:
The
heaven
,
the
earth
,
the
corne
,
&c.
all
are
bound
for
the
supply
of
their
wants
,
Hos.
2.21
,
22
,
23.
Twelfthly
,
they
excell
for
protection
:
whether
we
respect
their
preservation
,
or
the
revenge
is
done
upon
their
enemies
:
for
their
preservation
,
though
the
earth
and
the
heavens
should
bee
shaken
,
yet
God
will
be
the
hope
of
his
people
,
Ioel
3.16
.
and
as
the
mountaines
are
about
Jerusalem
,
so
is
the
Lord
about
them
that
feare
him
;
and
therefore
they
cannot
be
moved
,
Psal.
125.1
,
2.
and
if
the
rod
of
the
wicked
do
enter
upon
them
,
yet
it
shall
not
rest
upon
their
lot
,
vers.
3.
of
the
same
Psalme
.
And
for
vengeance
:
It
is
certaine
,
the
Lord
will
avenge
their
quarrell
upon
all
their
enemies
,
though
they
bee
unable
to
right
their
owne
wrongs
;
and
because
God
would
have
it
done
throughly
,
he
reserves
the
worke
of
vengeance
to
himselfe
,
to
make
the
recompence
,
Heb.
10.30
.
Rom.
12.20
.
Uses
.
The
use
may
be
both
for
consolation
and
instruction
:
For
it
should
exceedingly
comfort
Gods
children
,
considering
what
singular
happinesse
they
enjoy
by
the
government
of
Jesus
Christ
.
Oh!
blessed
are
the
people
,
whose
God
is
the
Lord
,
Ps.
33.12
.
and
144.15
.
Moses
admires
,
a
little
before
his
death
,
the
wonderfull
felicity
of
the
godly
,
considered
as
they
are
Gods
people
.
Israel
is
happy
;
none
like
to
Gods
people
,
or
this
people
:
nor
is
there
any
like
unto
the
God
of
Jerusalem
.
For
God
rides
upon
the
heaven
in
their
helpe
:
the
eternall
God
is
their
refuge
;
and
underneath
are
the
everlasting
Armies
.
He
will
thrust
our
their
enemies
before
them
,
and
say
,
Destroy
them
.
Israel
alone
shall
dwell
in
safety
.
The
fountaine
of
Iacob
shall
be
upon
a
land
of
corne
and
wine
:
and
his
heavens
shall
drop
downe
deaw
.
They
are
a
people
saved
by
the
Lord
,
who
is
the
shield
of
their
helpe
,
and
the
sword
of
their
excellency
.
Their
enemies
shal
be
found
liers
to
them
,
Deut.
33.26
.
to
the
end
.
And
this
excellent
estate
is
the
more
comfortable
to
be
thought
upon
,
First
,
because
people
of
any
nation
may
be
admitted
to
this
estate
,
and
the
Lord
,
without
respect
of
persons
,
will
blesse
them
with
the
blessing
of
his
people
,
as
the
Prophet
excellently
shewes
,
Esa.
2.19
.
and
19.24
,
25.
The
Gentiles
have
come
to
rejoyce
amongst
his
people
,
Rom.
15.9
,
10
,
11.
They
were
hard
times
,
when
the
Lords
dominion
was
in
a
manner
confin'd
in
the
Kingdome
of
Judah
and
Israel
.
Secondly
,
because
it
is
so
great
and
glorious
a
worke
on
Gods
part
,
to
make
us
his
people
:
for
hee
doth
as
it
were
plant
the
heavens
,
and
lay
the
foundation
of
the
earth
,
that
hee
may
say
unto
Sion
,
Thou
art
my
people
,
Esay
51.
vers.
16.
Thirdly
,
because
in
the
hardest
times
that
can
befall
the
godly
,
the
Lord
will
have
them
plead
this
priviledge
:
and
they
may
goe
to
God
,
and
hee
will
acknowledge
them
in
all
their
distresses
,
and
sanctifie
their
afflictions
,
and
deliver
them
at
the
voice
of
their
cry
,
Esa.
64.9
.
Zech.
13.19
.
Fourthly
,
because
they
shall
yet
enjoy
a
farre
more
excellent
estate
in
another
world
,
than
now
they
have
,
Rev.
21.
They
are
now
but
as
the
children
of
Israel
in
Goshen
,
or
in
the
wildernesse
.
Use
2.
Secondly
,
divers
things
may
be
hence
observed
for
instruction
;
as
,
First
,
such
as
live
in
the
Church
,
and
yet
have
not
the
markes
of
Gods
people
on
them
,
should
awake
,
and
looke
about
them
,
and
labour
to
get
into
the
number
of
Gods
people
.
These
fooles
among
the
people
,
as
the
Prophet
David
calleth
them
,
should
understand
;
and
these
evill
neighbours
unto
Israel
,
should
be
perswaded
to
learne
the
wayes
of
Gods
people
,
that
so
they
may
be
built
up
in
the
midst
of
Israel
,
Ier.
12.16
.
And
it
should
be
their
daily
prayer
unto
God
,
to
grant
them
this
one
request
,
namely
,
to
blesse
them
with
the
favour
of
his
people
,
Psal.
106.3
,
4.
Secondly
,
the
penitent
sinner
,
that
feeles
his
heart
called
by
the
voice
of
Christ
,
should
hence
be
moved
to
enter
into
the
covenant
of
God
,
and
speedily
to
take
the
oath
of
subjection
and
alleageance
,
binding
himselfe
with
all
his
heart
to
God
and
his
divine
service
,
Deut.
29.10
,
11
,
12
,
13.
Ier.
50.5
.
Thirdly
,
such
as
have
taken
the
oath
,
and
are
acknowledged
for
true
Subjects
,
should
for
the
rest
of
their
time
study
how
to
carry
themselves
as
becomes
the
people
of
God
:
and
so
,
In
generall
they
should
remember
two
things
;
First
,
to
give
eare
to
Gods
Law
,
and
hearken
what
the
Lord
will
say
unto
them
from
time
to
time
,
Psal.
78.1
.
Esa.
51.4
.
Secondly
,
to
lead
a
holy
life
and
conversation
:
for
therefore
hath
God
severed
them
from
all
nations
,
that
they
might
be
holy
to
him
,
Levit.
20.26
.
All
Gods
people
are
righteous
,
Esa.
59.21
.
and
62.12
.
and
Christ
hath
redeemed
them
from
all
iniquity
,
and
purified
them
,
that
they
might
be
a
peculiar
people
unto
him
,
zealous
of
good
workes
,
Tit.
2.14
.
They
must
therefore
be
no
more
polluted
with
their
transgressions
,
nor
bee
fashioned
to
the
lusts
of
their
former
ignorance
,
Ezek.
14.11
.
and
36.25
,
&c.
In
particular
they
should
,
First
,
give
God
thankes
for
ever
,
for
blessing
them
with
the
blessing
of
his
people
,
Psal.
79.
ult.
Rules
for
Gods
people
how
to
carry
themselves
to
God
.
Secondly
,
they
should
humble
themselves
to
walke
with
their
God
,
Mic.
6.8
.
being
humbled
at
his
feet
,
to
receive
his
Law
,
Deut.
33.3
.
bowing
downe
with
all
reverence
to
worship
him
,
Psal.
95.7
.
For
God
is
a
great
God
above
all
gods
,
and
a
great
King
above
all
kings
.
Thirdly
,
they
must
avoid
needlesse
society
with
the
wicked
,
2
Corin.
6.16
.
and
take
heed
that
they
learne
not
the
manners
of
other
nations
,
Levit.
20.24
.
Fourthly
,
the
Law
of
God
must
be
in
their
hearts
.
For
they
should
bee
a
wise
and
understanding
people
above
all
men
:
and
this
is
the
signe
of
Gods
people
,
Esa.
51.7
.
Deut.
4.6
.
And
it
is
Gods
covenant
to
write
his
Lawes
in
their
hearts
,
Ier.
31.33
.
Fifthly
,
they
must
avoid
Idols
,
and
keepe
Gods
Sabbath
:
this
God
requires
perpetually
,
Levit.
26.1
,
2
,
3
,
11
,
12.
and
graciously
accepts
,
when
hee
findes
this
care
,
Esa.
56.
with
protestation
against
those
that
will
not
keep
his
Sabbaths
,
Ier.
17.
Sixthly
,
they
must
walke
confidently
in
the
trust
upon
Gods
goodnesse
and
covenant
with
them
,
as
the
godly
resolved
,
Mic.
4.5
.
All
people
walke
in
the
name
of
their
god
:
and
therefore
wee
will
walke
in
the
Name
of
the
Lord
our
God
for
ever
and
ever
,
resolving
to
cleave
to
God
in
a
perpetuall
covenant
,
Ier.
50.4
,
5.
Seventhly
,
they
should
approve
themselves
to
bee
Gods
people
,
by
their
language
:
their
language
should
be
a
pure
language
,
not
speaking
lies
:
a
deceitfull
tongue
should
not
be
found
in
their
mouthes
;
and
their
words
should
be
gracious
,
such
as
might
minister
grace
to
the
hearers
,
Zeph.
3.9
,
13.
Eph.
4.
Col.
4.
Eighthly
,
they
should
be
patient
in
all
adversities
,
as
being
of
Moses
mind
,
that
it
is
better
to
suffer
affliction
with
Gods
people
,
than
to
enjoy
the
treasures
of
Egypt
,
Heb.
11.25
.
Ninthly
,
they
should
obey
according
to
all
that
God
commands
them
,
shewing
a
respect
to
all
Gods
Commandements
,
seeing
they
serve
God
,
and
not
men
;
and
that
all
dissimulation
will
bee
open
before
his
eyes
,
Ierem.
11.
vers.
4.
And
thus
of
the
second
way
of
comparison
.
In
the
last
words
of
the
verse
,
their
estate
is
considered
in
relation
from
God
to
them
.
And
so
,
in
the
state
of
nature
they
were
not
under
mercy
:
but
,
in
the
state
of
grace
,
they
are
now
under
mercy
.
Not
under
mercy
.
]
Doct.
All
the
time
that
men
live
without
repentance
for
their
sinnes
,
and
faith
in
Jesus
Christ
,
they
live
without
the
mercy
of
God
.
They
are
not
under
mercy
:
God
loves
them
not
,
nor
regards
them
:
they
are
children
of
wrath
,
Eph.
2.3
.
and
the
wrath
of
God
abideth
on
them
,
Ioh.
3.36
.
Yea
,
though
the
Lord
be
exceeding
mercifull
in
himselfe
,
and
to
the
faithfull
,
yet
by
no
means
will
he
cleare
the
guilty
,
Exod.
34.6
.
Num.
14.18
.
Now
this
not
being
under
mercy
,
imports
divers
things
:
First
,
that
their
sinnes
are
not
forgiven
or
pardoned
.
Secondly
,
that
their
soules
are
not
healed
of
their
originall
diseases
,
but
they
live
still
in
their
blood
.
Thirdly
,
that
they
are
liable
unto
all
sorts
of
judgements
:
and
those
which
are
upon
them
,
came
from
the
wrath
of
God
,
which
hateth
them
,
&c.
Fourthly
,
that
they
are
in
danger
of
eternall
condemnation
;
in
generall
,
that
they
live
and
lie
under
the
forfeiture
of
the
covenant
of
workes
,
and
have
no
part
in
Christ
,
or
the
covenant
of
grace
.
Use.
The
use
should
be
therefore
to
teach
wicked
men
,
to
take
heed
how
they
presume
of
Gods
mercy
:
they
may
deceive
themselves
,
but
God
will
not
be
mocked
,
Gal.
6.7
.
For
such
things
as
they
are
guilty
of
,
the
wrath
of
God
comes
upon
the
children
of
disobedience
,
Eph.
5.5
.
They
that
live
after
the
flesh
shall
die
,
Rom.
8.13
.
For
the
more
distinct
understanding
of
this
point
,
foure
things
would
be
considered
of
:
First
,
that
wicked
men
are
exceeding
apt
to
plead
Gods
mercy
,
though
it
belong
not
to
them
;
and
doe
not
beleeve
that
God
will
deale
so
with
them
as
they
are
threatned
.
Secondly
,
that
God
directly
declared
himselfe
,
that
he
will
not
shew
mercy
or
pity
towards
divers
sorts
of
offenders
.
Thirdly
,
that
the
things
men
usually
object
,
will
not
be
availeable
to
deliver
them
from
Gods
wrath
.
Fourthly
,
what
sorts
of
men
,
in
particular
,
God
will
not
be
mercifull
unto
.
For
the
first
:
that
men
are
apt
to
plead
Gods
mercy
when
it
belongs
not
to
them
,
is
apparent
through
the
whole
course
of
Scriptures
,
to
have
ever
been
in
the
disposition
of
most
wicked
.
They
blesse
themselves
in
their
hearts
,
when
their
iniquity
is
found
worthy
to
be
hated
,
Psal.
36.2
.
They
live
at
ease
,
and
put
farre
away
the
evill
day
from
them
,
Amos
6.1
,
3.
They
cry
Peace
,
peace
,
when
sudden
destruction
is
made
to
come
upon
them
,
1
Thess.
5.3
.
For
the
second
:
that
God
will
not
be
mercifull
to
many
a
man
that
lives
in
the
visible
Church
,
is
manifested
by
many
Scriptures
;
as
,
Deut.
29.19
.
Ier.
16.5
.
Ezek.
5.11
.
and
7.4
,
9.
and
8.18
.
Hos.
1.6
.
and
2.4
.
and
in
many
other
places
.
For
the
third
:
their
excuses
and
pretences
are
all
vaine
:
for
,
First
,
if
they
stand
upon
their
greatnesse
in
the
world
,
Excuses
of
wicked
men
refuted
.
it
is
certaine
that
riches
will
not
availe
in
the
day
of
wrath
,
Ioh
36
,
18
,
19
,
&c.
Secondly
,
nor
will
it
helpe
them
to
be
borne
of
godly
Ancestors
:
for
rather
than
God
will
be
tied
to
the
wicked
seed
of
Abraham
,
hee
will
raise
up
children
of
the
stones
to
Abraham
,
Mat.
3.
Thirdly
,
nor
can
multitude
priviledge
them
.
For
though
hand
joyne
in
hand
,
yet
sinne
shall
not
goe
unpunished
:
and
God
turnes
nations
of
men
into
hell
,
Psal.
9.17
.
Fourthly
,
nor
will
their
outward
serving
of
God
serve
their
turne
.
It
is
bootlesse
to
cry
,
The
Temple
of
the
Lord
,
the
Temple
of
the
Lord
,
if
men
redresse
not
their
wayes
,
Ier.
7.4
,
8
,
9
,
10.
Fifthly
,
nor
will
it
helpe
them
,
that
some
Ministers
speake
comfortably
to
them
,
and
by
their
preaching
they
may
expect
mercy
:
for
God
will
judge
those
Prophets
that
strengthen
the
hands
of
the
wicked
.
The
stubborne
people
were
never
a
whit
the
safer
,
when
the
Prophet
told
them
they
should
have
peace
,
and
no
evill
should
come
unto
them
:
but
the
Lord
protesteth
,
that
the
whirle-wind
of
his
fury
should
fall
grievously
upon
the
head
of
the
wicked
for
all
that
,
Ier.
23.15
,
19
,
20.
that
at
length
they
should
consider
it
perfectly
:
and
the
Lord
threatneth
that
he
will
rent
the
wall
of
security
which
the
Prophets
have
built
with
untempered
morter
,
that
hee
will
rent
it
even
with
the
fierce
wind
of
his
furie
,
and
there
shall
bee
an
overflowing
showre
in
his
anger
to
consume
it
,
Ezek.
13.10
.
to
15.
Sixthly
,
neither
may
the
patience
of
God
prove
,
that
he
meanes
to
shew
expected
mercy
:
for
though
a
sinner
prolong
his
dayes
an
hundred
times
,
yet
it
shall
not
be
well
with
the
wicked
;
nor
ought
hee
to
settle
his
heart
the
more
freely
on
his
sinne
,
because
sometimes
it
is
not
speedily
executed
:
for
God
will
find
a
time
to
set
his
sinnes
in
order
before
him
,
and
then
hee
may
teare
him
in
pieces
,
and
none
can
deliver
him
,
Eccles.
8.11
,
12
,
13.
Ps.
50.19
.
Seventhly
,
neither
will
it
ease
them
,
that
there
are
so
many
promises
of
mercy
in
Scripture
:
for
they
are
limited
.
And
besides
,
in
divers
places
where
mercy
is
promised
,
the
Lord
explaines
himselfe
,
by
shewing
that
hee
will
not
cleere
the
wicked
,
Exod.
34.7
.
as
was
alledged
before
:
so
Nahum
.
1.3
.
and
v.
7.
compared
with
the
6.
Eighthly
,
neither
will
their
Baptisme
helpe
them
:
for
neither
circumcision
nor
uncircumcision
availeth
any
thing
,
but
a
new
creature
,
Gal.
6.
Ob.
If
any
say
,
But
though
they
be
not
now
under
mercy
,
yet
hereafter
they
may
bee
upon
Repentance
.
Answ.
I
answer
,
that
in
this
they
say
truly
,
but
yet
not
safely
:
for
many
men
that
have
promised
themselves
the
late
repentance
and
mercy
,
have
died
in
their
sinnes
before
they
could
ever
repent
.
And
thy
times
are
in
Gods
hands
,
thou
knowest
not
when
,
nor
how
thou
shalt
die
:
and
therefore
the
surest
way
is
,
now
to
turne
to
God
with
all
thy
heart
,
as
they
were
counselled
more
at
large
,
Ioel
2.12
,
13.
Now
for
the
fourth
,
it
may
awake
some
sort
of
offenders
the
more
effectually
,
that
besides
the
generall
threatnings
against
wicked
men
,
they
in
particular
are
assured
that
they
are
not
under
mercy
.
As
first
,
such
as
shew
no
mercy
to
men
,
Iam.
2.13
.
and
such
as
transgresse
of
malicious
wickednesse
,
Psal.
59.6
.
and
such
as
are
people
of
no
understanding
,
Esa.
7.11
.
and
such
as
walke
after
the
imaginations
of
their
owne
wicked
hearts
,
and
will
not
hearken
unto
God
,
Ier.
15.5
,
10
,
12.
and
such
as
blesse
themselves
in
their
heart
,
when
they
heare
the
curses
of
the
Law
,
De●●
.
29.19
.
and
such
as
steale
,
murther
,
commit
adultery
,
and
sweare
falsly
,
Ier.
7.9
.
and
many
other
particulars
.
Catalogues
might
be
instanced
in
all
the
severall
Scriptures
:
the
Prophet
Malachy
puts
in
such
as
deale
corruptly
in
tything
and
offering
,
Malach.
1.8
,
9.
To
conclude
;
the
counsell
of
the
Prophet
Ieremy
is
excellent
in
this
case
,
who
most
effectually
speakes
thus
:
Heare
yee
,
give
eare
,
bee
not
proud
:
for
the
Lord
hath
spoken
.
Give
glory
to
the
Lord
your
God
,
before
he
cause
darknesse
,
and
before
your
feet
stumble
upon
the
darke
mountaines
,
and
while
yee
looke
for
light
,
hee
turne
it
into
the
shadow
of
death
,
and
make
it
grosse
darknesse
.
But
if
yee
will
not
heare
,
my
soule
shall
weepe
in
secret
for
your
pride
,
and
mine
eye
runne
downe
with
teares
,
Ier.
13.15
,
16.
Use
2.
Secondly
,
the
consideration
of
this
doctrine
may
justifie
the
practice
of
godly
Ministers
,
that
denounce
the
judgements
of
God
upon
their
hea●ers
,
that
live
in
sinne
without
repentance
:
It
is
their
duty
to
shew
them
,
that
they
are
not
under
mercy
;
they
are
required
to
cry
aloud
,
and
to
shew
Gods
people
their
sinnes
,
Esa.
58.1
.
And
the
Prophets
,
that
cried
Peace
,
peace
,
are
extreamly
threatned
of
God
,
so
as
for
not
warning
the
people
,
the
blood
of
their
soules
is
required
of
the
Prophets
,
Ezek.
33.
vers.
2.
to
10.
Use
3.
The
third
use
may
be
therefore
for
the
singular
humiliation
of
wicked
men
that
live
in
the
assemblies
of
Christians
.
Though
they
have
obtained
a
place
in
Gods
Church
,
yet
they
have
not
obtained
mercy
,
but
live
under
the
fearefull
displeasure
of
God
:
and
this
is
the
more
terrible
if
they
consider
three
things
.
First
,
that
this
is
the
case
of
multitudes
of
men
in
the
Church
:
but
a
remnant
are
under
mercy
.
Which
will
appeare
more
distinctly
,
if
you
draw
out
of
our
assemblies
,
such
as
in
Scripture
are
expresly
said
not
to
bee
under
mercie
:
as
,
What
wicked
men
in
particular
are
not
under
mercy
.
First
,
take
all
such
as
yet
live
in
their
naturall
Atheisme
,
that
mind
not
God
nor
Religion
,
that
onely
care
for
earthly
things
,
and
shew
it
by
a
constant
either
neglect
or
contempt
of
the
publike
assemblies
of
Christians
amongst
us
:
These
cannot
obtaine
mercy
,
because
they
refuse
to
heare
Gods
voyce
,
and
to
seeke
to
the
ordinary
meanes
of
mercy
,
Isaiah
50.1
,
2.
Heb.
3.7
.
Secondly
,
draw
out
then
secret
offenders
,
such
as
sinne
in
the
darke
,
and
say
,
Who
seeth
us
?
There
are
many
amongst
us
,
that
for
ought
wee
know
,
live
honestly
,
who
yet
in
secret
are
polluted
with
desperate
abominations
,
as
,
fearfull
deceit
in
their
callings
,
prodigious
filthinesse
of
body
,
or
the
like
.
Thirdly
,
remove
from
us
likewise
open
and
notorious
offenders
,
such
as
are
drunkards
,
outragious
swearers
,
knowne
adulterers
or
fornicators
,
murtherers
,
railers
and
extortioners
:
For
to
such
belongeth
not
Gods
mercy
or
Kingdome
,
1
Cor.
6.9
.
Fourthly
,
then
separate
from
us
such
as
are
onely
civilly
honest
,
and
not
religious
.
There
are
many
that
are
farre
from
grosse
offences
,
either
open
or
secret
,
who
are
not
yet
under
mercy
:
which
is
discovered
divers
wayes
;
as
by
their
ignorance
.
For
God
will
not
have
mercy
upon
people
that
have
no
understanding
,
Esa.
27.11
.
And
by
their
impenitencie
.
They
never
soundly
and
in
secret
confessed
their
sinnes
to
God
:
they
never
mourned
for
their
many
corruptions
:
there
is
a
world
of
inward
wickednesse
,
which
they
were
never
humbled
for
.
And
also
by
their
unbeliefe
.
They
know
no
way
how
to
be
saved
by
Christ
by
effectuall
beleeving
on
his
mercy
,
but
thinke
to
bee
saved
by
their
owne
good
deeds
;
or
else
they
live
in
a
generall
security
,
not
looking
after
salvation
,
but
thinking
it
enough
,
that
they
are
well
accounted
of
amongst
men
.
Lastly
,
cast
out
hypocrites
,
that
onely
make
a
shew
of
godlinesse
,
and
have
not
the
power
of
it
:
that
draw
neere
to
God
with
their
mouthes
,
but
have
their
hearts
farre
from
him
.
These
in
vaine
worship
God
.
These
are
Jewes
outward
,
but
have
not
the
circumcision
of
the
heart
,
and
therefore
their
praise
is
not
of
God
.
You
may
easily
conceive
how
small
a
number
will
remaine
,
if
all
these
be
deducted
out
of
the
societies
of
Christians
.
Secondly
,
if
they
withall
consider
,
that
if
mercy
be
not
obtained
,
all
else
is
in
vaine
.
It
doth
not
profit
him
to
obtaine
credit
,
riches
,
friends
in
this
world
,
long
life
,
or
ought
else
,
if
hee
obtaine
not
mercy
:
what
shall
it
advantage
thee
to
obtaine
the
whole
world
,
if
for
want
of
mercy
thou
lose
thine
owne
soule
?
Thirdly
,
it
increaseth
their
misery
,
that
they
may
die
in
the
case
they
are
in
.
For
either
God
may
take
away
the
meanes
of
mercy
from
them
,
or
may
leave
them
to
so
much
insensiblenesse
,
as
they
may
remove
themselves
from
the
means
of
mercy
;
or
God
,
being
provoked
by
their
lo●g
obstinacie
,
may
deliver
them
up
to
a
reprobate
sense
;
or
God
may
suddenly
take
them
away
by
death
:
and
then
woe
unto
them
,
it
had
beene
better
for
them
they
had
never
beene
borne
.
Quest.
But
some
may
aske
,
What
should
be
the
cause
that
so
many
obtain
not
mercy
of
God
,
seeing
God
is
in
his
owne
nature
so
gracious
,
and
they
are
in
so
great
need
of
mercy
?
Answ.
I
answer
,
that
the
cause
why
some
obtaine
not
mercy
,
is
,
First
,
because
they
seeke
it
not
:
Why
many
obtain
not
mercy
.
they
be
at
a
great
deale
of
care
and
paines
many
times
to
seeke
other
things
,
but
they
altogether
neglect
their
owne
mercy
,
and
seeke
not
for
it
.
Now
God
stands
upon
that
that
he
will
be
sought
unto
:
the
house
of
Israel
must
know
,
that
though
God
be
many
waies
gracious
,
as
is
shewed
at
large
,
Ezek.
36.25
.
&c.
yet
for
all
this
he
will
be
sought
unto
,
or
else
even
Israel
may
want
mercy
,
vers.
32.
Secondly
,
others
are
so
farre
from
seeking
mercy
,
that
they
refuse
mercy
:
when
God
in
the
Gospel
daily
calls
upon
them
,
and
beseecheth
them
to
bee
reconciled
,
yet
they
are
so
busily
imployed
in
following
foolish
vanities
,
that
they
forsake
their
owne
mercy
,
Ionah
2.8
.
They
will
not
answer
when
God
calls
,
but
reject
his
Word
,
and
grieve
his
good
Spirit
,
and
abuse
his
patience
and
bountifulnesse
,
and
so
heape
up
wrath
against
the
day
of
wrath
.
Thirdly
,
others
seeke
mercy
,
but
they
seeke
it
not
aright
;
they
faile
in
the
manner
:
as
either
they
seeke
it
coldly
and
carelesly
,
praying
but
for
fashion
sake
,
or
with
their
lips
without
power
of
affections
.
They
speake
for
mercy
,
but
they
doe
not
care
for
mercy
:
they
neither
observe
,
nor
regard
whether
their
petitions
bee
granted
or
denied
:
and
this
is
the
condition
of
the
ordinary
sort
of
men
:
Or
else
they
seeke
mercy
corruptly
without
sincerity
of
of
the
heart
:
as
when
men
pray
God
to
forgive
them
the
sinnes
,
which
yet
they
mind
not
to
leave
.
Now
this
is
a
shamefull
kinde
of
seeking
mercy
:
For
God
stands
upon
it
,
that
we
must
forsake
our
wickednesse
,
or
else
he
will
not
forgive
,
Esa.
55.6
.
2
Tim.
2.19
.
Or
else
lastly
,
men
seeke
it
too
late
,
●●
Esau
sought
the
blessing
when
it
was
gone
,
Heb.
12.15
.
They
may
call
when
God
will
not
answer
,
Pro.
1.
Zachar.
7.
And
this
is
the
case
of
some
,
that
put
off
their
repentance
untill
the
latter
end
.
But
have
now
obtained
mercy
.
]
Doct.
The
godly
are
exceeding
happy
in
the
obtaining
of
Gods
mercy
:
All
that
are
called
in
Christ
Jesus
,
even
all
that
have
truly
repented
themselves
of
their
sinnes
,
are
certainly
under
mercy
,
and
in
th●t
respect
,
in
a
marvellous
safe
and
happy
condition
.
Three
things
are
distinctly
imported
in
the
observation
.
First
,
the
on●
i●
,
that
God
is
mercifull
.
Mercy
may
bee
obtained
,
Ionah
4.2
.
Psal.
116.5
.
and
86.
Secondly
,
that
penitent
sinners
doe
obtain
mercy
,
I●●l
2.13
.
Es●
.
55.7
.
Thirdly
,
that
such
as
have
obtained
Gods
mercy
,
are
in
a
marvellous
happy
case
,
in
comparison
of
what
they
were
before
in
.
It
is
enough
,
if
wee
obtained
mercy
,
whatsoever
we
obtaine
not
:
Hence
the
phrase
,
Thou
hast
covered
him
with
thy
mercy
.
And
our
happinesse
in
respect
of
the
interest
we
have
in
Gods
mercy
is
the
greater
,
if
we
consider
either
the
properties
,
or
the
effects
of
Gods
mercy
.
There
are
foure
admirable
properties
in
the
mercy
of
God
,
which
he
shews
to
his
people
:
Foure
properties
of
Gods
mercy
.
First
,
his
mercy
is
tender
mercy
,
Psalm
.
51.1
.
which
hee
shewes
in
divers
things
:
as
,
First
,
that
he
is
full
of
compassion
,
in
pitying
the
distresses
of
his
people
:
no
father
can
so
pitty
his
child
,
[
1
](A17385-e149280-b)
1
It
is
tender
many
wayes
.
Psalm
.
103.13
.
Hence
his
bowels
are
●aid
to
bee
troubled
for
them
,
or
to
sound
in
him
.
Where
is
the
sounding
of
thy
bowels
?
saith
the
Prophet
,
Esa.
63.15
.
Ier.
31.20
.
The
word
Misericordiam
imports
as
much
:
for
it
sounds
misery
laid
to
the
heart
.
God
then
is
mercifull
in
that
he
layes
our
miseries
to
his
heart
.
Secondly
,
that
he
waits
to
shew
mercy
,
Esa.
30.18
.
watching
for
all
opportunities
,
as
it
were
to
prevent
us
with
his
blessings
.
Thirdly
,
that
he
is
slow
to
anger
;
not
easily
stirred
to
displeasure
,
when
he
hath
shewed
his
favour
,
Psalm
.
103.1
.
He
is
a
God
of
judgement
that
considers
the
weaknesses
and
infirmities
of
his
servants
,
as
knowing
whereof
they
are
made
,
Esa.
30.18
.
Psal.
103.
Fourthly
,
that
if
he
do
see
some
more
prevailing
evills
in
his
people
,
yet
hee
will
spare
,
as
a
father
spares
his
onely
sonne
,
Mal.
3.17
.
And
if
he
doe
chide
,
yet
he
rebukes
his
people
still
with
great
affection
,
Ier.
31.19
.
and
he
will
quickly
give
over
,
and
not
chide
alwayes
,
Psal.
103.
He
is
ready
to
forgive
as
soone
as
they
call
unto
him
,
Esa.
65.23
.
and
55
,
7.
Psal.
103.
Fifthly
,
that
if
he
doe
bring
affliction
upon
his
people
to
humble
them
,
yet
he
will
not
consume
them
,
but
will
repent
him
of
the
evill
,
Ioel.
2.13
.
Deut.
32.36
.
Amos
7.36
.
Sixthly
,
that
in
shewing
his
love
,
he
is
of
great
kindnesse
,
called
the
marvellous
loving
kindnesse
,
Psal.
17.7
.
hence
resembled
to
marriage
kindnesse
,
Hos.
2.19
.
No
husband
can
be
so
fond
of
his
wife
,
as
God
is
of
his
people
:
nor
can
any
man
devise
such
wayes
to
expresse
kindnesse
,
as
God
doth
to
his
people
.
Seventhly
,
that
his
mercy
is
without
all
grievance
to
him
.
Mercy
pleaseth
him
,
Mic.
7.18
.
It
breeds
,
as
it
were
an
unspeakable
contentment
in
God
himselfe
,
when
he
hath
dealth
mercifully
with
his
servants
.
[
2
](A17385-e149560-b)
2
It
is
immense
.
Secondly
,
his
mercy
is
immense
,
unmeasurable
:
and
this
is
exprest
by
divers
formes
of
speech
in
the
Scripture
.
Thus
God
is
said
to
bee
plenteous
in
mercy
,
Psal.
86.5
.
aboundant
in
mercy
,
1
Pet.
1.3
.
rich
in
mercy
,
Eph.
2.4
.
His
mercy
is
great
above
the
heavens
,
Psal.
108.5
.
Gods
Word
herein
hath
magnified
his
name
above
all
things
,
Psal.
138.2
.
He
hath
a
multitude
of
mercies
,
Psal.
51.1
.
manifold
mercies
,
Nehem.
9.19
.
They
are
unsearchable
,
high
as
the
heaven
is
from
the
earth
,
Psal.
103.11
.
His
kindnesse
is
said
to
be
marvellous
loving
kindnesse
,
Psal.
17.7
.
Which
must
needs
appeare
to
be
so
,
because
he
is
a
Father
of
mercies
:
all
mercies
in
the
world
flow
from
him
2
Cor.
1.3
.
and
all
his
paths
are
mercie
and
truth
.
Whatsoever
hee
doth
to
his
people
,
is
in
mercy
,
Psal.
25.6
.
And
therefore
the
Prophet
,
that
could
find
similitudes
to
expresse
the
faithfulnesse
and
judgements
of
God
by
,
yet
is
faine
to
give
over
when
he
comes
to
his
speciall
mercy
to
his
chosen
,
and
vents
himselfe
by
exclamation
,
Oh
how
excellent
is
thy
mercy
!
Psal.
36.7
,
8.
[
3
](A17385-e149710-b)
3
It
is
free
mercy
,
and
that
divers
w●ies
.
Thirdly
,
this
mercy
is
the
more
admirable
,
in
that
it
is
free
:
which
appeares
divers
wayes
.
First
,
in
that
it
is
shewed
without
deserts
on
our
parts
:
which
the
tearme
gracious
,
every
where
given
to
God
in
Scripture
,
doth
import
.
Secondly
,
in
that
God
is
tyed
to
no
man
,
nor
to
any
posterity
of
men
:
hee
hath
mercy
on
whom
he
will
have
mercy
,
Rom.
9.
Thirdly
,
because
it
is
extended
to
all
sorts
of
people
.
If
the
rich
mercy
of
God
could
have
been
obtained
only
by
Kings
or
Apostles
,
or
the
like
,
it
had
beene
the
lesse
comfortable
unto
us
:
but
bond
as
well
as
the
free
,
the
Barbarian
as
well
as
the
Grecian
,
the
Gentile
as
well
as
the
Jew
,
the
poore
as
well
as
the
rich
,
may
bee
possessed
hereof
.
Hee
doth
not
spend
all
his
mercy
on
Abraham
or
David
,
but
hee
reserveth
mercy
for
thousands
,
Exod.
34.6
.
and
will
bestow
the
true
mercies
of
David
upon
meaner
men
,
Esa.
55.4
.
His
mercy
is
over
all
his
workes
,
especially
over
all
his
spirituall
workes
in
Jesus
Christ
,
Psal.
145.9
.
Fourthly
,
it
appeares
to
be
free
,
because
it
can
be
alone
.
God
can
love
us
,
though
no
body
else
doe
:
though
Abraham
know
us
not
,
yet
God
will
be
a
father
unto
us
,
and
never
leave
us
nor
forsake
us
,
Esa.
63.15
,
16.
Ob.
But
might
some
one
say
,
In
the
second
Commandement
it
is
plaine
,
that
God
shewes
mercy
to
them
that
keepe
his
Commandements
.
It
seemes
then
,
his
mercy
is
not
free
,
but
he
hath
respect
to
deserts
in
us
.
Sol.
First
,
our
keeping
of
the
Commandements
is
not
alledged
as
the
cause
of
mercy
,
but
as
the
signe
of
mercy
.
The
words
shew
to
whom
God
will
shew
mercy
;
not
for
what
cause
.
Secondly
,
when
he
saith
he
will
shew
mercy
,
it
evidently
excludes
merit
:
For
it
is
mercy
that
God
will
bestow
such
great
things
upon
men
for
their
workes
;
for
there
is
no
proportion
betweene
our
workes
,
and
the
goodnesse
we
receive
from
God
:
When
we
have
done
all
,
we
should
account
our selves
unprofitable
servants
.
Ob.
But
it
seemes
,
Gods
mercy
is
caused
by
merit
;
for
God
shewes
us
mercy
for
the
merits
of
Christ
:
If
Christ
deserve
it
,
then
it
seemes
it
is
not
free
.
Sol.
First
,
mercy
excludes
merit
in
us
,
though
not
in
Christ
.
Secondly
,
it
was
mercy
that
God
gave
us
Christ
to
merit
for
us
.
And
thus
of
the
third
property
of
Gods
mercy
.
Fourthly
,
Gods
mercy
is
the
more
admirable
yet
,
in
that
it
is
eternall
.
Gods
mercy
is
eternall
.
God
will
not
change
his
Word
:
Hee
keepeth
his
covenant
and
mercy
with
his
servants
,
1
King
.
8.23
.
Gods
mercies
have
beene
from
all
eternity
,
Psal.
25.6
.
and
he
will
not
take
away
his
mercy
from
his
servants
,
Psalm
.
89.34
.
but
his
mercy
and
loving
kindnesse
shall
follow
them
all
the
dayes
of
their
life
,
Psal.
23.
ult.
His
mercies
are
new
every
morning
;
hee
hath
never
done
shewing
of
mercy
,
Lament.
3.23
.
Isaiah
33.3
.
He
is
still
building
up
his
mercies
,
and
will
never
leave
,
till
he
have
finished
them
in
an
everlasting
frame
of
unspeakable
glory
,
Psalm
.
89.2
.
His
mercy
is
everlasting
and
endureth
for
ever
,
Psalm
.
103.3
.
and
136.
from
everlasting
to
everlasting
,
Psalm
.
103.17
.
God
may
forsake
his
people
for
a
moment
,
to
their
thinking
,
&
in
a
little
wrath
he
may
hide
his
face
;
but
with
everlasting
mercies
he
will
receive
them
.
As
he
hath
sworne
that
the
waters
of
Noah
shall
no
more
cover
the
earth
:
so
hath
hee
sworne
hee
will
no
more
be
wrath
with
his
people
.
The
hills
may
be
removed
,
and
the
mountaines
may
depart
,
but
Gods
covenant
of
peace
shall
not
bee
removed
,
saith
the
Lord
,
that
hath
mercy
on
thee
,
Isaiah
54.7
.
to
11.
If
Gods
covenant
be
not
with
day
and
night
,
and
if
he
have
not
appointed
the
ordinances
of
heaven
and
earth
;
then
may
he
cast
away
his
servants
and
their
●eed
,
Ierem.
33.25
,
26.
But
we
see
the
course
of
nature
is
firme
,
and
therefore
ought
to
be
more
assured
of
the
firmenesse
of
the
covenant
of
Gods
mercy
to
his
people
.
The
effects
of
mercy
follow
.
To
obtaine
mercy
,
is
to
obtaine
those
benefits
which
God
hath
promised
to
his
people
,
as
the
fruits
of
his
mercy
.
Where
God
shewes
mercy
,
Nine
effects
of
Gods
mercy
.
First
,
he
will
heare
their
prayers
graciously
:
this
is
promised
,
Esa.
30.18
,
19.
and
pleaded
by
David
,
Psal.
4.1
.
Secondly
,
he
sanctifies
all
afflictions
,
so
as
whatsoever
befalls
the
godly
,
proceeds
from
mercy
,
and
not
justice
in
God
;
and
shall
worke
for
the
best
,
Rom.
8.28
.
It
is
Gods
love
that
maketh
him
correct
,
Heb.
12.6
,
7.
Thirdly
,
he
heales
their
natures
from
the
diseases
of
their
mindes
:
for
to
shew
mercy
is
likewise
to
cure
us
,
and
sanctifie
us
;
and
God
promiseth
it
,
Hos.
14.3
.
Fourthly
,
he
multiplies
pardon
,
Isa.
55.7
.
It
is
not
grievous
to
forgive
s●n
daily
when
they
seeke
to
him
for
forgivenesse
.
Fifthly
,
he
delivers
the
soule
,
absolutely
,
from
the
pit
:
they
are
free
from
condemnation
,
Iob
33.27
.
Psal.
86.13
,
&c.
Sixthly
,
in
all
dangers
and
weaknesses
his
mercy
holds
them
up
,
even
when
the
godly
say
their
foot
slippeth
,
Psal.
94.18
.
Seventhly
,
he
guides
them
in
all
their
waies
:
He
that
hath
mercy
on
them
(
saith
the
Prophet
)
shall
leade
them
,
even
by
the
springs
of
water
shall
hee
guide
them
,
Esa.
49.10
.
The
World
is
like
a
wildernesse
,
the
wicked
are
like
wild
beasts
in
a
desart
;
Gods
children
are
so
provided
for
,
that
God
preserves
them
,
yea
and
himselfe
findes
them
out
meanes
of
singular
refreshing
all
their
dayes
.
Eighthly
,
he
crownes
them
with
blessings
,
Psal.
103.4
.
Ninthly
,
he
gives
them
assurance
of
an
immortall
inheritance
,
1
Pet.
1.3
,
4.
The
consideration
of
this
marvellous
mercy
which
the
godly
have
obtained
,
may
teach
us
divers
things
:
Secondly
,
in
all
our
wayes
heartily
to
disclaime
merits
of
workes
,
or
opinion
of
our
worthinesse
or
deserts
:
say
still
with
the
Prophet
in
the
Psalme
,
Not
unto
us
,
not
unto
us
Lord
,
but
to
thy
Name
give
the
glory
,
for
thy
mercy
and
truths
sake
,
Psal.
115.1
.
The
whole
frame
of
our
salvation
depends
upon
Gods
grace
,
not
on
workes
,
Eph.
2.
Tit.
3.5
.
Thirdly
,
let
us
with
David
resolve
to
dwell
in
the
house
of
the
Lord
for
ever
,
since
our
happinesse
lieth
in
mercy
,
and
since
we
have
the
tidings
of
mercy
in
Gods
house
:
there
the
fountaine
of
this
grace
is
daily
opened
unto
us
,
and
we
may
draw
water
still
with
joy
out
of
this
Well
of
salvation
in
the
Gospel
,
Psal.
●
.
7
.
and
23.
ult.
Fourthly
,
wee
should
learne
of
God
to
be
mercifull
:
let
us
strive
to
comfort
others
with
shewing
them
mercy
,
as
wee
have
received
mer●y
from
the
Lord
.
Oh
let
us
be
mercifull
,
as
our
heavenly
Father
is
mercifull
,
Luk.
6.
Fifthly
,
we
should
hence
bee
incouraged
and
resolved
,
since
we
know
our
priviledges
,
to
goe
boldly
unto
the
throne
of
Grace
upon
all
occasions
,
to
seeke
mercy
to
helpe
in
the
time
of
need
.
We
have
obtained
mercy
of
the
Lord
,
and
therefore
may
and
ought
to
make
use
of
our
priviledge
,
Heb.
4.16
.
1
Against
the
disquietnesse
of
the
heart
for
sinne
,
it
should
much
refresh
them
,
to
remember
that
they
have
obtained
mercy
,
yea
though
innumerable
evils
have
compassed
them
about
,
Psal.
40.11
,
12.
and
though
our
offences
are
exceeding
grievous
,
Psal.
51.1
.
Exod.
34.6
,
7.
2
Secondly
,
in
the
case
of
afflictions
,
many
things
should
hence
comfort
us
.
-
1
That
howsoever
it
goe
with
our
bodies
,
yet
God
hath
mercy
on
our
soules
.
-
2
That
it
is
mercy
that
our
afflictions
are
not
worse
,
that
wee
are
not
consumed
,
Lam.
7.22
.
-
3
That
in
the
worst
afflictions
God
doth
many
waies
shew
mercy
;
his
mercies
are
new
every
morning
,
Lam.
3.23
.
-
4
That
though
God
cause
griefe
,
yet
hee
will
have
compassion
to
regard
us
according
to
our
strength
,
he
will
deale
with
us
in
measure
,
Lament.
3.32
.
Isaiah
27.7
.
-
5
That
he
doth
not
afflict
willingly
,
Lament.
3.33
.
-
6
That
all
shall
worke
together
for
the
best
,
Rom.
8.28
.
Deut.
8.16
.
-
7
God
will
give
a
good
end
,
Iam.
5.11
.
Hee
will
lift
up
from
the
gates
of
death
,
Psal.
9.13
.
God
will
give
thee
rest
from
thy
sorrows
,
and
feares
,
and
hard
usage
,
Isaiah
14.1
,
3.
Psalm
.
57.3
.
Hee
will
send
from
heaven
to
save
thee
.
-
8
He
will
afflict
but
for
a
moment
,
Esa.
54.7
.
But
in
both
these
cases
we
must
remember
,
First
,
to
seeke
mercy
of
God
,
Ezek.
36.32
.
Secondly
,
if
we
be
not
presently
answered
,
our
eyes
must
looke
up
to
God
,
and
we
must
wait
for
his
mercies
,
Psal.
123.3
,
4.
Thirdly
,
we
must
checke
our selves
for
the
doubtfulnesse
of
our
hearts
,
as
David
doth
,
Psal.
4.7
,
8.
and
77.10
.
Fourthly
,
because
we
live
too
much
be
sense
,
wee
must
beseech
God
not
onely
to
be
mercifull
,
but
to
let
his
mercy
be
shewed
,
and
come
to
us
,
Psal.
85.8
.
and
116.77
.
Fifthly
,
we
should
also
beseech
God
not
onely
to
let
us
feele
his
mercies
,
but
to
satisfie
us
also
early
with
his
mercies
,
Psal.
90
14.
Sixthly
,
we
must
looke
to
it
that
we
walke
in
our
integrity
,
Psal.
26.11
.
and
live
by
rule
,
Gal.
6.16
.
Lastly
,
howsoever
,
we
must
trust
in
God
,
and
looke
to
it
that
we
rest
upon
the
Lord
,
Psal.
32.10
.
and
33.18
,
22.
For
God
takes
pleasure
in
those
which
hope
in
his
mercy
,
Psal.
147.11
.
Quest.
But
how
may
a
man
that
is
not
yet
comforted
with
Gods
mercy
,
take
a
sound
course
to
obtaine
mercy
?
Answ.
That
men
may
obtaine
mercy
;
First
,
they
must
take
unto
themselves
words
,
Helpes
to
obtaine
mer●y
.
and
confesse
their
s●nnes
to
God
,
and
heartily
bewaile
their
offences
,
Ioel
2.13
.
Hos.
14.3
.
Secondly
,
they
must
turne
from
,
and
forsake
their
evill
wayes
,
and
their
unrighteousnesse
inward
and
outward
,
Isaiah
55.7
.
Thirdly
,
they
must
be
carefull
to
seeke
the
Lord
while
he
may
be
sound
,
Isaiah
55.6
.
Fourthly
,
they
must
be
mercifull
,
and
love
mercy
:
for
then
they
shall
obtaine
mercy
,
Matt.
5.6
.
Fifthly
,
they
must
learne
the
waies
of
Gods
people
,
and
learne
them
diligently
,
Ier.
12.15
,
16.
They
must
have
pure
hands
,
and
a
cleane
heart
,
and
not
lift
up
their
soules
to
vanity
,
Psal.
4.5
.
Sixthly
,
they
must
hate
the
evill
,
and
love
the
good
,
Amos
5.5
.
Seventhly
,
they
must
cry
unto
God
daily
,
Psal.
86.3
.
Eighthly
,
there
must
nought
of
the
cursed
thing
cleave
unto
their
hands
,
Deut.
13.17
.
Ninthly
,
when
the
Lord
saith
,
Seeke
yee
my
face
:
their
hearts
must
say
,
Thy
face
(
O
Lord
)
will
we
seeke
,
Psal.
27.7
,
8.
Vers.
11
,
12.
Dearly
beloved
,
I
beseech
you
,
as
strangers
and
pilgrims
,
abstaine
from
fleshly
lusts
,
which
fight
against
the
soule
:
And
have
your
conversation
honest
among
the
Gentiles
;
that
they
which
speake
evill
of
you
,
as
of
evill
doers
,
may
by
your
good
workes
which
they
shall
see
,
glorifie
God
in
the
day
of
their
visitation
.
THese
words
contain
the
epilogue
or
conclusion
of
the
whole
exhortation
,
as
it
concernes
Christians
in
generall
,
from
verse
13
of
the
former
chapter
,
hitherto
:
and
it
hath
in
it
matter
both
of
dehortation
and
of
exhortation
,
as
answering
in
the
substance
to
all
that
he
hath
hitherto
intreated
of
by
way
of
use
.
The
dehortation
is
in
verse
11
;
the
exhortation
,
in
verse
12
:
in
the
one
shewing
what
they
should
avoid
,
in
the
other
what
they
should
doe
.
They
should
avoid
fleshly
lusts
:
and
that
they
should
doe
,
is
,
to
live
honestly
.
In
generall
,
wee
may
note
,
That
it
is
the
proper
effect
of
all
sorts
of
doctrine
in
Scripture
,
to
make
an
impression
of
care
in
our
hearts
,
about
the
reformation
of
our
lives
;
that
it
is
in
vaine
heard
which
doth
not
some
way
breed
in
us
a
hatred
of
vice
,
and
a
love
of
honesty
:
This
is
the
use
of
all
Scripture
,
1
Tim.
3.16
,
17.
Which
may
serve
for
triall
of
such
as
come
to
the
Word
.
They
may
know
whether
they
bee
good
or
evill
hearers
,
by
the
impression
made
upon
their
hearts
by
the
Word
.
And
it
may
serve
for
information
,
to
shew
us
the
excellency
of
the
Word
above
all
other
Writings
,
because
there
is
no
line
in
Scripture
,
but
some
way
it
tends
to
the
redresse
of
our
natures
from
sinne
,
and
to
plant
holinesse
in
us
:
which
can
bee
true
of
no
humane
Writings
.
And
withall
,
it
shewes
the
happy
estate
of
the
godly
,
who
,
though
they
have
many
diseases
in
their
natures
,
yet
they
have
wonderfull
store
and
variety
of
medicines
in
Gods
Word
,
to
heale
their
natures
.
If
,
for
the
diseases
of
our
bodies
,
there
be
but
one
herbe
in
the
whole
field
that
is
good
for
cure
,
we
have
reason
to
thinke
that
God
hath
provided
well
in
nature
for
us
:
but
how
is
his
mercy
glorious
,
who
in
the
spirituall
field
of
his
Word
,
hath
made
to
grow
as
many
herbes
for
cure
of
all
our
diseases
,
as
there
be
sentences
in
Scripture
!
And
lastly
,
it
should
teach
us
to
use
the
Scriptures
to
this
end
,
to
redresse
our
waies
by
them
.
And
thus
in
generall
.
The
first
part
of
the
epilogue
hath
in
it
matter
of
dehortation
:
where
observe
,
First
,
the
parties
dehorted
;
who
are
described
by
an
epithet
importing
their
priviledge
above
other
men
,
viz.
Dearly
beloved
.
Secondly
,
the
manner
of
propounding
the
dehortation
,
viz.
by
way
of
beseeching
:
I
beseech
you
.
Thirdly
the
matter
from
which
he
dehorts
,
viz.
fleshly
lusts
.
Fourthly
,
the
manner
how
they
are
to
be
avoided
,
viz.
abstaine
from
them
.
Fifthly
,
the
motives
:
first
,
Yee
are
strangers
and
pilgrims
:
secondly
,
these
lusts
are
fleshly
:
thirdly
,
they
fight
against
the
soule
.
Dearly
beloved
.
This
terme
is
not
used
complementally
or
carelesly
,
but
with
great
affection
in
the
Apostle
,
and
with
speciall
choice
and
fitnesse
for
the
matter
intreated
of
;
which
we
may
observe
in
the
most
places
,
where
this
lovely
epithet
is
given
to
the
godly
in
other
Scriptures
.
God
is
exceeding
choice
of
his
words
:
hee
never
mentioneth
the
tearmes
of
love
,
but
hee
brings
to
his
children
the
affections
of
love
,
as
I
may
so
say
.
Men
,
through
custome
,
use
faire
complement
of
words
,
when
their
hearts
be
not
moved
:
but
let
our
love
be
without
dissimulation
.
But
let
that
goe
.
The
point
here
to
be
plainly
observed
,
is
,
That
Christians
are
beloved
:
of
all
other
people
they
are
most
loved
.
I
will
but
briefly
explicate
this
.
First
,
God
loves
them
,
How
many
waies
Gods
people
are
the
onely
beloved
ones
.
and
that
with
infinite
and
everlasting
love
,
and
hath
manifested
it
by
sending
his
owne
Sonne
to
be
a
propitiation
for
their
sinnes
,
1
Iob.
4.9
,
10.
Secondly
,
Christ
loveth
them
,
which
hee
sheweth
by
giving
his
life
for
them
.
Thirdly
,
the
Angels
of
heaven
love
them
;
which
they
shew
by
joying
in
their
conversion
,
and
by
their
carefull
attendance
about
them
.
Fourthly
,
the
godly
,
in
generall
,
love
them
.
There
is
no
godly
man
that
knowes
them
,
but
loves
them
:
for
every
one
that
loves
God
that
begot
them
,
loves
every
one
that
is
begotten
of
God
;
every
one
,
I
say
,
that
hee
knowes
,
1
Iob.
5.1
.
Lastly
,
the
godly
Teachers
love
them
;
which
they
shew
,
in
that
they
are
not
onely
willing
to
impart
to
them
the
Gospel
,
but
even
their
owne
soules
,
because
their
people
are
deare
unto
them
,
1
Thess.
2.8
.
Now
this
love
of
God
,
of
Christ
,
of
the
Angels
,
Fourthly
,
Christians
should
labour
to
preserve
this
love
unto
themselves
,
How
Christians
may
prese●ve
this
love
.
with
increase
of
the
comfort
of
it
:
and
so
divers
things
would
much
advantage
them
in
this
love
:
as
,
1
Faith
.
To
live
by
faith
commends
them
wonderfully
to
Gods
love
;
as
being
the
condition
mentioned
when
he
sent
his
Sonne
into
the
world
,
Ioh.
3.16
.
For
without
it
,
it
is
impossible
to
please
God
.
2
Humility
would
much
commend
them
to
the
love
of
the
Angels
;
who
rejoyce
more
in
one
sinner
that
is
penitent
,
than
in
ninety
nine
just
men
that
need
no
repentance
.
3
The
fruits
of
wisedome
,
mentioned
,
Iam.
3.17
.
have
a
marvellous
force
to
win
love
among
men
.
To
be
pure
,
in
respect
of
sincere
Religion
,
to
be
gentle
and
peaceable
,
free
from
passion
and
contention
,
to
be
easie
to
be
intreated
,
to
be
also
full
of
mercy
and
good
workes
,
and
all
this
without
judging
or
hypocrisie
;
to
be
no
censurers
,
nor
counterfeits
:
Oh
this
is
exceeding
amiable
,
if
these
things
were
carefully
expressed
.
4
And
for
their
Ministers
,
two
things
would
much
increase
their
love
to
them
.
First
,
obedience
to
their
doctrine
:
for
this
will
prevaile
more
than
all
the
bounty
in
the
world
,
1
Thess.
2.13
.
Heb.
13.18
.
Secondly
,
to
converse
without
back-biting
,
or
uncharitable
judging
of
them
.
By
these
two
,
the
Philippians
and
Thessalonians
were
highly
advanced
in
the
affection
of
the
Apostle
:
and
through
the
want
of
these
,
the
Corinthians
lost
much
in
the
love
of
the
Apostle
.
Thus
of
the
persons
dehorted
.
The
manner
of
the
dehortation
followes
.
I
beseech
yee
.
]
In
that
the
Apostle
in
the
name
of
God
doth
beseech
them
,
divers
things
are
imported
:
as
,
First
,
the
marvellous
gentlenesse
and
love
of
God
to
men
:
hee
that
may
command
,
threaten
,
punish
,
yea
cast
off
,
yet
is
pleased
to
beseech
men
.
Secondly
,
the
dignity
and
excellencie
of
a
cleane
heart
,
and
honest
life
;
It
is
a
thing
which
God
(
by
his
servants
)
doth
vehemently
begge
at
our
hands
.
Thirdly
,
the
honour
of
a
Christian
;
hee
is
spoken
to
as
to
a
great
Prince
,
as
the
two
former
reasons
shew
him
to
be
.
Fourthly
,
a
rule
of
direction
how
to
carry
our selves
towards
others
in
the
case
of
reformation
;
wee
must
learne
of
the
Apostle
to
expresse
a
Spirit
of
meeknesse
,
and
love
,
and
humility
.
Passion
and
pride
worke
unspeakeable
prejudice
and
hurt
in
the
care
of
other
mens
faults
.
Fifthly
,
with
what
reverentnesse
and
earnestnesse
we
should
speake
to
God
,
when
he
speakes
thus
to
us
.
Thus
of
the
manner
of
propounding
the
dehortation
.
The
matter
to
be
avoided
is
lusts
.
Abstaine
from
fleshly
lusts
.
]
By
lusts
are
sometimes
meant
grosse
sinnes
and
disorders
,
which
are
the
fruits
of
lust
;
and
so
the
sinnes
mentioned
chapter
4.4
.
of
this
Epistle
,
are
called
lusts
of
the
Gentiles
.
By
lust
is
sometimes
meant
corruption
of
nature
:
But
I
thinke
it
is
taken
neither
of
these
wayes
here
.
By
lust
is
sometimes
meant
the
filthy
desire
of
the
heart
after
bodily
uncleannesse
,
and
so
called
the
lusts
of
uncleannesse
,
Col.
3.5
.
Rom.
1.24
.
But
by
lusts
here
(
I
take
it
)
is
meant
all
sorts
of
evill
desires
in
the
heart
of
man
,
and
so
called
worldly
lusts
,
Tit.
2.12
.
And
in
speciall
these
sorts
of
lusts
are
named
in
Scripture
,
which
Christians
should
especially
avoid
.
Lusts
to
be●
especialy
avoided
.
First
,
the
lusts
of
uncleannesse
:
filthy
desires
.
Secondly
,
the
lusts
of
covetousnesse
,
and
worldly
cares
.
Thirdly
,
the
lusts
of
vain-glory
,
whether
of
envie
,
conceitednesse
,
or
desire
of
applause
.
Fourthly
,
the
lusts
of
Epicurisme
:
those
desires
after
delicious
or
excessive
fare
,
or
vaine
apparell
.
Fifthly
,
the
lusts
of
malice
and
revenge
.
These
and
such
like
,
are
the
lusts
which
Christians
must
forsake
.
The
use
is
divers
.
Uses
.
First
,
for
information
:
and
so
it
may
shew
us
,
1
That
outward
honesty
will
not
serve
the
turne
:
It
is
not
enough
to
bee
free
from
grosse
sinnes
.
What
case
then
are
civill
honest
men
in
?
2
That
in
reformation
it
is
not
enough
to
forsake
the
evils
we
have
no
desire
after
,
but
we
must
leave
our
owne
lusts
.
Secondly
,
for
consolation
.
Here
is
imported
an
excellent
comfort
to
the
godly
in
the
case
of
inward
and
hatefull
temptations
.
When
vile
things
come
ento
the
mind
of
the
godly
,
if
they
dislike
them
,
and
do
not
lust
after
the●
,
nor
entertaine
them
with
spirituall
dalliance
,
they
may
be
assured
,
that
those
evils
shall
not
be
charged
upon
them
:
For
before
a
temptation
can
be
a
sin
,
it
must
have
somewhat
of
coveting
in
it
.
Christ
was
tempted
as
wee
are
,
and
yet
hee
sinned
not
,
because
he
liked
them
not
,
but
rejected
them
.
Abstaine
from
them
.
]
The
manner
how
they
are
to
be
avoided
,
is
contained
in
this
word
abstaine
:
which
doth
import
divers
things
;
First
,
that
without
departing
from
iniquity
,
we
cannot
have
comfort
of
our
repentance
.
To
come
into
the
company
of
the
godly
,
to
make
shew
of
Religion
,
to
come
to
Church
,
or
use
private
meanes
,
or
barely
to
confesse
sinne
,
or
to
feele
terrours
for
sinne
,
is
not
enough
,
unlesse
wee
leave
sinne
.
Iudas
,
Demas
,
Cain
,
and
the
wicked
Israelites
could
doe
the
former
;
yet
never
repented
.
Secondly
,
that
the
occasions
of
lusts
will
be
daily
offered
to
us
from
the
world
,
or
the
divell
,
or
our
owne
corrupted
nature
.
Now
it
is
not
an
argument
of
our
misery
to
have
them
,
but
to
entertaine
them
.
Uses
.
The
use
may
bee
,
1
For
information
:
The
true
abstinence
is
to
abstaine
from
sinne
:
the
other
abstinence
from
meat
,
or
the
like
,
is
but
circumstantiall
,
and
not
in
it selfe
acceptable
to
God
,
Esa.
58.
2
For
triall
:
Those
are
sound
Christians
indeed
,
that
abstaine
from
fleshly
lusts
.
Quest.
But
are
there
not
lusts
in
godly
men
,
as
well
as
in
wicked
men
?
Answ.
There
may
be
,
but
with
great
difference
:
for
,
1
The
godly
man
may
be
intangled
with
evill
desires
,
Three
differences
of
lusts
in
godly
men
and
wicked
men
.
but
the
wicked
man
is
more
:
For
he
burnes
in
lust
,
yeelds
himselfe
over
to
his
hearts
lusts
:
Hee
is
given
up
to
his
lusts
,
he
takes
care
for
the
lusts
of
the
flesh
to
fulfill
them
:
He
serves
his
lusts
,
&c.
Rom.
13.13
.
and
1.24
.
Tit.
3.3
.
Ephes.
2.3
.
2
The
godly
man
,
if
he
be
overcome
of
his
lusts
for
a
time
,
yet
he
humbleth
himselfe
,
and
judgeth
himselfe
for
them
,
and
grieves
for
them
;
whereas
the
wicked
boasteth
himselfe
of
his
hearts
lusts
,
and
placeth
his
contentment
in
them
,
Psal.
10.3
.
3
The
godly
man
,
if
he
be
yet
overcome
,
he
will
breake
off
his
iniquity
by
repentance
;
whereas
the
wicked
in
his
lusts
is
like
the
divell
.
Hee
is
incorrigible
,
no
ill
successe
,
or
judgement
,
or
reproofe
can
breake
off
his
desire
of
transgression
:
yea
his
lusts
are
called
,
The
lusts
of
his
father
the
divell
,
Ioh.
8.44
.
Thirdly
,
all
godly
Christians
should
learne
from
hence
to
be
seriously
bent
to
preserve
themselves
in
the
purity
of
Christian
Religion
,
and
to
keepe
their
hearts
from
these
soule
annoiances
.
Quest.
But
what
should
we
do
to
be
preserved
from
lusts
?
Answ.
First
,
thou
must
avoid
the
occasions
of
lusts
:
such
as
are
,
-
1
Evill
company
,
and
therein
evill
example
and
evill
counsell
,
Psal.
1.1
.
Helpes
to
avoid
lusts
.
-
2
Idlenesse
and
solitarinesse
.
-
3
Excessive
desire
after
,
and
delight
in
riches
,
1
Tim.
6.9
.
-
4
Ignorance
,
1
Pet.
1.14
.
-
5
Intemperance
,
drunkennesse
,
and
fulnesse
of
bread
,
and
deliciousnesse
of
fare
,
and
apparell
.
-
6
Hardnesse
of
heart
,
Eph.
4.17
,
18.
Secondly
,
we
must
walke
in
the
Spirit
,
cherishing
all
good
motions
,
and
pure
imaginations
,
yeelding
our
hearts
over
to
the
government
of
Gods
Spirit
,
doing
all
duties
with
the
powers
of
our
soule
,
Gal.
1.16
.
Thirdly
,
wee
must
crucifie
them
,
if
they
arise
among
our selves
,
with
the
same
mind
was
in
Christ
,
and
resolve
to
suffer
in
the
flesh
by
the
sound
practise
of
mortification
.
Fourthly
,
we
must
strive
after
contentation
,
1
Tim.
6.
Fifthly
,
we
must
get
knowledge
:
for
as
ignorance
brings
them
in
,
so
knowledge
fils
the
heart
,
and
dares
them
out
.
Thus
of
the
manner
of
avoiding
them
.
The
motives
follow
:
and
the
first
of
them
is
,
Yee
are
strangers
and
pilgrims
.
]
A
stranger
is
hee
that
lives
in
a
place
that
is
not
his
owne
Country
,
or
Kingdome
,
or
Nation
,
whither
by
right
he
belongs
:
so
Abraham
was
a
stranger
,
Gen.
21.23
.
and
the
Israelites
in
Egypt
,
Exod.
2.12
.
Now
,
a
pilgrim
is
he
that
resteth
not
in
a
place
,
but
travelleth
onward
from
place
to
place
.
Godly
men
are
said
to
be
strangers
,
and
not
strangers
,
in
divers
respects
.
It
is
said
,
they
are
not
strangers
in
respect
of
freedome
to
the
City
of
God
,
and
the
Common-wealth
of
Israel
,
Ephes.
2.29
.
They
are
strangers
in
respect
of
their
absence
from
the
heavenly
Canaan
,
which
is
their
owne
home
,
to
which
they
were
borne
by
regeneration
.
In
this
world
then
,
all
the
godly
are
but
strangers
and
pilgrims
;
which
may
serve
,
1
For
their
too
much
minding
of
earthly
things
.
Why
do
our
hearts
carry
us
away
after
the
world
,
considering
it
is
but
an
Inne
to
be
in
for
a
little
time
?
2
For
their
meddling
with
other
folkes
businesse
.
A
stranger
onely
thinkes
of
his
owne
affaires
,
and
doth
not
interpose
himselfe
in
the
affaires
of
others
:
so
should
we
study
to
be
quiet
,
and
meddle
with
our
owne
businesses
.
3
For
discouragement
of
heart
under
the
sense
of
our
owne
weaknesses
and
wearinesse
in
spirituall
things
:
we
must
expect
in
such
travell
much
weaknesse
and
wearinesse
.
4
For
impatience
,
either
under
the
crosses
of
life
,
cast
on
us
by
God
(
whereas
strangers
arme
themselves
to
beare
all
weathers
)
or
under
the
scornes
and
contempt
of
the
world
:
whereas
we
should
looke
for
it
,
that
the
world
should
gaze
at
us
and
deride
us
,
as
usually
men
doe
at
strangers
.
Nor
should
Christians
be
at
leasure
to
stay
their
journey
,
by
seeking
revenge
for
their
wrongs
,
or
be
troubled
if
they
cannot
get
preferment
in
the
world
.
Secondly
,
for
instruction
.
It
should
wholly
impose
upon
us
the
care
of
carrying
our selves
like
strangers
and
pilgrims
;
-
1
By
having
our
conversation
without
covetousnesse
.
-
2
By
our
language
,
speaking
alwayes
as
may
become
the
people
of
God
,
and
heires
of
heaven
;
that
the
men
of
this
world
may
perceive
by
our
speech
,
that
we
are
not
of
this
world
.
-
3
By
our
circumspection
and
desire
to
live
without
offence
:
as
a
stranger
is
very
heedfull
of
his
wayes
in
all
places
where
he
comes
.
-
4
By
our
daily
enquiring
after
the
particular
way
to
heaven
.
-
5
By
our
thankfulnesse
for
the
favours
we
finde
while
we
are
in
the
world
,
seeing
it
is
a
place
we
are
not
to
looke
for
much
in
.
-
6
By
our
apparell
.
If
●●rangers
be
knowne
by
their
garments
,
then
is
it
a
great
fault
for
Christians
to
be
found
in
the
fashions
of
this
world
.
-
7
By
our
delight
in
good
company
:
we
should
be
glad
of
any
that
would
goe
with
us
to
heaven
.
-
8
By
our
affection
homeward
:
our
mindes
should
still
be
in
heaven
.
Nor
should
godly
men
be
overmuch
troubled
,
that
they
are
strangers
here
in
this
world
,
and
pilgrims
,
in
the
condition
of
travellers
:
for
,
First
,
they
are
not
strangers
in
the
Common-wealth
of
Israel
,
and
in
the
Kingdome
of
Christ
:
though
at
the
same
time
they
are
strangers
,
in
respect
of
their
condition
in
this
world
.
Secondly
,
they
are
well
provided
for
at
their
Innes
.
God
provides
their
resting
places
,
and
no
good
thing
will
hee
with-hold
from
them
.
That
God
which
commands
men
to
regard
strangers
,
and
shew
them
mercy
,
will
himselfe
much
more
be
carefull
for
his
strangers
.
Thirdly
,
their
pilgrimage
will
not
be
long
.
Fourthly
,
they
have
good
company
:
all
the
godly
travell
their
way
.
Fifthly
,
God
hath
appointed
them
guides
:
yea
,
Christ
himselfe
will
bee
their
way
.
Sixthly
,
by
prayers
they
may
send
home
continually
.
Seventhly
,
it
should
much
comfort
them
,
to
thinke
what
a
glorious
condition
they
shall
be
in
,
when
they
come
home
,
in
the
new
Jerusalem
.
Thus
of
the
first
reason
.
Secondly
,
the
lusts
must
be
avoided
,
because
they
are
fleshly
.
Fleshly
.
]
These
lusts
are
fleshly
in
divers
respects
:
Lusts
are
fleshly
in
divers
respect
▪
First
,
because
they
please
after
the
flesh
,
which
is
the
corrupt
nature
of
man
:
they
hold
no
delight
,
or
shew
of
profit
,
but
to
the
flesh
:
they
are
exceeding
noisome
,
and
grievous
and
foolish
to
the
Spirit
.
Secondly
,
because
they
raigne
onely
in
fleshly
persons
:
they
be
the
lusts
of
Gentiles
,
and
such
as
are
strangers
from
the
life
of
God
.
Godly
men
complaine
of
them
as
an
extreame
misery
,
Rom.
7.1
Pet.
4.3
.
Thirdly
,
because
they
arise
most
from
the
body
,
which
is
but
a
servant
to
the
soule
:
and
it
is
an
extreame
unmanlinesse
,
for
the
soule
to
be
at
the
command
of
her
servant
the
body
;
which
concludes
against
the
lusts
of
uncleannesse
,
riotousnesse
,
drunkennesse
,
vanity
of
apparell
,
&c.
Fourthly
,
because
they
proceed
from
the
old
man
,
or
corruption
of
nature
,
or
the
flesh
,
considered
as
the
enemy
to
God
,
and
mans
salvation
:
and
so
it
is
an
argument
taken
from
the
hat●●ulnesse
of
the
flesh
,
and
her
working
in
us
.
The
lusts
and
desires
of
the
flesh
ought
to
be
hatefull
,
and
we
should
suspect
and
abstaine
from
the
projects
of
the
flesh
,
if
we
consider
,
1
That
the
flesh
savoureth
not
the
things
of
God
,
Rom.
8.
Eight
evill
properties
and
effects
of
the
flesh
.
2
That
she
opposeth
all
good
wayes
,
partly
by
objecting
against
them
,
and
partly
by
making
evill
present
,
when
we
should
performe
them
.
3
That
her
wisdome
is
against
God
:
her
fairest
reasons
are
pleaded
for
things
that
are
hatefull
to
God
:
such
also
are
her
excuses
,
and
extenuations
,
and
promises
.
4
That
if
shee
be
followed
,
she
will
lead
us
by
degrees
into
all
abominations
;
as
whoredomes
,
murders
,
debates
,
heresies
,
&c.
these
are
her
fruits
,
Gal.
5.
5
She
will
betray
us
to
Sathan
,
that
he
may
by
himselfe
set
up
strong
fortifications
in
our
soules
:
and
her
treason
is
the
more
dangerous
,
because
shee
is
a
domesticall
enemy
;
and
by
his
working
in
secret
,
our
hearts
may
become
a
very
cage
or
stie
of
uncleane
spirits
.
6
She
hath
already
spoiled
the
Image
of
God
in
us
,
and
made
us
looke
most
deformedly
.
7
If
shee
once
get
power
▪
shee
is
most
tyrannicall
:
no
respect
of
credit
,
profit
,
no
nor
salvation
it selfe
,
can
stirre
:
shee
will
be
served
,
whatsoever
come
of
it
.
8
We
should
abhorre
her
,
for
the
very
mischiefe
she
doth
to
our
posterity
:
we
cannot
looke
upon
our
children
,
but
wee
may
see
what
wofull
hurt
shee
hath
done
by
the
infection
they
received
in
their
propagation
.
Uses
.
The
use
may
be
,
First
,
for
reproofe
of
such
as
lay
the
blame
of
their
faults
upon
their
evill
lucke
,
or
evill
counsell
,
or
the
divell
:
whereas
they
ought
to
lay
the
fault
upon
their
o●ne
fles●
,
even
their
owne
ill
nature
.
The
divell
no●
the
world
could
never
hurt
us
,
if
the
flesh
did
not
betray
us
by
defect
,
or
consent
,
or
evill
action
.
Secondly
,
for
information
.
We
may
see
what
we
should
mortifie
,
and
abstain
from
.
Religion
doth
not
binde
men
to
mortifie
the
substance
of
the
flesh
,
but
the
lusts
of
the
flesh
:
we
are
not
to
destroy
any
faculty
of
the
soule
,
or
in
the
soule
,
or
part
of
the
body
;
but
the
inordinate
appetite
and
desires
of
either
;
we
are
not
to
abstaine
from
the
necessary
meanes
of
life
,
as
house
,
lands
,
diet
,
apparell
,
company
,
&c.
but
the
evill
concupiscence
about
these
.
Thirdly
,
for
instruction
.
It
should
teach
us
therefore
to
restraine
the
flesh
as
much
as
we
can
;
and
therefore
we
shall
with
the
same
labour
,
restraine
the
lusts
of
the
flesh
:
and
to
this
end
,
-
1
Wee
must
with
all
feare
and
jealousie
watch
our
owne
natures
,
as
mistrusting
.
-
2
We
must
silence
the
flesh
,
and
not
suffer
it
to
plead
for
sinne
.
-
3
Wee
must
by
a
daily
course
of
mortification
,
judge
the
flesh
;
that
so
wee
may
be
,
as
it
were
,
condemned
in
the
flesh
.
-
4
We
must
keepe
from
it
what
may
pamper
it
;
as
idlenesse
,
excesse
of
diet
,
apparell
,
recreation
,
&c.
Which
warre
against
the
soule
.
]
These
words
may
bee
considered
either
in
their
coherence
,
or
in
themselves
:
in
their
coherence
,
and
so
they
are
the
third
reason
taken
from
the
evill
effects
of
those
lusts
.
In
themselves
there
are
two
things
to
be
opened
;
both
what
the
soule
is
,
and
what
this
warre
in
the
soule
is
.
The
point
is
cleare
,
that
fleshly
lusts
do
much
hurt
the
soules
of
men
;
and
so
,
both
the
soules
of
wicked
men
,
and
of
godly
men
.
First
,
of
wicked
men
.
These
lusts
hurt
their
soules
,
1
Because
they
provoke
the
wrath
of
God
upon
them
.
The
Israelites
were
not
estranged
from
their
lusts
,
How
these
lusts
hurt
the
soules
of
wicked
men
,
and
therefore
the
wrath
of
God
came
upon
them
,
Psal.
78.29
,
30
,
31.
2
Because
they
make
us
resemble
the
divell
,
Ioh.
8.44
.
3
Because
they
hinder
the
power
of
the
Word
from
them
:
they
will
never
come
to
the
knowledge
of
the
truth
,
2
Tim.
3.6
.
4
Because
it
brings
the
soule
in
bondage
:
so
as
all
the
conversation
of
the
soule
is
in
a
manner
about
those
lusts
of
the
flesh
,
Eph.
2.2
.
5
Because
they
make
all
their
prayers
abominable
,
Iam.
4.
6
Because
sometimes
they
are
scou●ged
with
a
reprobate
mind
,
being
given
up
to
their
lusts
,
Rom.
1.
7
Because
they
may
drowne
the
soule
inperdition
,
1
Tim.
6.9
.
If
godly
men
entertaine
these
inward
evills
in
their
thoughts
and
affections
,
many
evills
will
follow
.
-
1
They
hinder
the
Word
.
as
also
the
souls
of
godly
men
.
-
2
They
grieve
the
good
Spirit
,
by
which
they
are
sealed
to
the
day
of
redemption
.
-
3
They
harden
the
heart
,
and
blind
the
understanding
.
-
4
They
hinder
good
cuties
,
Gal.
5.17
.
-
5
They
wound
the
soule
.
-
6
They
make
the
mind
soule
and
lothsome
:
they
defile
.
-
7
They
may
bring
outward
judgements
upon
thee
,
or
inward
terrours
of
conscience
.
Use.
The
use
may
bee
partly
to
declare
the
misery
of
such
Christians
,
as
are
fallen
away
from
the
acknowledgement
of
the
truth
,
by
intertaining
these
lothsome
lusts
:
of
whose
fearfull
estate
at
large
,
2
Pet.
2.18
.
to
the
end
.
Partly
it
should
worke
in
all
the
godly
obedience
to
the
Counsell
of
the
Apostle
here
,
in
abstaining
from
these
lusts
,
as
grievous
hurts
to
the
soule
,
or
their
soules
:
they
shou●d
put
on
the
Lord
Jesus
in
sincerity
,
and
never
more
take
care
to
fulfill
these
lusts
of
the
flesh
,
Rom.
13.13
.
Thus
of
these
words
in
the
coherence
:
The
sense
will
be
more
full
,
if
wee
consider
more
at
large
two
things
in
the
words
.
First
,
what
the
soule
is
.
Secondly
,
what
this
warre
in
the
soule
is
.
Two
things
have
made
the
inquirie
about
the
soule
exceeding
difficult
.
The
first
is
the
nature
of
the
soule
.
For
it
is
a
spirituall
essence
,
and
therefore
wonderfullhard
to
be
conceived
of
.
There
be
three
things
cannot
fully
be
conceived
of
,
or
defined
by
man
:
first
,
God
:
secondly
,
an
Angel
:
and
thirdly
,
the
soule
of
man
.
Now
besides
this
transcendencie
,
as
I
may
call
it
,
of
the
soule
,
the
fall
of
man
,
and
custome
in
sinne
,
and
the
remainders
of
corruption
in
the
best
,
have
made
this
doctrine
so
hard
,
that
wicked
men
scarce
discerne
that
they
have
a
soule
;
and
godly
men
are
very
ignorant
,
and
impotent
in
conceiving
the
condition
of
the
soule
.
This
word
Soule
is
diversly
accepted
in
Scripture
:
for
it
signifies
sometimes
The
life
of
man
,
as
Matt.
6.25
.
Be
not
carefull
for
your
soules
,
Soule
taken
in
divers
senses
.
what
yee
shall
eate
,
&c.
Christ
:
because
looke
what
the
soule
is
to
the
body
,
that
is
Christ
to
the
whole
man
:
so
Psal.
16.10
.
Thou
wilt
not
leave
my
soule
in
hell
,
that
is
,
Christ
,
Act.
2.25
,
29
,
&c.
and
13.35
,
36.
The
dead
bodies
,
Levit.
19.28
.
The
whole
man
:
to
Gen.
46.26
.
by
a
Synecdoche
.
But
here
it
signifies
that
part
of
man
,
which
is
called
his
spirit
.
By
the
soule
then
we
understand
that
part
of
man
which
is
invisible
,
and
invisibly
placed
within
the
body
of
man
.
Now
the
things
which
are
fit
for
us
to
inquire
into
and
know
,
concerning
the
nature
and
excellency
of
the
soule
,
may
be
comprised
briefly
in
this
description
of
the
soule
.
The
soule
of
man
is
a
substance
incorporeall
,
invisible
,
and
immortall
,
A
discription
of
the
Soule
.
created
of
God
,
and
united
to
the
body
,
and
indued
with
the
admirable
faculties
of
vegetation
,
sense
and
reason
,
to
this
end
principally
,
that
God
might
be
of
man
truly
acknowledged
,
and
duly
worshipped
.
Every
branch
of
this
description
containes
an
excellent
commendation
of
the
soule
,
and
should
much
affect
us
with
admiration
of
Gods
workmanship
,
and
his
love
to
us
in
making
us
such
excellent
creatures
;
and
withall
it
should
breed
in
us
the
care
which
the
Apostle
here
cals
for
,
of
avoiding
all
things
that
might
defile
our
precious
soules
.
The
soule
is
the
abridgement
of
the
invisible
world
,
as
the
body
is
the
abridgement
of
the
visible
world
:
man
is
rightly
said
to
be
a
little
world
.
God
made
man
last
;
and
in
man
made
an
Epitome
of
all
the
former
workes
:
For
all
things
meet
in
man
,
who
consists
of
a
substance
partly
corporeall
,
and
partly
spirituall
.
For
all
things
which
God
created
besides
man
,
are
either
such
creatures
as
are
discerned
by
sense
,
being
bodily
,
or
such
creatures
as
are
removed
from
sense
,
being
spirituall
,
as
the
Angels
.
Now
I
say
,
man
may
resemble
both
sorts
of
creatures
;
the
visible
in
his
body
,
and
the
invisible
in
his
soule
.
Now
the
former
description
of
the
soule
of
man
doth
commend
the
soule
for
seven
things
.
Seaven
things
very
considerable
in
mans
Soule
.
First
,
that
it
is
a
substance
.
Secondly
,
that
it
is
incorporeall
.
Thirdly
,
that
it
is
immortall
,
and
cannot
die
.
Fourthly
,
that
it
is
created
of
God
immediately
.
Fifthly
,
that
it
is
joyned
to
the
body
after
a
wonderfull
manner
.
Sixthly
,
that
it
hath
these
excellent
faculties
.
Seventhly
,
that
hereby
man
hath
honour
to
know
God
and
his
workes
,
which
all
other
creatures
in
this
visible
world
want
.
The
first
thing
then
to
be
enquired
after
is
,
what
the
soule
is
in
respect
of
the
being
of
it
.
And
this
I
must
answer
,
first
,
by
removing
from
the
consideration
of
it
,
what
it
is
not
.
First
,
the
soule
is
not
the
harmony
,
or
right
temper
of
the
harmonies
of
the
body
,
as
Galen
that
great
Physician
is
said
to
affirme
;
which
appeares
evidently
by
these
reasons
:
1
That
then
every
body
,
in
which
the
harmonies
,
or
foure
elements
are
tempered
,
should
have
a
soule
in
it
,
and
so
stones
should
have
soules
,
yea
such
as
man
hath
,
indued
with
reason
,
&c.
And
therefore
simply
the
soule
cannot
be
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
temperature
of
the
elements
or
humors
.
2
It
is
apparent
,
that
the
soule
governes
the
excesses
which
arise
from
the
humours
of
the
body
,
as
a
man
that
by
temper
is
apt
to
be
angry
or
heated
,
yet
hath
something
within
him
which
bridles
this
anger
,
notwithstanding
the
heat
of
his
body
.
3
If
the
soule
were
nothing
else
but
the
temperament
of
the
humors
,
then
it
were
but
a
meere
accident
,
in
that
it
can
bee
present
or
absent
as
the
corruption
of
the
body
:
but
wee
see
that
cannot
bee
:
For
remove
the
soule
from
the
body
,
and
it
ceaseth
to
be
a
living
body
.
4
By
Scripture
it
is
evident
,
that
when
the
body
was
formed
,
the
soule
,
as
a
thing
distinct
from
it
,
was
infused
into
it
by
God
himselfe
,
Gen.
2.7
.
Secondly
,
the
soule
is
not
a
power
,
force
,
or
facultie
infused
into
the
body
,
by
which
it
is
able
to
live
,
or
move
,
or
worke
:
For
then
removing
the
body
from
it
,
it
cannot
subsist
;
whereas
wee
shall
prove
afterwards
,
that
the
soule
will
subsist
without
the
body
,
and
therefore
cannot
be
an
accident
in
the
body
,
or
a
power
onely
of
the
body
.
Besides
,
the
soule
is
the
subject
of
vertues
and
vices
,
of
sciences
and
arts
:
Now
,
no
accident
can
be
so
.
Thirdly
,
the
soule
is
not
the
life
of
man
:
that
is
apparent
in
Scripture
,
when
a
difference
is
put
betweene
the
soule
and
life
;
The
soule
then
is
a
substance
of
it selfe
,
put
within
us
by
God
,
distinct
from
the
body
:
this
may
be
evidently
proved
.
The
Soule
is
a
substance
.
First
,
God
,
after
he
had
made
the
body
,
is
said
to
breath
into
it
the
breath
of
life
,
to
note
,
that
his
soule
was
a
substance
distinct
of
it selfe
.
Secondly
,
because
it
can
subsist
without
the
body
,
as
is
apparent
in
the
soule
of
Abraham
,
Lazarus
and
Dives
,
Luk.
16.
And
of
the
soule
of
the
theefe
on
the
crosse
it
is
said
,
This
day
thou
shalt
be
with
mee
in
Paradise
.
Thirdly
,
God
is
said
to
have
formed
the
Spirit
in
the
midst
of
man
;
so
it
is
a
substance
of
it selfe
:
Note
,
he
saith
,
in
him
,
not
of
him
.
Fourthly
,
those
words
of
David
and
Christ
prove
it
:
Into
thy
hands
I
commit
my
spirit
:
the
body
being
committed
to
the
earth
,
there
remained
a
substance
delivered
to
God
.
Fifthly
,
that
place
of
Ecclesiast.
Chap.
12.
is
most
plaine
;
The
body
returnes
to
dust
,
and
the
Spirit
to
God
that
gave
it
:
therefore
there
is
in
man
a
Spirit
,
which
returnes
to
God
.
Sixtly
,
Paul
desires
to
be
desolved
,
and
to
bee
with
Christ
:
so
there
was
a
substance
which
should
enjoy
the
presence
of
Christ
,
Phil.
1.23
.
The
second
thing
to
be
proved
is
,
that
the
soule
is
incorporeall
.
It
is
joyned
to
the
body
,
but
it
is
no
body
;
it
informeth
the
matter
of
man
which
is
his
body
,
but
it
is
without
matter
it selfe
:
it
is
immateriall
:
it
is
wholly
a
spirituall
substance
:
It
is
not
a
bodily
substance
,
no
,
not
a
most
subtile
,
or
pure
body
,
but
altogether
incorporeall
:
This
is
a
high
doctrine
,
and
shewes
the
soule
to
be
an
admirable
kind
of
sustance
.
Now
that
the
soule
is
void
of
matter
,
and
is
no
bodily
substance
,
may
be
plainly
proved
,
though
not
easily
explicated
.
The
soule
is
not
a
bodily
substance
.
First
,
it
is
expresly
said
to
be
a
Spirit
:
now
spirits
are
not
flesh
and
bones
,
or
any
like
bodily
substance
,
Psal.
31.6
.
Eccles.
12.7
.
and
Zach.
12.1
.
It
is
reckoned
one
of
the
wonders
of
Gods
creation
,
that
he
made
in
man
a
spirit
.
Secondly
,
the
soule
is
after
the
Image
of
God
,
and
hath
imprinted
upon
it
the
similitude
of
the
goodnesse
,
wisdome
,
and
holinesse
of
God
.
Now
it
were
not
like
God
if
it
were
a
body
,
nor
were
it
capeable
of
such
habits
which
can
be
stamped
upon
meere
naturall
or
bodily
things
.
Thirdly
,
the
soule
performeth
those
actions
which
depend
not
upon
the
body
,
and
are
done
without
bodily
instruments
;
for
it
understandeth
and
willeth
.
Fourthly
,
if
the
soule
were
a
body
,
then
it
must
be
corpus
animatum
or
inanimatum
:
but
to
say
it
is
without
life
,
is
sense-lesse
,
because
it
enlives
and
animates
the
body
:
and
to
say
it
is
animatum
,
enlived
it selfe
,
it
must
then
be
so
by
some
other
body
.
All
which
the
same
questions
might
be
asked
,
and
so
run
into
an
infinite
.
The
third
thing
is
,
that
the
soule
is
invisible
.
This
shewes
the
transcendencie
of
the
nature
of
it
;
and
experience
in
all
men
proves
this
:
for
,
who
ever
saw
a
soule
?
Obj.
The
soule
of
Dives
in
hell
saw
the
soule
of
Abraham
and
Lazarus
:
and
Iohn
saw
the
soules
of
those
that
suffered
for
the
testimony
of
Jesus
,
Revel.
20.4
.
Sol.
These
soules
were
seene
by
the
eyes
of
understanding
,
not
by
the
bodily
eyes
.
The
fourth
thing
to
be
proved
,
is
,
that
the
soule
is
immortall
,
it
cannot
die
:
The
soule
is
immortal
.
when
it
is
once
kindled
,
it
will
never
goe
out
,
or
be
extinct
;
as
the
Sadducees
wickedly
imagined
,
and
some
Athiefts
still
thinke
the
contrary
.
This
is
a
point
necessary
to
be
knowne
;
as
for
the
truth
it selfe
,
so
for
the
use
of
it
in
our
lives
.
For
,
to
doubt
of
immortality
makes
us
miserable
;
and
to
beleeve
the
soules
are
mortall
,
makes
men
Epicures
:
Let
us
eate
and
drinke
,
for
to
morrow
we
shall
die
.
But
to
be
fully
assured
of
an
estate
after
life
,
makes
a
man
carefull
so
avoid
sinne
,
lest
his
soule
live
for
ever
miserably
;
and
to
serve
God
,
that
hee
may
live
for
ever
happily
.
Now
things
may
be
said
to
be
immorrall
two
waies
:
either
absolutely
,
and
in
their
owne
nature
;
and
so
God
onely
is
immortall
:
or
else
they
are
so
by
the
will
and
pleasure
of
God
,
and
not
by
their
owne
nature
;
and
so
the
soules
of
men
,
and
so
the
Angels
are
immortall
.
There
have
beene
two
sorts
of
men
that
have
denyed
the
immortality
of
the
soule
:
the
one
were
the
Sadducees
among
the
Jews
,
who
held
that
in
death
the
soule
of
man
is
utterly
extinct
,
as
the
soule
of
a
beast
:
the
other
were
certaine
Arabians
,
of
whom
Eusebius
and
Saint
Augustine
make
mention
;
who
said
that
the
soule
died
with
the
body
,
Now
against
the
first
sort
may
be
produced
many
reasons
,
as
also
evident
Scriptures
.
The
reasons
are
such
as
these
:
1
The
providence
and
justice
of
God
proveth
the
immortality
of
the
soule
.
For
here
in
this
life
good
men
have
not
all
their
happinesse
;
and
evill
men
live
in
prosperity
:
so
there
must
be
another
life
,
where
justice
must
be
done
.
2
Religion
confirmes
this
:
for
to
what
end
were
religion
and
serving
of
God
,
if
the
soule
died
,
like
the
soule
of
a
beast
,
seeing
in
this
life
the
most
godly
are
outwardly
in
great
misery
many
times
?
For
if
S.
Paul
say
,
If
the
dead
rise
not
,
then
of
all
men
are
we
most
miserable
;
it
will
hold
much
more
strange
,
if
the
soule
live
not
at
all
after
death
.
3
The
wisedome
of
God
proves
it
:
for
else
man
were
not
in
better
case
than
the
beast
,
yea
,
in
some
cases
worse
.
For
,
man
from
his
infancie
to
his
death
,
is
liable
to
many
diseases
,
subject
to
cares
and
griefes
,
which
the
beast
is
free
from
:
yea
,
this
addes
to
mans
misery
,
that
he
knowes
he
must
die
which
the
beast
doth
not
.
Now
,
shall
man
,
that
was
counted
like
God
,
be
thought
to
have
no
better
end
than
the
beast
,
that
did
exalt
himselfe
so
much
in
the
glory
of
his
beginning
?
4
The
conscience
of
malefactors
proves
this
,
who
feare
a
judgement
after
this
life
,
and
an
estate
of
misery
.
5
The
nature
of
the
soule
proves
it
;
for
it
is
simple
,
and
void
of
all
contrariety
,
and
accidents
,
and
causes
of
corruption
or
putrefaction
,
and
is
,
besides
,
the
Image
of
God
.
Now
,
no
mortall
thing
can
be
the
image
of
that
which
is
immortall
.
These
reasons
make
it
exceeding
probable
.
But
I
am
of
their
mindes
,
that
thinke
it
may
be
beleeved
by
faith
,
but
not
be
proved
by
reason
.
The
Scripture
therefore
onely
makes
this
point
cleere
,
such
as
these
:
First
,
our
Saviour
proves
it
out
of
the
Word
of
God
;
saying
,
I
am
the
God
of
Abraham
,
Isaac
,
and
Iacob
,
&c.
Secondly
,
it
is
most
plaine
,
Mat.
10.28
.
Thirdly
,
eternall
life
is
every
where
promised
to
them
that
beleeve
.
Fourthly
,
such
places
as
treat
of
the
Resurrection
,
last
Judgement
,
and
the
Glory
of
heaven
,
prove
it
.
Now
for
the
other
sort
,
that
confesse
the
life
of
the
soule
after
the
last
Judgement
,
but
deny
that
the
soule
lives
after
death
till
then
,
there
are
divers
Scriptures
against
their
opinion
:
As
,
First
,
the
former
Scriptures
.
The
soule
cannot
be
killed
at
all
,
Matth.
10.
And
God
was
presently
the
God
of
Abraham
,
as
then
living
:
and
for
eternall
life
,
it
is
not
said
,
He
shall
have
;
but
,
He
hath
eternall
life
that
beleeveth
.
Secondly
,
Christ
said
to
the
theese
,
This
day
thou
shalt
be
with
mee
in
Paradise
;
not
at
the
last
day
.
Thirdly
,
Ro.
8.38
.
Death
cannot
separate
us
from
God
in
Christ
,
as
it
would
if
the
soule
were
dead
,
or
a-sleepe
,
and
did
not
enjoy
God
.
Fourthly
,
the
dead
that
die
in
the
Lord
,
are
forthwith
blessed
,
Rev.
14.14
.
Fifthly
,
the
soules
of
Abraham
and
Lazarus
were
in
joy
and
alive
after
death
;
so
was
the
soule
of
Dives
in
hell
.
Sixthly
,
Iohn
saw
,
under
the
Altar
,
the
soules
of
them
that
were
slaine
for
the
testimony
of
Jesus
,
and
they
cryed
with
a
lowd
voice
,
O
Lord
,
how
long
?
&c.
Revel.
6.
Seventhly
,
the
soules
of
the
wicked
die
not
,
but
are
kept
in
prison
,
and
are
now
in
prison
too
,
1
Pet.
3.19
.
Before
I
leave
this
point
of
the
immortality
of
the
soule
;
it
is
profitable
,
briefly
,
to
answer
certaine
objections
which
may
be
brought
out
of
some
words
in
the
Scriptures
:
as
,
Ob.
1.
The
soule
that
sinneth
,
shall
die
,
Ezek.
18.
Therefore
it
seemes
the
soule
is
mortall
,
or
at
lest
for
sinne
it
must
die
;
and
the
rather
,
because
it
was
threatned
in
Paradise
:
That
day
that
thou
eatest
thereof
thou
shalt
die
the
death
.
Sol.
The
Scriptures
evidently
shew
,
that
since
the
fall
,
and
sinne
,
yet
the
soule
doth
not
die
,
as
the
places
before
alledged
prove
:
But
the
answer
is
,
That
this
death
threatned
,
or
inflicted
,
is
not
the
destruction
of
the
beeing
of
the
soule
;
but
the
depriving
of
it
of
the
grace
,
and
savour
,
and
presence
of
God
.
Ob.
2.
Eccles.
3.
It
is
said
that
there
is
one
end
of
the
man
and
of
the
beast
;
As
dieth
the
one
,
so
dieth
the
other
.
Sol.
These
are
not
the
words
of
Salomon
,
but
of
the
Epicure
,
who
is
here
,
as
in
other
places
of
that
booke
,
brought
in
,
declaring
his
mind
of
things
:
For
,
Salomon
himselfe
concludeth
evidently
,
that
the
soule
returneth
unto
God
that
gave
it
,
as
in
the
last
Chapter
.
The
other
objections
are
the
objections
of
the
dreamers
,
that
is
,
of
such
as
imagine
that
the
soule
lieth
a-sleepe
till
the
day
of
Judgement
,
and
perceives
nothing
,
and
is
without
operation
,
which
is
to
say
,
it
is
dead
,
seeing
life
is
nothing
else
but
the
continuall
motion
and
action
of
the
soule
.
Object
.
1.
It
is
said
that
man
,
when
hee
dies
,
sleepeth
;
as
Christ
said
of
Lazarus
,
He
sleepeth
,
Ioh.
11.
and
,
Stephen
slept
in
the
Lord
,
Act.
17.
Sol.
Other
Scriptures
adde
another
word
,
viz.
in
the
grave
,
or
in
the
dust
,
Iob
7.21
.
and
Psal.
78.
sleeping
in
their
graves
;
but
it
is
evident
,
that
the
soule
cannot
sleepe
in
the
grave
,
but
the
body
only
:
And
Stephen
delivered
his
Spirit
to
Christ
.
Object
.
2.
Paul
saith
,
that
if
the
body
rise
not
,
we
are
of
all
men
most
miserable
:
That
,
it
seemes
,
cannot
be
true
,
if
the
soule
enjoy
blessednesse
without
the
body
.
Sol.
The
immortality
of
the
soule
,
and
the
resurrection
of
the
body
,
are
conjoyned
:
For
the
Soule
without
the
body
can
bee
for
ever
,
because
it
is
the
forme
of
the
body
.
Though
God
for
the
time
doe
,
by
his
power
and
race
,
provide
for
the
soule
in
glory
,
yet
it
is
not
at
full
happinesse
,
till
it
bee
joyned
to
the
body
againe
:
For
without
the
body
it
hath
no
use
of
vegetation
,
or
senses
,
but
onely
of
reason
.
But
for
the
Argument
of
the
Apostle
,
it
holds
good
of
that
part
of
man
which
is
in
question
,
which
is
the
body
of
man
:
for
the
bodies
of
godly
men
are
more
miserable
than
other
men
;
kept
under
and
exposed
to
many
restraints
and
paines
,
either
by
mortification
or
persecution
,
which
the
bodies
of
wicked
men
are
not
exposed
unto
.
Ob.
3.
It
is
said
of
the
spirit
of
Princes
,
that
it
returneth
to
his
earth
,
and
in
the
day
of
death
his
thoughts
perish
:
So
the
soule
thinkes
of
nothing
after
death
,
till
the
day
of
judgement
.
Sol.
The
place
is
corruptly
alledged
,
two
wayes
:
One
in
the
words
,
the
other
in
the
sense
:
for
the
text
doth
not
say
,
That
his
spirit
returneth
to
his
earth
;
but
thus
,
His
spirit
returneth
,
viz.
out
of
his
body
to
God
,
and
he
(
not
it
)
returneth
to
the
earth
,
viz.
in
respect
of
his
body
:
for
the
other
,
these
words
,
His
thoughts
perish
,
must
not
be
understood
of
his
understanding
after
death
,
but
of
his
projects
while
he
lived
.
For
men
are
exhorted
not
to
trust
in
Princes
:
for
they
may
die
,
and
then
all
their
promises
and
projects
will
bee
of
no
use
,
and
come
to
nothing
Ob.
4.
It
is
said
that
the
dead
cannot
praise
God
,
Psal.
87.
and
113.
and
30.
Sol.
That
the
soules
of
the
godly
in
heaven
do
praise
God
,
is
manifest
,
Rev.
5.11
,
13
,
14.
and
19.1
.
Now
the
Scriptures
cannot
be
contrary
one
to
another
:
and
therefore
the
places
in
the
Psalmes
must
not
bee
taken
simply
,
but
only
in
some
respect
.
The
dead
do
praise
God
,
but
not
as
the
living
did
in
their
lives
:
their
praises
cannot
provoke
other
men
to
beleeve
in
God
,
or
serve
him
,
as
in
this
life
they
might
.
Thus
of
the
immortality
of
the
soule
.
The
next
thing
to
be
inquired
after
,
is
about
the
originall
of
the
soule
:
The
originall
of
the
soule
.
and
about
this
point
in
severall
ages
divers
men
have
breathed
divers
and
strange
conceits
,
erring
,
because
they
knew
not
or
regarded
not
the
Scriptures
.
First
,
some
conceived
so
highly
of
the
soule
,
as
to
thinke
it
was
no
creature
,
but
uncreated
and
eternall
,
without
beginning
;
but
this
must
needs
be
false
,
1
Because
then
the
soule
should
bee
God
,
and
infinite
too
;
for
God
onely
is
uncreated
.
2
Because
then
the
soule
had
understanding
,
and
thoughts
,
and
willed
from
eternity
,
whereas
till
it
was
in
our
bodies
it
did
not
worke
:
and
to
imagine
,
it
should
be
as
a
dead
lumpe
all
that
while
,
is
monstrously
absurd
.
Secondly
,
others
have
conceived
,
that
when
men
die
,
their
soules
goe
into
the
bodies
of
other
men
that
be
borne
;
and
so
our
soules
heretofore
were
the
soules
of
some
men
that
be
dead
.
This
was
the
opinion
of
divers
of
the
Philosophers
.
And
it
is
apparent
,
that
divers
of
the
Jewes
were
infected
with
it
:
for
about
Christ
they
said
,
Some
,
that
he
was
Elias
;
some
,
that
he
was
Ieremias
;
and
some
,
one
of
the
Prophets
;
and
some
,
Iohn
Baptist.
Now
they
saw
that
his
body
was
not
theirs
,
and
therefore
they
thought
,
that
his
soule
was
the
soule
of
some
of
them
.
Now
this
opinion
cannot
be
true
;
-
1
Because
no
Scripture
gives
any
notice
of
it
:
for
in
that
place
the
conceit
of
the
Jewes
is
told
with
dislike
.
-
2
Because
the
soules
that
were
delivered
out
of
the
miseries
of
this
life
,
should
be
brought
from
their
blessednesse
into
miserie
againe
;
which
is
most
absurd
.
Thirdly
,
others
have
imagined
that
the
Angels
should
beget
our
soules
,
as
our
parents
beget
our
bodies
:
but
this
is
extreamly
absurd
;
-
1
Because
then
our
soules
should
be
in
the
Image
of
Angels
,
whereas
they
were
made
in
the
Image
of
God
.
-
2
Because
this
was
an
heresie
long
since
condemned
,
and
with
hatred
cast
out
of
the
Church
.
Fourthly
,
many
Divines
,
both
of
ancient
and
moderne
Writers
,
have
declared
themselves
to
be
of
the
mind
,
that
the
soule
comes
from
the
parents
by
generation
,
per
traducem
,
and
that
the
parents
doe
beget
the
whole
man
,
which
consists
of
soule
as
well
as
body
.
-
1
Because
a
bodily
substance
cannot
beget
a
spirituall
substance
;
because
it
cannot
derive
from
it selfe
that
which
it
hath
not
.
-
2
Because
the
soule
must
consist
of
the
foure
elements
,
of
which
the
body
is
compounded
:
but
it
is
apparent
,
there
are
no
bodily
humours
in
the
soule
;
for
it
is
not
hot
,
nor
cold
,
nor
moist
,
nor
drie
.
-
3
Because
nothing
that
is
mortall
,
can
beget
a
thing
that
is
immortall
,
such
as
the
soule
hath
been
proved
to
bee
.
Nor
can
the
soule
come
from
the
soule
of
the
parents
,
First
,
because
if
it
did
,
either
the
whole
soule
was
derived
of
the
parents
,
or
but
a
part
of
it
.
If
the
whole
soule
was
derived
,
then
the
parents
should
die
:
nor
can
a
part
of
the
soule
be
derived
,
because
the
soule
is
indivisible
:
there
can
be
no
partition
in
an
essence
which
is
simple
and
uncompounded
.
Secondly
,
we
know
that
Angels
produce
not
Angels
:
nor
can
the
soules
of
men
produce
soules
,
because
they
are
spirits
as
the
Angels
are
.
Nor
can
the
soule
come
from
the
whole
man
:
First
,
because
it
is
evident
by
experience
,
that
after
the
parents
have
done
the
worke
of
generation
,
the
first
matter
lies
divers
daies
in
the
wombe
;
in
which
the
parts
of
the
body
are
secretly
formed
,
before
it
have
life
,
or
a
living
and
quickning
soule
:
which
is
an
evident
demonstration
,
that
from
the
parents
comes
nothing
but
the
bodily
substance
,
which
is
fashioned
by
degrees
,
to
be
a
mee●e
Tabernacle
for
the
soule
afterwards
to
be
infused
into
.
Secondly
,
because
if
the
parents
did
propagate
the
soule
,
they
must
propagate
such
a
soule
as
at
that
time
they
had
;
which
cannot
be
:
for
then
godly
parents
should
derive
a
soule
to
their
children
,
which
at
the
least
in
part
was
regenerate
.
But
this
is
evidently
against
all
Scripture
;
all
confessing
,
that
the
child
is
borne
infected
with
originall
sinne
.
Thirdly
,
because
it
is
contrary
to
the
Scriptures
;
which
acknowledge
,
that
the
soule
was
formed
by
God
himselfe
:
which
was
true
both
of
our
first
parent
Adam
,
Gen.
2.7
.
and
of
the
soules
of
all
his
posterity
,
which
are
expresly
said
to
be
made
by
God
,
Esa.
57.16
.
Lastly
,
it
remaines
then
,
that
the
soules
come
from
God
.
Now
,
if
the
soules
come
from
God
,
then
it
must
needs
be
,
as
God
is
the
materiall
cause
,
or
as
he
is
the
efficient
cause
.
It
is
true
,
that
some
have
imagined
,
that
the
soule
of
man
was
made
of
the
substance
of
God
,
because
it
is
said
,
God
breathed
into
man
the
breath
of
life
,
Gen.
2.7
.
as
if
he
infused
into
him
somewhat
from
himselfe
,
as
a
part
of
his
divine
substance
.
And
the
Apostle
Paul
saith
,
Act.
17.18
.
We
are
the
Progeny
of
God
:
and
Saint
Peter
saith
,
We
partake
of
the
divine
Nature
,
2
Pet.
1.4
.
Now
this
opinion
cannot
be
true
,
and
was
worthily
condemned
by
the
Fathers
as
hereticall
:
for
,
Then
man
should
be
God
.
For
,
whatsoever
God
begets
from
himselfe
,
is
God
:
and
therefore
we
say
,
Christ
is
God
.
Then
some
part
of
Gods
nature
should
be
infected
with
sin
and
ignorance
,
and
be
damned
in
hell
too
;
which
is
wonderfull
blasphemous
to
beleeve
.
Now
for
the
places
alledged
,
That
in
Gen.
2.
must
be
understood
figuratively
:
for
God
hath
not
properly
breath
;
but
he
meaneth
,
that
God
after
a
wonderfull
manner
did
infuse
the
soule
into
the
body
.
And
for
the
place
in
the
Acts
,
we
are
said
to
be
the
progenie
of
God●
not
in
regard
of
substance
,
but
in
respect
of
resemblance
in
gifts
,
with
which
mans
nature
is
adorned
.
And
for
the
place
in
Peter
,
we
are
said
to
partake
of
the
divine
nature
in
the
same
sense
,
namely
,
as
we
are
qualified
with
gifts
;
as
wisdome
,
goodnesse
,
holinesse
,
in
some
kinde
of
likenesse
of
God
.
It
remaines
then
,
that
we
are
of
God
effectually
,
God
creates
the
Soule
.
because
God
hath
created
our
soules
,
and
formed
them
in
us
.
This
then
is
the
truth
,
that
God
doth
create
the
particular
soule
of
every
man
,
and
inhere
it
to
the
body
,
when
it
is
formed
and
distinguished
in
the
parts
thereof
.
This
may
be
proved
diversly
:
First
,
it
is
cleare
,
it
was
so
done
with
the
soule
of
Adam
:
for
his
body
was
already
framed
,
and
then
his
soule
breathed
into
him
.
Now
,
if
the
soule
of
Eve
,
and
of
all
others
,
had
another
manner
of
beginning
than
the
creation
of
God
,
it
would
have
beene
mentioned
in
the
Scriptures
:
but
that
is
no
where
mentioned
.
Secondly
,
Moses
calls
God
the
God
of
the
spirits
of
all
flesh
,
Num.
16.22
.
and
27
16.
Thirdly
,
David
saith
,
the
Lord
fashioneth
the
hearts
of
all
men
alike
,
Psal.
33.15
.
It
is
Gods
worke
then
to
create
the
heart
.
Fourthly
,
Solomon
saith
,
Eccles.
12.7
.
The
body
returnes
to
the
dust
,
and
the
soule
to
God
that
gave
it
:
in
the
dissolution
of
all
things
,
they
returne
to
the
first
causes
and
matter
.
As
the
body
may
be
proved
originally
to
be
of
the
earth
,
because
it
returnes
to
dust
:
so
must
the
soule
be
of
God
,
because
it
returnes
to
God
which
is
said
to
have
given
it
.
Fifthly
,
the
Prophet
Esay
useth
this
phrase
concerning
God
,
and
in
his
name
:
The
soules
which
I
have
made
,
Esa.
57.16
.
Do
you
aske
how
the
soule
comes
into
the
body
?
The
Lord
answers
,
I
made
it
.
Sixthly
,
the
Prophet
Ezekiel
,
shewing
how
man
becomes
a
living
creature
,
speakes
thus
:
Thus
saith
the
Lord
to
these
bones
,
I
will
cause
a
spirit
to
enter
into
them
,
and
they
shall
live
,
Ezek.
37.5
.
Seventhly
,
the
words
of
the
Prophet
Zecharie
are
yet
more
cleere
.
Thus
saith
the
Lord
,
the
Lord
which
spreads
out
the
heavens
,
and
foundeth
the
earth
,
and
formeth
the
spirit
of
man
in
him
.
Out
of
these
words
it
may
be
proved
that
God
created
the
soule
of
every
man
,
and
that
it
is
his
onely
worke
.
For
first
,
he
saith
expresly
,
God
formed
the
spirit
in
man
.
Secondly
,
this
worke
of
God
is
compared
to
two
other
workes
,
viz.
the
spreading
out
of
the
heaven
,
and
the
laying
of
the
foundation
of
the
earth
.
Now
it
is
evident
that
those
two
things
he
did
of
himselfe
,
of
nothing
,
without
any
meanes
.
Lastly
,
that
place
in
Heb.
12.9
.
is
most
cleere
.
The
words
are
these
:
Wee
have
had
the
fathers
of
our
flesh
,
which
chastised
us
,
and
we
reverenced
them
:
how
much
more
should
we
bee
subject
to
the
Father
of
our
spirits
,
and
live
?
Where
is
a
manifest
antithesis
betweene
the
flesh
and
the
spirit
;
and
the
fathers
of
our
flesh
,
and
God
the
Father
of
our
spirit
:
we
had
our
flesh
from
our
parents
,
and
our
spirit
from
God
.
I
might
adde
the
reason
,
taken
from
the
manner
of
giving
of
the
soule
of
Christ
:
for
,
he
was
made
in
all
things
like
to
us
,
sinne
onely
excepted
.
Now
it
is
evident
,
that
Christs
soule
was
not
begot
by
carnall
propagation
;
and
therefore
it
was
created
of
God
.
Ob.
1.
Now
against
this
is
strongly
objected
,
that
if
the
soule
be
created
immediately
of
God
,
then
it
is
created
either
pure
or
sinfull
;
if
pure
,
then
how
is
it
that
the
soule
is
guilty
of
originall
sinne
?
if
impure
,
then
how
can
it
be
avoided
but
that
God
must
be
the
author
of
sinne
?
Answ.
This
reason
drave
divers
of
the
Fathers
in
the
time
of
Hierom●●
,
especially
the
Westerne
Fathers
,
to
beleeve
that
the
soule
was
propagated
from
the
Parents
:
and
Saint
Augustine
is
doubtfull
which
opinion
to
take
to
,
the
inconveniences
of
each
opinion
seemed
so
great
.
But
other
Divines
answer
this
objection
in
this
manner
:
First
,
that
the
soule
is
created
of
God
,
pure
,
but
joyned
to
a
body
conceived
in
sinne
:
which
is
no
injustice
in
God
,
because
he
delivers
the
soule
,
but
into
such
an
estate
as
man
had
cast
himselfe
into
by
his
owne
wilfull
sinne
,
bringing
this
corruption
not
onely
upon
himselfe
,
but
upon
all
his
posterity
,
who
fell
in
him
.
Hee
by
agreement
with
God
,
being
as
the
common
sort
of
mankind
,
was
with
him
to
stand
or
fall
,
in
that
generall
respect
.
Nor
may
it
be
doubted
,
but
that
the
body
may
worke
upon
the
soule
:
as
we
see
by
experience
,
when
the
body
is
full
of
cholericke
humours
,
it
inclines
the
soule
to
anger
;
and
so
when
the
body
is
burdened
with
melancholy
humours
,
it
evidently
makes
sadnesse
even
in
the
very
minde
,
&c.
Another
answer
may
be
this
:
God
creates
the
soule
pure
;
but
yet
that
soule
is
guilty
of
owing
though
not
of
doing
;
debendi
,
though
not
agend●
:
it
is
charged
with
the
debt
of
Adam
,
as
children
may
be
charged
with
their
fathers
debts
.
Now
this
is
one
part
of
originall
sinne
.
As
for
the
other
of
corrupt
inclination
,
it
is
to
answer
modestly
,
if
we
say
we
understand
not
:
being
assured
of
two
things
;
the
one
,
that
God
is
the
Father
of
spirits
;
and
the
other
,
that
all
men
are
infected
with
sinne
from
the
wombe
.
Both
are
to
be
beleeved
,
though
in
this
life
we
cannot
explicate
it
.
And
what
hurt
is
it
if
wee
be
ignorant
how
sinne
entred
into
our
natures
,
seeing
it
concernes
us
to
know
it
is
there
,
and
to
learne
how
to
get
our
natures
recovered
?
Ob.
2.
Other
living
creatures
beget
the
like
to
themselves
,
both
in
body
and
in
soule
too
:
and
therefore
by
this
doctrine
men
should
be
more
unable
and
unperfect
than
any
living
creature
.
For
,
if
he
do
beget
but
onely
the
body
,
he
doth
not
beget
one
in
specie
like
to
himselfe
.
Answ.
Though
God
create
the
soule
,
yet
it
followes
not
,
but
that
it
may
be
truly
laid
,
that
man
begets
a
man
,
and
that
he
is
not
more
unperfect
in
generation
than
any
other
creature
:
for
,
First
,
the
Virgin
Mary
did
beare
Christ-man
in
her
wombe
:
and
Christ-man
is
said
to
be
of
the
seed
of
the
Virgin
;
and
yet
his
soule
was
created
of
God
,
as
hath
beene
shewed
before
.
Secondly
,
though
there
bee
some
dissimilitude
in
the
generation
of
man
,
and
of
a
beast
,
yet
it
doth
not
follow
that
man
is
more
unperfect
.
As
for
instance
:
The
bea●t
begets
his
young
,
and
brings
him
forth
strong
,
covered
with
a
hide
,
able
to
feed
himselfe
presently
,
full
of
leaping
and
other
actions
:
But
man
brings
forth
an
Infant
,
weake
,
crying
,
naked
,
unable
to
feed
it selfe
.
What
,
is
man
therefore
more
unperfect
?
No
,
for
the
perfection
of
generation
doth
not
consist
of
these
things
,
or
in
these
things
.
For
here
man
excels
all
other
living
creatures
in
the
world
in
generation
,
because
he
is
Gods
instrument
for
the
begetting
of
a
body
fit
to
be
united
to
such
a
soule
.
God
also
doth
hereby
commend
the
generation
of
man
,
and
dignifie
it
,
that
he
is
pleased
so
to
worke
in
mans
generation
as
he
doth
not
in
any
other
creature
,
vouchsafing
to
give
unto
mans
generation
such
an
admirable
soule
to
his
body
.
For
therefore
was
the
creation
of
the
first
man
more
excellent
than
the
creation
of
other
creatures
,
because
God
having
framed
his
body
of
the
dust
of
the
earth
,
did
infuse
such
a
soule
into
him
.
Object
.
3.
It
is
a
peevish
objection
that
some
make
,
thus
:
If
God
create
the
soule
in
all
men
,
then
when
any
is
borne
of
Adulterie
,
God
should
cooperate
with
the
adulterer
,
and
so
be
either
the
author
,
or
the
approver
of
sinne
,
that
will
give
the
soule
to
such
a
wicked
generation
.
Sol.
Some
answer
thus
,
That
God
is
not
the
author
or
approver
,
because
out
of
evill
he
onely
workes
good
for
his
owne
glory
.
Others
answer
,
That
God
onely
cooperates
with
the
action
,
not
with
the
sinne
of
the
action
,
or
the
evill
of
the
action
,
or
the
evill
which
is
in
the
will
of
the
agents
.
But
the
best
answer
is
theirs
,
that
answer
by
a
similitude
,
thus
:
The
earth
hath
received
her
nature
and
vigour
from
God
,
to
nourish
and
bring
forth
the
seede
that
is
cast
into
it
,
without
difference
,
whether
the
seed
be
lawfully
taken
out
of
the
barne
,
or
stolne
by
fraud
.
The
stolne
graine
doth
not
cease
to
grow
in
the
earth
,
nor
is
it
to
be
expected
,
that
nature
should
cast
out
such
seed
;
and
yet
the
earth
doth
not
justifie
the
action
of
him
that
stole
the
graine
:
so
is
it
with
God
that
workes
according
to
the
grounds
of
nature
,
and
his
owne
decree
and
providence
.
Hee
is
not
to
bee
blamed
for
the
evill
of
the
action
,
when
hee
workes
according
to
the
rules
of
nature
,
and
will
glorifie
himselfe
by
raising
a
frame
of
good
out
of
that
which
by
men
was
ill
done
.
Object
.
4.
Wee
see
,
that
children
resemble
the
vertues
or
vices
of
their
parents
;
and
therefore
as
from
the
bodies
of
their
parents
they
receive
a
likenesse
to
them
in
body
,
so
is
it
that
from
their
soules
they
receive
this
similitude
of
their
vertues
or
vices
.
Solut.
Experience
shewes
,
that
this
is
not
alwaies
true
.
For
many
children
have
no
resemblance
in
them
of
their
parents
qualities
.
Secondly
,
where
this
is
true
,
it
is
not
because
their
soules
are
derived
from
the
soules
of
their
parents
,
but
they
have
it
from
the
bodies
of
their
parents
:
For
the
soule
after
suffers
from
the
sympathie
with
the
bodie
;
as
by
reason
of
certaine
humours
in
the
bodies
of
parents
,
that
incite
wrath
,
or
griefe
,
or
lust
,
or
the
like
,
may
come
infection
to
the
child
,
but
not
from
their
soules
.
Thirdly
,
rather
the
argument
may
be
retorted
upon
them
,
that
in
asmuch
as
the
soules
of
all
children
are
not
like
in
qualities
to
the
soules
of
their
parents
,
that
therefore
they
receive
not
their
soules
from
their
parents
.
Ob.
5.
Gen.
9.
Lev.
17.
The
soule
is
said
to
bee
in
the
blood
:
Now
it
is
evident
,
that
the
blood
is
from
the
parents
.
Solut.
The
soule
is
in
the
blood
,
but
how
?
By
the
effect
of
it
,
which
is
life
:
otherwise
the
soule
is
neither
devoured
in
the
blood
,
nor
depends
upon
it
in
it selfe
.
Ob.
6.
It
is
said
,
Gen.
2.
That
God
rested
from
all
his
workes
.
Now
if
hee
did
daily
create
new
soules
,
then
he
rested
not
from
all
his
workes
,
but
continues
creation
still
.
Solut.
The
meaning
of
Moses
cannot
be
,
that
God
rested
simply
from
all
creation
.
For
then
it
must
needs
follow
too
,
that
the
soule
of
Christ
was
not
created
,
but
propagated
:
which
cannot
be
true
.
But
his
meaning
is
,
that
hee
rested
from
creation
of
things
in
specie
;
hee
made
no
more
new
sorts
of
things
.
That
hinders
not
creation
in
individuo
,
which
is
a
worke
of
God
,
preserving
those
sorts
he
had
made
at
the
first
,
by
creating
successively
a
new
supply
,
as
in
this
case
of
the
soules
of
men
.
That
God
did
not
rest
absolutely
,
is
plaine
by
the
words
of
our
Saviour
Christ
:
My
Father
worketh
hitherto
,
and
I
worke
,
Ioh.
5.
Hitherto
of
the
originall
of
the
soule
.
The
union
of
the
soule
with
the
body
followes
,
which
is
a
consideration
of
no
lesse
difficulty
than
the
former
,
no
lesse
needfull
to
be
knowne
,
no
lesse
certaine
.
That
it
is
united
to
the
body
so
as
to
make
it
one
man
,
is
apparent
by
the
words
of
God
in
the
creation
:
Hee
breathed
into
him
the
breath
of
lives
,
and
so
Adam
became
a
living
soule
.
Hee
became
then
a
man
,
or
a
living
creature
,
distinct
from
other
creatures
,
upon
his
conjunction
of
the
soule
with
the
body
.
And
by
this
union
with
the
body
doth
the
spirit
of
man
differ
from
the
Angels
,
who
are
spirits
separate
,
and
such
as
exist
without
relation
to
a
body
:
whereas
the
soule
of
man
,
in
the
creation
of
it
,
and
the
disposition
of
it
also
,
tends
unto
this
conjunction
with
the
body
,
and
doth
not
fully
exercise
it selfe
living
without
the
body
;
and
that
is
the
reason
why
man
is
not
absolutely
perfect
after
death
in
his
soule
,
till
the
day
of
judgement
.
For
though
the
soule
doe
enjoy
an
estate
free
from
sinne
,
or
paine
,
or
misery
:
yet
two
of
the
faculties
of
the
soule
are
without
exercise
,
till
it
be
united
againe
to
the
body
,
viz.
the
faculties
of
vegetation
and
sense
,
which
cannot
be
exercised
but
in
the
body
.
The
manner
how
the
soule
is
united
to
the
body
,
is
full
of
difficulty
to
expresse
:
Union
of
the
soule
with
the
body
,
how
.
The
question
is
,
whether
the
soule
worke
upon
the
body
from
without
,
and
so
is
by
that
meanes
joyned
to
it
;
or
whether
it
be
placed
in
the
body
,
and
worke
there
,
and
from
thence
.
This
latter
is
the
truth
:
for
the
soule
doth
not
worke
from
without
:
which
I
shew
by
a
comparison
.
The
light
and
the
eye
are
joyned
together
in
seeing
:
But
how
?
The
light
,
from
without
,
extends
it selfe
to
the
eye
,
and
so
is
joyned
to
it
:
so
is
not
the
soule
joyned
to
the
body
,
but
is
seated
within
the
body
;
which
appeares
so
,
partly
by
experience
:
for
we
may
all
perceive
that
our
thoughts
,
reason
,
will
,
affections
,
&c.
do
discover
themselves
within
us
;
and
it
is
manifest
that
God
infused
the
soule
,
not
upon
the
body
,
but
into
the
body
,
seating
it
within
us
.
The
soule
,
then
,
is
within
the
body
,
and
so
joyned
to
it
;
But
how
?
Divines
have
sought
out
divers
similitudes
to
expresse
their
mindes
.
And
first
to
shew
how
it
is
not
joyned
:
First
,
not
as
water
and
the
vessell
that
holds
it
are
joyned
by
contact
,
or
touching
one
another
:
for
,
the
soule
is
not
a
bodily
substance
,
and
therefore
cannot
be
joyned
by
touching
;
nor
doe
the
water
and
vessell
make
one
thing
,
as
the
soule
and
body
do
one
man
;
nor
do
they
worke
together
,
as
the
soule
and
body
do
:
for
the
water
doth
all
the
worke
thereof
in
watering
or
clensing
,
without
the
vessell
.
Secondly
,
not
by
mixture
,
as
water
and
wine
are
mingled
together
.
For
things
mingled
cea●e
to
be
what
they
were
:
for
there
is
no
longer
water
nor
wine
now
they
are
mingled
;
nor
is
the
soule
materiall
,
to
suffer
such
a
mingling
.
Thirdly
,
not
as
the
heat
of
the
fire
is
united
to
the
water
,
when
the
water
is
heated
:
for
though
the
heat
be
joyned
to
the
water
as
the
former
,
yet
it
is
but
an
accidentall
forme
;
and
they
are
one
by
accident
,
not
per
se.
Thirdly
,
not
as
the
voyce
is
in
the
aire
:
for
though
the
voice
be
dispersed
abroad
the
aire
,
and
doth
likewise
carry
something
to
the
understanding
,
besides
the
sound
;
yet
doth
not
this
reach
to
expresse
the
union
of
the
soule
with
the
body
.
For
,
the
voice
is
not
the
forme
of
the
aire
,
nor
is
it
conceived
in
the
aire
,
without
the
breaking
of
the
aire
;
and
besides
it
presently
vanisheth
:
whereas
the
soule
is
a
substance
,
and
doth
not
easily
depart
out
of
the
body
.
Fifthly
,
nor
as
the
Mariner
is
in
the
shippe
with
the
Governer
,
for
the
dispatch
of
his
journey
:
for
though
the
body
bee
as
a
tabernacle
wherein
the
soule
dwells
,
yet
that
similitude
doth
not
expresse
this
union
,
because
the
soule
and
body
make
one
thing
;
whereas
the
ship
and
the
Mariner
do
not
make
one
thing
,
but
are
two
distinct
sorts
of
things
:
yea
the
soule
and
body
are
soone
,
that
by
sympathie
what
one
suffers
the
other
feeles
;
whereas
the
wounding
of
the
Mariner
is
not
the
tearing
of
the
ship
,
or
contrariwise
.
There
are
two
similitudes
that
doe
more
neerly
reach
this
secret
.
The
first
is
of
Christ
.
For
,
as
God
and
man
make
one
Christ
,
so
the
soule
and
body
make
one
man
.
But
I
will
not
meddle
with
the
breaking
open
of
that
dreadfull
mysterie
.
The
other
is
of
the
light
of
the
Sun
in
the
aire
:
for
there
are
many
things
in
this
comparison
,
doe
fitly
resemble
this
divine
light
;
which
is
our
soules
as
they
are
joyned
to
our
bodies
.
1
This
light
doth
fitly
resemble
the
soule
,
because
it
is
a
thing
that
cannot
be
corrupted
or
divided
.
2
This
light
doth
so
pierce
into
,
and
penetrate
the
aire
,
that
they
are
both
made
one
,
and
are
not
separated
:
so
doth
the
soule
the
body
.
3
The
light
and
the
aire
,
though
joyned
together
,
are
not
confounded
or
mingled
together
:
for
,
the
light
remaineth
light
,
and
the
aire
the
aire
;
so
is
it
in
this
union
betweene
the
soule
and
the
body
.
4
The
light
is
so
in
the
aire
,
that
the
aire
being
smitten
,
yet
the
light
is
not
touched
,
nor
divided
,
nor
carried
about
,
as
the
are
is
:
so
doth
the
soule
remaine
unpierced
,
though
the
body
bee
wounded
,
and
fall
,
yea
,
and
die
too
.
5
As
the
light
is
onely
from
the
Sunne
:
so
is
the
soule
onely
from
God
.
6
As
the
aire
,
without
the
light
,
is
as
it
were
dead
,
because
it
is
darke
,
and
cold
,
and
will
putrefie
:
so
is
the
body
without
the
soule
.
7
As
no
man
can
shew
,
by
what
bands
the
light
is
fastned
to
the
aire
:
so
is
it
extreamly
difficult
to
shew
how
the
soule
is
fastened
to
the
body
.
This
similitude
,
we
see
,
doth
in
many
things
fit
this
case
,
but
yet
not
fully
.
For
the
light
is
not
the
essentiall
forme
of
the
aire
:
onely
this
comparison
doth
in
many
things
sati●fie
the
question
,
in
that
it
shewes
,
that
the
soule
is
in
the
body
by
penetration
,
or
immeation
,
as
they
call
it
:
it
pierceth
thorow
the
whole
body
.
Onely
we
must
take
heed
of
two
things
;
First
,
that
wee
imagine
not
the
soule
to
be
in
the
body
,
as
in
a
place
,
or
as
contained
of
it
:
For
the
soule
cannot
bee
circumscribed
by
the
measure
of
a
place
:
wee
may
not
imagine
,
that
the
soule
is
just
as
bigge
as
the
body
,
and
no
bigger
.
For
though
it
bee
true
,
that
the
soule
is
in
the
body
,
and
the
whole
soule
too
,
yet
it
is
not
contained
there
,
as
bodies
be
contained
in
their
places
:
for
rather
the
soule
sustaineth
the
body
.
Secondly
,
God
is
said
to
be
in
us
:
and
so
is
the
soule
,
but
not
alike
.
For
God
is
in
us
by
his
vertue
,
and
grace
and
operation
,
but
not
as
our
former
:
whereas
the
soule
is
the
forme
of
the
body
,
and
both
make
one
man
.
Quest.
But
some
one
will
say
,
Can
it
not
be
shewed
by
what
band
the
soule
is
tied
to
the
body
?
Answ.
Some
Divines
and
Philosophers
undertake
to
determine
that
,
and
say
,
that
God
hath
created
in
the
body
of
a
man
a
certaine
humour
,
which
is
fitted
for
this
union
;
and
so
they
say
,
the
soule
is
united
to
the
body
by
the
vitall
spirits
,
which
are
of
nature
mixt
,
partly
corporeall
and
partly
spirituall
:
For
as
those
vitall
spirits
doe
consist
for
the
matter
of
them
,
of
the
radicall
heat
and
moisture
in
man
,
so
they
are
corporeall
;
and
as
they
have
an
unexpressable
nimblenesse
in
working
,
or
sparkling
in
the
body
;
so
they
draw
neere
to
the
nature
of
the
soule
;
and
by
these
vitall
spirits
thus
enlived
,
are
the
soule
and
body
joyned
together
.
Quest.
There
yet
remaineth
another
question
,
and
that
is
,
Where
the
soule
resides
in
the
body
?
in
what
place
is
it
centred
?
Answ.
The
most
say
,
that
the
whole
soule
is
in
the
whole
body
,
and
the
whole
soule
in
every
part
of
the
body
.
Others
say
,
it
is
a
vaine
question
,
seeing
the
soule
is
not
in
the
body
as
in
a
place
.
For
it
cannot
be
measured
by
length
,
breadth
,
or
depth
,
but
it
is
in
the
body
as
the
essentiall
forme
is
in
the
matter
;
which
cannot
be
locally
.
Others
say
,
that
the
soule
is
seated
in
one
principall
place
of
the
body
,
as
the
chiefe
palace
and
seat
of
residence
,
and
is
in
all
other
parts
by
diffusion
of
vertues
,
through
the
instruments
thereunto
fitted
and
placed
of
purpose
by
God
in
the
framing
of
the
body
:
and
thus
the
soule
reasons
in
the
head
,
wills
and
affects
in
the
heart
,
sees
in
the
eyes
,
&c.
The
chiefest
mansion
of
the
soule
seemes
to
be
in
the
heart
,
because
it
is
the
last
that
dies
in
us
.
Hitherto
of
the
union
of
the
soule
with
the
body
:
The
faculties
of
the
soule
follow
.
There
are
three
faculties
,
or
powers
of
the
soule
,
by
which
it
workes
:
or
there
are
three
things
which
the
soule
effects
,
viz.
-
The
faculties
of
the
soule
.
1
Vegetation
:
-
2
Sense
:
-
3
Reason
.
And
thus
the
soule
may
be
considered
,
either
as
it
workes
upon
,
or
by
the
body
onely
,
or
as
it
workes
in
and
by
it selfe
chiefly
.
Upon
the
body
,
and
by
certaine
instruments
in
the
body
,
it
workes
vegetation
and
sense
;
and
by
it selfe
,
without
the
necessity
of
using
the
body
,
it
workes
reason
.
-
1
Life
:
-
2
Nourishment
:
-
3
Growth
:
-
4
Procreation
.
The
first
thing
then
by
the
vegetative
power
of
the
soule
,
wrought
upon
the
body
,
is
life
;
which
is
in
respect
of
the
body
nothing
else
but
the
kindling
the
radicall
and
vitall
heat
in
the
body
,
through
the
conjunction
of
the
soule
with
the
body
,
and
the
continuation
of
that
hea●
,
untill
the
time
appointed
of
God
for
the
dissolution
of
it
.
So
that
life
is
two
waies
to
bee
considered
:
first
,
either
in
the
breeding
of
it
:
secondly
,
or
in
the
continuance
of
it
.
The
breeding
of
it
is
in
the
very
first
moment
of
the
union
of
the
forme
with
the
matter
,
and
by
that
instrument
of
the
vitall
,
or
radicall
heat
.
The
continuance
of
it
,
is
nothing
else
but
the
preservation
of
the
motion
and
duration
of
the
working
of
these
vitall
spirits
.
The
second
thing
wrought
upon
the
body
by
the
vegetative
power
of
the
soule
,
is
nourishment
:
and
this
power
of
nourishing
is
a
faculty
,
by
which
food
taken
into
the
body
by
the
force
of
naturall
heat
,
is
turned
into
the
substance
of
the
body
,
for
the
repairing
of
that
which
is
consumed
in
the
body
.
And
this
is
a
worke
to
bee
admired
:
For
the
soule
by
the
use
of
naturall
heat
is
faine
to
subdue
the
nature
of
the
food
received
,
and
having
melted
it
,
as
it
were
in
a
furnace
,
it
casts
out
what
is
contrary
to
the
body
,
and
extracts
for
the
use
of
the
body
,
so
much
as
is
now
made
like
unto
it
.
The
third
thing
,
which
the
soule
workes
upon
the
body
by
the
vegetative
power
,
is
growth
.
And
this
it
doth
,
by
imploying
that
part
of
the
food
which
is
now
made
like
to
the
body
,
unto
the
extension
of
the
body
,
unto
the
dimensions
thereof
,
even
to
the
increase
of
bignesse
and
force
,
which
increase
for
the
convenient
actions
of
the
body
:
and
this
worke
is
done
upon
the
body
,
but
unto
a
certaine
time
of
mans
age
,
or
till
about
thirty
yeares
;
and
then
,
because
nature
tends
not
into
infinitenesse
,
she
gives
over
this
worke
.
Lastly
,
procreation
is
the
fourth
worke
of
the
vegetative
faculty
of
the
soule
,
by
which
it
raiseth
up
seed
in
the
body
,
and
formeth
in
it
a
meere
substance
like
unto
the
body
,
from
whence
it
comes
unto
the
perpetuall
preservation
of
the
sort
of
the
creature
.
And
this
is
an
admirable
power
.
For
hereby
living
creatures
do
approach
unto
eternity
,
and
are
made
,
as
it
were
,
immortall
.
For
though
the
body
die
,
yet
by
procreation
it
is
,
as
it
were
,
kept
alive
,
and
so
the
kind
of
creature
is
perpetuated
:
for
the
other
two
workes
of
nourishment
and
growth
,
onely
serve
for
that
body
in
individuo
;
but
this
power
of
procreating
reserves
the
sort
or
species
from
ceasing
to
be
.
Thus
of
Vegetation
:
Sense
followes
.
The
second
thing
the
Soule
workes
either
upon
or
by
the
body
,
is
Sense
;
The
apprehendnig
senses
wrought
upon
the
body
by
the
Soule
,
are
of
two
sorts
:
first
,
either
outward
;
secondly
,
or
inward
.
Outwardly
the
soule
workes
upon
the
body
five
senses
,
The
body
of
a
man
is
enabled
by
the
soule
,
to
discerne
of
things
without
it selfe
by
outward
helpes
five
wayes
:
-
viz.
By
1
Seeing
.
-
viz.
By
2
Hearing
.
-
viz.
By
3
Smelling
.
-
viz.
By
4
Tasting
.
-
viz.
By
5
Feeling
.
And
these
waies
of
discerning
,
are
not
to
be
contemned
:
For
admirably
ought
it
to
bee
conceived
of
Gods
wisedome
in
and
towards
man
,
even
in
these
.
For
,
first
by
the
sight
,
through
the
benefit
of
light
,
which
God
hath
caused
to
shine
upon
his
whole
creation
,
man
may
see
what
God
hath
wrought
:
whereas
else
,
if
the
light
be
taken
out
of
the
aire
,
or
sight
from
man
,
the
workes
of
God
are
buried
,
as
it
were
,
in
the
darke
;
yea
,
the
body
of
a
man
is
,
as
it
were
,
but
a
dungeon
without
sight
;
and
what
the
Sunne
and
Moone
are
in
heaven
,
that
are
the
eyes
in
man
,
shining
in
his
head
,
as
these
Starres
in
the
firmament
.
The
fight
is
a
chiefe
helpe
for
all
the
great
imployments
of
life
in
all
callings
:
The
eyes
are
as
watchmen
set
on
high
in
their
watch-Tower
,
to
discover
the
comming
of
enemies
.
The
eyes
are
also
as
the
true
windowes
of
the
soule
,
by
which
the
Species
or
formes
of
things
are
taken
into
the
soule
:
For
,
God
hath
caused
all
substance
in
the
World
,
to
cast
out
beames
,
as
it
were
,
which
have
the
pictures
of
the
things
themselves
carried
about
;
and
these
comming
to
the
sight
,
are
by
it
(
above
all
other
senses
)
taken
in
,
and
delivered
to
the
Soules
within
,
the
eyes
being
a
looking
glasse
that
resemble
the
things
seene
.
And
this
noble
sense
may
put
us
in
minde
of
Gods
knowledge
,
if
wee
marke
the
degrees
of
seeing
.
The
eye
of
man
discernes
at
once
,
a
great
share
or
quantity
of
things
together
:
The
minde
of
man
will
take-in
a
farre
greater
quantity
and
number
,
and
yet
is
finite
,
for
it
cannot
reach
to
all
things
that
God
hath
made
at
once
.
Now
Gods
understanding
is
infinite
,
and
beholds
all
at
once
.
For
the
second
,
the
sense
of
hearing
is
worthy
to
be
thought
on
,
if
wee
consider
either
the
benefits
come
by
it
,
or
the
manner
how
it
is
performed
;
for
by
hearing
is
let
into
the
soule
and
body
,
not
onely
sounds
of
delight
or
wonder
,
but
also
sounds
of
necessity
,
both
for
naturall
life
,
by
letting
in
speech
and
discourse
,
and
for
eternall
life
,
by
letting
in
the
Word
of
God
.
First
,
the
manner
of
hearing
is
admirable
:
Sound
is
the
breaking
of
the
aire
,
stirred
up
by
the
dashing
or
collision
of
sollid
bodies
,
and
is
spread
in
the
aire
,
as
a
stone
cast
into
the
water
makes
and
drawes
from
it
circles
.
Thus
▪
the
sound
being
brought
to
the
eare
,
the
hollow
turnings
in
the
eare
gather
and
hold
the
sounds
,
as
it
were
canes
:
The
sound
at
length
rusheth
upon
a
little
bone
or
gristle
like
a
hammer
,
which
moved
smites
upon
another
bone
like
an
Anvill
,
by
which
stroake
the
spirits
in
the
hearing
move
,
and
are
stirred
up
:
and
so
they
take
in
the
sound
,
and
carry
it
to
the
braine
,
the
feat
of
inward
senses
.
These
two
are
the
most
noble
outward
senses
;
yet
there
is
great
use
of
the
other
three
:
Thirdly
,
for
by
tasting
we
discerne
of
meates
profitable
or
hurtfull
for
the
body
.
Fourthly
,
by
smelling
we
receive
in
those
delightfull
savours
God
hath
caused
to
arise
from
divers
of
his
creatures
,
and
to
avoid
things
by
savour
noysome
to
the
body
.
Fifthly
,
and
touching
,
though
it
be
the
most
stupid
sense
,
yet
is
it
of
great
use
for
the
safety
of
the
body
.
All
these
senses
are
as
a
guard
for
the
body
,
and
as
Intelligencers
for
the
Soule
.
Inward
senses
.
Thus
of
the
outward
senses
.
The
soule
worketh
likewise
inward
senses
upon
and
by
the
body
;
and
the
generall
use
of
these
inward
senses
,
is
to
receive
and
lay
up
,
what
is
brought
unto
them
by
the
outward
senses
;
for
the
outward
senses
are
like
servants
,
that
trade
abroad
and
get
together
the
images
of
divers
things
,
which
they
carry
with
them
home
to
the
inward
senses
.
Now
there
are
three
inward
senses
.
-
1
The
common
Sense
.
-
2
The
Phantasie
.
-
3
The
Memory
.
And
these
are
lodged
in
three
severall
roomes
or
little
cells
in
the
braine
.
First
,
the
common
sense
lieth
in
the
former
part
of
the
head
,
and
containes
all
that
store
,
by
which
all
the
outward
senses
are
furnished
:
For
spirits
fetch
the
vigour
of
each
sense
from
this
the
common
sense
.
As
the
lines
that
goe
to
the
circumference
,
meet
all
in
the
Center
:
so
doe
all
the
outward
senses
meet
in
the
common
sense
.
And
hither
likewise
are
all
the
formes
of
things
taken
by
the
outward
senses
brought
,
and
distinguished
.
Secondly
,
the
phantasie
is
lodged
in
the
middle
part
of
the
braine
,
where
,
as
in
a
shop
,
it
takes
in
the
Images
of
things
brought
to
the
common
sense
,
and
there
formes
them
more
exactly
,
and
oftentimes
makes
new
after
an
admirable
manner
,
by
thinking
;
and
then
,
after
it
hath
separated
what
it
likes
not
,
it
delivers
the
rest
over
to
the
memory
,
which
is
lodged
in
the
hinder
part
of
the
braine
,
which
is
as
it
were
the
treasurie
to
keepe
what
the
Phantasie
as
a
Judge
hath
sentenced
to
her
keeping
,
the
common
sense
being
but
as
the
doore-keeper
unto
the
Phantasie
.
And
these
three
senses
differ
in
the
ability
to
receive
,
and
keepe
the
impression
of
the
images
of
things
brought
to
them
:
For
the
common
sense
is
seated
in
the
more
soft
part
of
the
braine
,
and
so
not
able
to
keepe
them
long
:
as
waxe
over-soft
doth
not
long
keepe
the
impression
of
the
seale
.
The
pantasie
is
placed
in
a
harder
part
of
the
braine
,
and
therefore
keepes
the
impression
longer
:
But
the
memory
is
placed
in
the
hardest
part
of
all
,
and
behind
in
the
head
,
further
off
from
the
concourse
and
trouble
of
the
outward
senses
,
and
by
reason
of
the
stifnesse
of
the
braine
,
it
keepes
the
impression
longest
.
Now
that
naturall
heat
with
the
animall
spirits
,
is
like
a
fire
to
keepe
the
braine
soft
in
the
degrees
thereof
,
that
it
may
receive
the
impression
,
as
hot
water
the
waxe
fit
to
be
marked
.
Thus
of
the
senses
.
But
before
I
passe
from
them
,
it
is
profitable
to
note
certaine
things
which
befall
the
senses
for
the
good
of
the
body
,
and
soule
;
and
that
is
the
binding
and
loosing
of
the
senses
.
For
God
hath
so
tempered
the
state
of
the
senses
in
man
,
that
they
should
neither
alwaies
rest
,
nor
alwaies
worke
.
Hence
,
from
their
resting
comes
sleepe
,
and
from
their
working
comes
waking
,
or
watching
.
We
make
,
when
the
senses
are
loose
;
&
sleep
,
when
the
soule
binds
them
up
:
both
are
thus
wrought
;
when
the
vegetative
power
wants
helpe
for
concoction
of
the
meate
,
the
naturall
heate
is
sent
from
the
senses
to
dispatch
that
worke
,
and
then
we
sleepe
;
and
when
that
is
done
,
the
heat
returnes
to
the
senses
,
and
tickles
them
,
and
so
they
awake
.
But
it
is
to
be
observed
,
that
though
in
sleepe
the
common
sense
,
and
so
the
outward
senses
are
all
bound
,
yet
the
phantasie
and
memory
doe
not
cease
,
but
being
now
freed
from
the
attendance
upon
the
intelligences
of
them
,
or
the
outward
senses
,
as
if
they
were
at
more
liberty
,
they
are
exercised
more
freely
,
and
often
fall
to
new
forming
,
and
compounding
of
the
images
brought
in
before
by
the
common
sense
,
and
so
erect
a
new
frame
of
things
,
which
are
vented
and
expressed
by
dreaming
.
In
which
a
secret
and
admirable
working
of
God
by
the
soule
may
appeare
,
if
wee
consider
the
strange
things
are
fashioned
in
our
imagination
in
our
sleepe
:
yea
,
the
reasonable
soule
in
sleepe
comes
into
this
shop
of
the
phantasie
,
and
there
doth
strange
workes
,
which
,
as
I
said
,
are
vented
in
our
dreames
;
in
which
we
finde
as
effectuall
use
of
reason
,
as
we
had
waking
.
Thus
of
the
soule
,
as
it
worketh
apprehension
.
Now
followeth
it
to
consider
,
how
the
soule
workes
motion
upon
the
body
.
It
is
out
of
all
doubt
,
that
motion
in
the
body
is
from
the
soule
.
For
of
it selfe
it
is
but
a
dead
lump
,
as
it
shewes
it selfe
to
be
,
when
the
soule
is
gone
out
of
it
.
Now
the
soule
gives
unto
the
body
a
threefold
motion
.
First
,
the
vitall
motion
.
Secondly
,
the
motion
of
appetite
.
Thirdly
,
the
motion
from
place
to
place
.
The
vitall
motion
given
to
the
body
by
the
soule
,
is
wrought
two
wayes
,
both
by
the
pulse
and
by
breathing
;
both
of
absolute
necessity
to
preserve
life
in
the
body
.
The
motion
of
pulse
is
begunne
at
the
heart
,
which
is
made
continually
to
beat
by
the
soule
;
which
beating
of
the
heart
begets
those
sparkles
,
which
wee
call
vitall
spirits
,
arising
out
of
the
finest
of
the
blood
,
which
spirits
are
carried
by
the
pulse
thorow
the
arteries
,
and
they
shine
in
the
whole
body
,
according
as
their
passages
are
more
or
lesse
open
.
Breathing
is
another
strange
motion
of
the
soule
in
the
body
,
by
which
both
aire
is
fetcht
in
continually
for
the
cooling
of
naturall
heat
in
the
heart
,
and
other
members
,
and
the
spirits
refreshed
,
and
also
the
grosse
and
more
smoakie
spirits
are
exhaled
out
of
the
breast
.
Thus
of
the
vitall
motion
.
The
motion
of
appetite
is
a
contrary
commanding
motion
in
the
creature
,
by
which
hee
is
inclined
to
take
to
him
such
things
from
without
,
as
hee
conceives
good
and
needfull
for
him
,
and
so
likewise
to
avoid
things
hurtfull
,
and
so
the
soule
begets
divers
appetites
and
desires
:
as
,
the
desire
after
food
,
which
we
call
hunger
and
thirst
;
and
the
desire
after
procreation
,
and
the
appetites
,
we
call
affections
or
passions
,
so
farre
forth
as
they
are
seated
upon
the
body
,
and
exercised
by
instruments
in
the
body
;
such
as
,
in
generall
,
breed
sorrow
,
or
pleasure
,
or
passivenesse
in
us
;
such
as
are
joy
,
griefe
,
anger
,
and
the
rest
,
&c.
It
were
too
difficult
and
too
tedious
for
popular
reaching
,
to
shew
in
particular
,
and
distinctly
,
how
the
soule
admirably
worketh
about
each
of
these
.
The
motion
from
place
to
place
is
the
last
:
and
this
is
a
strong
worke
of
the
soule
,
driving
on
the
body
to
the
motion
of
the
whole
,
or
of
some
part
of
the
body
.
The
body
cannot
remove
it selfe
,
but
it
is
of
the
soule
that
it
is
stirred
up
and
downe
:
for
when
the
soule
is
gone
,
it
can
move
no
longer
.
And
in
vain
were
appetites
or
desires
given
to
the
creatures
,
if
this
motion
from
place
to
place
were
not
given
,
because
without
it
,
it
could
never
compasse
things
desired
.
Hitherto
of
the
working
of
the
soule
upon
the
body
,
and
those
strange
things
it
doth
in
the
body
,
by
the
faculties
of
vegetation
and
sense
.
It
is
true
,
that
those
things
are
done
by
the
soules
of
brute
creatures
:
but
,
as
their
soules
differ
exceedingly
from
the
glory
and
excellency
of
the
soules
of
men
,
so
are
the
effects
upon
their
bodies
but
certaine
glimpses
of
those
things
which
are
done
exactly
by
the
soules
of
men
;
I
meane
,
in
respect
of
the
inward
senses
of
phantasie
and
memory
:
there
is
in
beasts
but
onely
a
darke
shadow
of
them
,
in
comparison
of
what
is
in
men
.
Of
the
facultie
of
reason
in
the
soule
,
&
wherein
it
excels
.
But
for
the
third
faculty
of
the
soule
,
which
is
reason
;
therein
men
excell
all
creatures
in
this
visible
world
:
and
it
is
profitable
for
us
to
know
what
God
hath
done
for
us
in
our
soules
,
generally
considered
above
all
other
creatures
.
And
so
man
excells
in
respect
of
his
reasonable
soule
:
1
In
that
he
can
conceive
of
things
by
the
light
of
understanding
,
as
well
as
by
sense
.
This
light
is
admirable
,
whether
we
conceive
of
it
as
proceeding
from
God
,
who
shines
upon
the
soule
as
the
Sunne
doth
upon
the
body
:
or
whether
wee
beleeve
it
to
be
a
light
conferred
upon
the
understanding
;
by
which
from
within
,
it
discernes
things
.
2
In
that
it
can
conceive
of
things
that
never
were
in
the
senses
;
as
things
absent
,
that
never
were
seene
:
yea
things
altogether
immateriall
;
as
Angels
,
and
vertues
,
and
vices
.
3
In
that
it
can
conceive
of
the
nature
of
God
,
and
discerne
God
from
his
workes
.
4
In
that
it
can
conceive
of
things
by
a
discerning
reflexion
;
as
it
can
conceive
of
it selfe
,
and
understand
that
it
doth
understand
.
5
In
that
it
can
distinguish
betweene
good
and
evill
,
truth
and
falshood
;
I
say
,
of
the
morall
goodnesse
of
things
:
whereas
the
phantasie
can
judge
onely
of
so
much
of
the
naturall
goodnesse
of
things
,
as
they
shew
to
the
outward
senses
.
6
In
the
largenes
of
the
extent
of
our
understanding
.
For
the
understanding
can
,
in
a
small
moment
of
time
,
go
almost
over
the
whole
world
,
and
view
it
all
,
as
it
were
at
once
;
whereas
the
senses
are
forced
in
within
a
narrow
compasse
.
7
In
that
it
can
invent
things
that
never
were
in
beeing
:
and
thus
wee
see
daily
,
what
strange
things
,
for
number
and
skill
,
are
invented
for
the
use
of
the
life
of
man
,
by
art
and
skill
of
mans
understanding
,
in
every
calling
of
men
.
8
In
that
the
reasonable
soule
governes
,
and
appoints
,
and
crosseth
,
and
fetters
,
and
alters
,
and
rectifies
the
other
faculties
of
vegetation
and
sense
;
and
in
respect
thereof
can
turne
,
and
tame
,
and
rule
,
and
order
all
sorts
of
other
creatures
.
9
In
that
,
by
begetting
with
strange
variety
,
it
can
make
knowne
what
images
are
within
,
whether
begotten
by
the
senses
,
or
by
the
minde
it selfe
.
10
In
that
it
is
the
faculty
by
which
onely
true
blessednesse
is
apprehended
and
attained
.
11
In
that
mans
understanding
is
made
after
a
sort
,
all
things
.
For
the
understanding
becomes
the
things
understood
,
in
that
it
doth
conceive
a
true
and
evident
image
of
the
thing
to
be
understood
:
so
that
,
as
man
is
the
Image
of
God
,
so
hath
hee
in
him
the
images
of
all
things
,
printed
as
it
were
in
his
understanding
.
This
is
a
most
dreadfull
dignity
in
the
soules
of
men
;
yea
,
herein
he
resembles
God
in
the
creation
of
the
world
:
for
mans
reasonable
soule
doth
,
as
it
were
,
forme
worlds
of
things
in
it selfe
.
If
any
object
,
that
the
sensitive
soule
hath
the
images
of
things
in
it
:
I
answer
two
things
.
First
,
that
the
sense
can
receive
only
the
images
of
a
few
things
,
that
is
,
onely
of
such
things
as
have
colour
,
found
,
taste
,
smell
,
or
touchable
qualities
:
but
the
minde
can
beget
the
images
of
all
things
.
Secondly
,
that
those
images
in
the
senses
,
are
dull
,
and
darke
,
and
confused
,
in
comparison
of
the
likenesse
of
things
in
the
minde
.
12
In
that
he
hath
a
will
,
in
chosing
or
refusing
things
good
or
evill
,
that
cannot
bee
compelled
.
The
liberty
of
the
will
is
inseparable
to
it
,
in
what
it
chooseth
or
refuseth
:
for
,
it
implies
a
contradiction
,
that
the
will
should
bee
constrained
.
13
In
that
it
hath
in
it
that
divine
thing
which
we
call
conscience
,
which
is
given
to
the
soule
as
a
guardian
,
as
it
were
,
to
tend
it
,
from
God
;
the
effects
whereof
are
admirable
in
us
:
for
it
testifies
to
our
actions
,
it
accuseth
or
excuseth
,
it
comforts
when
we
have
well
done
above
all
outward
comforts
,
and
it
terrifieth
and
scourgeth
the
soule
with
unexpressible
afflictions
many
times
for
sinne
:
it
is
a
Judge
,
witnesse
,
and
executioner
many
times
in
us
.
Now
,
if
the
soule
bee
thus
admirable
in
any
estate
(
for
all
these
things
are
true
of
the
reasonable
soule
,
even
in
the
estate
of
corruption
)
then
how
excellent
was
the
estate
of
man
in
respect
of
his
soule
,
before
the
Fall
?
and
how
doth
it
excell
in
the
godly
,
who
have
their
soules
enlightned
with
the
light
of
faith
,
and
garnished
with
saving
graces
?
but
especially
how
shall
it
exceed
in
glory
when
it
shall
be
presented
before
God
in
the
Kingdome
of
heaven
?
So
that
,
as
the
whole
man
,
made
in
Gods
image
,
is
(
as
it
were
)
the
visible
God
in
this
great
world
:
so
the
soule
is
as
it
were
a
little
god
in
the
l●sser
world
,
which
is
the
body
of
man
.
And
thus
much
of
the
faculties
of
the
soule
.
Now
the
end
of
all
this
followes
.
The
Lord
made
the
soule
,
The
end
why
the
soule
was
made
.
and
endowed
it
with
so
excellent
a
being
and
so
admirable
faculties
,
that
so
the
Lord
might
in
this
visible
world
have
a
creature
,
that
would
know
him
and
serve
him
rightly
.
The
creatures
without
sense
are
Gods
workmanship
,
but
discerne
nothing
of
God
,
or
themselves
,
or
other
things
.
The
creatures
with
sense
discerne
other
things
by
sense
,
but
know
nothing
of
God
.
Now
God
made
man
,
as
the
abridgement
of
all
he
had
made
,
and
gave
him
his
soule
,
of
purpose
that
hee
might
discerne
God
aright
,
and
serve
,
and
worship
,
and
praise
him
.
Use
1.
The
consideration
of
the
excellencie
of
the
soule
,
and
of
the
end
why
it
was
created
,
should
stirre
us
up
to
make
conscience
of
the
service
,
and
knowledge
of
God
:
it
is
as
if
we
had
never
beene
,
if
wee
answer
not
this
end
:
Wee
should
be
fired
to
the
observation
and
praise
of
God
,
and
of
his
love
to
man
.
And
withall
it
should
make
us
wonderfull
carefull
of
our
soules
,
since
wee
see
they
are
such
excellent
creatures
:
Our
soule
is
more
worth
than
all
this
visible
world
besides
.
Especially
it
should
fire
us
to
a
care
of
things
that
concerne
the
blessed
immortality
of
our
soules
:
we
should
be
forced
to
all
possible
care
of
all
such
things
▪
as
might
be
provision
for
the
eternall
well-being
of
our
soules
.
And
in
particular
the
excellencie
of
the
soule
should
disswade
us
from
fleshly
lusts
,
and
all
inward
impuritie
,
by
which
the
soule
is
defiled
or
wounded
.
Hitherto
of
the
description
of
the
soule
.
The
warre
against
the
soule
is
now
to
bee
considered
of
:
Concerning
which
I
propound
these
things
to
bee
handled
:
First
,
who
are
the
combatants
.
Secondly
,
by
what
wayes
and
meanes
the
soule
is
assaulted
and
opposed
.
Thirdly
,
why
God
would
suffer
the
soule
to
be
thus
assaulted
.
Fourthly
,
what
reason
Christians
have
to
be
carefull
of
themselves
,
and
provide
against
this
warre
.
Fifthly
,
by
what
meanes
we
must
resist
and
defend
the
soule
.
Sixthly
,
what
hope
there
is
of
victory
.
Seventhly
,
how
many
waies
we
may
obtaine
victory
.
Eighthly
,
by
what
signes
we
may
know
that
we
are
not
overcome
.
And
then
the
use
of
the
whole
.
Foure
kinds
of
warre
against
the
Soule
.
For
the
first
,
there
are
foure
kindes
of
warre
,
waged
against
the
soule
,
as
it
is
encountered
by
foure
sorts
of
adversaries
.
For
both
God
,
and
the
world
,
and
the
divell
,
and
the
flesh
,
warre
against
the
soule
of
man
:
briefly
of
the
three
first
.
God
warres
against
the
soule
,
either
in
earnest
and
in
deed
,
or
in
shew
and
appearance
,
and
not
as
an
adversary
in
deed
.
In
earnest
God
fights
against
the
soule
,
by
the
threatnings
and
rebukes
of
his
Word
,
when
he
smites
and
beates
men
downe
by
the
word
of
his
mouth
,
Esay
11.
and
also
by
torments
of
conscience
powred
out
upon
the
wicked
men
;
and
so
he
fought
against
Cain
and
Iudas
.
Sometimes
,
God
is
but
a
purative
adversarie
,
and
doth
but
seeme
to
fight
against
them
;
and
so
he
warreth
against
his
owne
servants
:
either
by
outward
crosses
,
or
by
desertion
,
or
by
feare
and
terrour
;
and
thus
he
fought
against
Iob.
And
in
this
case
,
God
is
like
a
Captaine
training
his
souldiers
,
or
like
a
Fencer
teaching
his
scholar
to
fight
.
The
world
warres
against
the
soule
two
waies
;
by
the
inticements
of
profits
,
pleasures
,
honours
,
evill
coun●ell
,
or
example
:
and
by
persecution
either
of
the
tongue
or
hand
.
The
divell
warres
against
the
soule
by
evill
doctrine
,
or
temptations
,
or
illusions
.
But
none
of
these
three
are
principally
intended
here
:
it
is
the
flesh
that
maketh
warre
against
the
soule
,
that
is
here
meant
.
By
the
flesh
is
meant
the
corruption
that
is
in
the
nature
of
man
,
called
the
old
man
,
and
the
Law
of
the
members
.
By
the
soule
is
here
meant
the
spirit
,
or
regenerate
man
,
the
new
man
,
the
grace
of
Christ
in
the
soule
.
Thus
of
the
first
point
,
who
are
the
combatants
:
the
flesh
is
the
assaylant
;
the
spirit
the
defendant
.
For
the
second
point
:
the
flesh
incounters
and
warres
against
the
soule
divers
waies
,
and
by
strange
kindes
of
fights
:
as
,
The
flesh
wars
against
the
soule
five
waies
.
1
By
mists
of
ignorance
:
it
casts
mists
before
the
eies
of
the
soule
,
that
it
might
be
blinded
;
for
there
is
a
manifest
combate
betweene
the
naturall
understanding
,
and
the
regenerate
minde
:
carnall
reason
and
saving
knowledge
often
fights
it
out
within
a
man
.
2
by
doubtings
and
distractions
:
and
so
the
flesh
casts
ou●
such
questions
as
these
,
as
so
many
darts
into
the
soule
;
Whether
there
bee
a
God
,
or
the
Scripture
bee
the
Word
of
God
?
Whether
Christ
bee
the
Sonne
of
God
,
and
our
Mediator
?
Whether
it
be
the
true
Church
we
are
in
;
or
whether
our
sinnes
be
forgiven
,
or
we
be
in
the
state
of
grace
?
Whether
there
shall
be
any
resurrection
,
or
heaven
,
or
hell
,
or
immortall
beeing
of
the
soule
?
Against
all
these
the
soule
is
driven
to
make
often
defences
,
and
drives
them
out
with
hard
conflicts
.
3
By
rebellious
deniall
of
obedience
to
the
law
of
the
mind
,
exalting
it selfe
against
the
obedience
enjoyned
by
Christ
to
the
soule
,
Rom.
7.
2
Cor.
10.
and
●asting
out
resolutions
of
deniall
,
and
thoughts
that
say
they
ought
not
,
or
will
not
obey
.
4
By
hindring
the
worke
of
the
soule
that
overcomes
the
former
resolutions
,
and
will
obey
:
and
that
it
doth
by
making
evill
present
when
she
should
do
good
;
or
by
hindring
and
dulling
of
the
affections
of
the
heart
,
or
by
casting-in
of
other
projects
,
of
purpose
to
breed
distractions
in
the
time
of
doing
good
duties
,
Rom.
7.
5.
By
lusting
,
that
is
,
by
bringing-in
of
contrary
desires
,
evill
concupiscences
,
longings
after
forbidden
things
:
and
in
these
lusts
usually
the
flesh
combines
with
the
outward
adversaries
of
the
soule
,
the
world
and
the
divell
;
and
kindles
the
fire
of
those
inordinate
desires
,
by
dalliance
with
the
world
,
or
the
divels
temptations
.
And
thus
of
the
second
point
.
The
third
thing
is
a
question
;
Why
God
should
suffer
the
soule
to
be
thus
annoyed
by
the
flesh
;
saying
,
He
could
have
made
man
again
in
Christ
,
as
he
made
Adam
in
Paradise
,
and
so
have
utterly
abolished
the
flesh
?
Why
God
doth
suffer
this
war
.
For
answer
hereunto
,
three
things
may
be
said
:
First
,
that
we
are
bound
with
all
thankfulness
to
praise
God
for
that
grace
he
hath
given
us
in
Christ
,
though
it
bee
not
full
perfect
;
and
so
ought
not
to
reason
with
God
,
why
he
gave
us
not
more
grace
;
and
the
rather
,
because
wee
look
for
a
time
,
when
wee
shall
bee
more
happy
in
that
respect
,
than
ever
Adam
was
:
and
besides
,
though
grace
given
us
bee
imperfect
in
respect
of
degree
,
and
so
lesse
than
Adam's
was
;
yet
it
is
perfect
in
respect
of
continuance
,
and
so
it
is
better
than
Adam's
.
Thirdly
,
there
may
be
divers
reasons
assigned
,
why
God
did
suffer
the
flesh
to
remain
in
us
after
calling
,
for
a
time
,
that
is
,
while
wee
warre
in
this
world
.
For
,
1.
It
shewes
the
greatnes
of
God's
power
,
that
can
keep
us
,
notwithstanding
such
continuall
danger
we
are
in
.
2.
By
this
conflict
divers
graces
of
the
Spirit
are
raised
up
and
exercised
,
which
else
were
of
little
use
;
as
godly
sorrow
,
poverty
of
spirit
,
desire
of
death
:
and
faith
also
hath
much
imployment
about
this
combate
.
3.
By
this
combate
all
the
graces
of
God's
Spirit
are
proved
to
be
right
,
and
not
counterfeit
in
the
true
Christians
:
for
no
man
can
constantly
beare
armes
against
the
flesh
,
but
hee
is
a
new
creature
.
This
combate
then
serves
for
the
triall
of
the
gifts
and
graces
of
Christians
.
4.
By
this
combate
wee
are
cured
of
the
horrible
disease
of
self-love
&
pride
in
our selves
,
and
made
more
to
love
God
,
and
trust
in
him
;
as
knowing
that
we
deserve
no
favour
at
his
hand
,
nor
can
be
strong
in
our
owne
might
.
5.
It
is
equall
we
should
war
before
we
triumph
;
that
wee
should
fight
in
the
battels
on
earth
,
before
we
raign
in
heaven
.
Lastly
,
it
makes
heaven
&
grace
more
precious
in
our
sight
,
and
breeds
in
us
a
desire
to
be
dissolved
,
and
so
warns
from
the
love
of
this
present
evill
world
.
In
the
fourth
place
we
must
consider
,
by
what
means
the
soule
may
preserve
it self
against
the
treacheries
and
assaults
of
the
flesh
:
and
so
the
means
is
to
be
used
either
before
the
conflict
,
or
in
the
conflict
,
or
after
the
conflict
.
Before
the
conflict
,
if
wee
would
take
a
sound
course
to
bee
preserved
against
the
danger
of
the
flesh
,
we
must
look
to
these
things
:
1
We
must
stand
upon
our
guard
,
and
keep
a
daily
watch
over
our
hearts
and
waies
,
and
not
be
retchlesse
to
despise
our
own
waies
,
or
never
take
notice
of
our
hearts
:
he
lives
dangerously
,
that
lives
securely
:
we
must
take
a
diligent
view
of
our
owne
naturall
dispositions
,
to
bee
able
to
discerne
distinctly
,
what
it
is
the
flesh
usually
is
prone
to
,
or
imployed
in
.
2.
We
must
bee
sure
to
commit
our selves
to
God
,
and
by
faith
lay
hold
upon
Jesus
Christ
,
and
settle
our selves
in
our
assurance
:
for
that
cuts
off
many
of
the
maine
advantages
of
the
flesh
,
especially
it
quencheth
all
those
hellish
darts
that
arise
from
doubtings
and
despaire
;
which
is
to
discerne
the
flesh
.
3.
Wee
must
quicken
in
us
our
hope
of
a
better
life
:
for
that
will
shew
us
so
much
glory
to
bee
had
in
the
service
of
Christ
,
as
all
the
motions
of
the
flesh
will
seeme
vaine
in
comparison
:
wee
are
never
allured
by
the
lusts
of
the
flesh
,
but
when
wee
have
forgotten
heaven
,
or
are
destitute
of
the
lively
hope
of
it
.
4.
We
must
bee
sober
in
the
use
of
outward
things
,
1.
Pet.
1.13
.
and
remove
from
the
flesh
those
things
wee
observe
the
flesh
to
bee
apt
to
dally
withall
:
if
the
flesh
could
be
divorced
from
the
world
,
there
were
little
or
no
danger
.
5.
We
must
with
all
readinesse
,
upon
all
occasions
,
entertaine
all
good
motions
any
way
cast
into
us
by
Gods
Spirit
:
for
as
those
are
set
up
and
nourished
,
the
flesh
is
subdued
and
kept
under
.
6.
We
must
daily
commit
our selves
and
our
soules
to
God
by
prayer
,
and
beseech
him
to
keepe
us
,
and
accordingly
to
begge
strength
to
avoid
those
evils
,
which
by
nature
wee
find
our selves
most
prone
to
,
2.
Tim.
1.12
.
Now
if
the
flesh
,
notwithstanding
,
doe
on
the
sudden
(
either
provoked
by
the
world
,
or
entised
by
the
devill
)
make
assault
and
lust
after
evill
things
;
then
in
the
conflict
,
our
armour
must
be
,
1.
Contrary
lustings
,
Gal.
1.17
.
The
Spirit
must
lust
against
the
flesh
,
by
raising
up
holy
desires
,
and
loathing
of
those
base
affections
of
the
flesh
.
2.
Prayer
:
we
must
crucifie
them
,
drag
them
before
the
Crosse
of
Christ
,
and
there
accuse
them
,
shame
them
,
judge
them
,
condemne
them
,
and
begge
vertue
from
the
death
of
Christ
to
kill
them
.
3.
The
Word
of
God
.
For
as
Christ
beat
away
the
devill
,
by
alledging
what
was
written
:
so
should
wee
get
store
of
places
of
Scripture
,
which
wee
might
alledge
to
our
owne
hearts
when
wee
are
entised
to
any
sinne
:
and
so
the
promises
of
the
Gospel
would
bee
as
shooes
to
our
feete
;
that
neither
thorny
care
prick
,
nor
vaine
pleasures
defile
us
:
and
so
those
promises
are
,
because
they
both
shew
us
greater
things
then
fleshly
pleasures
can
bee
,
and
withall
shew
us
such
treasure
in
Christ
,
as
may
free
us
from
living
in
care
.
Two
rules
are
of
excellent
use
for
this
purpose
.
1.
To
silence
the
flesh
:
When
it
assaults
,
not
to
suffer
it
to
plead
much
,
but
presently
resist
it
.
2.
To
looke
to
the
beginnings
of
any
corruption
:
not
to
dallie
with
it
,
and
give
it
way
upon
pretence
of
safety
:
for
it
may
strangely
provoke
,
and
beyond
expectation
,
if
it
bee
not
looked
to
at
first
.
After
the
conflict
,
wee
must
remember
two
things
.
1.
To
give
thanks
to
God
for
the
help
of
his
presence
,
as
accounting
it
a
singular
favour
to
be
protected
against
so
vile
an
enemy
.
2.
To
take
heed
of
our
security
;
so
to
consider
of
present
deliverance
,
as
to
for
more
conflicts
.
In
the
frft
place
it
is
profitable
,
considering
what
reasons
Christians
have
to
be
carefull
of
themselves
,
and
attend
their
soules
in
respect
of
the
flesh
.
For
,
1.
This
combate
is
a
daily
combate
:
the
warre
is
never
at
an
end
:
it
is
an
adversary
that
never
takes
so
much
as
a
day
of
truce
.
2.
There
is
no
safety
or
help
by
running
away
:
for
thy
adversary
is
seated
within
thee
,
and
thou
canst
not
runne
from
thy selfe
.
3.
The
flesh
hath
might
and
continuall
aid
from
the
divell
and
the
world
;
which
,
almost
with
infinite
variety
of
occasions
,
ministers
obstinacy
to
the
flesh
.
4.
For
want
of
care
many
worthy
Champions
have
beene
for
the
time
foiled
shamefully
;
as
were
Noah
,
Lot
,
David
,
Peter
,
and
others
.
5.
No
Christian
can
avoyd
it
,
but
hath
this
combate
within
him
,
Gal.
5.17
.
And
as
these
or
the
like
reasons
may
breed
care
and
watchfulnesse
;
so
hath
the
true
Christian
no
cause
of
despaire
,
but
rather
many
arguments
of
hope
of
good
successe
,
and
daily
victories
and
triumphs
over
the
flesh
,
if
he
be
watchfull
.
For
,
1.
God
hath
provided
him
of
armour
against
those
kindes
of
assaults
:
and
it
is
mighty
to
preserve
and
subdue
,
2.
Cor.
10.3
,
4.
2.
Christ
in
his
power
doth
rest
in
us
,
for
this
end
,
to
assist
us
in
the
combate
,
as
we
cry
for
help
,
2.
Cor.
12.10
.
3.
We
fight
against
an
adversary
hath
beene
often
foiled
by
all
sorts
of
Godly
Christians
,
and
by
our selves
in
divers
particular
combates
;
yea
,
against
an
adversary
that
hath
received
a
deadly
wound
that
cannot
bee
cured
:
for
so
the
flesh
(
the
first
day
of
our
conversion
)
was
mortified
.
All
that
are
Christs
have
mortified
the
flesh
with
the
Insts
thereof
.
4.
Wee
have
assurance
of
victory
if
wee
resist
,
Rom.
8.38
.
5.
An
incorruptible
Crown
is
laid
up
for
all
that
overcome
,
2.
Tim.
4.7
,
8.
Re.
2.
Now
,
for
the
seventh
point
:
wee
obtaine
victory
against
the
flesh
divers
waies
;
as
,
1.
In
our
justification
,
when
wee
by
faith
obtaine
the
pardon
of
our
sinnes
committed
,
and
a
righteousnesse
able
to
cover
us
,
How
many
waies
wee
get
victory
over
our
lusts
.
notwithstanding
all
the
spite
the
flesh
doth
us
.
This
is
our
victory
in
Christ
,
Rom.
7.
2.
In
our
sanctification
:
and
so
wee
get
victory
,
-
1.
When
we
conquer
some
sins
wholly
,
so
that
we
never
commit
them
again
.
-
2.
When
we
turne
,
and
subdue
the
power
of
the
sins
that
remain
;
so
as
they
cannot
reigne
,
though
they
rebell
.
-
3.
We
shall
have
our
finall
and
full
victory
in
our
glorification
in
the
day
of
Christ
,
when
the
flesh
shall
be
utterly
abolished
for
ever
.
Now
for
the
eighth
point
:
wee
may
knowe
that
wee
are
not
at
any
time
overcomne
,
by
these
signes
,
if
we
finde
them
in
us
.
1.
If
wee
judge
our selves
for
all
knowne
sinnes
;
so
as
there
be
no
sin
arising
from
the
flesh
,
but
wee
condemn
it
,
Signes
to
know
whether
we
be
overcomne
of
our
lusts
.
and
keep
our selves
as
men
condemned
in
the
flesh
,
being
grieved
at
the
rebellion
of
the
flesh
in
us
,
Rom.
7.1
.
Pet.
4.7
.
2.
If
we
hold
fast
our
assurance
of
faith
:
we
are
safe
so
long
as
we
keep
the
faith
,
2.
Tim.
4.7
.
3.
If
wee
goe
on
in
our
Christian
way
or
course
,
and
doe
not
give
over
the
practice
of
knowne
duties
against
the
light
of
our
consciences
:
if
we
finish
our
course
,
2.
Tim.
4.7
.
Use.
The
use
of
all
should
be
,
First
,
for
information
;
and
so
two
waies
:
for
,
1.
It
shewes
the
miseries
of
such
persons
as
never
feel
this
combate
,
that
have
all
quiet
in
them
:
it
is
a
signe
the
flesh
and
the
divell
rule
all
,
and
there
is
no
sanctified
Spirit
to
resist
.
2.
It
shewes
the
folly
of
some
godly
persons
,
that
are
troubled
as
if
their
states
were
not
right
,
because
they
finde
such
a
combat
in
themselves
:
whereas
they
should
rather
conclude
the
contrary
,
that
therefore
there
is
some
workmanship
of
Christ
in
them
,
which
is
so
opposed
by
the
flesh
and
the
divell
;
and
that
it
is
the
case
of
all
the
godly
to
bee
assaulted
with
rebellious
thoughts
and
desires
,
and
other
practices
of
the
flesh
,
reckoned
up
before
.
Secondly
,
for
instruction
:
and
so
it
should
teach
Christians
,
and
warn
them
to
take
heed
of
three
things
,
viz.
of
security
,
despair
,
and
fainting
:
for
all
these
are
mischievous
.
We
may
not
be
secure
,
sith
we
have
such
an
enemy
within
us
:
nor
must
we
be
too
much
out
of
hope
,
or
despair
of
successe
,
for
the
reasons
before
alledged
:
nor
yet
must
wee
give
way
so
much
as
to
fainting
of
spirit
;
but
pluck
up
our
owne
hearts
,
and
,
with
trust
in
God's
grace
,
resist
still
the
risings
of
corruption
,
till
we
get
a
finall
victory
.
VERSE
12.
And
have
your
conversation
honest
amongst
the
Gentiles
;
that
they
which
speak
evill
of
you
,
as
evill
doers
,
may
by
your
good
works
which
they
shall
see
,
glorifie
God
in
the
day
of
their
visitation
.
HItherto
of
the
dehortation
.
The
words
of
this
verse
are
an
exhortation
:
wherein
consider
both
what
hee
exhorts
to
,
and
by
what
reasons
.
The
matter
hee
exhorts
to
,
concernes
their
outward
conversation
,
which
he
would
have
to
be
honest
and
amiable
.
The
reasons
are
,
First
,
because
the
Christians
lived
among
Gentiles
,
that
imbraced
not
the
true
Religion
.
Secondly
,
because
divers
of
these
Gentiles
were
so
spitefull
against
the
Christians
,
that
they
would
take
all
occasions
to
speake
evill
of
them
.
Thirdly
,
because
some
of
them
that
now
did
speake
evill
of
them
,
might
hereafter
be
converted
to
the
true
Religion
.
Fourthly
,
because
if
they
now
observe
their
good
works
,
when
they
shall
be
visited
of
God
,
they
will
much
magnifie
them
to
the
great
glory
of
God
.
That
which
he
then
exhorts
them
to
,
is
the
care
of
their
conversation
;
which
he
amplifies
,
by
shewing
what
kinde
of
conversation
hee
would
have
it
to
be
,
viz.
A
faire
or
honest
conversation
.
And
have
your
conversation
honest
.
]
Divers
things
may
be
hence
observed
:
First
,
that
a
sound
Christian
must
shew
himselfe
to
be
so
by
his
conversation
;
a
Christian
must
shew
the
power
of
his
Religion
by
his
works
,
and
by
sound
practice
;
and
that
too
,
amongst
men
abroad
:
he
must
be
knowne
by
his
fruits
,
Col.
1.9
,
10
Tit.
2.12
.
and
therefore
the
Apostle
beseecheth
them
to
prove
before
the
Gentiles
,
that
they
were
true
Christians
,
by
their
works
and
conversation
.
This
reproves
their
discontentment
that
are
vexed
because
they
are
not
reputed
for
sound
Christians
,
and
yet
shew
no
care
of
a
conscionable
behaviour
in
their
dealings
and
carriage
among
men
;
and
withall
,
this
may
warne
all
sorts
of
Christians
to
looke
to
themselves
,
that
they
be
not
deceived
with
vaine
shadowes
in
pretences
;
for
't
is
not
talking
and
discoursing
of
Religion
will
serve
turne
,
nor
the
frequenting
of
the
exercises
of
Religion
;
nor
is
it
enough
to
doe
secret
duties
:
but
they
are
bound
to
the
good
behaviour
generally
in
their
carriage
amongst
men
.
This
is
the
first
point
.
Secondly
,
from
the
coherence
wee
may
note
also
,
that
a
man
must
first
reforme
his
heart
,
and
then
his
life
;
hee
must
first
get
a
cleane
heart
,
freed
from
lusts
,
and
then
looke
to
his
conversation
:
holinesse
must
bee
both
within
and
without
.
Hee
is
an
hypocrite
,
that
hath
a
faire
conversation
,
and
a
foule
heart
:
neither
may
hee
pleade
the
goodnesse
of
his
heart
,
that
leades
a
foule
conversation
;
both
must
bee
joyned
together
.
Thirdly
,
we
may
hence
note
,
that
every
Christian
must
be
carefull
,
and
looke
to
it
in
particular
,
that
his
conversation
be
honest
:
honesty
of
life
is
with
speciall
care
to
be
intended
.
Now
this
must
be
explicated
.
The
word
translated
Honest
,
signifies
properly
,
Faire
;
and
the
Translatours●
respecting
the
matter
of
our
conversation
,
render
it
well
,
Honest
;
so
as
withal
,
for
the
manner
wee
adde
,
that
it
bee
a
faire
conversation
:
so
that
two
things
must
bee
observed
in
our
conversation
,
the
Matter
and
the
Manner
.
For
the
Matter
:
We
must
bee
sure
that
we
bee
honest
:
It
is
a
vaine
thing
to
thinke
of
being
religious
,
if
wee
faile
in
honesty
;
wee
must
not
onely
studie
the
duties
of
the
first
Table
,
but
wee
must
be
carefull
to
prove
the
power
of
our
Religion
in
the
sound
practice
of
the
duties
of
the
second
Table
:
we
must
live
righteously
as
well
as
religiously
,
Tit.
2.12
.
wee
must
adde
vertue
to
our
faith
,
2.
Pet
1.5
.
and
withall
,
we
should
labour
to
excell
in
honesty
,
to
carry
our selves
so
in
all
our
dealings
,
that
our
carriage
might
allure
,
through
the
fairenesse
of
our
behaviour
;
we
must
in
the
things
of
honesty
,
strive
for
an
alluring
carriage
.
There
be
divers
things
in
our
outward
conversation
,
which
set
a
great
glosse
upon
many
actions
,
and
certaine
particular
duties
which
shew
exceeding
comely
in
a
Christian
mans
behaviour
;
those
the
Apostle
would
have
us
to
studie
and
be
careful
of
,
even
all
things
that
are
honest
,
and
might
win
credit
to
the
profession
of
Religion
,
Phil.
4.8
.
This
then
is
the
question
:
What
are
those
things
which
would
so
adorne
the
outward
conversation
of
Christians
,
and
make
it
faire
and
amiable
?
For
answer
hereunto
,
there
are
Sixe
things
which
are
of
singular
praise
,
and
much
adorne
a
Christians
conversation
,
and
make
it
faire
.
The
first
is
harmelesnesse
;
to
bee
free
from
all
courses
of
injury
,
and
cruelty
,
Six
things
to
be
looked
to
,
to
expresse
a
faire
conversation
.
and
oppression
,
and
the
like
.
A
hurtfull
and
injurious
conversation
is
a
foule
and
unseemely
conversation
.
The
second
is
discretion
:
when
men
carry
themselves
with
all
due
respect
of
their
words
,
and
the
consideration
of
the
time
,
place
,
and
persons
with
whom
they
converse
.
A
discreete
conversation
is
a
wonderfull
faire
conversation
:
when
as
a
foolish
,
vaine
,
rash
,
conceited
,
talkative
behaviour
,
is
extremely
irkesome
and
loathsome
,
Col.
4.5
.
Iam.
3.13
.
The
third
is
quietnes
and
gentlenes
:
which
excels
,
as
it
shewes
it selfe
,
first
,
by
humblenes
of
mind
,
thinking
meanely
of
himselfe
,
and
esteeming
others
better
than
himselfe
,
Esay
4.2
.
in
giving
honour
going
before
others
,
Rom.
12.13
.
Secondly
,
by
peaceablenes
,
when
men
study
to
be
quiet
,
Eph.
4.11.12
.
and
meddle
with
their
own
businesse
,
and
avoid
contention
by
all
meanes
,
rather
suffering
wrong
than
prove
quarelsome
,
Heb.
12.14
.
Thirdly
,
easinesse
to
be
entreated
in
case
of
offence
taken
,
&
willingnesse
to
be
guided
in
things
profitable
and
good
,
Iam.
3.17
.
The
fourth
is
sobriety
:
when
a
man
lives
so
,
as
hee
is
not
blemished
,
either
with
filthines
,
or
drunkennes
,
or
covetousnes
:
A
man
that
is
unspotted
of
the
world
for
any
foule
crimes
,
and
withall
can
shew
a
mind
not
transported
with
the
greedy
desires
after
earthly
things
,
is
much
honoured
,
and
justly
,
amongst
men
:
the
worst
man
cannot
but
acknowledge
the
praise
of
such
:
So
as
men
shew
this
in
their
dealings
evidently
,
Rom.
13.13
.
Iam.
1.26
.
The
fift
is
fidelity
and
plainnesse
:
when
men
are
just
and
true
in
all
their
dealings
,
and
will
keepe
their
words
and
promises
,
and
abhor
the
sinnes
of
deceit
,
and
avoid
subtilty
and
worldly
wisedome
,
and
shew
themselves
to
bee
plaine
men
,
as
it
was
said
of
Iacob
,
that
hee
was
a
plaine
man
,
not
like
subti●●
Esau.
This
ought
much
to
bee
sought
after
by
Christians
,
that
men
may
see
their
hearts
by
their
words
,
2.
Cor.
1.12
.
The
sixt
is
profitablenes
:
rendred
in
the
end
of
this
verse
,
good
works
.
They
lead
a
faire
conversation
,
that
doe
good
,
and
are
helpfull
to
others
,
and
ready
to
shew
any
kindnes
or
mercy
to
any
that
live
neere
them
,
or
have
occasion
to
use
them
.
This
is
an
admirable
prayse
.
The
use
should
be
,
therefore
,
to
teach
us
to
study
how
to
adorne
our
conversation
with
such
integrity
and
vertuous
behaviour
,
First
,
the
sins
of
uncleannesse
,
and
whoredome
,
and
fornication
,
and
lasciviousnesse
,
and
filthy
speaking
,
Rom.
13.13
.
Eph.
5.3.4
.
Secondly
,
the
sins
of
drunkennes
and
riotousnes
,
Rom.
13.13
.
1.
Pet.
4.3
.
Thirdly
,
the
sinnes
of
passion
,
malice
,
wrath
,
bitternesse
,
clamour
,
and
evill
speaking
,
Eph.
4.31
.
Fourthly
,
sinnes
of
deceit
,
lying
,
dissimulation
,
and
hypocrisie
.
Fiftly
,
pride
,
statelinesse
,
desire
of
vaine
glory
,
Gal.
5.26
.
Sixtly
,
backbiting
,
complaining
,
censuring
,
judging
,
Mat.
7.1
.
Iam.
4.
Gal.
5.13
.
Seventhly
,
idlenesse
and
slothfulnesse
,
1.
Thes.
4
,
11.12
.
Eighthly
,
to
bee
a
busie-body
in
other
mens
matters
,
prying
,
and
inquiring
,
and
meddling
with
things
that
belong
not
to
them
,
1.
Thes.
4.11.12
.
1.
Pet.
4.
To
which
,
adde
pratling
and
talkativenesse
,
1.
Tim.
5.13
.
Ninthly
,
such
courses
as
have
appearance
of
evill
in
them
:
such
are
,
the
use
of
vain
apparell
,
and
wilfull
resorting
to
persons
and
places
that
are
of
evill
report
.
Thus
of
the
matter
to
which
he
exhorts
.
The
reasons
follow
,
why
they
should
bee
carefull
of
an
honest
and
faire
behaviour
;
and
first
,
because
they
live
among
the
Gentiles
.
Among
the
Gentiles
.
]
Those
Gentiles
were
such
as
lived
in
their
naturall
idolatry
,
the
nations
that
had
not
received
the
Christian
faith
.
Those
that
think
this
Epistle
was
written
onely
to
the
provinciall
Jews
,
alledge
the
words
of
this
verse
to
prove
it
:
for
,
say
they
,
it
was
written
to
such
as
lived
among
the
Gentiles
,
and
were
no
Gentiles
;
and
they
only
were
the
Jewes
.
But
this
reason
is
of
no
force
:
for
those
Gentiles
,
that
were
converted
to
the
Christian
faith
,
became
Christians
,
and
so
were
no
more
Gentiles
or
Pagans
.
And
so
these
words
may
bee
understood
of
all
sorts
of
Christians
that
lived
among
the
unconverted
Gentiles
,
whether
they
were
in
their
naturall
estate
,
either
Jewes
or
Pagans
.
In
that
the
Christians
lived
among
the
Gentiles
,
and
must
,
by
their
faire
conversation
,
bee
rightly
ordered
towards
those
Gentiles
,
divers
things
may
be
observed
:
First
,
we
may
hence
note
,
how
hard
a
thing
it
is
to
recover
men
from
a
false
religion
,
though
their
religion
bee
grossely
absurd
.
In
this
place
,
whither
the
Gospell
came
,
we
see
multitudes
of
men
remained
Gentiles
still
,
and
would
not
receive
the
Christian
faith
.
And
this
is
the
more
to
be
noted
,
if
we
either
consider
the
reasons
the
Gentiles
had
to
remain
in
their
religion
,
or
the
manifest
causes
they
had
to
moove
them
to
imbrace
the
Christian
Religion
.
For
,
for
their
owne
religion
,
they
might
easily
observe
these
things
amongst
many
other
:
First
,
their
palpable
and
sottish
idolatry
,
in
worshipping
so
many
gods
,
and
those
so
accounted
to
bee
gods
,
being
many
of
them
apparently
but
senselesse
creatures
;
as
,
the
Sunne
,
Moon
,
and
Starres
;
others
of
them
but
dead
men
,
and
others
of
them
such
,
as
of
whom
there
was
not
the
least
colour
or
appearance
of
Divinity
.
Secondly
,
the
most
notorious
wickednes
of
life
,
which
did
every
where
abound
in
all
the
nations
that
were
Pagans
,
Rom.
1.
Thirdly
,
that
they
followed
a
religion
that
gave
them
no
hope
of
a
better
life
after
death
,
nor
could
describe
any
estate
worth
the
desiring
.
Fourthly
,
there
was
no
agreement
among
them
what
should
be
the
chiefe
good
while
they
lived
;
but
men
were
carried
according
to
the
sensuall
desires
of
their
owne
hearts
.
On
the
other
side
,
for
the
Christian
Religion
,
they
saw
that
the
doctrine
of
it
was
every
where
prooved
by
miracles
;
and
that
their
owne
Oracles
,
in
every
place
where
the
Gospel
came
,
were
put
to
silence
.
Besides
,
they
might
observe
,
that
the
Christian
Religion
did
teach
the
most
absolute
way
for
holinesse
of
life
,
and
that
the
Christians
did
live
the
most
unrebukeably
of
all
others
,
yea
did
with
gladnes
dye
in
the
defence
of
their
religion
:
and
further
,
the
Christian
Religion
did
shew
them
the
glory
of
heaven
,
and
discovered
that
certain
estate
of
most
blessed
immortality
.
Quest.
But
,
may
some
one
say
,
what
might
be
the
motives
to
the
Gentiles
,
to
make
them
continue
so
obstinate
?
Ans.
There
were
,
chiefly
,
five
things
which
caused
this
obstinacy
in
the
Gentiles
.
The
first
was
the
tradition
of
their
fathers
&
forefathers
:
thy
would
not
forsake
that
religion
,
which
for
so
many
hundred
yeers
their
Ancestors
had
professed
,
1.
Pet.
1.18
.
Secondly
,
the
God
of
this
world
did
mightily
labour
to
blinde
their
eyes
,
that
they
might
not
understand
the
Gospell
,
2.
Cor.
4.4
.
Thirdly
,
they
saw
that
the
Christian
Religion
was
persecuted
in
all
places
,
both
by
reproaches
and
martyrdome
.
Fourthly
,
they
would
not
receive
the
Christian
Religion
,
because
there
were
but
few
that
professed
it
,
and
that
their
wise
men
and
great
men
of
the
world
,
for
the
most
part
,
did
reject
it
,
1.
Cor.
1.
The
last
and
chiefe
reason
was
the
love
of
their
sins
,
which
they
saw
they
must
forgoe
if
they
embraced
the
Christian
Religion
.
It
was
true
also
,
that
the
wickednesse
of
some
hypocrites
that
crept
in
among
Christians
,
did
make
the
way
of
God
evill
spoken
of
,
and
many
Gentiles
to
blaspheme
,
Rom.
2.
I
might
adde
,
that
the
doctrine
of
Christs
Passion
,
was
a
scandall
unto
many
Gentiles
,
who
accounted
it
as
a
foolish
thing
,
to
beleeve
him
as
a
Saviour
,
that
could
not
save
himselfe
from
so
ignominious
a
death
;
being
willingly
ignorant
of
the
necessity
of
that
oblation
of
Christ
,
as
the
Surety
and
Sacrifice
for
our
sinnes
.
It
is
profitable
to
consider
of
the
obstinacy
of
these
Gentiles
,
together
with
their
motives
:
for
,
first
we
may
see
that
they
stood
upon
the
same
grounds
in
effect
,
upon
which
the
Papists
do
rest
at
this
day
;
for
the
Papists
maine
allegations
are
,
the
traditions
of
Fathers
and
Fore-fathers
,
together
with
the
multitudes
of
people
that
follow
their
Religion
;
but
especially
the
consideration
of
the
wofull
estate
of
for●orne
men
,
should
teach
us
with
the
more
thankfulnesse
to
celebrate
the
prayse
of
Gods
mercy
to
us
,
that
did
subdue
our
natures
,
and
draw
us
out
of
blindnesse
and
wickednesse
,
into
the
true
Religion
,
and
into
the
kingdome
of
Jesus
Christ
.
And
Ministers
should
hence
learne
with
patience
to
doe
their
worke
,
and
not
to
be
discouraged
,
though
multitudes
of
people
be
not
brought
to
the
obedience
of
Christ
.
They
must
not
look
to
speed
better
than
the
Apostles
,
who
in
all
places
left
thousands
of
people
that
would
not
regard
them
nor
their
Ministeries
,
2.
Tim.
2.25
,
26.
Lastly
,
we
should
learne
even
of
wicked
men
,
how
wee
should
entertaine
the
truth
;
for
if
it
bee
so
hard
a
matter
to
get
men
to
change
their
minds
when
they
hold
grosse
errors
and
falshood
,
how
ought
we
to
stick
to
the
truth
when
wee
have
received
it
,
and
not
receive
any
other
doctrine
,
though
an
Angell
from
heaven
should
teach
us
otherwise
than
is
written
in
the
Word
of
God
?
Gal.
1.7
.
Doct.
2.
Wee
may
hence
also
note
,
that
God
is
pleased
to
suffer
his
children
in
this
life
to
live
amongst
wicked
men
.
A
godly
man
can
live
no
where
,
but
there
are
some
wicked
living
there
;
the
Tares
will
grow
up
with
the
Wheate
.
There
may
be
divers
reasons
assigned
of
this
,
why
God
doth
not
gather
his
people
altogether
from
the
places
where
wicked
men
dwell
:
as
first
,
God
doth
hereby
try
his
people
whether
they
will
forsake
the
inticements
of
the
wicked
,
and
cleave
to
him
and
his
truth
;
the
more
by-waies
there
are
,
the
more
prayse
to
him
that
keepes
the
right
way
.
Secondly
,
God
doth
by
the
wicked
many
times
refine
and
purifie
his
servants
;
by
reason
of
the
wicked
,
he
both
keeps
them
cleane
,
and
if
they
gather
any
filth
,
by
them
he
washeth
them
.
Wicked
men
are
many
times
God's
Laundresses
to
godly
men
:
for
,
if
God
appoint
them
to
chasten
his
servants
;
they
will
doe
it
throughly
,
both
by
reproaches
and
other
waies
.
Thirdly
,
the
Kingdome
of
Christ
must
bee
set
up
among
wicked
men
,
because
amongst
them
are
many
of
God's
Elect
,
which
are
in
due
time
to
bee
converted
from
their
wickednesse
.
Fourthly
,
hereby
the
power
of
Christ
is
magnified
,
that
can
set
up
and
maintaine
his
Scepter
in
the
middest
of
his
enemies
.
Fiftly
,
by
this
course
God's
patience
is
prolonged
;
for
God
is
pleased
,
for
the
godlie's
sakes
,
to
forbeare
those
destroying
judgements
which
else
would
fall
upon
the
wicked
.
The
use
should
be
,
to
teach
us
to
beare
with
patience
the
inconveniences
which
befall
us
in
our
places
and
callings
,
by
reason
of
the
neighbourhood
of
wicked
men
,
as
knowing
that
it
is
the
condition
of
all
the
godly
,
and
hath
alwaies
beene
so
,
and
is
so
in
all
places
;
and
therefore
to
resolve
with
our
selves
,
rather
to
learne
how
to
carry
our selves
fairely
and
honestly
among
them
,
than
through
impatience
without
calling
,
to
shift
our
places
,
or
without
charity
,
to
make
any
schisme
or
rent
in
the
Church
.
Secondly
,
since
on
earth
it
will
be
no
better
with
us
in
respect
of
our
habitation
;
we
should
therefore
learne
the
more
to
desire
to
be
in
heaven
,
where
all
the
people
shall
be
righteous
:
since
there
is
so
much
unrighteousnesse
in
this
Wourld
,
we
should
long
for
these
new
heavens
and
new
earth
,
wherein
dwelleth
righteousnesse
.
We
should
be
the
more
thankfull
,
if
God
ease
us
,
in
any
degree
,
of
the
molestations
of
wicked
men
,
either
ridding
out
manifest
Idolaters
,
Pagans
,
or
Papists
,
or
restrayning
those
that
are
with
us
from
unquietnesse
,
and
tumult
,
and
daily
slander
,
or
comforting
us
with
a
large
fellowship
of
the
godly
.
Fourthly
,
it
should
teach
us
circumspection
,
seeing
the
dayes
are
evill
,
both
to
hold
forth
our
owne
light
in
the
midst
of
their
darkenes
,
&
to
take
heed
that
we
trust
not
every
man
,
nor
beleeve
every
thing
:
a
holy
reservednesse
will
become
this
Doctrine
.
Fiftly
,
the
zeal
of
Gods
house
should
the
more
overcome
us
to
strive
to
winne
men
to
God
,
and
provoke
them
,
as
wee
have
occasion
and
ability
,
to
the
love
of
God
,
and
the
true
Religion
.
Sixtly
,
we
should
cleave
the
faster
to
the
society
of
the
godly
,
and
strive
together
,
and
contend
for
the
faith
,
seeing
that
we
are
alwaies
in
the
midst
of
our
enemies
.
Lastly
,
it
may
bee
a
great
comfort
to
such
as
can
quiet
themselves
well
towards
wicked
men
,
that
can
keepe
their
way
,
and
be
still
upright
and
undefiled
,
that
can
also
keepe
peace
,
and
winne
love
from
their
very
enemies
,
that
can
doe
valiantly
in
the
winning
men
to
the
liking
of
Religion
for
their
sakes
.
To
bee
good
among
the
good
,
is
not
singular
;
but
to
bee
evill
among
the
good
,
is
abominable
;
and
so
is
it
an
admirable
prayse
to
be
good
among
the
evill
.
Doct.
3.
That
in
some
cases
the
conversation
of
a
Christian
may
extend
it selfe
even
to
wicked
men
.
Someone
will
say
,
We
are
forbidden
conversation
with
them
,
how
then
can
wee
converse
with
them
?
Ans.
First
,
our
conversation
may
reach
unto
them
by
fame
or
report
;
so
the
Christians
conversed
among
the
Gentiles
,
in
that
what
they
did
,
was
discoursed
of
among
the
Gentiles
.
But
this
is
not
all
;
for
in
some
cases
we
may
goe
among
them
lawfully
,
even
into
their
presence
and
company
;
In
what
cases
it
is
lawfull
to
converse
with
wicked
men
.
as
first
,
in
case
of
negotiation
in
things
of
necessitie
,
as
trade
,
publike
service
,
or
the
like
.
Secondly
,
in
case
of
naturall
or
civill
obligation
to
them
;
as
children
,
wives
,
servants
,
subjects
,
may
not
withdraw
their
attendance
or
service
from
them
,
but
may
and
must
converse
with
them
.
Thirdly
in
case
of
Religion
,
men
that
intend
to
admonish
,
confute
,
perswade
or
winne
them
to
the
love
of
Religion
,
may
for
that
end
converse
with
them
.
But
then
two
cautions
must
be
observed
;
first
,
that
the
party
that
would
so
converse
with
them
,
must
be
able
to
admonish
or
confute
,
&c.
Secondly
,
such
an
end
must
not
bee
made
a
pretence
,
onely
to
cover
needelesse
society
with
them
.
Lastly
,
a
difference
must
be
put
betweene
the
open
enemies
of
God
,
and
such
as
give
some
hope
of
inclination
to
Religion
,
though
yet
they
be
not
manifestly
religious
.
There
are
some
persons
that
are
inoffensive
,
so
as
they
are
not
guily
of
any
grosse
and
open
crime
,
and
seeme
to
favour
Religion
and
the
exercises
thereof
,
and
doe
desire
the
society
of
the
godly
,
and
take
no
pleasure
in
evill
company
;
now
we
must
beware
that
we
judge
not
rashly
of
these
,
to
account
them
as
Gentiles
,
and
such
as
are
without
;
and
with
these
wee
may
hold
more
sure
society
.
Doct.
4.
It
may
be
lastly
hence
observed
,
That
to
convince
or
winne
the
Gentiles
,
honesty
of
conversation
is
chiefly
to
be
respected
;
honesty
,
I
say
,
not
Religion
.
To
shew
the
practice
of
religious
duties
before
them
,
is
a
way
to
irritate
them
:
they
must
bee
beaten
with
their
owne
weapons
,
and
overcome
in
the
things
they
professe
to
bee
good
.
The
way
to
amaze
them
that
are
without
,
is
to
shew
that
religion
formes
in
us
such
things
as
they
confesse
to
be
good
,
yet
cannot
come
to
,
or
not
in
such
a
manner
or
degree
:
such
as
are
faithfulnes
,
chastity
,
meekenes
,
wisedome
,
taciturnity
,
mercy
,
or
the
like
.
The
use
should
bee
therefore
to
teach
godly
Christians
,
in
the
places
where
they
live
,
to
looke
to
this
point
:
not
onely
to
live
without
offence
,
but
to
strive
to
excell
in
the
vertues
that
concerne
outward
honesty
of
life
.
And
to
this
end
it
were
excellent
,
if
Christians
would
marke
,
in
what
things
the
men
of
the
world
,
where
they
live
,
doe
strive
to
excell
;
and
not
rest
satisfied
,
till
they
can
make
all
sorts
of
men
discerne
,
that
Religion
hath
made
them
even
in
those
things
to
goe
beyond
them
.
And
thus
they
should
not
suffer
themselves
to
bee
put
downe
by
Papists
or
any
carnall
persons
,
in
workes
of
mercy
,
or
truth
in
their
words
and
promises
,
or
quietnes
of
disposition
,
or
magnanimity
,
or
the
like
;
and
the
rather
,
because
their
praise
is
of
God
:
whereas
carnall
men
have
onely
the
praise
of
men
.
And
besides
,
the
true
Christian
shall
have
a
recompence
of
reward
in
heaven
,
Ephes.
6.8
.
whereas
the
Pharisee
hath
his
reward
onely
in
this
life
.
And
further
,
we
should
bee
more
carefull
to
winne
praise
to
our
God
and
the
true
Religion
,
than
they
are
to
get
applause
to
themselves
,
or
a
strange
god
.
And
wee
are
in
the
light
,
they
are
in
darknes
:
it
were
a
shame
they
should
do
their
worke
better
in
the
darke
than
we
in
the
light
,
Rom.
13.
Thus
of
the
first
reason
.
The
second
reason
why
they
should
be
careful
of
their
conversation
,
is
,
because
the
Gentiles
are
apt
to
speake
evill
of
the
Christians
,
as
evill
doers
.
That
where
as
they
speake
evill
of
you
,
as
of
evill
doers
.
]
From
hence
three
things
may
bee
observed
:
First
,
that
it
hath
beene
the
lot
of
godly
men
to
bee
evill
spoken
of
and
traduced
:
as
wee
see
the
Christian
Churches
in
the
primitive
times
were
exposed
to
the
infamous
reports
of
the
Gentiles
.
Two
things
would
be
here
explained
:
First
,
that
it
hath
alwaies
beene
so
:
And
then
the
causes
of
it
.
For
the
first
,
that
it
hath
alwaies
beene
so
,
is
cleare
by
instances
of
all
times
:
before
the
Law
,
under
the
Law
,
and
in
the
time
of
the
Gospell
.
1.
Before
the
Law
.
Ismael
scoffes
at
Isaac●
and
Iosephs
brethren
scorne
and
revile
him
.
Iob
was
accused
as
an
Hypocrite
by
his
owne
friends
,
and
scorned
by
the
basest
of
the
people
,
Iob.
30.1
.
So
was
it
with
Moses
and
the
Israelites
,
Heb.
11.26
.
2.
Under
the
Law
.
David
was
slandered
by
many
,
Psal.
31.12
.
The
abjects
tare
his
name
,
and
ceased
not
,
Psal.
35.15
.
the
drunkards
sang
of
him
,
Psal.
69.13
.
he
was
a
reproach
of
men
,
a
by-word
,
a
proverb
,
&c.
So
in
the
Prophet
Esays
time
,
Esay
8.18
.
and
59.16
.
and
51.8
.
Ieremy
complains
,
that
they
consulted
how
to
devise
devices
against
him
,
and
to
smite
him
with
the
tongue
.
3.
Under
the
Gospell
.
-
1.
Look
to
the
Author
and
finisher
of
our
faith
,
Christ
Jesus
:
he
was
charged
with
gluttonie
,
Mat.
11.18
.
blasphemy
,
Mat.
26.65
.
madnes
,
Ioh.
10.20
.
to
bee
a
deceiver
,
Ioh.
7.22
.
and
to
have
a
divel
,
&
work
by
the
prince
of
divels
.
-
2.
The
Apostles
were
made
a
spectacle
to
men
and
Angels
,
and
accounted
as
the
off-scowring
of
all
things
,
1.
Cor.
4.9
,
10
,
13.
-
3.
Yea
it
is
foretold
to
be
the
case
of
all
Christians
,
Mat.
5.12
.
Gal.
4.29
.
The
causes
of
those
reproaches
follow
.
First
,
in
wicked
men
:
it
is
their
naturall
hatred
of
the
truth
and
goodnes
,
1.
Ioh.
2.
and
3.
Secondly
,
in
the
divell
:
it
is
his
policy
,
hereby
,
-
1.
To
keepe
men
from
embracing
a
religion
that
is
so
traduced
,
Acts
28.
Causes
why
godly
me●
are
evill
spoken
of
.
-
2.
To
discourage
and
hinder
the
weake
Christian
,
and
to
make
him
fearefull
in
the
way
of
God
.
-
3.
To
pull
back
certain
men
which
were
going
towards
the
Kingdom
of
God
.
Thirdly
,
in
Gods
will
:
hereby
to
trie
the
constancy
of
his
servants
●
and
to
make
them
live
more
watchfully
.
Fourthly
,
in
Christians
themselves
:
it
is
Sometimes
long
of
hypocrites
that
breake
out
into
scandalous
courses
,
and
so
make
the
way
of
God
evill
spoken
of
.
Sometimes
it
is
the
indiscretion
and
weaknesses
of
some
Christians
,
which
first
set
wicked
men
aworke
.
But
chiefly
it
is
their
goodnesse
,
because
they
will
not
run
with
the
wicked
into
the
same
excesse
of
riot
,
1
Pet.
4.5
.
Psal.
38.1
.
Ioh.
3.
Thus
of
the
first
doctrine
.
Doct.
2.
The
second
thing
may
be
noted
from
hence
,
is
,
That
to
speake
evill
of
the
godly
is
a
property
of
wicked
men
,
of
men
not
yet
visited
of
God
.
Such
as
dishonour
godly
Christians
,
did
never
indevour
to
glorifie
God
himselfe
,
1
Cor.
6.9.10
.
Psal.
15.
Rom.
1.29
,
30.
and
therefore
their
tongues
that
are
given
to
reviling
of
the
godly
,
are
said
to
bee
set
on
fire
from
hell
,
Iam.
3.
Doct.
3.
The
third
thing
is
,
That
to
speake
evill
of
the
good
,
is
a
vice
that
all
wicked
men
are
guilty
of
:
as
here
hee
supposeth
it
to
bee
the
sinne
of
all
the
Gentiles
,
so
of
all
men
by
nature
,
Rom.
●
.
12
,
13.
It
followeth
that
I
should
shew
the
uses
may
be
made
of
the
three
doctrines
together
:
but
first
a
question
may
be
asked
;
and
that
is
,
Quest.
Whether
may
not
evill
bee
spoken
of
godly
men
at
all
,
and
in
no
case
?
I
answer
,
Evill
may
not
at
all
be
spoken
of
them
in
these
cases
following
:
First
,
in
things
that
are
hidden
thou
maist
not
judge
them
;
as
,
thou
maist
not
meddle
with
them
for
the
thoughts
and
intents
of
their
hearts
,
In
what
cases
it
is
hurtfull
to
speake
evill
of
godly
men
.
1
Cor.
4.5
.
Secondly
,
in
things
doubtfull
,
of
which
there
is
no
proofe
:
for
in
such
cases
all
men
must
speake
and
judge
the
best
.
Thirdly
,
in
things
indifferent
they
may
not
bee
censured
,
either
for
their
judgement
,
or
practice
,
Rom.
14.
Fourthly
,
things
secret
,
though
evill
,
yet
may
not
bee
carried
about
or
discovered
:
for
hee
that
reveales
a
secret
,
goeth
about
as
a
slanderer
.
Fiftly
,
they
must
not
bee
evill
spoken
of
for
meere
frailties
and
infirmities
:
for
love
must
cover
a
multitude
of
those
evils
;
and
their
nakednesse
herein
must
bee
covered
.
Sixthly
,
they
must
not
be
evill
spoken
of
behind
their
backes
for
any
evils
,
unlesse
it
bee
when
they
are
incorrigible
,
or
may
infect
others
;
or
otherwise
,
that
their
sinnes
bee
spoken
of
for
some
manifest
glory
of
God
:
Backbiting
is
directly
condemned
.
Seventhly
,
not
for
any
faults
for
which
they
have
truely
repented
.
Eighthly
,
not
in
any
case
so
as
to
judge
them
with
a
finall
sentence
:
to
pronounce
absolutely
of
their
estates
,
that
they
are
hypocrites
,
or
shall
be
damned
.
Lastly
,
evill
must
never
bee
spoken
of
them
for
weldoing
:
no
man
may
dare
to
call
good
evill
.
Otherwise
in
things
that
are
apparently
evill
,
they
may
bee
reproved
by
Magistrates
,
or
Ministers
,
or
Parents
,
or
Masters
:
yea
and
by
any
that
is
able
to
admonish
,
so
as
their
sinnes
bee
not
spoken
of
with
hatred
or
meere
desire
to
disgrace
them
.
The
uses
of
all
this
are
for
instruction
:
and
so
both
to
wicked
men
and
godly
men
.
And
so
it
is
needefull
to
bee
attended
,
because
all
of
us
either
doe
reproach
,
or
are
reproached
.
Wicked
men
should
be
warned
,
if
it
be
possible
,
to
repent
of
this
sinne
and
forbeare
it
;
and
that
for
many
reasons
:
First
,
if
they
consider
Gods
commandement
,
which
forbiddeth
all
excesses
of
this
kind
,
Reasons
against
evill
speaking
.
Psal.
33.13
.
Tit.
3.1
.
Secondly
,
if
they
consider
the
causes
of
their
evil
speaking
;
which
,
as
was
shewed
before
,
is
the
malice
of
their
owne
hearts
against
the
truth
,
and
the
especiall
working
of
the
divell
,
who
is
the
fire
of
hell
,
that
sets
their
tongues
aworke
,
Iam.
3.
Thirdly
,
if
they
consider
that
this
is
the
divels
speciall
sinne
,
to
bee
an
accuser
of
the
brethren
,
and
from
thence
hath
his
name
in
other
languages
:
And
wilt
thou
make
a
devill
of
thy selfe
;
or
discover
such
a
divellish
property
in
this
nature
?
Fourthly
,
if
they
consider
the
effect
of
this
sin
of
reproaching
&
slandering
the
godly
,
either
to
the
godly
,
or
to
themselves
.
First
,
to
the
godly
:
what
mischiefe
do
they
?
Evill
words
are
compared
to
swords
and
razors
.
It
is
a
kind
of
murther
:
it
is
as
hatefull
as
if
they
did
cut
or
pierce
their
bodies
:
and
besides
,
to
what
grievous
contempts
and
indignities
many
times
doest
thou
bring
them
by
thy
lies
and
slanders
?
Secondly
,
to
thy
se●f
:
consider
what
thou
bringst
by
speaking
evil
of
the
godly
.
1.
Though
thou
doe
it
never
so
secretly
behind
their
backes
,
yet
it
is
over-heard
,
and
will
come
out
:
how
wouldest
thou
be
ashamed
,
if
hee
of
whom
thou
speakest
stood
behind
thee
when
thou
didst
slander
him
?
O
man
,
consider
,
though
the
godly
man
never
heare
thee
,
yet
God
doth
heare
it
,
and
all
thou
sayest
,
thou
must
beare
thy
shame
for
it
.
2.
Observe
what
interpretation
God
makes
of
it
:
he
cals
this
sin
blasphemy
:
for
so
the
word
is
in
the
originall
,
Col.
3.8
.
to
note
thereby
,
that
hee
is
vexed
at
this
sinne
of
vilifying
his
people
,
as
if
it
were
the
reproaching
of
himselfe
.
3.
Consider
what
a
shame
it
will
be
to
thee
when
God
shall
cleare
the
innocency
of
his
servants
:
how
wilt
thou
be
confounded
when
they
are
justified
?
4.
Consider
what
hurt
it
doth
thy self
and
others
;
it
is
a
great
means
to
set
you
further
off
from
the
Kingdome
of
God
and
to
harden
your
hearts
against
the
cares
of
your
owne
reformation
and
salvation
:
Evill
words
corrupt
good
manners
.
Thou
losest
so
much
even
of
naturall
honesty
,
as
thou
admittest
of
evill
in
thy
tongue
.
5.
Consider
the
punishment
from
the
Lord
.
This
is
a
sinne
that
God
hath
grievously
threatned
,
as
these
places
shew
:
Psal.
50.20
.
and
109.29
.
Esay
.
51.
18.
Psal.
31.18
.
Esay
41.11
,
12.1
.
Pet.
4.4
,
5.
And
as
it
is
evill
to
speak
evill
of
those
that
are
godly
,
as
it
appears
by
these
reasons
:
so
it
is
monstrous
to
be
guilty
of
speaking
evill
in
any
of
the
cases
following
:
as
,
-
1.
To
speak
evill
of
the
absent
,
that
cannot
defend
themselves
.
In
what
cases
in
particular
it
is
odious
to
speake
evill
.
-
2.
To
speak
evill
of
such
as
God
hath
humbled
and
afflicted
,
and
doe
judge
themselves
for
their
sinnes
.
-
3.
To
speak
evill
of
such
as
have
been
friendly
to
us
,
and
shewed
their
loving
respect
of
us
,
and
done
us
good
.
-
4.
To
speak
evill
of
our
superiours
;
as
godly
Magistrates
,
&
good
Ministers
.
-
5.
To
speak
evill
of
such
as
are
neerly
linked
unto
us
;
as
of
our
parents
:
and
so
it
is
monstrous
uncomely
,
when
wives
speak
evill
of
their
husbands
;
and
contrariwise
.
-
6.
To
speak
evill
of
any
simply
for
godliness
sake
.
-
7.
To
speak
evill
of
others
,
and
yet
be
guilty
of
the
same
offences
themselves
.
-
8.
And
so
it
is
monstrous
,
when
men
speak
evill
of
such
behinde
their
backs
,
to
whom
they
speak
fair
before
their
faces
:
this
hooding
of
hatred
and
cursing
with
lying
lips
is
abominable
.
So
then
this
doctrine
against
evill-speaking
doth
in
a
speciall
manner
light
upon
such
persons
as
are
guilty
of
any
of
those
waies
of
evil-speaking
.
And
thus
of
the
uses
that
concerne
wicked
men
.
Secondly
,
godly
men
bee
also
instructed
from
hence
.
For
,
since
this
doctrine
tells
them
,
that
it
hath
been
the
lot
of
godly
men
in
all
ages
,
to
bee
evill
spoken
of
in
all
places
where
they
live
,
they
should
thereby
bee
made
carefull
to
order
themselves
aright
,
in
bearing
reproaches
in
a
right
manner
;
as
resolved
to
prepare
for
the
triall
of
this
affliction
,
if
they
be
not
scourged
with
it
:
for
as
the
divell
,
when
he
gave
over
to
tempt
Christ
,
is
said
to
cease
but
for
a
season
;
so
if
wicked
men
hold
their
tongues
,
we
must
not
think
they
will
be
quiet
alwaies
:
for
till
God
turn
their
hearts
,
they
are
apt
to
speak
evill
.
Now
,
that
a
godly
man
may
be
rightly
ordered
in
respect
of
reproaches
,
hee
must
look
to
three
things
.
Helpes
against
reproaches
to
●eare
them
.
First
,
he
must
be
sure
he
be
free
from
this
evill
himselfe
,
that
hee
help
not
the
wicked
against
the
righteous
,
and
by
his
owne
intemperance
raise
evill
fames
,
by
reason
of
which
Religion
is
evill-spoken
of
:
for
railing
,
cursing
,
slandering
,
censuring
,
and
the
like
,
will
make
the
very
godly
look
like
wicked
ones
,
yea
like
the
divell
himselfe
.
Shall
it
be
accounted
a
Paganish
offence
,
and
shall
a
godly
Christian
bee
guilty
of
it
?
Especially
such
Christians
should
be
extremely
abased
for
their
evill
natures
,
that
raise
evill
reports
of
other
Christians
,
in
cases
where
wicked
men
themselves
are
silent
.
Secondly
,
that
he
carry
himselfe
in
a
holy
manner
when
he
is
reproached
:
and
so
he
must
remember
two
things
.
1.
That
hee
render
not
reviling
for
reviling
;
but
if
he
find
himselfe
stirred
,
with
David
to
go
to
God
,
and
betake
himself
to
praier
,
Psal.
109.4.1
.
Pet.
3.9
.
2.
That
he
strive
to
confute
them
by
reall
apologies
:
and
so
he
doth
,
if
hee
endeavour
to
put
them
to
silence
by
his
good
works
,
and
a
carefull
course
of
conversation
.
Thirdly
,
because
the
godliest
men
may
have
their
passions
,
and
may
bee
stirred
up
with
such
indignations
(
as
appeares
,
Ier.
8.18
,
21
,
)
he
must
labour
to
sense
his
owne
heart
with
store
of
arguments
,
that
may
make
him
patient
&
comfortable
under
this
crosse
:
and
thus
it
should
comfort
him
to
consider
,
1.
That
no
reproaches
can
make
him
vile
in
God's
sight
:
how
vile
soever
he
seem
to
bee
unto
men
,
yet
in
God's
eyes
he
is
honourable
,
Esay
43.4
.
2.
That
thou
art
but
as
an
evill
doer
,
not
an
evill
doer
.
It
is
not
miserable
,
To
be
as
an
evill
doer
:
but
it
is
miserable
,
To
be
an
evill
doer
,
2.
Cor.
6.8
,
9.
3.
This
is
not
to
resist
unto
bloud
,
Heb.
12.3
.
This
is
a
farre
lesse
crosse
than
hath
been
laid
upon
many
of
the
best
servants
of
God
:
they
have
lost
their
lives
in
the
defence
of
pure
Religion
.
4.
That
howsoever
it
go
with
thee
in
this
life
,
yet
in
the
Day
of
Jesus
Christ
thy
innocencie
shall
bee
cleared
,
and
thy
faith
and
sincerity
shall
bee
found
unto
praise
,
and
honour
,
and
glorie
:
thou
shalt
have
aboundant
praise
in
that
Day
,
1.
Pet.
1.7
.
Thus
of
the
use
that
concernes
either
wicked
men
,
or
godly
men
.
There
is
yet
a
use
that
concerns
all
men
:
and
that
is
,
To
take
heed
o●
receiving
evill
reports
against
the
godly
:
for
seeing
it
is
so
usuall
for
ill-minded
men
to
devise
and
divulge
evill
reports
of
them
,
all
men
should
be
wary
,
and
take
heed
of
receiving
the
evill
speeches
that
are
bruited
or
spoken
of
any
in
the
businesse
of
godlinesse
.
The
receiving
of
false
reports
is
forbidden
in
Scripture
,
as
well
as
the
devising
or
divulging
of
them
,
Exod.
23.1
.
And
it
is
made
a
signe
of
a
wicked
disposition
,
To
give
heed
to
false
lips
:
and
that
man
is
himselfe
a
lyar
,
that
harkneth
to
a
naughty
tongue
,
Pro.
17.4
.
And
therefore
God
will
plague
in
hell
,
not
onely
lyars
,
but
such
as
love
lies
,
Rev.
22.8
.
And
a
good
man
is
said
to
have
this
property
,
that
he
will
not
receive
an
ill
report
against
his
neighbour
,
Psal.
15.
And
by
receiving
evill
reports
,
a
man
becomes
accessary
to
the
slander
,
&
guilty
of
it
:
for
as
it
is
true
,
that
the
receiver
of
evil-gotten
goods
is
accessary
to
the
theft
;
so
is
it
in
the
case
of
slander
,
&
somewhat
worse
:
for
there
may
be
theeves
,
though
there
be
no
receivers
;
but
there
can
be
no
slanderers
,
without
some
to
receive
the
slander
.
Neither
is
there
any
great
difference
betweene
the
tale-bearer
and
the
tale-hearer
:
for
the
tale-bearer
hath
the
divell
in
his
tongue
,
and
the
tale-hearer
hath
the
divell
in
his
eare
.
Quest.
But
what
should
wee
doe
to
avoid
tale-bearers
,
or
if
wee
do
heare
reproaches
or
slanders
of
other
men
?
Answ.
As
the
North
wind
drives
away
the
raine
;
so
must
thy
angry
countenance
do
the
slaundering
tongue
:
thou
must
not
any
way
shew
any
liking
of
his
discourse
,
but
the
contrary
:
yea
,
and
further
,
thou
must
,
as
farre
as
thou
art
able
,
make
an
apologie
for
the
godly
man
that
is
evill
spoken
of
.
And
the
tongue
of
a
godly
wise
man
should
be
in
this
sense
healthfull
,
because
it
should
be
ready
to
heale
that
wound
which
the
tale-bearer
hath
made
in
the
name
of
his
neighbour
,
Prov.
12.18
.
and
25.23
.
Thus
of
the
second
reason
.
The
third
and
fourth
reasons
are
contained
in
these
last
words
,
viz.
That
they
may
by
your
good
workes
which
they
shall
behold
,
glorifie
God
in
the
day
of
visitation
.
The
reasons
are
,
because
God
may
visit
them
:
and
if
he
do
,
they
will
glorifie
God
upon
the
remembrance
of
your
good
workes
.
But
here
I
purpose
to
handle
the
words
as
they
lie
in
the
order
of
reading
them
:
and
so
I
have
foure
things
to
consider
of
.
First
,
of
good
workes
;
secondly
,
of
the
beholding
of
good
workes
;
thirdly
,
of
the
glorifying
of
God
;
fourthly
,
of
the
day
of
visitation
.
Good
workes
.
]
Divers
observations
are
implied
here
.
First
,
that
Religion
sets
men
to
worke
:
there
is
labour
in
godlinesse
.
Hee
must
worke
that
will
be
truly
godly
or
religious
.
God
entertaines
no
servants
,
but
he
sets
them
to
worke
:
they
are
called
to
labour
all
the
daies
of
their
life
.
Wee
must
worke
out
our
salvation
:
without
working
wee
cannot
be
saved
,
though
our
workes
be
not
the
cause
of
salvation
.
This
point
proves
,
that
the
Gospel
is
not
a
doctrine
of
liberty
:
religion
doth
call
men
to
working
,
not
to
live
as
they
lift
,
but
as
he
lists
that
died
for
them
,
and
requires
their
service
.
And
secondly
,
this
doctrine
shewes
who
is
a
true
Christian.
For
as
the
Scripture
is
wont
to
describe
a
profane
man
,
by
saying
,
that
he
is
a
worker
of
iniquity
:
so
doth
it
avouch
,
that
hee
is
a
godly
man
,
that
worketh
truth
and
righteousnesse
,
Psal.
5.
Prov.
14.23
.
Ioh.
3.21
.
Psal.
106.2
.
To
be
a
worker
of
iniquity
,
imports
three
things
:
First
,
grosse
knowne
sin
;
secondly
,
a
daily
custome
in
the
practice
of
it
;
and
thirdly
,
an
estimation
of
sinne
as
the
means
of
our
happie
life
.
The
wicked
man
lives
by
sin
,
as
the
labourer
doth
by
his
trade
.
So
here
,
that
man
that
will
labour
,
and
that
constantly
,
about
the
workes
of
a
holy
life
,
making
it
his
every
daies
care
to
do
Gods
will
,
and
accounts
it
the
happinesse
of
his
life
to
doe
good
duties
,
that
man
is
a
godly
man
.
It
is
not
talking
of
Religion
will
serve
the
turne
,
nor
the
shewes
of
it
,
but
hee
must
worke
,
and
endure
the
labour
of
godlinesse
,
Iam.
1.25
.
Act.
10.36
.
And
further
,
this
should
teach
Christians
often
to
remember
their
holy
calling
,
and
examine
themselves
what
workes
they
have
done
,
as
such
servants
as
desire
to
give
a
good
account
to
their
Master
;
and
the
rather
,
because
no
servants
can
have
fairer
worke
:
it
is
all
good
worke
:
and
servants
were
so
ingaged
to
their
masters
,
nor
did
owe
more
service
;
and
because
never
was
there
a
master
that
gave
better
wages
than
God
doth
to
his
servants
.
And
therefore
let
every
Christian
be
daily
carefull
to
looke
to
his
worke
,
that
when
his
Master
cometh
,
he
may
find
him
so
doing
.
Thus
of
the
first
point
.
Doct.
2.
Secondly
,
that
workes
do
specially
commend
us
to
the
good
opinions
of
men
:
it
is
our
workes
must
justifie
us
before
men
:
by
good
workes
wee
must
winne
testimony
to
our
sincere
religion
from
men
.
Faith
justifies
us
before
God
,
and
proveth
us
to
be
true
Christians
;
as
works
do
before
men
prove
us
to
be
so
.
And
therefore
wee
should
strive
,
by
well
doing
,
to
win
as
much
credit
as
we
can
to
our
Religion
among
men
,
Iam.
3.13
.
Doct.
3.
Thirdly
,
that
the
foundest
way
of
confuting
our
Adversaries
,
is
by
our
workes
:
we
must
make
reall
apologies
:
wee
must
put
them
to
silence
by
well-doing
.
Now
,
in
that
he
calls
the
good
workes
done
by
them
,
their
good
workes
,
I
might
note
divers
things
.
1
The
necessity
of
good
workes
:
they
must
have
workes
of
their
owne
:
the
good
workes
done
by
others
availe
not
them
,
nor
justifie
them
.
2
The
goodnesse
of
God
,
that
vouchsafeth
to
call
those
workes
their
works
,
when
yet
they
were
wrought
by
him
,
as
having
had
their
beginning
from
his
grace
and
Spirit
,
Esa.
26.12
.
3
It
is
true
,
that
they
onely
can
doe
good
workes
;
good
workes
are
onely
theirs
:
a
wicked
man
cannot
do
good
workes
,
because
his
person
is
hatefull
to
God
,
and
his
nature
altogether
impotent
;
and
though
he
may
doe
some
actions
,
which
for
the
matter
of
them
are
good
,
yet
he
pollutes
them
with
his
sins
,
of
which
hee
hath
not
repented
;
and
cannot
bring
them
forth
compleate
for
matter
,
manner
,
and
end
,
Tit.
1.
ult.
Mat.
6.
But
it
is
the
goodnes
of
workes
which
I
specially
intend
to
intreat
of
in
this
place
.
Good
workes
.
]
The
goodnesse
of
mens
workes
may
be
diversly
considered
;
either
according
to
the
differences
of
workes
good
,
from
such
as
are
not
so
,
or
according
to
the
formes
of
good
workes
,
or
according
to
the
time
of
doing
workes
,
or
according
to
the
uses
workes
are
put
to
.
Wherein
workes
are
good
.
For
the
first
.
Some
mens
workes
are
neither
good
nor
seeme
to
be
so
;
as
are
the
apparent
sinnes
of
men
.
Some
mens
workes
seeme
good
,
but
are
not
;
as
the
almes
,
and
prayer
,
and
fasting
of
the
Pharisees
.
Some
mens
workes
are
good
,
but
seeme
n●t
so
,
at
least
in
the
eyes
of
some
men
:
and
so
the
religious
duties
of
godly
Christians
seemed
to
be
vain
practices
of
Sectaries
and
innovators
,
Act.
28.
and
so
Pauls
zeale
and
knowledge
seemed
madnesse
to
Festus
,
Act.
26.
Some
workes
seeme
good
,
and
are
so
:
such
are
the
open
good
workes
of
the
godly
in
the
judgement
of
godly
men
guided
by
charity
.
For
the
second
.
If
workes
be
tried
by
their
forme
,
then
those
workes
are
good
works
which
are
done
with
correspondencie
to
the
revealed
will
of
God
in
his
Word
they
must
be
commended
in
the
Word
,
and
done
according
to
the
directions
of
the
Word
;
so
that
all
workes
done
besides
or
above
the
Law
of
God
,
are
sinfull
and
naught
:
and
the
doing
of
the
workes
of
supererogation
,
or
those
workes
they
call
Counsels
,
fall
to
the
ground
.
And
yet
we
confesse
,
there
were
some
works
good
,
which
were
not
commanded
in
Scripture
;
as
Phine●●
his
worke
in
slaying
the
fornicators
;
and
Maries
work
in
annointing
Christ
unto
the
buriall
(
for
so
it
is
called
a
good
worke
,
Mat.
26.10
.
)
and
Abrahams
worke
in
sacrificing
his
son
,
and
the
like
:
these
were
good
workes
,
and
had
no●
warrant
from
Scripture
,
but
were
warranted
by
extraordinary
calling
thereto
:
and
so
they
differ
from
the
workes
of
superstitious
persons
,
done
without
warrant
ordinary
or
extraordinary
.
For
the
third
.
The
time
of
doing
some
works
,
adds
much
to
the
consideration
of
their
goodnesse
:
as
for
instance
;
The
charitable
&
religious
workes
done
by
men
before
their
conversion
are
not
to
be
reckoned
good
workes
,
because
the
person
that
doth
them
is
not
reconciled
to
God
,
and
lives
polluted
in
his
sins
.
Likewise
the
works
of
our
calling
,
done
in
the
week-daies
,
are
good
works
;
but
done
on
the
Sabbath
day
,
are
evill
workes
.
So
workes
done
too
late
are
not
good
;
as
their
prayers
that
would
not
answer
when
God
called
them
,
Prov.
1.
For
the
fourth
▪
If
the
uses
of
workes
be
respected
,
the
outward
workes
of
wicked
men
,
that
for
the
matter
of
them
are
required
in
the
Word
,
may
be
said
to
be
good
workes
,
beca●e
they
are
good
for
men
unto
whom
they
are
done
:
as
the
almes
of
a
Pharisee
is
a
good
worke
,
in
that
it
is
good
for
the
reliefe
of
the
poore
,
though
it
be
not
good
in
the
sight
of
God
;
as
failing
of
the
right
end
,
which
is
,
Gods
glory
.
Thus
of
the
acceptation
of
the
termes
.
The
good
works
here
mentioned
,
are
such
as
are
good
in
Gods
sight
,
as
being
done
in
obedience
to
Gods
will
,
and
by
persons
that
are
godly
.
Now
concerning
those
good
workes
,
I
propound
divers
things
profitable
to
be
considered
of
.
First
,
the
rules
of
good
workes
,
which
do
tell
us
what
must
be
had
,
before
a
worke
can
be
a
good
worke
.
Secondly
,
the
kindes
of
good
workes
,
or
what
workes
wee
may
account
in
the
nature
of
good
workes
;
how
many
sorts
of
good
workes
there
are
.
Thirdly
,
I
would
answer
a
question
or
two
,
needfull
to
be
considered
of
,
about
good
workes
;
and
in
the
last
place
,
the
uses
of
all
.
For
the
first
of
those
.
There
are
many
rules
to
be
observed
,
before
we
can
do
workes
that
God
will
account
good
.
And
those
rules
are
absolutely
necessary
,
and
they
are
these
:
First
,
the
person
must
bee
reconciled
unto
God
in
Jesus
Christ
,
Rules
to
be
observed
in
doing
good
workes
.
or
else
all
hee
doth
will
be
abominable
in
Gods
sight
.
Hee
must
be
turned
in
Jesus
Christ
,
Eph.
2.10
.
He
must
be
pure
,
or
else
his
worke
is
not
right
but
polluted
,
Tit.
1.
ult.
Prov.
21.8
.
The
people
that
do
good
workes
,
must
be
purified
unto
God
,
being
redeemed
by
Jesus
Christ
,
&
so
made
a
peculiar
people
,
Tit.
2.14
.
He
must
be
purged
,
and
sanctified
,
and
so
prepared
to
good
works
,
2
Tim.
2.21
.
Secondly
,
his
workes
must
be
warranted
and
required
and
prescribed
in
the
Word
of
God
:
he
must
walke
by
rule
:
his
patterne
must
be
found
in
the
Scripture
,
Gal.
6.14
.
he
must
come
to
the
light
of
the
Word
,
that
his
workes
may
be
manifest
that
they
are
wrought
in
God
,
Ioh.
3.21
.
The
Scripture
is
given
by
inspiration
of
God
to
this
end
,
that
the
man
of
God
might
be
perfectly
directed
unto
every
worke
that
is
good
,
1
Tim.
3.16
,
17.
Thirdly
,
he
must
propound
a
right
end
in
doing
his
workes
:
or
else
though
the
matter
be
good
,
yet
the
worke
is
polluted
,
as
was
shewed
before
in
the
instance
of
the
almes
of
the
Pharisees
:
and
this
right
end
is
not
the
praise
of
men
onely
,
or
to
merit
thereby
,
but
the
glory
of
God
chiefly
,
in
the
discharge
of
our
obedience
to
God
,
and
the
edification
of
our
neighbour
.
Fourthly
,
the
workes
must
be
done
in
the
name
of
Jesus
Christ
.
Wee
must
relie
upon
the
merits
and
intercession
of
Christ
Jesus
,
as
that
which
can
cause
our
workes
to
be
pleasing
to
God
,
Col.
3.17
.
Whatsoever
it
is
we
do
in
word
or
in
deed
,
all
must
be
done
in
the
name
of
Christ
,
or
it
is
done
in
vaine
.
Without
faith
it
is
impossible
to
please
God
,
Heb.
11.6
.
Now
our
workes
are
done
in
faith
,
first
,
when
wee
beleeve
and
know
they
are
warranted
by
the
Word
,
Ioh.
3.21
.
Secondly
,
when
we
beleeve
Gods
promises
concerning
the
reward
of
well-doing
,
Heb.
11.6
.
Thirdly
,
when
we
flie
to
Jesus
Christ
to
cover
the
imperfection
of
our
workes
from
the
sight
of
God
:
and
so
in
that
place
,
Col.
3.17
.
and
fourthly
,
when
our
beliefe
of
Gods
goodnesse
to
us
,
makes
us
carefull
to
doe
all
the
good
we
can
.
Fifthly
,
his
workes
must
be
done
with
repentance
for
his
sins
,
and
the
judging
of
himselfe
for
the
evill
of
his
best
workes
.
By
repentance
,
I
meane
not
the
first
worke
of
a
sincere
turning
to
God
,
for
that
is
comprehended
in
the
first
rule
:
but
the
preservation
of
himselfe
in
his
uprightnesse
,
and
the
daily
judging
of
himselfe
for
his
frailties
.
For
if
a
godly
man
after
his
calling
fall
into
presumptuous
sins
,
his
workes
done
all
the
time
hee
liveth
in
beloved
sins
,
without
the
renewing
of
his
repentance
,
are
polluted
,
Esa.
1.
Sixthly
,
his
workes
must
be
done
willingly
,
not
grudgingly
or
of
constraint
,
or
onely
to
avoid
shame
or
punishment
:
God
loves
a
cheerefull
giver
.
That
almes
that
is
given
with
an
ill
will
,
or
forced
from
men
by
the
lawes
or
otherwise
,
is
not
accounted
a
worke
of
mercy
in
Gods
sight
:
to
do
mercy
,
is
not
enough
to
make
it
a
good
worke
pleasing
to
God
,
but
to
love
mercy
▪
Mic.
6.8
.
and
to
come
into
Gods
presence
to
do
his
service
,
is
not
pleasing
,
unlesse
we
humble
our selves
to
walke
with
our
God
.
Seventhly
,
his
workes
must
be
finished
:
to
intend
it
,
or
promise
it
,
or
begin
it
,
will
not
serve
turne
:
as
in
the
case
of
mercy
,
to
promise
to
contribute
,
or
to
begin
for
a
day
or
a
weeke
,
is
not
sufficient
,
unlesse
we
do
it
constantly
,
2
Cor.
8.
and
9.
So
it
is
in
repentance
:
it
is
then
a
good
worke
,
when
it
is
finished
,
not
when
a
man
hath
had
some
remorse
,
or
uttered
a
word
or
two
of
confession
,
or
prayed
for
a
day
or
two
:
but
when
a
man
having
repented
,
repents
still
,
till
he
have
soundly
humbled
himselfe
for
his
sins
,
and
reformed
his
waies
,
Ier.
31.19
,
20.
So
it
is
in
generall
in
any
worke
God
sets
us
to
do
,
Ioh.
4.3
,
4.
Eighthly
,
his
workes
must
be
his
owne
fruit
,
such
as
belong
to
him
in
his
place
and
calling
.
As
in
the
calling
of
the
Ministrie
,
his
good
work
is
,
to
preach
the
Gospel
with
all
frequencie
,
and
diligence
,
and
power
,
&c.
So
in
the
Magistrate
,
to
do
the
workes
of
justice
:
so
in
other
callings
,
every
man
must
looke
to
the
duties
of
his
owne
place
:
and
so
it
is
in
our
generall
callings
;
as
Christians
,
we
must
do
those
which
are
meet
for
repentance
,
which
not
only
concern
a
penitent
life
,
but
such
as
have
a
due
respect
unto
the
performing
the
things
we
are
called
to
in
our
repentance
,
Luk.
4.44
.
Act.
6.20
.
Every
tree
must
not
only
beare
fruit
,
but
his
own
fruit
,
proper
to
his
kind
:
as
the
proper
fruit
of
rich
men
is
mercy
:
and
if
they
had
never
so
many
praises
otherwise
,
that
they
were
courteous
,
wise
,
just
,
chaste
,
&c.
yet
if
they
be
not
mercifull
,
their
workes
are
not
good
workes
.
Ninthly
,
his
workes
must
bee
full
before
God
.
It
was
an
objection
against
the
Church
of
Sardis
,
that
her
workes
were
not
perfect
(
or
full
)
before
God
;
&
therefore
she
is
threatned
,
if
she
repent
not
,
to
feele
the
heavie
hand
of
God
,
Rev.
●
.
1
,
2.
No●
,
as
I
conceive
,
a
mans
workes
are
not
full
,
when
he
is
not
carefull
of
every
good
worke
,
which
he
knowes
concernes
him
;
as
for
instance
:
if
a
man
pray
,
and
yet
be
not
carefull
of
hearing
the
Word
,
his
prayers
are
abomination
to
God
,
because
his
workes
are
not
full
.
There
be
some
duties
which
he
makes
no
conscience
to
obey
in
,
though
he
know
they
be
required
:
hee
that
turneth
away
his
eares
from
hearing
the
Law
,
his
prayers
are
abominable
,
Pro.
28.9
.
If
a
man
would
be
never
so
carefull
about
Gods
service
,
and
yet
make
no
conscience
of
the
works
of
mercy
required
of
him
,
his
sacrifice
is
not
accepted
,
Hos.
6.6
,
7
,
&c.
Thus
the
long
prayers
of
the
Pharisees
will
not
be
regarded
if
they
devoure
widowes
houses
,
Mat.
23.
and
so
on
the
other
side
,
if
a
man
were
never
so
mercifull
a
man
,
if
he
were
not
also
a
religious
man
in
the
things
of
Gods
service
,
his
workes
would
not
abide
triall
before
God
:
they
were
not
good
,
because
they
were
not
full
.
And
for
this
reason
the
workes
of
civill
honest
men
are
not
good
:
such
were
Pauls
workes
,
Phil.
3.6
.
which
hee
accounts
but
drosse
and
dung
in
comparison
(
vers.
8.
)
of
such
as
these
.
Thus
of
the
rules
of
good
workes
:
the
kinds
follow
.
The
vulgar
commonly
when
they
heare
of
good
workes
,
thinke
of
nothing
but
almes
and
hospitality
or
other
courses
of
shewing
mercy
.
Now
though
it
be
true
,
that
workes
of
mercy
be
good
workes
,
yet
they
are
but
one
sort
of
good
workes
;
whereas
the
Christian
is
bound
to
be
ready
to
every
good
work
,
1
Tim.
3.17
.
and
therefore
it
will
bee
profitable
to
informe
our selves
of
the
many
wayes
by
which
we
may
do
good
workes
:
for
thereby
such
Christians
as
are
not
able
to
give
almes
,
may
see
a
way
how
to
enrich
themselves
in
well-doing
other
wayes
.
These
then
are
the
sorts
of
good
workes
:
Kindes
of
good
workes
.
First
,
to
beleeve
is
a
good
work
,
yea
it
is
instead
of
many
good
workes
,
yea
in
some
sense
it
is
to
us
instead
of
the
works
of
the
whole
Law
;
as
it
is
a
means
to
lay
hold
on
all
the
good
works
that
ever
Christ
Jesus
did
.
To
put
on
the
●ord
Jesus
,
is
a
good
worke
in
a
high
degree
:
and
so
every
act
of
faith
in
all
the
passages
of
a
mans
life
,
is
a
good
worke
:
for
this
is
the
worke
of
God
,
to
beleeve
,
as
our
Saviour
shewes
,
when
hee
gives
that
for
answer
for
such
as
asked
what
they
must
doe
,
to
doe
the
workes
of
God
,
Ioh.
6.28
.
Rom.
13.12
,
13
,
14.
This
is
clearly
acknowledged
in
these
other
Scriptures
,
1
Thes.
1.3
.
2
Thes
1.11
.
Secondly
,
all
workes
of
piety
are
good
workes
;
all
workes
of
worship
,
that
is
,
such
workes
by
which
a
man
doth
service
to
God
,
are
all
in
the
number
of
good
workes
:
and
so
to
pray
,
to
fast
,
to
heare
the
Word
,
to
receive
the
Sacraments
,
&c.
are
good
workes
;
for
godlinesse
hath
the
promises
of
this
life
,
and
of
the
life
to
come
:
and
therefore
it
is
profitable
to
all
things
,
1
Tim.
4.8
.
And
these
workes
must
needs
be
accounted
good
workes
,
for
they
are
deare
works
:
the
blood
of
Christ
was
poured
out
,
that
wee
might
be
cleansed
from
dead
workes
to
serve
the
living
God
,
Heb.
9.14
.
Thirdly
,
all
workes
of
repentance
:
all
that
a
Christian
doth
about
his
humiliation
or
reformation
,
are
evangelically
good
workes
;
as
,
if
he
confesse
his
sinnes
,
and
do
execution
upon
his
sinnes
;
if
hee
make
satisfaction
for
his
trespasses
to
men
;
if
he
reforme
himselfe
,
or
his
houshold
,
or
his
charge
:
these
and
the
like
are
all
good
workes
,
2
Chron.
19.3
.
Fourthly
,
to
suffer
for
a
good
cause
,
is
reckoned
in
the
number
of
good
workes
;
as
to
forsake
father
or
mother
,
house
or
land
,
wife
or
children
,
liberty
or
life
,
for
Christs
sake
and
the
Gospels
,
it
is
in
the
number
of
those
good
things
that
shall
have
a
good
reward
,
Mat.
19.29
.
Ier.
31.16
.
Ruth
.
2.11
,
12.
Fifthly
,
workes
of
mens
particular
callings
,
whether
in
the
Common-wealth
,
or
Church
,
or
family
,
or
any
vocation
or
trade
of
life
:
so
,
workes
of
Justice
are
good
workes
;
and
to
obey
Magistrates
,
is
called
well-doing
,
vers.
14.
of
this
chapter
:
so
to
preach
the
Gospel
,
is
a
good
worke
,
1
Tim.
●
.
1
.
So
in
the
family
,
for
parents
to
bring
up
their
children
well
is
a
good
worke
,
1
Tim.
5.10
.
yea
the
labours
of
servants
in
the
family
are
such
workes
as
shall
have
reward
of
God
,
as
well
as
workes
of
piety
,
Esa.
6.
Col.
3.
Sixthly
,
workes
of
mercy
are
good
workes
,
whether
it
bee
spirituall
mercy
to
instruct
,
admoni●h
,
or
reprove
,
or
comfort
,
Psal.
140.
or
whether
it
be
outward
mercy
,
in
giving
,
lending
,
visiting
,
defending
the
poore
,
or
the
like
.
All
confesse
these
to
be
good
workes
,
Act.
9.16
.
But
that
almes
may
be
a
good
worke
,
these
three
rules
must
be
observed
:
First
,
that
it
be
given
of
goods
well
gotten
,
else
no
good
workes
.
Secondly
,
that
he
that
gives
it
have
a
good
eye
,
The
questions
follow
.
Quest.
1.
How
can
any
workes
done
by
any
man
in
this
life
be
accounted
good
,
seeing
there
is
none
that
liveth
and
sinneth
not
?
yea
all
our
workes
,
even
the
workes
of
the
most
righteous
,
are
as
a
menstruous
cloth
,
Esa.
64.6
.
For
ans●er
hereunto
,
I
say
,
It
is
true
,
that
if
God
looke
upon
the
best
workes
of
the
most
godly
in
this
life
,
and
examine
them
by
the
rigour
of
his
covenan●
,
which
he
called
,
His
covenant
of
workes
,
then
no
flesh
living
can
have
comfort
of
his
workes
,
but
all
will
appeare
lothsome
as
a
menstruous
gar●ent
.
But
the
workes
of
the
beleeving
Christians
are
otherwaies
to
bee
considered
of
:
for
,
First
,
they
are
tried
by
the
covenant
of
grace
,
How
a
godly
man
may
comfort
〈◊〉
in
his
workes
.
by
the
benefit
of
which
covenant
he
is
delivered
from
the
rigorous
perfection
of
the
Law
,
&
his
uprightnes
is
accepted
instead
of
perfection
:
he
is
now
no
more
under
the
Law
,
but
by
Gods
grace
and
acceptation
,
his
workes
are
taken
as
if
they
had
been
perfect
.
Secondly
,
he
hath
the
benefit
of
Christs
intercession
,
who
presenteth
his
workes
before
God
,
covering
the
evill
of
them
,
and
tendring
them
to
God
,
who
accepts
them
for
the
love
hee
beares
to
his
Sonne
.
And
thus
wee
read
in
Scripture
,
that
Christ
presents
the
prayers
of
the
Saints
.
Besides
,
that
the
Christian
may
not
thinke
too
vilely
of
his
workes
,
but
be
comforted
in
the
Lord
concerning
them
,
let
him
further
consider
these
things
:
First
,
that
his
good
workes
have
the
Spirit
of
Jesus
Christ
,
which
is
in
him
,
for
the
fountaine
of
them
,
1
Cor.
12.11
.
Esa.
26.12
.
Secondly
,
that
the
blood
of
Jesus
Christ
was
shed
,
not
onely
for
his
justification
,
but
also
for
his
sanctification
,
Heb.
9.14
.
Thirdly
,
that
though
his
workes
are
not
good
effectu
,
yet
they
are
good
affectu
,
they
are
good
in
desire
:
his
desire
was
to
have
them
as
good
as
God
himselfe
did
require
.
And
this
God
is
pleased
to
accept
,
as
if
the
worke
were
perfectly
done
.
Quest.
2.
What
are
workes
good
for
,
in
that
they
are
called
good
workes
?
Answ.
I
answer
,
first
,
affirmatively
:
they
are
good
,
-
What
workes
are
good
for
.
1
To
testifie
our
thankfulnesse
to
God
for
all
his
benefits
,
in
respect
of
which
we
are
debte●s
unto
God
,
Rom.
8.12
.
-
2
To
assure
the
truth
of
our
faith
,
as
the
fruits
of
faith
,
Mat.
7.17
.
1
Tim.
1.19
.
Iames
2.
-
3
To
witnesse
our
election
,
and
to
make
our
calling
sure
,
2
Pet.
1.10
.
-
4
To
discharge
our
duty
of
obedience
,
unto
which
we
are
bound
even
in
the
covenant
of
grace
.
-
5
To
further
the
edification
of
our
brethren
,
whom
we
helpe
both
by
example
,
and
by
well-doing
to
them
.
-
6
To
winne
wicked
men
to
a
better
estimation
of
our
Religion
,
and
to
stop
their
mouthes
,
as
here
,
so
vers.
15.
-
7
To
glorifie
God
,
as
is
in
this
place
mentioned
.
-
8
They
are
good
to
make
us
capable
of
rewards
from
God
in
heaven
,
Heb.
10.36
.
Rom.
2.7
,
8.
yea
and
in
this
life
too
,
2
Tim.
4.8
.
Secondly
,
I
say
,
they
are
not
good
,
1
To
justifie
us
before
God
,
as
it
is
at
large
proved
by
the
Apostle
in
the
Epistle
to
the
Romans
and
Galatians
;
onely
they
are
good
to
justifie
us
before
men
,
Iam.
2.
2
Not
to
merit
or
deserve
heaven
by
them
:
mens
evill
workes
do
merit
punishment
:
(
for
the
wages
of
sinne
is
death
:
)
but
our
good
workes
cannot
merit
,
both
because
the
Scripture
denies
it
expresly
,
Eph.
2.8
.
as
also
(
to
omit
other
reasons
)
because
the
nature
of
merit
casteth
away
our
workes
:
for
there
must
be
three
things
in
a
worke
that
must
merit
.
First
,
it
must
be
a
free
worke
,
that
was
not
due
by
any
debt
:
whereas
our
workes
are
a
part
of
ou●
duty
;
and
we
owe
more
to
God
,
than
we
can
doe
,
Luk.
17.9
.
Rom.
11.35
.
Secondly
,
the
worke
that
should
merit
,
must
be
profitable
to
him
of
whom
wee
would
merit
;
but
no
goodnesse
of
ours
can
reach
to
God
to
profit
him
,
Psal.
16.3
.
Iob
22.2
.
Thirdly
,
the
worke
that
must
merit
,
must
be
of
equall
value
with
the
thing
that
is
given
for
it
;
but
neither
our
sufferings
,
nor
our
deeds
in
this
life
can
be
worthy
of
the
glory
that
is
to
be
revealed
,
Rom.
8.18
.
and
therefore
is
eternall
life
called
,
The
gift
of
God
,
Rom.
6
.
2●
.
The
uses
follow
,
and
are
especially
for
instruction
:
for
this
doctrine
of
good
workes
should
teach
us
,
First
,
to
take
notice
of
this
doctrine
,
and
as
we
are
carefull
to
beleeve
,
so
to
be
carefull
to
maintaine
good
workes
;
and
hereby
to
confute
the
malicious
Papists
,
that
falsly
charge
us
to
deny
and
disgrace
good
workes
,
Tit.
3.8
,
14.
Secondly
,
every
man
should
bee
ready
to
doe
good
workes
,
yea
to
every
good
worke
:
since
they
are
required
of
God
,
and
are
so
many
waies
good
,
and
serve
us
for
such
excellent
uses
:
yea
wee
should
bee
zealous
of
good
workes
,
wonderfull
eager
and
desirous
to
inrich
our selves
that
way
,
Tit.
3.1
.
&
2.14
.
yea
wee
should
hereby
shew
that
wee
are
indeed
wise
Christians
,
and
well
skilled
in
the
use
of
our
Religion
,
Iam.
3.13
.
and
not
men
onely
,
but
women
also
should
be
forward
in
good
workes
,
1
Tim.
2.10
.
It
is
their
best
apparell
:
which
should
be
a
speciall
motive
to
them
that
are
so
carefull
of
their
attyre
.
And
indeed
good
workes
are
to
be
desired
and
laboured
for
,
as
the
best
apparell
of
any
Christian
;
yea
,
they
are
his
armour
too
,
Rom.
13.13
.
yea
,
they
are
a
principall
way
for
his
inriching
and
preferment
,
1
Tim.
2.20
.
so
as
it
is
a
great
curse
upon
a
Christian
,
to
have
no
minde
to
do
good
workes
,
to
bee
reprobate
to
every
good
worke
,
Tit.
1.
ult.
Thirdly
,
since
there
are
so
many
things
necessary
to
the
constitution
of
a
good
worke
;
Christians
should
(
in
stead
of
prying
into
the
lives
of
others
)
every
one
trie
his
owne
workes
,
and
turne
often
to
the
light
,
that
it
may
bee
(
indeed
)
manifest
that
his
workes
are
wrought
in
God
,
Gal.
6.4
.
for
one
day
every
mans
workes
shall
be
tried
in
the
fire
,
when
times
of
triall
,
by
great
afflictions
,
either
upon
mens
Consciences
or
otherwise
,
come
;
that
mans
workes
that
never
seeme
glorious
and
praise
worthy
,
will
be
rejected
and
cast
away
,
even
by
our selves
,
as
vile
and
unprofitable
.
Besides
,
at
the
best
,
in
our
prosperity
,
if
the
most
of
our
workes
be
tried
by
the
fire
of
these
rules
of
Gods
Word
,
it
is
much
to
be
doubted
that
our
workes
will
burne
,
though
upon
our
repentance
for
the
evill
that
cleaves
to
our
best
workes
,
our selves
may
bee
saved
in
the
day
of
the
Lord
.
Let
Christians
therefore
be
carefull
,
that
they
lose
not
the
things
which
they
have
wrought
.
Now
a
Christian
may
lose
his
workes
divers
waies
:
How
a
man
may
lose
his
workes
.
First
,
if
he
be
but
a
Christian
in
shew
,
he
may
,
nay
he
shall
lose
all
he
doth
.
The
Pharisees
lost
all
their
workes
,
because
they
were
done
in
hypocrisie
.
Secondly
,
the
Christian
that
hath
some
kindes
of
heavenly
gifts
,
and
temporary
graces
,
by
falling
away
in
the
time
of
temptation
loseth
all
that
hee
had
wrought
before
.
God
requires
patient
continuance
in
well-doing
,
Rom.
●
.
8
.
Thirdly
,
the
true
Christian
may
lose
what
hee
wrought
,
if
he
doe
his
workes
without
respect
of
these
Rules
:
If
it
be
not
manifest
that
his
works
are
wrought
in
God
,
they
are
lost
to
him
,
so
many
of
his
workes
as
are
so
wrought
:
Besides
,
he
loseth
the
comfort
of
all
that
he
hath
wrought
,
and
the
sense
of
it
,
if
he
fall
into
grosse
sinne
after
calling
,
for
so
long
time
as
he
continueth
in
sinne
without
repentance
.
Thus
of
good
workes
.
Which
they
shall
behold
.
]
It
is
manifest
from
hence
,
that
good
workes
may
,
and
ought
to
be
so
done
,
as
that
men
may
see
them
.
It
is
not
true
that
all
good
workes
must
be
hid
from
the
view
and
beholding
of
other
men
.
This
may
seeme
strange
,
because
the
Pharisees
were
blamed
for
doing
their
workes
to
be
seene
of
men
:
but
yet
it
may
be
easily
and
plentifully
proved
.
I
will
first
prove
it
,
and
then
explaine
it
.
For
proofe
,
our
Saviour
Christ
requires
that
the
light
of
mens
good
workes
should
shine
,
that
men
may
see
their
good
workes
,
Mat.
5.16
.
Christians
in
respect
of
their
practice
,
should
be
as
shining
lights
in
the
midst
of
a
froward
and
crooked
generation
,
Phil.
2.15
,
16.
They
must
maintaine
good
workes
,
Tit.
2.8
.
They
must
shew
their
faith
by
their
workes
,
and
so
they
are
justified
before
men
,
by
the
workes
which
they
behold
,
Iam.
2.
They
are
the
expresse
words
of
S.
Iames
also
,
in
his
third
chapter
,
vers.
13.
Let
him
shew
by
good
conversation
,
his
workes
.
And
the
Apostle
Paul
saith
,
If
there
be
any
praise
,
thinke
on
those
things
that
may
get
praise
,
Phil.
4.8
.
Yea
some
Christians
are
charged
to
be
patterns
of
good
workes
,
Tit.
2.7
.
Now
for
explication
of
this
point
,
I
would
consider
(
first
)
what
workes
may
bee
shewed
;
and
then
(
secondly
)
what
workes
may
not
bee
shewed
.
For
the
first
,
I
will
only
(
now
)
instance
in
the
Apostles
catalogue
in
the
second
of
Titus
.
What
workes
may
be
shewed
.
Old
men
may
safely
shew
sobriety
,
gravity
,
temperance
,
soundnesse
of
their
faith
,
love
,
and
patience
.
Old
women
may
safely
carry
themselves
in
a
holy
behaviour
,
and
be
teachers
of
good
things
,
especially
to
the
younger
women
.
Young
women
must
shew
their
sobriety
,
love
,
and
obedience
to
their
husbands
;
discretion
,
chastity
,
care
of
their
children
and
houshold
affaires
.
Young
men
may
shew
,
that
they
be
sober-minded
.
Ministers
offend
not
,
by
teaching
uncorrupt
doctrine
with
gravity
and
sincerity
,
nor
when
in
conference
they
speake
soundly
,
and
things
that
cannot
be
justly
taxed
.
Servants
offend
not
,
by
shewing
obedience
to
their
masters
,
and
all
good
faithfulnesse
,
and
desire
to
please
them
well
in
all
things
.
For
the
second
:
the
shew
is
condemned
in
divers
sorts
of
workes
:
as
,
What
workes
ought
not
to
be
shewed
.
1
Secret
duties
,
of
what
kind
soever
,
must
not
be
done
to
the
beholding
of
others
:
thus
,
to
pray
or
fast
,
that
others
may
see
or
heare
,
is
not
lawfull
,
Mat.
6.
2
Such
workes
as
are
done
deceitfully
,
are
justly
taxed
for
the
shew
of
them
:
as
when
Ananias
and
Sapphira
will
make
a
shew
of
bountie
,
which
was
not
performed
as
they
pretended
,
Act.
5.
3
All
workes
that
are
done
with
affectation
,
when
the
praise
of
men
is
simply
and
onely
sought
,
are
Pharisaicall
,
and
ill
done
.
4
All
the
workes
that
are
done
about
the
use
of
the
meanes
of
godlinesse
,
if
practice
bee
not
joyned
with
them
,
are
rejected
of
God
,
and
the
shew
of
them
is
condemned
.
Thus
to
make
a
shew
of
hearing
Sermons
,
reading
the
Scriptures
,
frequent
and
long
prayers
,
strict
observing
of
the
Lords
day
,
and
the
like
,
when
there
is
not
a
sound
care
of
a
holy
life
,
are
not
good
workes
,
n●r
is
the
shew
of
them
commended
,
Esa.
1.
Mic.
6.
5
To
shew
care
of
lesser
duties
,
and
live
in
the
carelesse
and
manifest
neglect
of
greater
and
more
necessary
duties
,
is
likewise
Pharisaicall
,
and
condemned
,
Mat.
23.
Thus
of
the
beholding
of
good
workes
.
They
may
glorifie
God
.
]
To
glorifie
God
,
is
,
in
the
etymologie
of
the
word
,
to
make
God
glorious
.
Now
the
glory
of
God
is
the
excellencie
of
God
above
all
things
,
as
is
by
way
of
exposition
added
,
Esa.
35.2
.
The
question
then
is
,
How
can
God
be
made
glorious
or
excellent
,
seeing
his
excellencie
is
as
infinite
as
his
nature
is
;
and
to
that
which
is
infinite
nothing
can
be
added
?
For
the
resolving
of
this
question
,
we
must
understand
,
that
if
Gods
nature
be
considered
in
it selfe
,
it
is
so
excellent
,
as
nothing
can
be
conceived
or
done
,
that
should
bring
glory
to
it
.
But
when
the
Scripture
speakes
of
glorifying
of
God
,
it
meanes
it
of
such
an
excellencie
,
as
(
to
our
capacity
)
by
reflexion
,
and
resemblance
,
some
way
expresseth
the
similitude
of
Gods
excellencie
,
which
we
call
his
glory
.
And
so
God
is
glorified
by
himselfe
or
by
us
.
How
God
is
glorified
by
himselfe
.
God
hath
made
divers
impressions
of
his
owne
excellencie
,
and
set
it
out
by
way
of
image
or
similitude
:
as
,
First
,
in
the
divine
nature
of
Christ
.
For
Christ
,
as
the
Sonne
of
God
,
is
said
to
be
the
splendor
and
brightnesse
of
his
Fathers
glory
,
Heb.
1.2
.
Secondly
in
the
humane
nature
of
Christ
.
For
in
his
humane
nature
did
the
God-head
dwell
,
and
shine
as
the
candle
in
the
lanthorn
:
and
so
the
glory
of
God
appeares
amongst
men
:
for
when
Christ
was
incarnate
,
and
came
to
dwell
amongst
men
,
they
saw
his
glorie
as
the
glorie
of
the
onely
begotten
Sonne
of
God
,
Iob.
1.14
.
Thirdly
,
in
his
workes
:
for
the
invisible
things
of
God
(
as
his
power
and
wisedome
in
the
excellencie
of
them
)
are
made
visible
unto
our
observation
in
the
creation
and
government
of
the
world
:
in
the
great
booke
of
the
creatures
is
the
glory
of
God
written
in
great
letters
,
Rom.
1.
Thus
the
heavens
declare
the
glory
of
God
,
Psalm
.
19.1
.
And
in
this
great
booke
the
glory
of
the
Lord
is
said
to
endure
for
ever
,
and
the
Lord
will
alwaies
rejoyce
in
this
impression
of
his
glory
in
his
workes
,
Psalm
.
104.31
.
and
as
all
the
workes
of
God
are
his
glory
,
in
that
they
do
some
way
set
out
his
excellencie
;
so
especially
miracles
are
in
a
high
degree
resemblances
of
Gods
glory
,
and
therefore
are
these
workes
of
wonder
called
the
glory
of
God
.
Thus
the
power
of
God
in
raising
Christ
,
is
called
his
Glory
,
Rom.
6.4
.
and
so
the
marvellous
workes
mentioned
,
Psal.
97.4
,
5
,
6.
so
Christ
in
working
the
miracle
in
Canaan
of
Galile
is
said
to
shew
his
glory
,
Ioh.
2.11
.
And
as
workes
of
miracles
are
called
the
glory
of
God
,
because
God
hath
in
them
stamped
some
lively
resemblance
of
his
excellencie
:
so
also
workes
of
speciall
justice
done
upon
Gods
enemies
are
called
his
glory
also
,
as
the
se
places
shew
,
Exod.
14.14
.
Num.
14.21
.
Esa.
13.3
.
So
also
Gods
mighty
working
in
delivering
his
servants
,
is
called
his
glory
also
,
Psal.
105.5
,
6.
and
57.6
.
and
85.9
.
Fourthly
,
in
man
God
hath
imprinted
his
glory
,
and
so
in
all
sorts
of
mankind
:
they
are
called
the
glory
of
God
in
respect
of
their
resemblance
of
Gods
soveraignty
:
man
is
as
it
were
a
visible
God
in
this
visible
world
,
and
in
respect
of
his
superioritie
over
the
creatures
,
resembles
God
,
1
Cor.
11.17
.
And
as
God
hath
imprinted
his
glory
upon
all
men
in
generall
,
so
in
a
speciall
manner
upon
some
men
:
as
,
1
Upon
such
men
as
shine
in
the
outward
dignity
and
preeminence
of
their
places
in
this
world
above
other
men
;
their
glory
is
said
to
bee
Gods
glory
,
1
Chron.
29.11
,
12.
2
Upon
such
men
as
are
indued
with
the
grace
of
God
,
and
the
vertues
of
Jesus
Christ
:
these
beare
Gods
Image
,
and
are
therefore
called
his
glory
,
Esa.
46.13
.
2
Cor.
3.18
.
Psal.
90.17
.
3
In
a
more
principall
manner
,
upon
such
as
be
received
up
to
glory
in
heaven
.
Thus
God
will
be
glorified
in
his
Saints
at
the
day
of
Judgement
,
2
Thes.
1.10
.
This
is
that
glory
of
God
,
which
the
godly
doe
hope
for
with
so
much
joy
,
Rom.
5.2
.
Fifthly
,
in
certaine
visible
signes
and
testimonies
of
his
presence
.
Thus
the
consuming
fire
on
mount
Sinah
,
is
called
the
glory
of
God
,
Exod.
24.6
,
16
,
17.
So
also
the
cloud
that
filled
the
Temple
,
Exod.
40.34
.
and
the
cloud
that
rose
upon
the
Tabernacle
in
the
wildernesse
.
And
so
the
signes
of
Gods
presence
in
heaven
,
are
in
a
speciall
respect
called
his
glory
.
Thus
Stephen
saw
the
glory
of
God
,
and
Jesus
standing
at
his
right
hand
,
Act.
7.55
.
Thus
we
are
said
to
appeare
before
the
presence
of
his
glory
,
Iude
24.
Sixthly
,
in
his
Word
:
and
so
the
Word
of
God
is
the
glory
of
God
,
either
in
generall
,
as
it
describes
the
excellence
of
Gods
nature
in
his
properties
or
attributes
,
Psalm
.
26.8
.
Or
in
speciall
,
the
Gospel
is
called
his
glory
,
as
it
sets
out
the
goodnesse
of
God
,
after
a
matchlesse
manner
,
relieving
for
lorne
mankind
,
Esa.
6.1
.
And
thus
that
part
of
the
Word
of
God
that
doth
describe
Gods
mercy
,
is
called
his
glory
,
Exod.
33.18
,
19.22
.
Ephes.
2.16
.
Thus
also
that
way
of
shewing
mercy
,
by
bringing
in
the
infinite
righteousnesse
of
his
owne
Sonne
,
is
called
the
glory
of
the
Lord
,
Esa.
40.5
.
Thus
God
glorifieth
himselfe
.
Secondly
,
God
is
said
to
be
glorified
by
us
.
Man
may
make
God
glorious
▪
but
that
he
cannot
do
by
adding
any
glory
to
Gods
nature
:
and
therefore
we
must
search
out
to
finde
by
the
Scripture
,
what
waies
man
may
glorifie
God
;
and
so
wee
may
bee
said
to
glorifie
God
,
or
to
make
God
glorious
three
waies
:
How
God
is
glorified
of
us
in
generall
.
First
,
by
knowledge
,
when
wee
conceive
of
God
after
a
glorious
manner
;
thus
we
make
him
glorious
in
our
owne
hearts
,
and
this
is
a
chiefe
way
of
making
God
glorious
:
and
this
is
one
way
by
which
the
Gentiles
glorifie
God
:
and
this
God
stands
upon
,
so
as
he
accounts
not
himselfe
to
be
knowne
aright
till
we
conceive
of
him
,
at
least
,
as
more
excellent
than
all
things
.
Seeing
we
can
adde
no
glory
to
Gods
nature
,
wee
should
strive
to
make
him
glorious
in
our
owne
mindes
and
hearts
.
And
we
may
by
the
way
see
,
what
cause
we
have
to
be
smitten
with
shame
and
horrour
to
thinke
of
it
,
how
we
have
dishonoured
God
by
meane
thoughts
of
him
.
And
hereby
we
may
also
see
how
farre
man
can
bee
said
to
have
the
true
knowledge
of
God
in
him
;
yea
,
there
is
some
comfort
in
it
too
to
a
Christian
,
that
humbleth
himselfe
to
walke
with
his
God
:
for
though
at
the
best
he
come
farre
short
of
conceiving
of
God
as
he
is
,
yet
God
accounts
himselfe
to
be
made
glorious
by
us
,
when
wee
get
so
farre
as
to
conceive
of
him
above
all
creatures
;
and
that
is
,
when
he
comes
into
our
hearts
as
a
King
of
glory
,
farre
above
all
that
glory
can
bee
found
in
earthly
Princes
,
Psal.
14.7
,
9.
And
thus
we
make
him
glorious
,
not
when
we
barely
judge
him
to
be
more
excellent
than
all
things
,
but
when
our
hearts
are
carried
after
the
apprehension
of
him
,
so
as
we
love
him
above
all
,
and
feare
him
above
all
,
&c.
And
thus
we
make
God
glorious
in
our
hearts
by
knowing
him
.
Secondly
,
by
acknowledgment
,
when
in
words
or
workes
wee
do
ascribe
excellencie
unto
God
;
and
to
glorifie
him
,
is
to
acknowledge
his
glory
;
or
as
the
phrase
in
Scripture
is
,
To
give
him
glory
;
and
so
there
bee
divers
speciall
waies
,
by
which
we
are
said
in
Scripture
to
glorifie
God
:
as
,
How
God
is
glorified
of
us
in
particular
.
First
,
when
in
words
we
magnifie
God
,
and
speake
of
his
praises
,
and
confesse
that
he
is
worthy
to
receive
honour
,
and
glory
,
and
might
,
and
majestie
:
so
Rev.
4.11
.
Psal.
29.
&
86.9
.
Secondly
,
when
men
confesse
that
all
the
glory
they
have
above
other
men
in
gifts
or
dignitie
,
was
given
them
by
God
:
So
David
glorifies
God
,
1
Chron.
29.11
,
12.
And
thus
we
make
God
the
father
of
glory
,
as
he
is
called
,
Eph.
1.17
.
Thirdly
,
when
men
that
are
guilty
of
sinnes
that
cannot
be
proved
against
them
,
yet
feeling
themselves
to
be
pursued
by
God
,
do
confesse
to
Gods
glory
&
their
own
shame
,
their
secret
offences
:
Thus
Achan
gave
glory
to
God
,
Iosh.
7.19
.
And
thus
the
penitent
sinner
glorifies
God
,
when
he
cares
not
to
abase
himselfe
in
the
acknowledgement
of
his
owne
vilenesse
,
that
God
may
bee
magnified
in
any
of
his
attributes
or
ordinances
by
it
,
Ier.
13.16
.
Mal.
2.2
.
Fourthly
,
when
the
praise
of
God
,
or
the
advancement
of
his
Kingdome
,
is
made
the
end
of
all
our
actions
:
This
is
to
doe
all
to
his
glory
,
1
Cor.
10.31
.
Fifthly
,
when
we
beleeve
Gods
promises
,
and
wait
for
the
performance
of
them
,
though
we
see
no
meanes
likely
for
their
accomplishment
:
Thus
Abraham
gave
glory
to
God
,
Rom.
4.
Sixthly
,
when
wee
publikely
acknowledge
true
religion
,
or
any
speciall
truth
of
God
,
when
it
is
generally
opposed
by
the
most
men
:
Thus
the
Centurion
gave
glory
to
God
,
Luk.
23.47
.
Seventhly
,
when
men
suffer
in
the
quarrell
of
Gods
truth
,
and
true
Religion
:
So
1
Pet.
4.16
.
Eighthly
,
when
on
the
Sabbath
men
devote
themselves
onely
to
Gods
worke
,
doing
it
with
more
joy
and
care
,
than
they
should
do
their
owne
worke
on
the
weeke
dayes
,
refusing
to
profane
the
Sabbath
of
the
Lord
by
speaking
their
owne
words
,
or
doing
their
owne
wills
:
Thus
Esa.
58.13
.
Ninthly
,
when
men
doe
in
particular
give
thankes
to
God
for
benefits
or
deliverances
,
acknowledging
Gods
speciall
hand
therein
:
Thus
the
Leper
gave
glory
to
God
,
Luk.
17.18
.
so
Psal.
113.4
.
Tenthly
,
by
loving
,
praising
,
admiring
,
and
esteeming
of
Jesus
Christ
above
all
men
:
for
when
we
glorifie
the
Sonne
wee
glorifie
the
Father
,
Ioh.
1.14
.
and
11.4
.
Eleventhly
,
when
wee
account
of
and
honour
godly
men
,
above
all
other
sorts
of
men
in
the
world
;
and
so
these
Gentiles
doe
glorifie
God
,
in
that
they
praise
the
Christians
above
all
men
,
whom
before
they
reviled
:
This
is
one
way
by
which
the
Gentiles
glorified
God
.
Thus
of
the
second
way
of
glorifying
God
,
which
is
,
by
acknowledging
his
glory
.
The
third
way
of
glorifying
God
,
is
by
effect
,
when
men
make
others
to
glorifie
God
,
conceiving
more
gloriously
of
him
,
or
in
praising
God
and
his
wayes
:
Thus
the
professed
subjection
of
Christians
to
the
Gospel
makes
other
men
glorifie
God
,
2
Cor.
9.13
.
So
the
fruits
of
righteousnesse
are
to
the
glory
of
God
,
Phil.
1.10
.
So
here
the
good
workes
of
Christians
do
make
new
Converts
glorifie
God
:
so
every
Christian
that
is
Gods
planting
,
is
a
tree
of
righteousnesse
that
God
may
be
glorified
,
Esa.
61.3
.
So
are
all
Christians
to
the
praise
of
the
glory
of
Gods
grace
,
as
they
are
either
qualified
or
priviledged
by
Jesus
Christ
,
Ephes.
1.7
.
Use.
The
uses
of
all
should
be
especially
for
instruction
and
humiliation
:
it
should
humble
us
,
if
we
marke
the
former
doctrine
,
in
that
it
discovereth
many
deficiences
in
us
:
for
besides
that
it
sheweth
,
that
the
whole
world
of
unregenerate
men
lieth
in
wickednesse
,
and
that
as
they
have
all
sinned
,
so
they
are
all
deprived
of
the
glory
of
God
,
and
altogether
delinquent
in
each
part
of
making
God
glorious
;
I
say
,
that
besides
the
discovery
of
the
generall
and
extreame
corruption
of
wicked
men
,
it
doth
touch
to
the
quicke
upon
divers
persons
,
even
the
godly
themselves
.
To
give
instance
In
the
first
way
of
making
God
glorious
.
How
meanly
and
dully
doe
wee
,
for
the
most
part
,
conceive
of
God!
How
farre
short
are
our
hearts
of
those
descriptions
of
God
made
in
his
Word
!
What
strange
thoughts
come
into
our
mindes
at
some
times
!
Oh
how
have
we
dishonoured
the
most
high
in
our
unworthy
conceptions
of
his
Justice
,
Power
,
Eternity
,
Wisedome
,
and
Mercy
!
For
the
second
way
of
glorifying
God
.
What
heart
could
stand
before
his
holy
presence
,
if
he
should
examine
us
in
justice
.
1
For
our
language
.
What
man
is
hee
that
hath
not
cause
to
mourne
for
his
want
of
language
daily
,
in
expressing
of
the
praises
of
God!
When
did
we
make
his
praise
glorious
?
have
our
mouthes
been
filled
with
his
praise
all
the
day
long
?
2
For
our
extreame
unthankfulnesse
,
when
wee
meet
with
God
himselfe
:
we
have
beene
healed
with
the
nine
Lepers
;
but
which
of
us
have
returned
to
give
glory
to
God
,
in
the
sound
acknowledgment
of
his
goodnesse
to
us
?
It
is
required
we
should
in
all
things
give
thankes
,
and
yet
we
have
scarce
used
one
word
of
praise
for
a
thousand
benefits
.
3
Our
slight
acknowledgments
of
sin
,
our
backwardnesse
to
search
our
waies
,
our
carelesnesse
when
wee
know
divers
grievous
faults
by
our selves
,
either
avoiding
Gods
presence
,
and
making
confession
for
fashions
●ake
,
neither
out
of
true
griefe
for
our
sinnes
:
and
in
a
speciall
manner
doe
we
faile
in
those
cases
of
trespasse
or
sinne
that
com●
to
the
knowledge
of
others
.
Do
we
knowledge
our
sinnes
one
to
another
?
Oh
how
hard
it
is
to
bring
us
to
bee
easie
to
give
glory
to
God
herein
!
What
man
is
hee
that
liveth
,
and
hath
not
failed
of
the
glory
of
God
about
the
Sabbath
?
Do
wee
delight
in
Gods
work
?
Have
we
consecrated
that
day
as
glorious
to
the
Lord
?
Have
not
our
mindes
run
upon
our
own
waies
?
After
what
an
unspeakable
manner
have
we
slighted
God
in
his
Ordinances
?
Lastly
,
what
shall
we
answer
to
the
Lord
for
our
neglects
of
Jesus
Christ
?
Have
we
glorified
the
Son
?
or
rather
have
we
not
shamefull
wants
still
in
our
faith
?
Which
of
us
can
say
that
he
lives
by
the
faith
of
the
Sonne
of
God
?
And
are
not
our
affections
to
the
Lord
Jesus
extreamly
dull
and
adverse
?
Where
is
the
longing
desire
after
him
,
and
the
fervent
love
of
his
appearing
?
And
for
the
last
way
of
glorifying
God
by
effect
:
How
unprofitably
and
unfruitfully
doe
the
most
of
us
live
?
Who
hath
praised
God
in
our
behalfe
?
Whom
have
we
won
to
the
love
of
God
and
the
truth
?
Where
are
our
witnesses
that
might
testifie
,
that
our
good
works
have
caused
them
to
glorifie
God
?
But
especially
,
woe
be
to
scandalous
Christians
,
that
have
either
caused
wicked
men
to
blaspheme
,
or
Gods
little
ones
to
take
offence
,
and
conceive
ill
of
the
good
way
of
God
:
if
they
repent
not
,
it
had
beene
better
for
them
they
had
never
beene
borne
.
And
as
for
wicked
men
that
are
openly
so
(
to
give
a
touch
of
them
and
their
estate
)
they
have
reason
to
repent
in
sackcloth
and
ashes
,
if
their
eyes
were
but
open
to
see
what
terrour
is
implied
in
this
doctrine
,
and
how
God
will
avenge
himselfe
upon
them
,
both
for
their
not
glorifying
of
him
,
and
for
changing
his
glory
,
and
for
the
opposing
of
his
glory
.
1
In
not
glorifying
God
:
they
have
spent
their
daies
without
God
:
they
have
either
not
conceived
of
him
at
all
,
or
in
a
most
meane
and
vile
manner
:
they
have
not
honoured
him
in
his
ordinances
,
or
in
his
Sabbaths
:
they
never
loved
the
Lord
Jesus
in
their
hearts
,
&c.
2
In
changing
the
glory
of
God
,
they
have
done
shamefully
.
Some
of
them
have
turned
Gods
glory
into
the
similitude
of
an
Oxe
or
a
Calfe
that
eareth
hay
.
Some
of
them
have
given
his
praise
to
Images
,
and
the
workes
of
their
hands
.
Some
of
them
have
fixed
the
glory
of
their
affections
upon
riches
,
pleasures
,
and
favour
of
men
.
Some
of
them
have
made
their
belly
their
god
:
and
some
have
given
their
bodies
to
harlots
.
Thirdly
,
in
opposing
Gods
glory
,
they
have
likewise
offended
grievously
;
they
have
spoken
evill
of
the
good
way
of
God
;
they
have
abused
his
servants
,
and
so
despised
him
;
they
have
set
themselves
against
his
Sabbaths
,
&c.
to
omit
that
they
have
opposed
Gods
glory
in
their
hearts
,
by
setting
up
Idols
there
,
&
by
allowing
&
striving
to
maintain
Atheisticall
conceits
against
God
.
The
second
use
should
be
therefore
to
beget
in
us
a
care
to
use
all
means
to
dispose
of
,
and
fit
our selves
,
that
we
might
make
God
glorious
,
and
so
amend
and
redresse
our
waies
herein
;
and
that
wee
may
the
more
effectually
bee
wrought
upon
herein
,
I
will
consider
of
two
things
:
First
,
I
will
briefly
shew
the
reasons
should
stirre
us
to
all
possible
care
and
diligence
herein
.
Secondly
,
I
would
shew
how
wee
may
distinctly
attaine
to
the
glorifying
of
God
in
all
the
three
waies
before
mentioned
.
For
the
first
.
Divers
considerations
should
move
us
to
the
care
of
magnifying
or
glorifying
of
God
by
all
the
waies
we
can
.
Motives
to
the
care
of
glorifying
God
.
First
,
it
is
a
great
honour
that
God
doth
unto
us
,
to
account
himselfe
to
receive
glory
any
way
from
our
endeavours
.
Shall
the
creature
be
admitted
in
any
sense
to
that
glory
,
to
make
his
Creator
,
to
make
him
(
I
say
)
in
his
excellencie
or
glory
?
God
doth
account
himselfe
to
receive
a
new
Beeing
,
as
it
were
,
by
those
inward
conceptions
of
his
glory
,
and
by
those
outward
honours
done
unto
him
.
Shall
the
King
of
glory
vouchsafe
to
dwell
in
our
hearts
?
and
shall
we
not
be
exceedingly
desirous
to
entertaine
him
?
Secondly
,
not
to
glorifie
God
is
to
sinne
grievously
:
it
is
not
arbitrary
,
but
most
dangerous
to
allow
our selves
,
either
in
inward
neglects
of
God
,
or
in
outward
unfruitfulnesse
.
Shall
wee
attribute
so
much
every
day
to
the
creatures
we
deale
with
?
and
shall
we
know
or
acknowledge
so
little
of
the
Creator
?
It
cannot
be
safe
to
slight
God
.
Thirdly
,
it
is
one
of
the
first
things
that
breakes
out
in
the
new
Converts
:
so
soone
as
any
of
the
Gentiles
are
visited
of
God
,
in
the
same
day
they
glorifie
him
,
by
conceiving
gloriously
of
him
,
and
by
magnifying
God
in
himselfe
,
and
his
servants
,
and
service
,
&c.
And
therefore
without
singular
danger
of
losing
our
evidence
of
our
calling
,
we
must
attend
to
this
Doctrine
,
how
hard
soever
it
seeme
.
Fourthly
,
wee
are
bought
with
a
price
and
are
Gods
,
and
therefore
now
both
in
soule
and
body
we
should
be
wholly
devoted
to
his
glory
,
1
Cor.
6
ult.
as
God
hath
glorified
us
in
our
creation
,
and
the
many
treasures
he
hath
given
us
in
Jesus
Christ
,
and
we
hope
the
accomplishment
of
ma●chlesse
glory
in
heaven
:
and
shall
wee
not
bee
zealous
for
the
glory
of
the
Lord
?
Many
glorious
things
bee
spoken
of
us
through
his
grace
:
and
shall
wee
thinke
or
speake
meanely
of
God
?
Fifthly
,
the
Lord
our
God
exceeds
all
things
in
glory
,
and
therefore
wee
should
extoll
his
praise
above
the
heavens
,
and
the
whole
earth
should
shew
it selfe
to
be
full
of
his
glory
.
Sixthly
,
he
is
our
heavenly
Father
:
and
can
we
thinke
too
well
of
him
,
or
doe
too
much
to
win
him
praise
?
Matth.
5.16
.
Lastly
,
thinke
with
our selves
,
What
make
wee
in
Gods
Vineyard
or
Orchard
?
If
we
be
trees
of
his
planting
,
ought
we
not
to
be
filled
with
the
fruits
of
righteousnesse
,
that
the
Lord
may
be
glorified
?
Esay
61.3
.
Thus
of
some
motives
.
The
maine
care
should
bee
to
learne
what
to
doe
,
that
God
might
be
made
glorious
by
us
:
and
so
wee
should
distinctly
consider
how
to
make
him
glorious
in
our selves
or
in
others
.
In
our selves
wee
should
learne
how
to
make
him
glorious
,
first
,
in
our
hearts
by
a
glorious
conception
of
him
in
our
minds
:
secondly
,
in
our
words
and
works
,
by
acknowledgement
.
The
first
question
then
is
,
what
should
wee
doe
that
wee
might
conceive
more
gloriously
of
God
?
For
answer
hereunto
,
wee
must
looke
to
our
hearts
in
divers
particulars
:
for
,
that
we
may
conceive
of
God
according
to
his
excellencie
,
we
must
proceed
by
these
degrees
.
1.
Wee
must
strive
to
bring
God
into
our
minds
:
Helps
to
glorifie
God
.
for
naturally
wee
live
without
God
.
And
we
may
observe
,
that
at
the
best
we
are
wonderfull
prone
to
forget
God
:
and
therefore
we
must
learne
how
to
bring
our
hearts
to
the
meditation
of
God
.
For
not
to
thinke
of
God
,
or
forget
him
,
is
a
grievous
offence
,
as
well
as
to
thinke
of
him
after
a
base
manner
.
2.
It
is
not
enough
to
bring
God
into
our
thoughts
,
but
we
must
then
be
wonderfull
carefull
that
wee
bring
not
in
an
Idoll
of
our
owne
forming
in
stead
of
God
:
we
must
learne
how
to
thinke
of
God
as
he
is
described
to
us
in
his
Word
:
for
fearfull
Idolatry
may
be
committed
in
the
heart
of
a
man
,
as
well
as
in
his
outward
adoration
;
and
therefore
wee
must
learne
soundly
to
conceive
aright
of
the
nature
of
God
.
3.
When
we
have
God
there
in
his
owne
likenesse
,
wee
must
inlarge
his
roome
in
our
hearts
:
For
the
true
knowledge
of
God
comes
in
but
by
sparkles
;
and
God
will
bee
magnified
.
Wee
must
make
him
great
,
and
inlarge
the
thoughts
of
God
when
we
conceive
of
him
.
This
is
that
that
is
so
often
required
in
Scripture
,
under
the
terme
of
magnifying
God
.
4.
When
we
have
attained
to
this
,
to
thinke
of
God
,
with
an
ability
to
make
him
great
in
our
hearts
,
then
we
must
yet
proceed
to
the
establishment
of
this
conception
of
God
:
for
else
the
thoughts
of
God
will
passe
thorow
our
heads
like
lightning
,
and
be
gone
:
and
therefore
wee
must
be
carefull
to
establish
the
thoughts
of
God
in
us
.
5
We
must
then
labour
to
clothe
the
thoughts
of
God
with
glory
and
majestie
:
this
is
that
which
is
here
intended
;
we
must
not
onely
make
him
in
our
hearts
,
and
nourish
the
sparkles
of
his
knowledge
,
but
we
must
make
him
glorious
also
.
6
Yea
yet
farther
,
when
God
is
conceived
of
according
to
his
excellencie
,
we
must
love
the
Lord
thus
conceived
of
,
our
hearts
must
cleave
unto
him
,
and
esteeme
him
above
all
things
.
So
that
here
are
sixe
distinct
things
to
be
heeded
of
such
as
will
conceive
of
God
aright
.
Now
how
these
things
may
be
attained
to
by
us
,
followeth
to
be
considered
of
.
Now
for
the
first
:
to
bring
God
into
our
minds
,
two
things
are
of
excellent
use
;
By
what
means
God
may
bee
brought
into
our
mindes
.
First
,
the
inforcing
of
our selves
to
consider
of
Gods
workes
,
and
so
to
strive
still
to
reade
in
that
great
booke
of
the
creatures
.
Secondly
,
the
exercising
our selves
daily
in
the
Word
of
God
:
Without
these
two
helpes
carefully
used
,
experience
shewes
,
that
God
never
comes
into
mens
thoughts
.
And
by
the
way
,
here
may
be
framed
an
answer
to
that
sorrowfull
complaint
of
many
Christians
,
that
they
cannot
meditate
.
Now
if
they
would
be
taught
to
meditate
,
or
would
at
any
time
have
their
thoughts
set
aworke
,
let
them
lay
before
them
either
of
these
bookes
of
God
,
either
the
great
Booke
of
the
creatures
,
or
little
booke
of
the
Scriptures
;
and
so
praying
God
to
direct
them
,
take
those
things
that
easily
offer
themselves
from
thence
.
The
other
way
of
meditating
without
booke
,
as
I
know
not
whether
it
be
absolutely
required
,
so
can
it
not
be
so
fruitfully
performed
,
nor
so
comfortably
.
But
to
returne
,
the
viewing
of
Gods
workmanship
in
his
creatures
,
and
of
his
wisedome
and
rule
in
his
Word
,
will
helpe
us
in
the
first
point
,
which
is
,
to
bring
God
into
our
minds
.
For
the
second
:
that
we
may
not
mistake
,
but
conceive
of
God
aright
,
wee
must
looke
to
divers
things
carefully
.
Helps
to
conceive
aright
of
God
.
First
,
we
must
resist
and
subdue
,
and
no
way
harbour
or
favour
any
atheisticall
conceits
against
the
doctrine
of
Gods
nature
or
providence
.
If
we
find
our
mindes
intangled
with
any
such
,
we
must
labour
to
get
them
cured
:
for
till
our
hearts
bee
whole
of
such
diseases
,
wee
are
disabled
from
any
true
conception
of
God
.
Secondly
,
we
must
in
thinking
of
God
,
then
cast
out
all
likenesses
:
we
must
not
conceive
of
him
in
the
likenesse
of
any
man
or
other
creature
,
but
get
above
all
similitudes
,
and
there
rest
in
the
adoration
of
him
that
is
not
like
any
of
those
things
:
we
must
have
no
Images
of
God
,
neither
in
our
Churches
,
nor
in
our
heads
,
Command
.
2.
Deut.
4.
Esa.
40.
Thirdly
,
we
must
learn
distinctly
the
attributes
of
Gods
praises
in
the
Scripture
,
and
conceive
of
him
as
he
is
there
commended
to
us
:
I
meane
,
we
should
,
as
we
are
able
,
when
wee
thinke
of
God
,
thinke
of
him
as
he
is
omnipotent
,
most
wise
,
most
just
,
most
mercifull
,
&c.
It
is
an
excellent
praise
of
the
diligence
of
a
Christian
,
to
accustome
himselfe
to
conceive
of
God
according
to
descriptions
made
of
him
in
his
attributes
in
his
Word
.
Fourthly
,
it
may
much
helpe
us
,
if
we
conceive
of
God
as
dwelling
in
the
humane
nature
of
Christ
,
for
thereby
it
may
somewhat
arise
in
our
mindes
,
if
we
be
prone
to
conceive
of
likenesses
:
Marke
it
carefully
,
we
may
●ot
set
before
our
mindes
Christ-man
,
and
so
worship
without
any
more
adoe
:
but
if
we
conceive
of
the
man-Christ
,
and
then
worship
that
God-head
that
dwells
in
him
,
we
doe
right
;
and
besides
attaine
unto
a
point
farther
,
which
is
,
to
conceive
of
God
in
Christ
.
Thus
of
the
right
conceiving
of
Gods
nature
.
The
third
thing
which
we
must
labour
for
,
is
,
to
magnifie
God
in
our
hearts
,
to
make
him
great
,
to
conceive
largely
,
with
full
thoughts
of
God
:
and
to
this
I
adde
also
,
to
conceive
gloriously
of
him
,
to
clothe
our
thoughts
of
God
with
a
shining
excellencie
above
any
thing
else
we
thinke
of
.
Now
that
God
may
be
magnified
,
and
thought
on
after
a
glorious
manner
,
these
things
must
be
done
.
We
must
with
all
attendance
and
reverence
wait
upon
the
presence
of
God
in
his
house
,
for
that
is
the
place
where
his
glory
dwelleth
,
Psal.
27.8
.
How
God
is
to
be
magnif●ed
in
our
hearts
,
and
by
what
means
.
And
God
hath
magnified
his
Word
above
all
his
name
,
Psalm
.
138.2
.
And
the
use
of
the
Gospel
is
said
to
be
the
Gospel
of
the
glory
of
the
blessed
God
,
because
it
doth
with
the
liveliest
impressions
make
a
mans
heart
to
discerne
Gods
excellencie
,
Mic.
5.4
.
1
Tim.
1.11
.
Secondly
,
the
meditation
of
the
wonderfull
workes
of
God
recorded
in
Scripture
,
or
observed
by
experience
,
is
good
to
br●ed
great
and
glorious
thoughts
of
God
.
For
as
the
sight
of
the
miracles
of
Christ
,
wrought
this
in
the
hearts
of
the
people
,
Matth.
15.31
.
Luk.
7.16
.
so
the
contemplation
of
such
great
workes
may
worke
the
same
effect
in
us
:
and
the
same
effect
also
may
the
thoughts
of
the
workes
of
Gods
speciall
justice
or
mercy
have
,
Ezek.
38.23
.
Esa.
13.13
.
especially
the
consideration
of
those
workes
of
favour
or
deliverance
,
by
which
God
hath
declared
his
speciall
goodnesse
unto
us
,
Gen.
19.19
.
1
Chron.
17.24
.
David
also
clotheth
the
thoughts
of
God
with
glory
&
greatnesse
in
his
heart
,
by
thinking
of
the
monuments
of
Gods
wonderfull
Power
and
Wisedome
in
the
heavens
,
earth
,
and
seas
,
&c.
Psal.
104.1
.
&c.
yea
by
thinking
of
his
owne
forming
and
making
in
the
wombe
,
Psal.
139.15
.
Thirdly
,
wee
must
pray
earnestly
to
God
(
with
Moses
)
and
begge
this
of
God
that
he
would
shew
us
his
glory
.
Thus
also
of
the
third
thing
.
The
next
thing
is
,
The
thoughts
of
Gods
glory
●●o
waies
established
.
to
learne
how
to
establish
the
thought
of
Gods
glory
in
us
:
and
this
is
done
especially
two
waies
.
First
,
by
striving
to
set
God
alwaies
before
us
,
as
David
did
,
Psal.
16.8
.
Secondly
,
by
remembring
God
in
all
our
wayes
,
doing
all
our
workes
unto
the
glory
of
God
,
1
Cor.
10.31
.
Lastly
,
to
make
us
in
love
with
God
thus
conceived
of
according
to
his
glory
,
the
thorow
meditation
of
his
mercies
to
us
is
of
singular
use
,
to
thinke
either
of
the
variety
of
them
,
or
of
the
speciall
respect
God
hath
had
of
us
above
many
others
,
and
the
frequencie
of
his
mercies
,
that
he
sheweth
us
mercy
daily
:
but
above
all
to
consider
that
his
mercies
are
free
;
to
thinke
how
vile
we
are
,
upon
whom
God
lookes
with
such
grace
and
goodnesse
.
Thus
the
blessed
Virgin
taught
her selfe
to
magnifie
God
,
and
to
love
his
name
,
Luk.
1.46
,
48.
Thus
of
making
God
glorious
in
our
hearts
by
knowledge
.
Now
for
the
second
,
which
is
to
make
him
glorious
by
acknowledgement
.
The
particular
waies
how
that
may
be
done
have
beene
reckoned
before
in
the
explication
of
the
doctrine
,
only
we
must
labour
by
prayer
to
fashion
our selves
to
that
worke
,
that
God
in
any
of
those
particulars
doth
require
of
us
:
and
that
is
the
most
speciall
helpe
which
I
know
thereunto
.
But
by
the
way
let
me
warn
thee
to
looke
to
two
things
:
First
,
that
in
any
course
of
glorifying
God
,
A
double
caveat
in
glorifying
God
.
for
the
Lord
abhorres
to
be
glorified
with
thy
lips
if
thy
heart
bee
farre
from
him
,
Esa.
29.13
.
And
the
next
is
,
that
thou
presume
not
in
any
case
to
make
the
pretence
of
Gods
glory
a
covering
for
any
wickednesse
:
as
the
Pharisees
that
would
hide
their
devouring
of
widowes
houses
under
the
praise
of
long
prayer
:
or
those
in
the
Prophet
Esay's
time
,
that
would
persecure
godly
men
,
and
molest
them
with
Church-censures
,
and
say
,
Let
the
Lord
be
glorified
,
Esa.
66.5
.
Thus
of
making
God
glorious
in
our selves
.
Lastly
,
that
we
may
make
God
glorious
in
the
hearts
of
other
men
,
Foure
things
must
be
done
by
us
to
make
others
glorifie
God
.
and
cause
them
to
speake
of
his
praises
,
we
must
carefully
looke
to
foure
things
:
1
That
when
we
speake
of
God
or
his
truth
,
wee
do
it
with
all
possible
reverence
and
feare
;
that
wee
be
carefull
,
in
all
our
discourses
of
Religion
,
instructions
,
admonitions
,
reproofes
,
confutations
,
or
the
like
,
to
treat
of
these
things
with
all
meeknesse
and
reverence
:
God
hath
given
us
a
commandement
of
purpose
to
restraine
the
taking
up
of
his
Name
in
vaine
.
2
That
we
strive
by
all
meanes
to
live
unspotted
and
inoffensive
in
life
,
that
if
any
perverse
men
did
seeke
occasion
against
us
,
yet
they
might
finde
none
;
and
to
this
end
,
striving
to
avoid
those
things
distinctly
,
which
we
perceive
,
by
the
miserable
example
of
others
,
do
vexe
and
provoke
men
to
speake
or
thinke
evill
;
such
as
are
idlenesse
,
frowardnesse
,
deceit
,
conceitednesse
,
and
the
like
,
Phil.
2.15
.
3
That
we
shew
forth
the
vertues
of
Christ
.
It
is
a
singular
meanes
to
stirre
up
others
to
glorifie
God
,
if
they
might
perceive
in
us
the
sound
habit
of
such
Christian
vertues
,
as
are
not
to
be
found
in
other
sorts
of
men
;
such
as
are
humility
,
lowlinesse
,
contempt
of
the
world
,
subjection
to
Gods
will
,
love
of
the
godly
,
and
the
like
.
The
most
of
us
have
but
the
bare
names
of
these
:
there
is
not
a
reall
demonstration
of
them
.
Christian
vertues
,
set
forth
to
the
life
,
are
amiable
,
and
will
compell
men
to
conceive
and
speake
gloriously
of
God
and
his
truth
.
4
That
we
be
helpfull
upon
all
occasions
to
others
,
ready
to
every
good
worke
,
and
hearty
in
all
workes
of
mercy
:
it
is
our
good
workes
must
make
men
speake
well
of
us
,
and
our
God
,
and
Religion
.
Hitherto
of
the
doctrine
of
glorifying
God
.
In
the
day
of
visitation
.
]
[
1
](A17385-e165990-b)
1
Men
are
said
to
visit
diversly
.
This
word
Visitation
is
in
Scripture
attributed
both
to
men
and
to
God
.
To
men
in
such
cases
as
these
:
as
first
,
to
shepheards
;
who
when
they
did
specially
survey
their
●●ocke
,
with
intent
to
redresse
what
was
amisse
,
were
said
to
visit
them
,
Ier.
23.2
.
As
also
to
such
men
as
had
the
gathering
of
tribute
:
when
they
came
to
exact
their
tribute
,
to
the
great
vexation
of
the
people
,
they
were
said
to
visit
them
.
So
the
word
rendred
Exactors
,
Esa.
60.17
.
in
the
Originall
is
Visitors
or
Visitations
.
Thirdly
,
to
visit
was
a
tearme
given
to
the
Bishops
&
Apostles
in
the
Primitive
Church
,
that
went
about
through
the
Churches
,
to
take
notice
of
the
estate
of
the
Churches
,
and
to
reform
what
was
amisse
,
Act.
15.36
.
And
so
the
originall
word
here
used
is
translated
a
Bishoprick
.
Act.
1.20
.
agreeable
to
the
Hebrew
word
used
Ps.
109.8
.
Finally
,
to
visit
is
reckoned
among
the
works
of
curtesie
or
mercy
,
Iam.
1.27
.
The
Hebrew
word
in
the
old
Testament
signifies
oftentimes
to
muster
or
number
up
the
people
:
as
1
Chro.
21.6
.
But
in
this
place
visitation
is
not
referred
to
men
,
but
to
God
.
Now
God
is
said
to
visit
,
not
onely
men
,
but
other
creatures
:
so
he
visited
the
earth
,
[
2
](A17385-e166120-b)
2
God
doth
also
visit
many
waies
.
1
The
creatures
.
graven
Images
,
the
vessels
of
the
Temple
,
and
Leviathan
.
He
visits
the
earth
,
when
he
makes
it
in
an
especiall
manner
fruitfull
,
Psal.
65.9
.
He
visited
Images
when
he
brake
them
to
pieces
,
and
confounded
them
.
He
visited
the
vessels
of
the
Temple
,
by
causing
them
to
be
brought
backe
again
into
the
Temple
,
Ier.
27.22
.
He
visited
Leviathan
the
divell
,
by
restraining
his
power
,
and
disappointing
his
malice
,
Esa.
27.1
.
But
,
most
usually
,
Gods
visitation
is
spoken
of
in
Scripture
,
as
it
concerneth
men
.
And
so
God
holdeth
two
sorts
of
visitations
:
the
one
is
the
visitation
of
all
men
;
the
other
of
some
men
onely
.
But
especially
men
:
and
so
either
as
●e
visits
all
men
in
generall
:
The
visitation
called
the
visitation
of
all
men
,
concernes
either
life
or
death
.
In
respect
of
life
,
God
is
said
to
visit
all
men
,
in
that
he
doth
by
his
daily
providence
,
both
give
and
preserve
life
till
the
appointed
time
:
so
Iob
10.12
.
And
in
respect
of
death
,
God
keepes
his
visitation
,
when
he
causeth
men
to
die
an
ordinary
death
at
the
time
thereunto
appointed
:
so
Num.
16.29
.
But
it
is
not
the
common
visitation
is
here
meant
.
or
some
men
in
speciall
.
Gods
speciall
visitation
of
some
men
,
is
when
in
a
speciall
providence
he
takes
notice
of
certain
men
,
and
comes
among
them
to
work
the
redresse
of
sin
:
and
that
is
here
meant
.
And
this
visitation
must
be
considered
,
either
according
to
the
kinds
of
it
,
or
according
to
the
time
of
it
,
here
called
,
The
day
of
visitation
.
For
the
kindes
:
God
doth
visit
men
either
with
the
visitation
of
justice
,
God
visits
men
two
waies
especially
.
or
with
the
visitation
of
mercy
;
in
wrath
or
in
grace
:
and
the
former
words
of
this
Text
are
true
of
either
of
these
kindes
.
For
if
God
visit
wicked
men
by
his
speciall
judgements
,
they
will
then
give
glory
to
God
,
and
commend
godly
Christians
;
whom
before
,
against
their
consciences
,
they
spake
evill
of
:
which
they
will
also
doe
much
more
,
if
God
visit
them
with
his
grace
,
and
convert
them
.
First
then
,
of
the
visitation
of
justice
:
and
so
the
point
to
be
here
observed
is
,
[
1
](A17385-e166300-b)
1
In
justice
.
That
though
God
may
spare
wicked
men
long
,
and
seem
to
wink
at
their
faults
,
yet
hee
will
find
a
day
to
visit
them
for
their
sins
:
he
will
hold
a
visitation
for
their
sakes
:
he
will
discover
their
wickednesse
,
and
avenge
himselfe
on
them
,
Psal.
50.20
.
Eccl.
8.
Ps.
37.13
.
Iob
18.20
.
As
they
have
had
their
daies
of
sinning
:
so
will
he
have
his
day
of
visiting
;
and
that
not
onely
at
that
day
of
the
universall
visitation
in
the
end
of
the
world
,
but
even
in
this
life
also
.
Use.
And
this
doctrine
should
especially
humble
wicked
men
,
and
awake
them
out
of
their
security
;
and
the
rather
,
if
they
consider
seriously
of
divers
things
about
this
day
of
their
visitation
:
First
,
that
it
shall
certainly
come
upon
them
,
Rom.
2.5
.
Secondly
,
that
when
it
doth
come
,
it
will
bee
a
marvellous
fearfull
time
with
them
:
for
,
1
God
will
then
discover
their
sins
,
and
make
their
wickednesse
manifest
in
the
hatefulnesse
of
it
,
Lam.
4.22
.
2
God
will
inflict
sore
punishments
upon
them
:
hee
will
be
avenged
on
them
.
The
day
of
their
visitation
will
be
the
day
of
their
calamity
,
Ier.
46.21
.
3
The
punishments
determined
cannot
be
resisted
:
there
will
be
no
helpe
,
Esa.
10.3
.
and
29.6
.
and
26.14
.
4
God
will
not
then
respect
their
strength
,
but
their
sinne
.
He
will
recompence
them
according
to
all
that
they
have
done
,
Ier.
50.29
,
31.
5
If
they
escape
one
judgement
,
another
will
light
upon
them
,
Ier.
48.44
.
6
God
will
give
them
the
repulse
in
all
they
do
:
even
in
his
service
he
will
not
accept
them
,
Ier.
14.10
.
7
It
will
be
a
time
of
great
perplexitie
,
and
counsell
will
perish
from
the
prudent
,
Mic.
7.3
,
4.
Ier.
49.7
,
8.
8
God
will
declare
himselfe
to
be
in
a
speciall
manner
against
them
,
Ier.
50.29
,
31.
Hos.
9.7
.
Quest.
But
what
sort
of
men
are
in
danger
of
such
a
fearfull
visitation
?
Answ.
All
men
that
live
in
any
grosse
sinne
against
their
knowledge
:
such
as
are
the
sinnes
of
blood
,
whoredome
,
deceit
,
swearing
,
profanation
of
the
Lords
day
,
reproaching
of
Gods
people
,
and
the
like
,
Ier.
5.9.29
.
and
9.9
.
especially
where
all
or
any
of
these
things
be
found
in
them
.
First
,
extreame
security
in
sinning
:
What
kind
of
men
in
particular
are
in
danger
of
this
kind
of
visitation
.
God
will
surely
visit
such
as
are
settled
in
their
lees
,
Zeph.
1.12
.
Secondly
,
such
as
place
their
felicity
in
offending
:
such
as
love
to
wander
,
Ier.
14.10
.
such
as
do
evill
with
both
hands
earnestly
,
as
the
Prophets
phrase
is
,
Mic.
7.3
,
4.
Thirdly
,
such
as
continue
and
persist
in
wicked
courses
:
such
as
cast
out
wickednesse
as
a
fountaine
casts
out
water
,
as
the
Prophet
speaketh
,
Ier.
6.6
.
Fourthly
,
especially
when
men
are
shamelesse
and
impudent
in
offending
,
Ier.
6.15
.
and
8.12
.
Use
2.
And
therefore
men
should
be
instructed
and
take
notice
of
their
condition
and
danger
,
and
foresee
this
day
,
and
use
all
means
to
prevent
it
:
for
if
men
would
turn
unto
God
speedily
,
&
repent
with
sound
sorrows
for
their
sins
,
the
Lord
would
perhaps
be
intreated
,
and
forgive
the
punishment
of
their
sins
Ier.
6.6
.
Thus
of
the
visitation
of
justice
.
The
visitation
of
mercy
followes
.
[
2
](A17385-e166800-b)
2
God
visits
in
mercy
;
and
so
either
in
temporall
things
,
as
in
the
case
of
blessings
,
or
in
case
of
afflictions
.
The
visitation
of
mercy
is
,
when
God
comes
amongst
men
,
to
shew
some
speciall
mercy
:
and
so
hee
visits
either
about
temporall
or
about
spirituall
things
.
In
temporall
things
hee
visits
either
in
the
case
of
blessings
or
afflictions
.
In
respect
of
temporall
blessings
,
he
visited
Sarah
,
(
Gen.
21.1
.
)
when
hee
gave
her
a
sonne
.
In
respect
of
afflictions
,
God
visits
(
first
)
when
he
sends
such
crosses
as
do
trie
the
innocencie
and
sinceritie
of
his
servants
:
so
Psal.
17.3
.
Secondly
,
when
he
lets
his
people
know
that
hee
takes
speciall
notice
of
their
distresses
and
sorrowes
:
so
Exod.
4.3
.
Thirdly
,
when
he
sends
his
servants
speciall
deliverances
:
and
so
to
visit
is
to
deliver
.
Thus
of
the
visitation
in
temporall
things
,
which
is
not
here
meant
.
God
visits
in
spiritual
things
diversly
.
The
visitation
in
spirituall
things
,
is
the
gracious
providence
of
God
,
revealing
his
marvellous
and
everlasting
mercies
unto
his
Elect
:
and
so
he
visits
man
either
by
Christ
,
or
by
the
Gospel
:
He
visited
his
people
when
hee
sent
his
Sonne
to
redeeme
them
,
Luk.
1.68
,
78.
and
7.16
.
And
so
he
doth
when
he
sends
his
Gospel
by
his
servants
to
this
end
,
to
reconcile
the
world
to
himselfe
in
Christ
:
and
thus
God
visited
the
world
,
when
he
sent
his
Apostles
unto
all
Nations
,
preaching
the
Gospel
.
And
thus
he
doth
visit
a
Nation
,
when
he
sends
the
Gospel
thither
;
or
a
Congregation
,
when
by
the
preaching
of
the
Gospel
,
he
gathereth
a
people
to
himselfe
.
There
is
also
a
personall
and
particular
visitation
,
when
God
singles
out
this
or
that
man
from
the
rest
,
and
converts
him
.
And
so
in
this
place
,
to
visit
the
Gentiles
,
is
to
gather
out
of
the
Gentiles
a
people
to
his
Name
,
as
in
the
case
of
this
Apostle
is
said
,
Act.
15.14
.
Which
place
may
well
expound
this
:
So
that
the
day
of
visitation
,
if
we
respect
whole
congregations
,
is
the
time
when
God
sends
them
the
powerfull
preaching
of
the
Gospel
,
and
doth
thereby
muster
and
presse
a
people
to
himselfe
.
And
if
we
respect
particular
persons
,
it
is
the
day
when
God
effectually
calls
them
,
and
converts
them
.
Six
things
may
be
observed
here
concerning
this
visitation
of
grace
.
Doct.
1.
First
,
that
till
God
do
visit
wicked
men
with
his
grace
from
heaven
,
there
will
bee
no
sound
reformation
in
them
.
Their
naturall
conscience
,
the
shame
and
punishment
of
men
,
with
the
Laws
of
Princes
or
Churches
,
may
restraine
somewhat
of
the
excesse
of
sinne
;
but
it
is
Gods
visitation
only
that
can
worke
a
sound
and
thorow
reformation
.
There
is
little
hope
these
Gentiles
,
which
speake
evill
of
Christians
,
will
ever
cease
till
the
day
of
this
visitation
:
and
the
reason
is
plaine
,
because
the
lawes
and
punishments
of
men
cannot
give
a
new
nature
to
the
offenders
,
which
God
in
his
visitation
doth
.
Use.
The
use
is
therefore
to
confirme
the
patience
of
the
Saints
.
They
have
endured
and
must
endure
the
evill
words
of
wicked
men
:
and
if
any
be
weary
of
their
injuries
,
they
must
pray
earnestly
for
their
conversion
.
The
wolfe
doth
not
alwaies
devoure
,
nor
the
foxe
alwaies
deceive
,
nor
the
dogge
alwaies
barke
:
but
yet
so
long
as
they
keepe
their
natures
,
they
will
occasionally
discover
themselves
.
And
therefore
also
Christians
should
learne
discretion
,
not
to
trust
worldly
men
over-farre
,
upon
new
pretences
.
Doct.
2.
Secondly
,
hence
we
may
note
,
that
God
hath
his
time
wherein
hee
will
certainly
visit
his
people
:
hee
hath
his
day
of
visitation
.
All
that
God
hath
given
unto
Jesus
Christ
shall
be
gathered
in
Gods
due
time
.
That
which
was
beleeved
concerning
the
gathering
of
the
Israelites
out
of
Egypt
into
Canaan
,
that
God
would
surely
visit
them
,
and
bring
them
out
,
Gen.
50.24
,
25.
is
much
more
certainly
to
be
beleeved
of
the
spirituall
gathering
of
the
elect
out
of
this
world
,
into
the
Canaan
of
God
.
And
the
reason
is
,
because
their
conversion
d●pends
upon
Gods
eternall
decree
:
and
the
foundation
of
God
remaineth
〈◊〉
,
and
hee
knoweth
who
are
his
,
2
Tim.
2.19
.
and
not
one
of
them
shall
be
lacking
in
the
season
of
their
calling
,
Ier.
23.3
,
4.
The
use
may
be
for
the
confirmation
of
our
faith
,
concerning
the
calling
of
such
Jewes
,
Gentiles
or
Christians
,
as
yet
sit
in
darknesse
and
want
the
meanes
of
their
calling
.
God
hath
his
day
,
and
he
will
provide
for
the
calling
of
all
his
Elect
,
how
unlikely
soever
the
worke
seeme
to
us
.
Doct.
3.
We
may
hence
note
,
that
when
God
hath
visited
a
man
with
his
grace
,
he
is
suddenly
become
another
man
,
he
is
wonderfully
altered
from
that
which
he
was
before
.
Use.
The
use
should
be
for
triall
:
No
Christians
can
have
comfort
that
they
are
visited
with
the
grace
of
God
,
if
old
things
be
not
past
with
them
,
and
all
things
become
new
.
For
every
man
that
is
visited
with
true
grace
,
Signes
of
such
as
are
truly
visited
in
mercy
with
true
grace
.
First
,
hath
a
new
Master
:
Hee
will
no
longer
serve
any
strange
Lord
;
for
he
hath
covenanted
firmly
with
God
to
worke
righteousnesse
,
Rom.
6.16
,
18.
Secondly
,
hath
new
acquaintance
:
[
1
](A17385-e167110-b)
1
Hee
hath
a
new
Lord
.
He
that
was
wont
to
walke
onely
in
the
way
of
the
wicked
,
is
now
a
companion
onely
with
them
that
feare
God
:
all
his
delight
is
in
them
,
Psal.
16.
and
26.
[
2
](A17385-e167140-b)
2
New
acquaintance
.
Thirdly
,
hath
a
new
language
:
he
speaks
not
as
he
was
wont
to
do
.
For
first
,
his
Mother-tongue
he
hath
utterly
forgotten
:
He
cannot
curse
,
and
lie
,
[
3
](A17385-e167170-b)
3
A
new
language
.
and
sweare
,
and
raile
,
and
speak
bawdily
,
as
he
was
wont
to
do
,
which
the
coherence
shewes
here
.
Secondly
,
in
divers
things
he
is
furnished
on
a
sudden
with
language
he
could
never
speake
before
,
as
in
the
gift
of
prayer
,
he
can
now
speake
to
God
,
and
discourse
with
him
,
that
before
was
dumbe
,
and
opened
not
his
mouth
,
Zeph.
3.9
.
Fourthly
,
he
hath
a
new
heart
,
Zech.
36.27
.
[
4
](A17385-e167220-b)
4
A
new
heart
.
Which
appeares
in
what
hee
hath
not
,
which
was
wont
to
be
in
his
heart
;
and
in
what
hee
hath
,
which
was
never
there
before
.
And
for
the
first
branch
,
there
is
not
in
him
any
of
these
things
following
:
by
the
way
understand
,
that
these
things
are
not
in
him
as
they
were
wont
to
be
(
that
is
)
they
raigne
not
,
or
they
lie
adying
:
and
so
,
1
There
is
not
guile
there
;
his
spirit
is
without
guile
,
Speciall
signes
of
a
new
heart
.
Psal.
32.2
.
which
he
shewes
,
in
that
he
avoids
lesser
sinnes
as
well
as
greater
,
is
good
in
secret
as
well
as
in
company
,
and
serves
God
in
his
spirit
as
well
as
his
body
,
[
1
](A17385-e167280-b)
1
It
hath
no
guile
.
and
is
more
desirous
to
be
good
than
to
seeme
so
.
2
There
is
not
malice
and
passion
there
,
Esa.
11.
[
2
](A17385-e167320-b)
2
It
is
void
of
malice
.
His
outragious
and
boisterous
passions
are
subdued
:
of
a
Lyon
he
is
become
a
Lambe
.
3
There
is
not
covetousnes
or
the
love
of
the
world
there
,
[
3
](A17385-e167350-b)
3
It
is
void
of
covetousnesse
.
1
Ioh.
2.14
.
Iam.
4.3
.
hee
useth
the
world
,
but
he
admires
it
not
.
His
taste
in
earthly
things
is
lost
,
he
savours
them
not
as
he
was
wont
to
do
,
Rom.
8.5
.
And
as
in
these
things
he
is
new
,
so
in
the
furniture
of
his
heart
he
is
in
many
things
new
:
for
,
First
,
hee
hath
a
new
minde
;
he
is
renewed
in
the
spirit
of
his
mind
:
A
new
mind
.
which
appeares
(
first
)
by
his
capablenesse
in
spirituall
things
.
Hee
that
lately
could
not
perceive
the
things
of
God
,
1
Cor.
2.14
.
now
heares
as
the
learned
:
he
sees
in
a
mirrour
:
he
lookes
and
wonders
.
The
vaile
is
taken
away
,
that
before
covered
him
,
2
Cor.
3.
Secondly
,
by
the
transcendencie
of
the
things
he
knowes
:
he
can
now
looke
upon
the
very
Sunne
:
hee
knowes
God
,
and
Jesus
Christ
,
and
the
glory
to
come
,
and
the
excellent
things
given
of
God
,
which
the
heart
of
the
naturall
man
never
perceived
,
Ioh.
17.3
.
1
Cor.
2.9
,
10.
Thirdly
,
by
the
instrument
by
which
he
understands
:
hee
sees
by
faith
and
not
by
reason
in
many
things
:
hee
is
fully
assured
in
divers
mysteries
,
where
sense
and
reason
can
give-in
no
evidence
.
Secondly
,
he
hath
new
affections
:
I
will
instance
but
in
two
of
them
;
New
affections
.
sorrow
and
love
.
He
is
another
man
in
his
sorrowes
:
which
appeares
both
in
the
causes
,
and
in
the
remedies
of
his
sorrowes
.
For
the
causes
,
he
was
wont
never
to
be
sorry
for
any
thing
but
his
crosses
:
now
hee
is
seldome
sorry
for
any
thing
but
his
sinne
.
And
for
the
remedies
,
he
was
wont
to
drive
away
his
sorrowes
with
time
,
sleepe
,
merry
company
:
but
now
nothing
but
good
words
from
God
will
ease
him
.
His
love
may
be
tried
by
the
objects
:
and
so
whom
he
can
love
truly
,
or
whom
he
doth
love
vehemently
.
He
can
love
his
very
enemies
,
which
hee
could
never
doe
before
.
And
he
doth
love
Jesus
Christ
,
though
hee
never
saw
him
,
1
Pet.
1.9
.
and
so
fervently
,
as
hee
accounts
all
things
in
the
world
,
which
hee
was
wont
so
much
to
dote
upon
,
but
as
losse
and
dung
,
in
comparison
of
Jesus
Christ
,
Phil.
3,8,9
.
A
new
behaviour
discovered
divers
wayes
.
Fiftly
,
hee
hath
a
new
behaviour
with
him
:
hee
is
wonderfully
altered
in
his
carriages
:
which
appeares
in
divers
things
;
First
,
in
respect
of
the
rule
of
his
life
:
he
walkes
by
rule
,
Gal.
6.16
.
He
commeth
daily
to
the
light
,
to
see
whether
his
workes
be
wrought
in
God
,
Ioh.
3.21
.
This
is
a
signe
given
by
our
Saviour
Christ
in
that
place
.
Hee
is
carefull
to
order
his
behaviour
by
the
warrant
of
the
word
,
Phil.
2.15,16
.
Secondly
,
in
respect
of
the
meanes
he
useth
for
the
ordering
of
his
conversation
.
And
so
he
taketh
presently
hold
on
Gods
Sabbath
:
he
is
carefull
to
keepe
the
Sabbath
,
honouring
that
day
above
all
others
,
and
esteeming
and
desiring
it
for
the
imployment
thereof
.
Thus
the
Lord
of
the
Sabbath
saith
,
that
it
is
a
signe
by
which
hee
knowes
the
people
,
whether
they
be
truly
sanctified
or
not
,
Exod.
31.13
.
Esa.
56.2.6
.
Thirdly
,
in
respect
of
the
things
he
imploies
himself
in
,
he
chooseth
the
things
that
please
God
,
Esa.
56.4
.
his
desire
is
now
in
all
his
waies
to
do
such
things
as
might
be
acceptable
to
God
:
whereas
before
he
was
most
carefull
to
please
men
,
or
to
satisfie
his
owne
lusts
.
Fourthly
,
in
respect
of
the
manner
of
his
conversation
.
In
which
foure
things
especially
shine
:
first
,
humility
.
He
shewes
that
the
great
opinion
of
himselfe
is
taken
downe
in
him
:
he
is
lowly
and
meeke
,
which
hee
hath
learned
of
Christ
,
Mat.
11.29
.
Secondly
,
affectionatenesse
.
He
loves
the
name
of
the
Lord
,
and
to
be
the
Lords
servant
,
Esa.
56.6
.
He
doth
good
duties
with
good
affections
.
Thirdly
,
contempt
of
the
world
.
He
can
deny
his
profit
,
pleasure
,
ease
,
credit
,
or
the
like
.
He
is
no
more
worldly
or
eaten
up
with
the
cares
of
this
life
:
He
doth
not
esteeme
of
earthly
things
as
he
was
wont
to
do
,
and
shewes
it
in
his
carriage
.
Fourthly
,
sincerity
.
For
now
he
hath
respect
to
all
the
Commandements
of
God
:
he
desires
to
be
sanctified
throughout
:
he
is
not
mended
in
many
things
,
as
Herod
was
,
but
is
,
in
some
degree
,
mended
in
all
things
:
and
besides
,
he
is
carefull
of
his
waies
in
all
places
and
companies
:
he
will
obey
absent
as
well
as
present
,
Psal.
2.12
.
and
there
is
no
occasion
of
offence
in
him
,
1
Ioh.
2.8
.
He
is
wonderfull
wary
and
carfull
to
provide
,
that
he
may
not
be
an
offence
to
any
body
:
and
withall
,
he
is
not
found
to
strive
more
for
credit
than
for
goodnesse
;
or
more
ready
to
judge
others
than
to
condemne
himselfe
,
Iam.
3.17
.
If
this
description
be
throughly
weighed
,
it
will
be
found
to
containe
the
most
lively
and
essentiall
things
that
distinguish
true
converts
from
all
other
men
.
Nor
may
the
force
of
any
of
these
be
weakned
,
because
many
that
seeme
true
Christians
,
do
shew
the
contrary
to
some
of
these
:
for
many
that
seeme
just
to
men
,
are
an
obomination
to
God
;
and
besides
,
these
things
may
be
in
the
weake
Christian
in
some
weake
measure
,
though
not
so
exactly
.
Thus
of
the
third
doctrine
.
Doct.
4.
Wee
may
hence
note
,
That
there
is
a
peculiar
time
for
the
keeping
of
this
visitation
of
grace
.
All
the
times
of
mens
lives
are
not
times
of
visitation
:
there
is
a
speciall
day
of
visitation
,
called
in
Scripture
,
The
day
of
salvation
,
the
accepted
time
,
the
due
time
,
the
season
of
Gods
grace
,
2
Cor.
6.2
.
That
this
point
may
be
opened
,
first
we
may
consider
of
the
acceptation
of
this
word
Day
.
Many
sorts
of
daies
noted
in
Scripture
.
It
usually
notes
a
naturall
day
,
that
is
,
the
space
of
foure
and
twenty
houres
.
Sometimes
it
notes
the
artificiall
day
of
twelve
houres
,
from
the
morning
to
the
evening
:
so
,
Ioh.
11.9
.
Sometimes
it
notes
time
generally
:
as
in
such
Scriptures
as
say
,
In
those
dayes
;
the
meaning
is
,
In
those
times
.
Sometimes
it
notes
some
peculiar
season
for
the
doing
or
suffering
of
some
notable
thing
:
as
the
speciall
time
when
God
plagues
wicked
men
,
is
called
their
day
,
Psal.
37.13
.
Io●
18.20
.
So
the
time
when
Christ
declared
himselfe
openly
to
be
the
Messias
,
is
called
his
day
,
Ioh.
8.46
.
So
it
is
here
taken
for
that
speciall
part
of
our
time
of
life
,
wherein
God
is
pleased
to
offer
and
bestow
his
grace
upon
us
to
salvation
.
Now
this
cannot
be
the
whole
space
of
a
mans
life
:
Quest.
But
how
may
we
know
when
this
season
of
grace
is
?
Answ.
How
the
day
and
season
of
grace
may
bee
knowne
.
It
is
then
when
God
sends
the
Gospel
to
us
in
the
powerfull
preaching
of
it
:
when
the
light
comes
,
then
comes
this
day
:
when
the
doctrine
of
salvation
is
come
,
then
the
day
of
salvation
is
come
,
and
God
offers
his
grace
then
to
all
within
the
compasse
of
that
light
.
God
keepes
his
visitation
at
all
times
,
and
in
all
places
,
when
the
Word
of
the
Kingdome
is
powerfully
preached
:
the
time
of
the
continuance
of
the
meanes
is
the
day
here
meant
,
in
a
generall
consideration
.
But
if
we
looke
upon
particular
persons
in
places
where
the
means
is
,
then
it
is
very
hard
precisely
to
measure
the
time
when
God
doth
visit
,
or
how
long
he
will
offer
his
grace
to
them
:
Use.
The
use
is
for
the
confutation
,
especially
of
the
madnesse
of
many
men
,
that
so
securely
procrastinate
and
put
off
the
time
of
their
repentance
,
as
if
they
might
repent
at
any
time
;
never
considering
that
the
meanes
of
repentance
may
be
taken
utterly
from
them
,
or
that
they
may
be
cast
into
a
reprobate
sense
,
or
that
death
may
suddenly
prevent
them
,
or
that
the
times
are
onely
in
Gods
hand
:
it
is
he
that
appoints
,
and
begins
,
and
ends
this
day
of
visitation
at
his
owne
pleasure
;
yea
hee
doth
not
allow
to
all
men
,
in
every
place
,
the
like
space
of
time
for
the
continuance
of
the
meanes
.
Against
such
as
presume
on
late
repentance
.
This
day
lasteth
,
in
some
places
,
to
some
men
many
yeares
:
whereas
in
other
places
the
Kingdome
of
God
is
taken
away
from
them
in
a
short
time
;
as
when
the
Apostles
in
the
Acts
were
driven
from
some
Cities
,
after
they
had
beene
in
some
places
but
a
yeere
or
two
;
in
others
,
but
a
month
or
two
;
in
others
,
but
a
day
or
two
.
If
men
object
that
the
theese
on
the
Crosse
did
delay
,
First
objection
answered
.
and
yet
found
the
visitation
of
grace
at
his
last
end
;
I
answer
foure
things
.
First
,
that
the
theese
was
by
an
unexpected
death
prevented
of
a
great
part
of
that
time
hee
might
have
lived
by
the
course
of
nature
:
and
therefore
his
example
cannot
patronize
their
resolution
,
that
thinke
they
may
safely
put
over
all
till
their
last
end
,
and
yet
suppose
they
may
live
the
full
age
of
the
life
of
man
.
Secondly
,
what
can
the
example
of
one
onely
man
helpe
them
,
seeing
thousands
have
perished
at
their
latter
end
,
going
away
without
any
repentance
or
grace
?
Why
rather
,
do
they
not
feare
,
seeing
so
many
millions
of
men
are
not
visited
in
their
later
end
?
yea
,
at
the
very
time
,
the
other
theese
repented
not
:
so
that
that
example
can
shew
no
more
,
than
that
it
is
possible
that
a
man
should
find
grace
at
the
end
:
At
what
time
soever
a
sinner
repents
himselfe
from
the
bottome
of
his
heart
,
God
will
forgive
him
;
)
I
answer
,
that
this
sentence
doth
containe
no
such
promise
:
for
it
onely
promiseth
forgivenesse
to
them
that
repent
at
any
time
,
Second
objection
answered
.
but
it
doth
not
promise
that
men
may
repent
at
any
time
when
they
will
.
Besides
,
the
words
in
the
Prophet
Ezekiel
are
onely
,
In
the
day
that
he
turneth
;
which
import
nothing
to
prove
that
a
man
may
repent
in
any
part
of
his
life
when
he
will
.
Fourthly
,
the
conversion
of
the
theese
was
without
meanes
,
miraculously
,
by
the
divinity
of
Christ
,
and
is
recorded
among
the
workes
of
wonder
;
such
as
were
,
The
raising
of
the
dead
,
the
trembling
of
the
earth
,
the
darkning
of
the
Sunne
,
and
the
like
:
and
if
men
dare
not
be
so
foolish
as
to
expect
that
at
their
pleasures
these
other
wonders
should
be
done
,
then
neither
may
they
in
that
of
so
late
conversion
without
meanes
.
Third
objection
confuted
.
If
others
say
that
men
were
hired
into
the
vineyard
at
the
eleventh
houre
,
and
were
allowed
and
rewarded
as
well
as
they
that
went
in
at
the
third
houre
;
I
answer
,
that
the
drift
of
the
parable
is
onely
to
shew
,
that
men
that
had
the
meanes
later
than
other
men
may
yet
be
saved
:
it
cannot
be
stretched
to
so
large
a
sense
.
Besides
,
being
a
Parable
,
it
may
illustate
,
but
cannot
prove
without
some
other
Scripture
,
to
which
it
serves
as
an
illustration
.
But
my
speciall
answer
is
this
,
that
those
men
were
never
hired
before
the
eleventh
houre
:
they
went
in
so
soone
as
any
came
to
hire
them
.
And
so
it
is
true
that
if
men
have
lived
till
extreame
old
age
,
and
never
had
the
meanes
till
then
,
they
may
have
as
much
hope
as
they
that
had
the
meanes
in
their
youth
:
but
that
will
not
warrant
the
presumption
of
such
,
Use
2.
And
therefore
the
second
use
should
be
for
instruction
,
to
perswade
all
that
minde
their
owne
good
,
to
walke
and
worke
while
they
have
the
light
,
while
it
is
yet
to
day
,
before
the
shadowes
of
the
evening
be
stretched
out
,
as
our
Saviour
exhorts
in
the
Gospel
.
We
should
bestirre
our selves
to
make
all
the
profit
we
can
of
the
present
meanes
God
affordeth
us
:
for
the
night
may
many
waies
come
upon
us
ere
we
be
aware
.
For
first
,
who
knowes
how
soone
the
night
of
death
may
come
upon
any
of
us
?
and
then
if
we
have
no
oyle
in
our
lampes
,
it
will
be
too
late
to
goe
to
seeke
.
Secondly
,
the
night
of
restraint
may
come
upon
us
:
the
meanes
may
be
taken
away
:
wee
are
not
sure
how
long
the
Candlesticke
may
continue
before
it
be
removed
.
God
may
take
away
good
shepheards
,
and
suffer
idle
shepheards
to
succeed
in
the
room
of
them
.
Besides
,
a
mighty
storme
of
cruell
persecution
may
surprise
us
.
Thirdly
,
the
night
of
temptation
may
come
,
and
so
,
for
the
time
,
frustrate
the
life
of
the
meanes
:
for
either
God
may
hide
himselfe
from
us
,
and
then
the
Sunne
will
be
set
to
us
,
even
at
noone
day
;
or
God
may
hide
the
power
of
the
Word
from
us
,
even
when
it
is
of
power
to
others
,
as
David
imports
,
Psal.
119.
when
he
saith
,
Lord
hide
not
thy
Commandements
from
mee
:
or
the
Lord
may
restraine
the
spirits
of
his
servants
that
speake
unto
us
;
for
the
hearts
of
the
Apostles
themselves
were
not
alwaies
enlarged
in
the
like
manner
towards
the
people
,
as
is
imported
,
2
Cor.
6.11
.
Thus
of
the
fourth
doctrine
.
Doct.
5.
We
may
further
hence
note
concerning
the
time
of
this
visitation
;
that
not
onely
there
is
a
season
,
but
withall
,
that
it
is
but
a
short
time
in
comparison
;
therefore
here
called
,
The
day
of
visitation
.
Now
a
day
is
one
of
the
least
measures
of
time
:
and
this
ariseth
not
onely
from
the
brevity
of
mans
life
,
and
the
infinite
mutations
that
befall
the
outward
conditions
of
men
,
and
the
extreame
malice
the
divell
and
the
world
beare
to
the
Gospel
,
but
also
from
the
will
of
God
,
who
will
offer
his
grace
in
so
speciall
a
manner
,
but
for
a
short
season
.
Neither
is
the
Lord
bound
to
give
account
to
us
of
his
so
doing
,
Use.
The
use
should
be
so
much
the
more
strongly
to
inforce
the
care
of
speedie
profiting
by
the
meanes
,
while
it
is
yet
called
Today
,
as
the
Apostle
urgeth
it
at
large
in
the
third
and
fourth
chapters
to
the
Hebrewes
.
And
withall
,
it
should
teach
us
to
bewaile
the
stupidity
and
carelesnesse
of
the
multitude
,
that
in
these
times
of
peace
and
spirituall
plenty
,
have
no
care
to
make
any
provision
for
their
soules
:
over
whom
we
may
lament
,
as
Christ
did
over
Jerusalem
,
Luk.
19.42
.
&c.
And
the
shortnesse
of
the
time
should
teach
Ministers
to
labour
more
diligently
:
they
that
are
the
stewards
of
the
manifold
graces
of
God
should
be
instant
in
season
,
and
out
of
season
,
and
with
all
authority
beseech
,
rebuke
,
and
correct
;
knowing
that
their
time
is
short
and
uncertaine
.
Doct.
6.
We
may
here
note
,
that
the
day
when
God
visits
a
man
with
his
grace
,
is
a
glorious
day
:
The
Apostle
speakes
of
it
,
as
of
the
most
happie
time
of
the
life
of
man
:
and
so
was
it
ever
accounted
by
the
godly
,
Esa.
24.22
,
23.
And
it
must
needs
appear
to
be
a
day
of
singular
happinesse
,
if
we
consider
what
that
day
brings
forth
instantly
unto
the
man
or
woman
visited
of
God
.
For
,
First
,
in
that
day
God
reveales
in
some
measure
his
love
to
the
visited
:
which
is
the
more
admirable
a
benefit
,
because
Gods
love
is
a
free
love
,
What
glorious
things
the
day
of
visitation
brings
forth
.
and
it
is
everlasting
,
and
is
also
immense
.
Secondly
,
in
that
day
he
gives
that
particular
person
unto
Christ
,
and
gives
Christ
unto
him
,
with
all
his
merits
,
Ioh.
10.
and
17.
Thirdly
,
in
that
he
justifies
him
,
both
forgiving
him
all
his
sinnes
,
and
clothing
him
with
the
righteousnesse
of
Christ
.
Fourthly
,
in
that
day
he
adopts
him
to
bee
his
owne
child
,
that
was
before
the
child
of
wrath
,
Rom.
8.16
.
Fifthly
,
in
that
day
hee
gives
him
a
new
nature
,
and
creates
and
fashions
in
him
the
Image
of
Jesus
Christ
:
and
so
reveales
Christ
in
him
▪
Colos.
3.10
.
Galat.
2.20
.
Sixtly
,
in
that
day
he
gives
him
the
holy
Ghost
,
never
to
depart
out
of
his
heart
,
Gal.
4.7
.
Seventhly
,
in
that
day
he
makes
him
free
:
so
as
hee
is
inrolled
amongst
the
living
,
and
acknowledged
particularly
of
God
amongst
the
Saints
.
Hee
is
written
in
the
writing
of
the
house
of
Israel
,
and
is
free
from
all
the
miserie
and
bondage
he
was
in
before
,
or
was
in
danger
of
:
and
hee
is
henceforwards
free
of
the
house
and
presence
of
God
:
Hee
may
feede
at
his
Table
,
and
eate
the
food
of
life
.
He
hath
accesse
with
boldnesse
at
all
times
into
the
presence
of
God
with
any
suites
.
He
is
also
free
to
the
Communion
of
Saints
,
and
is
restored
to
the
free
and
lawfull
use
of
the
creatures
in
generall
,
Psal.
87.5
.
Esa.
4.4
.
Rom.
8.1
.
Gal.
1.6
.
Esa.
25.8
.
Mark
.
11.24
.
Eph.
2.20
,
21.
Mat.
5.5
.
Eighthly
,
he
sets
a
guard
of
Angels
about
him
,
to
attend
him
all
the
dayes
of
his
life
,
Heb.
1.14
.
Psal.
34.
Ninthly
,
in
that
day
he
is
received
into
Gods
protection
,
in
respect
of
afflictions
:
which
protection
containes
in
it
foure
things
;
First
,
the
withholding
of
many
crosses
which
doe
fall
upon
others
.
God
spares
him
,
as
a
man
would
spare
his
onely
sonne
,
Mal.
3.17
.
Secondly
,
the
bounding
of
the
crosse
,
so
as
God
appoints
the
measure
,
which
is
ever
with
the
respect
of
the
strength
of
the
party
,
Esay
27.7
,
8.
Thirdly
,
the
sanctification
of
the
crosse
,
so
as
all
shall
work
for
the
best
,
Rom.
8.28
.
Fourthly
,
deliverance
out
of
trouble
in
due
time
,
Psal.
34.17
.
Tenthly
,
he
assures
and
estates
upon
him
the
evidence
of
an
inheritance
that
is
immortall
,
undefiled
,
that
withers
not
,
reserved
for
him
in
heaven
,
1
Pet.
1.3
.
And
besides
,
all
such
as
enjoy
the
meanes
of
grace
,
and
yet
have
not
felt
this
visitation
of
God
,
should
be
much
allured
to
the
care
of
attending
upon
the
meanes
,
and
be
made
desirous
to
receive
the
grace
of
God
,
and
that
effectually
:
it
should
much
move
them
that
God
hath
now
sent
them
the
means
,
and
keepes
his
publique
visitation
;
and
that
God
stands
not
upon
desert
,
nor
doth
he
make
exception
of
them
,
but
offers
his
grace
unto
all
,
and
desireth
not
the
death
of
any
sinner
,
yea
beseecheth
them
to
be
reconciled
;
and
to
that
end
hath
committed
the
Word
of
reconciliation
to
his
servants
,
with
expresse
commandement
that
they
should
be
instant
,
and
with
all
patience
instruct
men
,
and
call
upon
them
,
and
perswade
them
to
save
their
soules
.
Doct.
7.
We
may
yet
further
from
hence
observe
,
That
before
calling
the
very
Elect
of
God
may
be
as
bad
as
any
other
;
as
here
till
God
visited
those
elect
Gentiles
,
they
were
railers
as
well
as
others
:
so
were
the
former
sinnes
mentioned
1
Cor.
6.9
.
found
in
the
very
Elect
,
as
the
eleventh
verse
sheweth
.
This
appeares
by
the
example
of
Manasses
,
Mary
Magdalene
,
Paul
,
and
the
theife
on
the
Crosse
:
see
further
,
Tit.
3.3
.
And
the
reasons
may
be
easily
assigned
.
For
first
,
the
very
Elect
before
calling
,
have
the
same
corruption
of
nature
that
other
men
have
;
and
so
all
have
sinned
,
and
are
deprived
of
the
glory
of
God
:
so
as
there
is
not
one
of
them
doth
good
,
no
not
one
.
Secondly
,
they
have
the
same
occasions
to
sin
from
the
Devill
and
the
world
.
Thirdly
,
and
were
their
natures
somewhat
better
than
other
mens
,
yet
they
would
have
bin
leavened
as
they
were
a
part
of
the
lump
of
infected
mankind
.
And
it
should
teach
us
also
divers
things
,
as
it
concernes
either
ourselves
,
1.
For
our selves
:
it
should
teach
us
to
walke
both
more
humbly
all
our
dayes
,
seeing
wee
have
beene
vile
as
well
as
others
;
and
also
more
watchfully
,
seeing
wee
carry
about
us
a
nature
that
hath
beene
so
rebellious
against
God
:
and
besides
,
wee
should
resist
the
beginnings
of
sinne
in
us
,
as
having
knowne
by
experience
whither
sinne
will
lead
us
,
if
wee
give
way
to
it
,
and
dally
with
it
.
2
For
others
not
yet
called
:
it
should
teach
us
both
compassion
of
their
miserie
(
it
having
beene
our
owne
case
)
and
a
care
to
shew
all
meekenesse
to
all
men
,
in
waiting
for
their
conversion
,
and
patience
in
bearing
their
wrongs
.
3
For
God
:
how
can
we
ever
sufficiently
love
him
that
hath
shewed
such
love
to
us
,
even
when
we
were
his
enemies
?
Yea
,
wicked
men
that
are
smitten
with
terrors
for
the
hainousnesse
of
their
sinnes
,
should
hence
confirme
themselves
against
despaire
,
seeing
they
may
hence
learne
,
that
as
great
offendors
as
they
,
have
beene
converted
and
saved
.
2
Tim.
1.15
.
There
is
one
thing
that
from
hence
men
must
take
heed
that
they
doe
not
learne
;
that
is
,
that
they
abuse
not
these
examples
to
confirme
themselves
in
sinne
:
for
there
is
matter
to
daunt
them
,
and
fright
them
from
this
presumption
.
For
first
,
not
all
that
have
lived
licentiously
,
The
last
Doctrine
that
may
from
hence
bee
made
,
is
in
particular
concerning
the
sinne
of
speaking
evill
of
the
godly
,
and
the
point
is
,
Verse
13.
Submit
your selves
to
every
ordinance
of
man
for
the
Lords
sake
:
whether
to
the
King
,
as
superior
.
FRom
the
thirteenth
Verse
of
the
first
Chapter
,
to
the
ninth
Verse
of
the
third
Chapter
,
is
contained
matter
of
exhortation
:
and
the
exhortation
is
either
generall
or
speciall
.
The
generall
exhortation
concernes
all
Christians
,
and
hath
beene
set
downe
from
the
thirteenth
Verse
of
the
first
Chapter
,
to
the
end
of
the
eleventh
Verse
of
this
second
Chapter
.
Now
those
words
,
and
those
that
follow
,
to
the
ninth
Verse
of
the
next
Chapter
,
containe
speciall
exhortations
which
concerne
some
Christians
onely
;
namely
,
subjects
,
servants
,
wives
,
and
husbands
.
Of
the
duty
of
subjects
hee
entreats
from
Verse
13.
to
Verse
18.
Of
the
duty
of
servants
,
from
Verse
18.
to
the
end
of
this
Chapter
;
of
the
duty
of
wives
,
in
the
seven
first
Verses
of
the
third
Chapter
:
and
of
the
duty
of
husbands
in
the
eighth
Verse
of
that
Chapter
.
So
that
the
Apostle
having
taught
all
Christians
before
how
to
behave
themselves
in
their
generall
calling
,
hee
now
undertakes
to
teach
some
sorts
of
Christians
in
particular
,
how
to
order
themselves
in
their
particular
callings
;
and
so
hee
teacheth
them
in
some
things
that
concerne
the
Politickes
,
and
in
some
things
that
concerne
the
Oeconomickes
.
Unto
order
in
a
Common
wealth
belongs
the
duty
of
Subjects
:
and
unto
houshold
government
belongs
the
duty
of
Servants
,
Wives
,
and
Husbands
.
From
the
coherence
,
and
the
generall
consideration
of
the
whole
exhortation
,
divers
things
may
bee
noted
before
I
breake
open
the
particulars
of
the
Text.
1
The
Word
of
God
must
bee
the
warrant
of
all
the
actions
of
our
life
:
it
not
onely
gives
order
about
the
businesses
of
Religion
,
but
it
prescribes
matter
of
obedience
in
all
our
conversation
;
it
tells
us
what
to
doe
in
our
houses
,
and
in
the
Common
wealth
,
as
well
as
what
to
doe
at
Church
,
which
shewes
us
the
perfection
of
the
Scripture
.
Theologie
is
the
Mistresse
of
all
Sciences
:
it
perfects
the
sound
knowledge
of
the
Ethicks
,
Politickes
,
or
Oeconomickes
,
and
it
should
teach
therefore
in
our
callings
,
whether
generall
or
particular
,
to
seeke
warrant
from
the
Word
,
which
warrant
wee
may
finde
either
expressed
particularly
,
or
else
implyed
in
generall
directions
:
and
withall
wee
should
take
heed
that
wee
make
not
more
sinnes
in
any
estate
of
life
than
are
made
in
Scripture
,
and
so
not
affright
or
disquiet
our selves
with
vaine
fears
that
way
.
2
The
Apostle
would
have
Christians
in
a
speciall
manner
carefull
that
they
offend
not
the
lawes
of
the
Princes
of
this
world
;
this
appeares
,
in
that
hee
enjoines
them
the
duties
of
subjects
first
,
and
in
that
they
doe
teach
them
the
duty
of
submission
,
both
in
this
and
other
Scriptures
,
with
great
force
and
violence
(
as
it
were
)
of
arguments
:
which
shewes
that
they
were
wonderfull
desirous
to
charge
and
instruct
the
Christians
so
,
that
if
it
were
possible
,
they
might
not
offend
that
way
:
and
the
reasons
are
divers
and
many
,
why
Christians
should
bee
above
all
men
carefull
to
keepe
the
lawes
of
Princes
:
first
,
because
by
breaking
the
lawes
of
men
they
sinne
against
God
.
Secondly
,
because
evill
minded
men
have
in
all
ages
watched
godly
Christians
,
to
see
whether
they
could
finde
any
fault
by
them
in
the
matters
of
the
kingdome
.
Thirdly
,
because
if
earthly
Princes
be
provoked
,
it
may
cause
a
generall
trouble
of
the
Churches
;
the
offendors
many
times
suffer
not
alone
,
but
many
others
upon
displeasure
raised
by
them
.
Fourthly
,
because
if
earthly
Princes
bee
good
,
the
carefull
obedience
of
their
Subjects
may
incourage
them
to
be
great
helpes
to
Religion
,
even
to
be
Nursing-fathers
and
Nursing-mothers
to
the
Churches
,
1
Tim.
2.2
.
Fiftly
,
because
perversnesse
and
contempt
,
and
carelesse
neglect
of
the
lawes
of
Princes
many
times
proves
scandalous
,
and
Wee
must
not
offend
them
that
are
without
,
1
Cor.
10.2
.
Col.
4.5
.
Many
that
were
somewhat
enclined
to
embrace
the
sincerity
of
the
Gospell
,
have
beene
cast
backe
,
and
professe
that
therefore
they
abhorre
such
people
,
because
they
observe
their
disobedience
against
humane
government
,
either
through
indiscretion
,
or
nice
scruples
,
or
perverse
wilfulnesse
.
The
use
may
be
to
reprove
the
carelesnesse
of
many
Christians
this
way
,
and
that
for
divers
offences
:
as
first
,
for
sluggishnesse
,
in
not
studying
the
Lawes
of
the
Countries
where
they
live
.
Some
Christians
have
a
secret
jealousie
against
the
Lawes
of
men
,
and
doe
in
heart
thinke
meanly
of
them
;
and
unlesse
the
equity
of
the
Law
stare
them
in
the
face
,
they
doe
,
without
any
further
consideration
,
securely
cast
aside
the
care
of
it
,
and
rush
into
the
breach
of
it
.
Secondly
,
divers
Christians
doe
much
sin
against
the
holy
desire
and
direction
of
the
Apostles
,
in
the
intemperancy
of
their
words
,
when
in
ordinary
discourse
they
speake
with
much
scorne
of
the
observation
of
the
Lawes
of
men
,
which
they
understand
not
.
A
Christian
that
will
not
study
to
be
quiet
in
respect
of
the
Lawes
of
men
,
is
a
singular
plague
to
the
Church
where
he
lives
.
Doct.
3.
We
may
hence
note
,
that
it
is
necessary
for
Ministers
often
to
teach
their
hearers
their
duty
to
Magistrates
,
&
to
shew
the
power
that
Princes
have
to
make
Lawes
to
governe
them
by
.
And
this
is
fit
to
be
noted
,
because
of
the
strange
weakenesse
and
perversnesse
of
some
Christians
,
that
are
much
offended
with
their
Teachers
,
if
they
fall
upon
doctrine
of
this
nature
,
with
any
application
to
the
times
,
they
mistrust
them
,
or
censure
them
to
be
temporizers
,
and
to
speake
out
of
flattery
or
wilfulnesse
,
or
the
like
corruption
of
conscience
.
I
speake
not
now
of
such
Ministers
as
pleade
the
rights
of
Princes
onely
for
their
owne
ends
,
or
in
such
a
manner
as
they
discover
an
apparent
hatred
of
godlinesse
it selfe
(
for
these
are
worthy
to
bee
blamed
;
)
but
even
of
such
Ministers
as
prove
the
rights
of
Christian
Princes
with
compassion
,
and
love
,
and
meeknesse
,
without
provoking
or
reviling
tearmes
:
even
these
,
I
say
,
are
mistrusted
and
censured
▪
though
we
heare
and
see
in
other
Scriptures
,
that
they
are
bound
to
prove
and
defend
the
authority
of
the
Magistrate
in
any
thing
wherein
it
is
unjustly
questioned
.
Doct.
4.
It
is
necessary
wee
should
first
bee
taught
our
duty
to
God
,
and
those
things
that
concerne
a
religious
life
;
and
then
our
duty
to
man
,
and
in
particular
,
to
Magistrates
.
This
the
Apostle
intimates
,
in
that
he
first
instructs
them
as
Christians
,
and
then
,
as
Subjects
:
and
there
is
apparent
reason
;
first
,
in
respect
of
God
;
secondly
,
in
respect
of
themselves
;
and
thirdly
,
in
respect
of
the
Magistrate
.
First
,
in
respect
of
God
:
for
we
are
first
and
chiefly
bound
to
God
:
our
first
covenant
is
made
with
God
;
and
we
are
more
beholding
to
God
,
than
to
all
the
world
besides
:
and
therefore
againe
to
respect
his
glory
,
and
obedience
to
him
in
the
first
and
chiefe
place
.
Secondly
,
in
respect
of
our selves
and
our
owne
profit
,
we
must
study
God's
Lawes
as
well
as
the
Lawes
of
men
;
yea
,
with
our
first
and
chiefe
cares
,
and
accordingly
yeild
obedience
:
because
though
by
keeping
the
Lawes
of
men
wee
may
live
quietly
and
safely
,
and
with
much
reputation
,
yet
all
this
will
not
protect
us
against
the
breach
of
Gods
Law
:
but
the
hand
of
God
may
pursue
us
while
we
live
,
and
we
may
be
damned
in
hell
when
we
die
,
for
want
of
a
religious
life
.
Thirdly
,
in
respect
of
the
Magistrate
;
he
shall
have
the
better
Subjects
by
it
.
Good
Christians
are
the
best
Subjects
;
and
the
knowledge
of
Religion
and
Gods
Word
makes
men
obey
,
not
for
feare
or
custome
,
but
for
conscience
sake
,
and
for
feare
of
God's
displeasure
.
And
besides
,
it
makes
men
humble
and
charitable
:
humble
not
to
thinke
themselves
too
good
to
obey
;
and
charitable
,
in
not
suspecting
the
meaning
of
Princes
further
than
they
must
needs
.
And
it
restraines
the
excessive
pronesse
of
mens
natures
,
that
are
(
without
Religion
)
apt
to
speake
evill
of
those
that
are
in
authority
;
and
chiefly
,
because
true
Religion
will
make
men
pray
heartily
to
God
for
their
Governours
:
and
God
himselfe
doth
spare
,
or
blesse
them
the
rather
,
for
the
prayers
of
the
righteous
.
The
use
should
be
to
informe
and
teach
all
sorts
of
men
to
take
heed
of
separating
what
God
hath
joyned
together
.
It
is
an
extreme
folly
to
give
unto
Caesar
what
is
due
to
Caesar
,
&
not
to
give
unto
God
what
is
due
to
God
:
and
so
it
were
to
give
unto
God
what
is
due
to
God
(
if
men
could
doe
it
)
&
not
to
give
to
Caesar
what
is
due
to
Caesar.
The
respect
of
God's
Lawes
should
make
us
more
carefull
to
observe
mans
Lawes
.
And
contrariwise
,
it
is
a
fearfull
case
that
many
live
in
,
that
thinke
they
have
done
enough
,
if
they
live
in
obedience
in
respect
of
the
authority
that
rules
them
in
the
places
they
live
in
:
they
would
bee
much
troubled
if
the
Magistrate
should
bee
offended
with
them
,
but
are
never
troubled
though
they
provoke
God
to
his
face
:
and
they
are
maliciously
foolish
,
that
would
have
the
Laws
of
men
obeyed
,
when
they
are
against
the
Lawes
of
God
;
or
would
have
men
so
rest
in
observing
the
just
Lawes
of
men
,
as
not
to
be
so
forward
and
busie
about
the
duties
of
Religion
.
Further
,
a
question
may
bee
here
asked
,
Why
the
duty
of
Magistrates
is
not
here
set
downe
,
as
well
as
the
duties
of
Subjects
?
I
answer
,
that
in
those
times
of
the
Apostles
,
the
Magistrates
were
without
;
so
farre
from
being
Christians
,
that
they
did
,
for
the
most
part
,
persecute
that
way
:
and
therefore
they
doe
avoid
medling
,
or
undertaking
to
teach
them
that
would
not
learne
,
but
rather
be
incensed
against
such
Teachers
.
Besides
,
if
this
and
other
Scriptures
of
the
New
Testament
be
marked
,
we
shall
finde
,
that
the
duty
of
Inferiours
is
both
more
often
,
and
more
fully
taught
,
than
the
duty
of
Superiours
:
for
in
that
new
and
tender
world
,
great
care
was
to
bee
had
,
that
,
under
pretence
of
Religion
,
civill
obedience
,
either
in
the
family
or
Common-wealth
,
were
not
neglected
.
And
it
is
a
truth
to
be
knowne
at
all
times
,
that
God
would
not
have
Inferiours
too
skilfull
in
the
duty
of
Superiours
,
that
they
might
first
learne
to
shew
duty
,
before
they
called
for
duty
from
their
Superiours
.
That
may
be
one
reason
why
the
duty
of
Masters
is
not
here
handled
,
and
in
other
places
of
the
Epistles
but
briefly
:
for
many
times
the
description
of
the
duty
of
Superiours
is
used
but
as
a
glasse
by
the
Inferiours
,
to
pry
into
the
faults
of
those
that
rule
them
;
and
so
grow
carelesse
,
and
wilfully
stubborne
,
under
pretence
of
the
faults
of
their
Superiours
.
But
some
one
might
say
,
that
by
this
means
,
if
the
Magistrates
did
turne
Christians
,
they
were
left
without
rules
of
direction
,
and
so
they
should
not
know
what
to
doe
.
Answ.
That
inconvenience
was
long
before
prevented
,
because
the
duty
of
Magistrates
is
fully
taught
in
the
Old
Testament
,
which
unto
a
godly
minde
is
of
as
great
authority
as
the
New
.
Thus
of
the
coherence
and
generall
consideration
of
all
the
words
.
The
duty
of
Subjects
followes
to
bee
particularly
considered
of
.
Submit
.
]
Concerning
Subjects
,
here
are
five
things
to
be
considered
of
:
First
,
the
proposition
of
Doctrine
,
in
these
words
;
Submit
your selves
to
every
ordinance
of
man
for
the
Lords
sake
.
Secondly
,
the
exposition
of
it
in
one
case
,
and
that
is
,
the
persons
to
whom
they
were
to
bee
subject
;
to
all
sorts
of
Governours
,
to
Kings
,
or
any
other
Governours
.
Thirdly
,
the
confirmation
by
reason
.
Ver.
14
,
15.
Fourthly
,
the
answer
of
an
Objection
,
Ver.
16.
Fiftly
,
the
conclusion
,
Vers.
17.
In
the
Proposition
consider
,
-
1
The
duty
to
be
done
:
Submit
.
-
2
The
persons
must
doe
it
:
your selves
.
-
3
The
things
to
which
they
must
bee
subject
:
Ordinances
:
where
is
a
double
extent
,
(
viz
)
to
every
ordinance
,
&
though
they
be
ordinances
of
men
.
-
4
The
manner
or
motive
,
For
the
Lords
sake
.
Submit
.
]
The
duty
is
to
submit
unto
Magistrates
,
Rom.
13.1
,
2.
For
Explication
,
two
things
are
to
be
considered
,
Why
we
must
submit
?
and
,
How
we
must
submit
?
For
the
first
,
we
must
submit
;
1
Because
God
is
the
Author
of
Magistracy
,
Gen.
9.6
.
Deut.
16.18
.
Pro.
8.15
.
Dan.
2.21
.
Ioh.
19.11
.
Rom.
13.1
,
4
,
6.
Object
.
The
Divell
is
said
to
bee
the
Prince
of
this
world
,
and
hee
claimeth
all
the
kingdomes
of
the
earth
,
Ioh.
12.31
.
Mat.
4.8
,
9.
Sol.
He
is
the
Prince
of
this
world
by
malicious
usurpation
,
not
by
any
right
.
2
He
is
so
in
relation
to
wicked
men
,
he
is
their
king
,
but
not
of
others
.
3
He
speakes
like
himselfe
,
that
is
,
like
the
father
of
lyes
,
when
hee
claimes
all
the
kingdomes
of
the
earth
:
for
no
part
of
the
world
is
his
,
because
The
earth
is
the
Lords
,
and
all
that
therein
is
.
Object
.
But
God
was
angry
with
the
Israelites
for
their
asking
of
a
King
;
and
therefore
it
seemes
it
was
not
his
ordinance
that
there
should
be
Kings
.
Sol.
He
was
not
angry
with
them
for
desiring
Governours
,
for
they
had
Governours
before
sent
of
God
,
and
the
very
King
they
had
afterward
,
God
gave
them
him
,
Hos.
13.8
.
but
hee
was
angry
for
the
cause
of
their
request
.
Their
faith
and
hope
was
in
a
manner
spent
,
and
they
conceived
more
hope
in
a
King
,
than
in
God
that
had
beene
such
a
King
to
them
so
many
yeares
.
2
Men
must
be
subject
,
because
God
hath
taken
mens
consciences
bound
to
subjection
,
Rom.
13.
3
Because
Kings
are
heads
of
the
people
,
and
therefore
as
members
,
it
is
agreeable
that
they
should
submit
,
and
bee
ruled
and
guided
.
4
In
respect
of
the
benefit
men
receive
by
Magistrates
,
both
in
outward
things
,
and
in
matters
of
Religion
.
For
outward
things
,
men
enjoy
publike
peace
and
quietnesse
,
and
protection
by
the
help
of
the
power
of
the
Magistrate
:
And
for
matters
of
Religion
,
earthly
Common-wealths
are
as
it
were
Innes
to
lodge
the
Church
in
,
and
Princes
power
affords
protection
,
so
as
Christians
may
more
safely
follow
their
calling
;
and
if
they
be
godly
Kings
,
they
are
the
very
nurses
of
Religion
.
And
thus
of
the
reasons
.
For
the
second
,
this
Submission
hath
in
it
sixe
things
:
the
first
is
,
What
Submission
hath
in
it
,
viz.
six
things
.
obedience
to
their
lawes
and
commandements
,
Tit.
3.1
.
The
second
is
honour
;
Rom.
13.7
.
for
they
are
principalities
and
powers
:
as
the
Angels
shine
in
heaven
,
so
doe
Princes
on
earth
.
Yea
,
they
are
called
gods
:
and
so
in
two
respects
;
first
,
as
they
are
Gods
Deputies
and
Viceroyes
:
God
executes
a
part
of
his
Kingdome
by
Kings
.
Secondly
,
as
they
beare
the
image
of
God
,
and
his
authority
and
soveraignty
.
Now
wee
must
performe
this
honour
by
reverence
,
and
by
feare
of
them
,
and
by
judging
the
best
of
them
and
their
actions
,
without
conceiving
suspitions
of
them
,
or
receiving
evill
reports
against
them
,
or
daring
to
speake
evill
of
those
dignities
and
Rulers
of
the
people
:
and
by
all
thankefulnesse
for
the
good
wee
receive
by
them
,
acknowledging
to
the
full
all
their
praises
.
The
third
is
loyalty
,
by
which
wee
resolve
and
endevour
to
the
uttermost
of
our
powers
,
to
maintaine
and
preserve
the
persons
,
rights
,
prerogatives
,
crownes
and
dignities
of
Princes
.
If
wee
must
lay
downe
our
lives
one
for
another
,
then
much
more
for
our
King
and
Country
.
The
fourth
is
piety
:
we
must
pray
for
them
with
all
manner
of
prayer
,
wee
must
make
supplications
for
Gods
blessing
upon
them
,
and
deprecations
for
the
removing
evils
from
them
:
and
if
they
should
sinne
,
and
God
bee
wroth
with
them
,
wee
should
stand
up
in
the
gap
,
and
make
intercession
for
them
,
and
we
should
give
thanks
for
all
the
mercies
the
Lord
shewes
unto
them
,
2
Tim.
2.1
.
The
fift
is
maintenance
:
tribute
must
bee
paid
,
Rom.
13.7
.
Christ
himselfe
submitted
herein
.
The
last
is
subjection
to
their
punishments
,
Rom.
13.4
.
yea
,
to
their
injuries
,
as
David
,
Christ
,
and
the
Apostles
did
submit
themselves
to
the
injurious
dealing
of
Saul
,
Pilate
,
and
the
Tyrants
,
when
perhaps
they
could
have
made
resistance
.
Use
1.
The
use
may
be
first
,
for
terror
to
the
seditious
:
great
hath
beene
the
vengeance
of
God
upon
Traytors
;
the
earth
swallowed
up
Corah
,
Dathan
,
and
Abiram
for
their
rebellion
:
Absolon
was
hanged
up
by
the
haire
between
heaven
and
earth
,
as
unworthy
both
of
heaven
and
earth
.
The
words
of
our
Saviour
Christ
are
in
an
high
degree
true
in
this
case
,
Hee
that
taketh
●up
the
sword
,
shall
perish
by
the
sword
.
And
S.
Paul
saith
,
They
shall
be
damned
that
resist
the
power
.
Secondly
,
it
should
much
humble
the
better
sort
of
men
,
for
divers
〈◊〉
that
are
too
common
;
such
as
are
the
receiving
of
evill
reports
and
speaking
evill
with
too
frequent
intemperancy
,
grudging
at
the
payment
of
tribute
and
taxations
,
evill
surmises
of
the
actions
of
Princes
,
and
the
aptnesse
●o
f●vour
themselves
in
the
liberty
of
doubting
,
concerning
obedience
to
them
in
things
indifferent
.
Thirdly
,
all
good
Christians
should
be
perswaded
to
make
conscience
of
this
submission
,
and
to
that
end
they
should
bee
at
the
paines
to
study
this
Doctrine
,
and
withall
pray
to
God
to
direct
them
and
keepe
them
in
his
feare
and
obedience
herein
:
and
besides
,
they
should
be
sure
that
they
meddle
not
with
the
changers
,
or
with
the
seditious
,
Pro.
24.22
.
Your selves
.
]
These
words
may
note
either
the
manner
of
our
submission
,
or
the
matter
:
the
manner
,
thus
,
Submit
your selves
:
that
is
,
yeeld
obedience
uncompelled
,
doe
it
of
your selves
,
stay
not
till
you
be
forced
to
doe
it
:
and
so
the
Apostle
should
thereby
import
,
that
our
submission
even
to
men
should
bee
performed
willingly
,
and
so
wee
should
willingly
and
cheerefully
obey
their
lawes
,
honour
and
defend
their
persons
,
pray
for
them
to
God
,
yeeld
them
tribute
;
yea
,
wee
should
without
murmuring
submit
our selves
to
their
punishments
,
yea
,
cheerefully
beare
their
injuries
;
and
so
it
removes
grudging
and
force
from
our
submission
.
But
I
rather
understand
the
words
to
note
the
matter
to
bee
submitted
,
and
that
is
our selves
;
not
our
goods
onely
for
tribute
or
custome
,
but
our
persons
also
must
bee
at
the
Princes
service
;
our
very
bodies
must
be
submitted
both
to
doe
the
labour
tha●
belongs
to
the
beating
of
any
office
for
the
publike
good
,
and
to
the
enduring
of
any
punishment
,
by
the
lawes
to
be
inflicted
upon
the
body
;
and
to
the
imploying
of
the
body
and
life
in
defence
of
the
true
Religion
,
and
of
the
King●
person
,
law
and
desire
,
in
warre
or
otherwise
.
This
is
manifest
by
the
frequent
wars
in
the
Old
Testament
,
both
required
and
performed
:
nor
may
any
say
,
that
Christians
in
the
New
Testament
are
not
charged
in
the
businesse
of
warre
;
for
,
First
,
It
was
Christ's
maine
intendment
to
forme
a
spirituall
Kingdome
to
God
:
he
left
the
state
of
earthly
Kingdomes
to
the
condition
they
were
in
before
.
Secondly
,
when
the
Apostles
doe
in
the
generall
require
the
submission
of
Christians
to
their
Magistrates
,
without
exception
of
their
obedience
in
warre
or
otherwise
,
it
is
manifest
that
they
leave
them
to
the
lawes
of
nature
,
and
the
lawes
of
God
before
.
Thirdly
,
even
in
the
New
Testament
this
is
implyed
by
Iohn
Baptist's
answer
to
the
souldiers
,
Luk.
3.14
.
and
the
praises
of
those
worthy
warriours
,
Heb.
11.33
,
34
(
In
which
place
also
is
a
manifest
proofe
for
subjection
,
even
in
our
bodies
,
to
the
sentences
of
Magistrates
,
whether
just
or
unjust
.
)
And
the
Magistrate's
sword
,
Rom.
13.4
.
is
not
onely
a
sword
of
justice
upon
malefactors
in
his
owne
land
,
but
of
revenge
on
the
enemies
of
God
,
or
the
Church
,
or
Common-wealth
abroad
.
And
for
that
saying
of
our
Saviour
to
Peter
,
He
that
taketh
the
sword
,
shall
perish
with
the
sword
,
Mat.
26.52
.
it
is
spoken
of
him
to
whom
of
the
Lord
it
is
not
delivered
;
that
is
,
of
him
that
hath
not
authority
from
God
,
as
Magistrates
have
to
command
others
to
take
the
sword
:
and
it
was
spoken
to
Peter
,
a
Pastour
of
soules
,
Put
up
again
thy
sword
into
his
place
.
That
materiall
sword
was
not
for
him
to
use
.
Thirdly
,
note
,
that
it
is
indefinitely
propounded
▪
Your selves
;
that
is
,
all
of
all
sorts
,
no
man
can
bee
exempted
from
subjection
to
Princes
.
Christians
must
obey
as
well
as
Pagans
,
strangers
as
well
as
home-borne
,
while
they
are
within
their
gates
.
All
the
doubt
is
,
whether
Church-men
are
to
bee
subject
to
secular
Princes
.
The
Papists
deny
it
:
but
wee
affirme
it
,
and
have
reason
so
to
doe
.
First
,
because
the
precept
is
generall
without
exception
.
Secondly
,
because
the
Apostle
saith
,
Rom.
13.1
.
that
Every
soule
must
bee
subject
:
and
therefore
if
Church-men
have
soules
,
they
must
bee
subject
to
the
higher
Powers
.
Thirdly
,
because
Princes
have
executed
their
authority
over
C●urch-men
,
whereof
wee
have
manifest
examples
in
the
Word
:
as
,
David
appointed
the
orders
and
offices
of
the
Levites
.
Salomon
put
downe
Abiathar
from
the
Priest-hood
.
Iosiah
burned
the
very
bones
of
the
Priests
upon
their
Altars
,
and
also
purged
the
Temple
,
and
restored
the
Passeover
.
Christ
himselfe
was
subject
to
the
authority
of
Princes
:
hee
gave
tribute
,
and
appeared
at
their
Tribunall
.
Paul
was
subject
,
and
appeared
before
the
Magistrates
,
and
used
their
power
when
hee
appeal'd
to
Caesar
,
3.
Thes.
2.
Fourthly
,
there
is
manifest
reason
for
it
:
for
if
Church-men
bee
citizens
or
members
of
the
Common-wealth
,
then
they
must
bee
subject
to
the
Rulers
and
Lawes
of
the
Common-wealth
.
Fiftly
,
the
doctrine
of
the
purest
times
since
the
Apostles
,
is
agreeable
hereunto
:
for
Chrysostome
upon
the
thirteenth
to
the
Romans
,
avouches
it
,
that
Priests
and
Monkes
,
yea
,
Apostles
,
Evangelists
,
and
Prophets
,
must
be
subject
to
secular
Powers
.
And
Bernard
reasons
out
of
that
place
th●s
:
If
every
soule
must
bee
subject
,
then
yours
also
that
are
Church-men
:
who
hath
ex●epted
you
from
this
All
?
If
any
man
goe
about
to
except
you
,
hee
goes
about
to
deceive
you
.
And
Pope
Gregory
acknowledgeth
the
Emperour
Maurice
as
Lord
of
him
and
the
Clergy
.
They
object
,
that
the
ecclesiasticall
government
is
greater
than
the
secular
,
jure
divino
:
and
therefore
Church-men
ought
not
to
be
subject
,
because
the
Superiour
ought
not
to
be
subject
to
the
Inferiour
.
Ans.
The
ecclesiasticall
government
is
superiour
to
the
secular
government
,
and
it
is
inferiour
to
it
:
it
is
superiour
,
in
respect
of
the
rule
over
themselves
in
the
things
of
the
kingdome
of
heaven
,
by
means
appointed
of
Christ
,
viz.
the
Word
and
Sacraments
,
&c.
but
it
is
inferiour
,
in
respect
of
civill
subjection
in
the
obedience
or
submission
that
concernes
body
and
goods
.
The
Prince
must
bee
subject
to
the
Church
in
matters
of
faith
and
godlinesse
;
and
the
Church
subject
to
the
Prince
in
matters
of
this
life
,
and
civill
subjection
.
How
farre
Princes
have
power
in
cases
ecclesiasticall
,
will
bee
shewed
afterwards
.
They
object
,
that
divers
Councels
doe
except
the
Clergie
from
the
Barre
and
Tribunall
of
Princes
;
and
divers
Popes
have
discharged
the
Clergy
of
such
subjection
.
Answ.
Councels
and
Popes
cannot
decree
against
the
Word
of
God
:
besides
,
they
judge
and
determine
in
their
own
case
;
for
what
were
the
Popes
or
Councels
but
Clergy-men
?
Moreover
,
the
Popes
assumed
a
power
to
themselves
,
which
was
never
given
them
:
for
they
were
so
farre
off
from
having
power
to
free
their
Clergy
,
that
they
had
no
power
to
free
themselves
,
2.
Thes.
2.7
.
They
object
againe
,
and
say
,
that
it
is
absurd
the
sheep
should
rule
and
judge
the
shepheard
:
Princes
are
but
sheepe
,
and
Priests
are
the
shepheards
.
Answ.
Magistrates
are
not
sheep
in
all
things
,
but
in
spirituall
things
,
in
matters
of
faith
;
and
so
Ministers
are
shepheards
to
feed
their
soules
:
but
in
civill
things
,
the
Magistrate
is
the
shepheard
,
and
the
Clergy-men
sheepe
,
because
citizens
or
subjects
.
But
they
say
,
that
Clergy-men
are
freed
by
priviledge
from
the
Emperors
,
and
by
the
Lawes
of
the
Empire
.
Ans.
If
that
be
so
,
then
their
priviledge
is
,
Iure
humano
,
not
divixo
.
Secondly
,
they
plead
a
false
priviledge
:
for
in
things
in
question
they
were
never
priviledged
;
that
is
,
in
matter
of
obedience
to
the
Law
,
or
in
matter
of
punishment
in
things
criminall
.
Thirdly
,
if
it
were
so
,
then
they
are
subject
to
Princes
:
for
hee
that
grants
a
priviledge
,
is
greater
than
hee
to
whom
it
is
granted
.
But
the
last
and
best
answer
is
,
that
Princes
can
grant
no
such
priviledge
.
Can
a
father
free
his
sonne
that
hee
shall
not
honour
him
?
or
a
husband
free
his
wife
that
shee
shall
not
bee
subject
to
him
?
No
more
can
a
Prince
free
his
subjects
from
obedience
or
subjection
,
because
the
subject
is
tyed
by
the
Law
of
nature
and
by
Gods
Law
,
which
Princes
cannot
undoe
.
Thus
of
the
third
point
.
Fourthly
,
when
hee
saith
,
Submit
your selves
,
he
doth
not
require
them
to
submit
those
things
to
the
pleasure
of
the
Magistrate
which
are
not
theirs
.
Every
godly
Christian
hath
some
things
which
are
not
his
owne
,
but
Gods
,
and
those
he
must
not
subject
to
the
will
of
Princes
:
as
his
Religion
,
his
Faith
,
the
Word
of
God
,
the
Sacraments
,
his
prayers
:
for
those
are
none
of
Caesars
,
and
therefore
must
not
be
given
to
Caesar.
Thus
of
who
,
or
what
must
be
submitted
.
To
every
ordinance
of
man
.
]
There
are
two
senses
given
of
these
words
:
some
understand
them
of
Magistrates
themselves
;
some
of
the
Lawes
of
Magistrates
.
It
is
not
easie
to
tell
how
to
restraine
the
text
to
either
of
these
;
for
both
are
true
,
and
the
former
included
in
the
latter
,
and
the
latter
implyed
in
the
former
:
and
therefore
I
purpose
to
handle
the
words
according
to
the
sense
in
both
respects
.
First
then
,
wee
must
be
subject
to
every
ordinance
of
man
;
that
is
,
to
all
sorts
of
Magistrates
.
And
the
Apostle
seemeth
to
expound
it
when
hee
saith
,
Whether
it
bee
to
the
King
,
or
to
the
governours
,
as
importing
that
they
were
the
ordinances
he
spake
of
before
.
Now
concerning
Magistrates
as
they
are
here
intreated
of
,
these
things
are
to
be
noted
.
First
,
that
Magistrates
are
an
ordinance
of
men
;
and
so
they
are
in
divers
respects
,
because
magistracy
is
a
thing
proper
to
men
.
Secondly
,
in
respect
of
the
end
,
because
it
is
ordained
for
the
good
of
men
.
Thirdly
,
because
the
choise
of
the
kinde
of
Magistrates
hath
beene
for
the
most
part
left
unto
men
:
for
God
hath
not
tyed
all
nations
to
a
kinde
of
government
,
but
left
them
for
the
most
part
free
:
and
therefore
some
governed
by
Kings
,
some
by
Emperors
,
some
by
Consuls
,
some
by
Dukes
,
some
by
Princes
or
Earles
,
or
the
like
.
Fourthly
,
because
in
the
New
Testament
Christ
did
not
at
all
imploy
himselfe
in
settling
any
order
for
the
corporall
government
of
his
Church
in
this
world
,
it
being
specially
his
intent
for
the
raising
of
his
spirituall
kingdome
,
and
the
ordering
of
the
government
that
concerned
the
soules
of
men
and
their
full
subjection
.
Onely
we
must
take
heed
of
one
sinne
here
,
and
that
is
,
that
we
conceive
not
the
Magistrates
are
mans
ordinance
,
as
if
man
appointed
or
ordained
,
or
invented
them
,
for
that
is
contrary
to
expresse
Scripture
,
that
calls
all
those
earthly
powers
Gods
ordinance
:
they
are
by
divine
institution
,
Rom.
13.1
,
2
,
3.
Pro.
8.15
.
2
Chron.
19.6
.
Dan.
4.14
,
22.
Ob.
Hos.
8.4
.
it
is
said
,
They
made
them
a
King
,
but
not
by
mee
.
Sol.
God
disclaimes
not
the
ordinance
:
for
hee
himselfe
had
appointed
Ieroboam
to
be
King
(
of
whom
the
Prophet
speaketh
;
)
but
he
disclaimes
the
manner
or
the
choise
of
him
as
it
was
done
by
the
Prophet
,
which
chose
him
in
a
mutiny
,
and
without
respect
to
Gods
will
.
Ob.
Nimrod
was
the
first
that
brought
in
Magistracy
,
and
he
is
taxed
for
it
in
Gen.
10.9
.
Ans.
The
words
are
,
Nimrod
was
a
mighty
hunter
before
the
Lord
.
Now
these
word●
have
beene
interpreted
either
properly
thus
:
He
was
a
hunter
of
beasts
before
the
Lord
,
that
is
,
which
beasts
hee
would
sacrifice
before
the
Lord
;
or
meta●horically
,
that
hee
was
the
first
that
set
up
Monarchies
of
the
thraldome
,
appointing
Lawes
and
a
forme
of
Government
:
A●●●
Ezra
.
and
this
hee
did
by
instinct
from
God
,
for
the
protection
of
the
Church
and
Common-wealth
,
against
the
injuries
of
those
that
dwelt
neere
them
.
Secondly
,
say
that
hee
is
in
these
words
condemned
as
a
hunter
,
that
is
,
a
tyrant
,
as
the
word
is
taken
,
Lament.
3.5
.
Ierem.
16.16
.
Ezech.
32.30
.
&
c.
and
that
it
is
added
,
Before
the
Lord
,
to
note
,
that
he
did
oppresse
men
by
manifest
violence
openly
,
shaking
off
all
feare
even
of
God
himselfe
;
yet
it
followes
not
,
that
his
power
was
not
of
God
:
the
manner
of
getting
it
was
evill
,
but
the
power
was
good
.
Thirdly
,
it
will
not
follow
that
Magistracy
is
evill
,
or
not
of
God
,
because
it
had
an
ill
beginning
,
if
it
were
granted
,
that
it
did
begin
in
Nimrod
:
For
so
the
translation
of
Ioseph
into
Aegypt
,
and
the
Kingdome
of
Saul
,
and
Ieroboam
,
&c.
should
be
evill
,
and
not
of
God
:
for
they
had
ill
beginnings
.
But
lastly
,
I
answer
,
that
Nimrod
was
not
the
first
beginner
of
authority
,
or
power
,
or
government
,
though
hee
were
of
that
kinde
of
Governours
;
for
there
was
a
hunter
both
Ecclesiasticall
and
Civill
before
;
yea
and
there
were
Cities
in
the
world
before
,
therefore
there
must
needs
bee
government
and
Governours
:
Cain
built
a
City
,
yea
and
God
himselfe
ordained
Magistracy
after
the
floud
,
when
he
said
:
By
man
shall
his
bloud
be
shed
,
Genes.
9.6
.
In
short
,
Nimrod
was
the
author
of
the
Babylonicall
tyrannicall
Monarchy
;
not
the
authour
of
the
Magistracy
,
or
civill
authority
over
others
.
Object
.
Many
Kingdomes
and
Officers
are
gotten
by
evill
meanes
.
Solut.
So
many
men
get
goods
by
usury
,
or
robbery
;
yet
the
things
are
of
God
.
Object
.
But
we
see
,
that
Magistrates
are
chiefe
,
and
set
up
by
men
.
Solut.
So
the
fruits
of
the
earth
are
gotten
in
by
the
labour
and
care
of
men
,
are
they
not
therefore
of
God
?
Ministers
are
chosen
of
men
,
is
not
their
calling
therefore
of
God
?
Second
causes
doe
not
exclude
the
first
.
To
conclude
,
the
Magistracy
is
the
ordinance
of
men
subjectively
,
Secondly
,
it
is
to
be
noted
,
that
we
are
bound
to
submit
our selves
to
the
ordinances
,
that
is
,
to
the
office
,
or
calling
,
or
authority
:
hee
doth
not
mention
the
persons
so
much
as
the
calling
;
because
oftentimes
there
is
found
in
the
persons
vices
,
and
some
causes
of
not
obeying
:
but
in
such
againe
,
wee
must
not
consider
the
person
,
but
the
ordinance
,
or
calling
it selfe
.
Thirdly
,
we
must
submit
our selves
to
their
ordinances
,
that
is
,
to
all
sorts
of
Magistrates
.
Now
all
Magistrates
may
be
distinguished
,
either
in
respect
of
1
Iurisdiction
,
2
or
Religion
,
3
or
Objects
,
4
or
Affaires
,
5
or
Office
,
6
or
Adjuncts
,
7
or
Dignitie
.
First
,
in
respect
of
Iurisdiction
:
some
are
superiour
,
that
they
have
none
above
them
but
God
;
as
Emperor
,
King
,
Dictator
,
Senate
,
&c.
or
inferiour
,
which
is
appointed
by
the
superiour
;
as
are
all
inferiour
Governours
and
Officers
.
Secondly
,
in
respect
of
Religion
;
some
are
beleevers
,
as
David
:
some
infidels
,
and
so
are
either
such
as
persecute
Religion
,
as
Herod
,
Iulian
;
or
tolerate
it
,
as
Trajane
.
Thirdly
,
in
respect
of
Objects
,
some
are
Togati
,
Governours
;
some
are
Armati
,
Marshall
men
.
Fourthly
,
in
respect
of
Businesse
,
some
are
Councellours
,
some
Senatours
,
some
Judges
,
&c.
Fifthly
,
in
respect
of
Office
,
some
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Law-givers
;
some
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Law-keepers
,
as
Justices
and
the
like
.
Sixthly
,
in
respect
of
Adjuncts
,
some
are
lawfull
and
just
,
and
good
Magistrates
,
who
come
by
their
power
by
lawfull
election
or
succession
,
and
doe
exercise
it
well
:
others
are
are
unlawfull
or
bad
Magistrates
,
as
having
(
in
respect
of
the
manner
)
attained
their
places
by
unlawfull
meanes
,
or
doe
exercise
their
authoritie
with
cruelty
or
partiality
,
or
the
like
.
Seventhly
,
in
respect
of
Dignitie
:
some
have
dignity
and
not
authority
;
as
such
as
enjoy
the
titles
of
Dukes
,
Earles
,
Lords
,
Knights
,
Esquires
,
or
Gentlemen
:
some
have
dignity
and
authority
also
,
as
such
of
any
of
the
former
kinde
,
or
the
like
,
as
are
likewise
called
to
any
office
of
rule
and
gove●nment
,
or
service
.
Now
wee
must
bee
subject
not
alone
to
the
King
or
Superiour
,
but
to
governours
under
them
,
as
the
Text
shewes
.
We
must
be
subject
to
Prince
that
are
Infidels
,
as
well
as
to
Christian
Princes
;
for
such
were
the
Magistrates
for
the
most
part
when
the
Apostles
writ
:
So
we
must
be
subject
to
unworthy
,
or
vicious
,
or
tyrannous
Princes
,
as
well
as
to
godly
,
and
vertuous
,
and
loving
Princes
,
which
the
word
here
translated
Ordinance
,
imports
:
for
it
signifies
creation
.
And
so
Magistracie
is
a
creation
in
divers
respects
;
First
,
because
God
was
the
author
of
it
,
as
he
was
of
the
world
.
Secondly
,
because
Magistrates
are
raised
beyond
expectation
.
Thirdly
,
because
many
times
God
,
as
a
righteous
Judge
,
suffers
many
m●n
to
get
into
high
places
of
honour
and
authority
,
that
have
no
worthinesse
,
or
fitnesse
,
or
stuffe
in
them
,
more
than
hee
would
have
to
rule
or
furnish
it selfe
:
even
to
such
Magistrates
also
must
we
submit
.
Onely
for
the
last
distinction
,
there
is
a
difference
for
such
as
excell
onely
for
titles
of
dignitie
,
and
have
not
authoritie
:
wee
must
reverence
and
shew
as
civill
respect
unto
them
,
as
belongs
to
their
places
:
but
we
are
not
bound
to
submit
our selves
to
them
by
way
of
obedience
;
for
that
is
due
only
to
such
as
have
authoritie
as
well
as
dignitie
.
Thus
of
subjection
to
Magistrates
:
subjection
to
the
lawes
of
Magistrates
followes
.
Concerning
the
lawes
and
ordinances
of
Magistrates
,
two
things
may
hence
be
gathered
.
First
,
that
we
must
subject
our selves
to
such
lawes
and
ordinances
as
men
that
are
in
authority
doe
make
:
wee
are
bound
to
this
subjection
,
even
to
mens
lawes
:
that
we
are
bound
,
the
very
words
of
the
Text
prove
:
howsoever
,
or
in
what
respect
wee
are
bound
,
is
to
bee
distinctly
considered
.
For
mans
lawes
doe
not
binde
as
God's
lawes
doe
:
for
God's
lawes
doe
binde
not
onely
the
outward
man
,
but
the
inward
man
also
,
even
the
very
consciences
more
distinctly
and
particularly
.
The
lawes
of
men
binde
onely
the
outward
man
properly
:
for
God
reserveth
the
conscience
of
man
onely
to
his
owne
command
.
Now
whereas
the
Apostle
saith
,
Rom.
13.5
.
Wee
must
obey
Magistrates
not
onely
for
feare
,
but
for
conscience
,
it
is
thus
to
bee
understood
:
First
,
that
men
are
not
onely
driven
to
obedience
of
Magistrates
for
feare
of
punishment
,
but
even
by
their
owne
conscience
,
ever
testifying
that
they
ought
to
obey
them
.
Secondly
,
that
the
conscience
is
bound
to
obey
Magistrates
by
the
vertue
of
God's
Commandement
,
that
requires
this
obedience
of
men
,
not
simply
in
respect
of
the
lawes
of
men
.
Secondly
,
that
we
are
bound
to
obey
every
ordinance
of
man
,
that
is
,
all
sorts
of
lawes
made
by
men
.
This
needs
explication
:
for
it
is
evident
by
divers
examples
in
Scripture
,
of
godly
men
that
have
refused
to
obey
in
some
cases
:
and
the
Apostles
have
left
a
rule
,
Acts
5.
that
in
some
cases
it
is
better
to
obey
God
than
man
.
And
therefore
I
would
consider
of
it
distinctly
,
in
what
things
they
have
no
authority
to
command
,
and
in
what
things
they
have
authority
.
For
the
first
.
In
some
cases
Magistrates
have
not
authority
:
and
if
they
doe
command
,
we
are
not
bound
to
obey
.
For
every
Magistrate
stands
bound
himselfe
to
looke
to
it
,
that
he
transgresse
not
in
these
cases
:
In
what
things
the
Magist●ate
is
not
to
be
obeyed
.
He
is
bound
to
the
law
of
nature
as
hee
is
a
man
,
and
to
the
law
of
God
as
hee
is
a
Christian
,
and
to
the
fundamentall
lawes
of
the
Kingdome
as
hee
is
a
Prince
or
Magistrate
:
so
that
hee
must
make
no
lawes
or
ordinances
against
any
of
these
Lawes
,
especially
he
may
command
nothing
forbidden
in
God's
Word
,
nor
forbid
any
thing
that
is
commanded
in
God's
Word
:
some
instances
will
be
given
afterwards
.
For
the
second
.
In
what
things
they
may
make
lawes
,
In
what
things
they
are
to
be
obeyed
.
there
is
no
question
in
these
cases
I
now
maintaine
:
as
if
they
make
lawes
in
meere
civill
things
for
the
good
of
the
Common-wealth
,
there
is
no
doubt
but
wee
must
obey
:
the
expresse
words
of
the
Text
require
our
submission
;
and
so
i●
they
make
lawes
to
enjoyne
their
subjection
to
doe
such
things
as
are
commanded
by
God
in
Scripture
,
or
to
forbid
the
doing
of
such
things
as
are
expresly
condemned
in
God's
Word
.
There
are
other
cases
that
have
been
by
men
of
diseased
minds
doubted
of
:
but
yet
subm●ssion
is
by
the
Word
of
God
required
in
them
,
as
well
as
in
other
cases
.
For
instance
:
Men
ought
to
submit
themselves
in
these
cases
following
;
as
first
in
civill
things
,
if
mens
lawes
be
in
some
sort
injurious
,
as
in
matter
of
mens
goods
.
A
Prince
makes
lawes
to
lay
too
heavie
taxations
upon
the
subject
,
yet
the
subject
must
submit
:
and
therefore
the
ten
Tribes
did
sinfully
to
refuse
Rehoboam
,
and
rebell
against
him
for
that
reason
.
If
any
object
that
Naboth
did
not
yeeld
to
Ahab
when
hee
desired
his
Vineyard
;
I
answer
first
,
that
some
difference
must
be
put
between
the
occasions
of
Princes
,
I
meane
their
desires
,
and
their
lawes
:
the
inordinate
desires
of
Princes
are
not
alwayes
necessarie
to
be
fulfilled
.
Secondly
,
Naboth
was
tied
by
the
Law
of
God
to
keepe
his
inheritance
:
for
God
had
tied
every
man
to
keepe
his
ancient
inheritance
,
and
to
marrie
within
his
Tribe
,
that
so
it
might
bee
cleerely
manifest
of
what
stocke
the
Messias
should
come
,
Lev.
25.23
.
Num.
36.7
,
9.
But
this
was
an
ordinance
peculiar
to
the
Jewish
government
.
Secondly
,
in
Church-matters
the
Magistrate
may
command
,
and
the
Subject
must
obey
.
Now
because
many
questions
are
moved
about
the
Magistrates
authority
in
Church-affaires
,
and
about
Church-men
,
therefore
I
will
here
proceed
distinctly
,
and
shew
first
what
they
cannot
doe
about
Religion
,
and
then
what
they
may
doe
.
These
things
they
cannot
doe
,
that
is
,
they
have
no
power
or
authority
to
meddle
in
them
:
as
,
First
,
In
what
matters
ecclesiasti●●ll
●he
Magistrate
hath
no
power
.
the
civill
Magistrate
hath
no
power
nor
authority
to
execute
the
office
of
the
Church-Minister
:
he
may
not
preach
in
the
Church
,
or
administer
the
Sacraments
,
or
execute
the
censures
of
the
Church
,
Heb.
5.5
.
1
Cor.
7.10
.
The
presumption
of
Ieroboam
and
Uzziah
herein
was
punished
,
1
Kings
13.
2
Chron.
26.
Secondly
,
hee
hath
no
power
to
make
lawes
that
shall
binde
men
to
beleeve
his
devices
,
as
matters
of
faith
and
doctrine
:
for
these
things
depend
upon
the
will
of
God
,
not
of
Princes
.
Thirdly
,
hee
hath
not
power
to
bring
in
any
idolatrous
service
into
the
Church
,
as
a
part
of
Gods
worship
,
Esay
29.13
.
Mat.
15.19
.
And
therefore
Ieroboam
was
condemned
for
the
Calves
,
and
Ahab
for
Baal
,
and
Ahaz
for
the
Altar
of
Damascus
,
and
all
the
Kings
for
the
high
places
.
Fourthly
,
hee
hath
no
power
to
set
up
a
Ministery
in
the
Church
,
that
for
the
substance
of
the
calling
was
not
instituted
by
Christ
,
Ephes.
4.11
,
12.
Heb.
5.5
.
All
Ministers
of
the
Gospell
have
their
mission
from
Christ
.
In
what
things
he
hath
power
ecclesiasticall
.
Thus
of
what
they
cannot
doe
:
what
they
can
and
ought
to
doe
followes
.
For
it
is
certaine
,
that
in
many
things
the
Magistrates
authority
may
and
ought
to
bee
extended
in
spirituall
things
for
the
good
of
the
subject
:
and
therefore
,
in
respect
of
Religion
,
they
are
said
to
be
nursing
fathers
and
nursing
mothers
.
The
Apostle
saith
,
Rom.
13.5
.
of
the
Magistrate
,
He
is
the
Minister
of
God
for
thy
good
.
Now
the
good
of
the
Subject
is
not
onely
a
civill
good
,
done
civilly
;
but
done
spiritually
,
a
spirituall
good
,
which
is
the
greatest
good
of
the
Subject
,
and
therefore
to
bee
most
sought
for
by
the
Prince
.
And
as
in
respect
of
their
civill
good
he
must
provide
that
justice
may
flourish
in
the
Common-wealth
:
so
in
respect
of
their
spirituall
good
,
hee
must
provide
that
Religion
may
flourish
in
the
Church
:
and
to
this
end
,
First
,
he
may
and
ought
by
his
lawes
to
enjoyne
the
profession
of
the
true
Religion
,
and
the
confession
of
faith
according
to
the
Word
of
God
.
Secondly
,
he
may
and
ought
to
provide
to
the
uttermost
of
his
power
,
that
the
Churches
may
be
furnished
with
able
Ministers
,
and
that
they
likewise
may
have
power
to
call
and
ordaine
other
Ministers
,
and
dispose
,
or
depose
,
as
may
be
best
for
the
good
of
the
Church
.
Thirdly
,
he
may
and
ought
to
provide
by
his
lawes
and
order
,
that
the
Word
of
God
may
be
sincerely
and
purely
taught
,
and
the
Sacraments
rightly
administred
,
and
the
censures
of
the
Church
executed
according
to
the
Word
.
Fourthly
,
he
may
and
ought
by
his
lawes
to
forbid
,
and
accordingly
to
punish
blasphemies
,
heresies
,
idolatrie
,
sacriledge
,
and
the
like
.
Now
that
the
godly
Princes
have
had
power
in
these
and
the
like
cases
about
Religion
is
plaine
:
Moses
by
the
appointment
of
God
gave
order
to
Aaron
and
the
people
in
the
businesse
of
Religion
:
Iosua
appoints
circumcision
,
Iosh.
5.
proclaimes
the
law
of
God
,
Iosh.
8.
renewes
the
covenant
with
God
,
Iosh.
24.
David
disposeth
of
the
officers
about
the
Tabernacle
,
1
Chro.
23.
and
brings
home
the
Arke
,
2
King
.
6.
Salomon
dedicated
the
Temple
:
Asa
the
King
made
such
a
law
as
this
,
that
whosoever
would
not
seeke
the
God
of
Israel
should
die
:
Ezechias
brake
downe
the
brazen
Serpent
,
2
Kings
18.
commanded
the
Priests
to
cleanse
the
Temple
,
2
Chron.
29.
and
to
celebrate
the
Pas●over
;
and
commanded
the
Levites
to
help
the
Priests
,
because
the
Priests
were
not
then
cleane
,
2
Chron.
●0
.
Iosias
destroyed
the
Idols
,
sent
his
Princes
to
see
to
the
restoring
of
the
House
of
God
,
appointed
the
Priests
to
their
Ministeries
in
the
Temple
,
&c.
2
Chron.
34.
and
35.
And
whatsoever
power
the
Princes
had
in
the
Old
Testament
,
the
same
power
Christian
Princes
have
in
the
New
Testament
.
Many
testimonies
might
more
be
added
.
Salomon
deposed
Abiathar
:
Iehosaphat
sent
his
Princes
to
see
that
the
Priests
and
Levites
did
teach
the
Law
of
God
in
their
cities
:
But
these
may
suffice
.
Quest.
But
may
the
Magistrate
lawfully
make
or
appoint
any
orders
to
binde
the
Subjects
about
the
worship
of
God
?
Ans.
The
Magistrate
may
and
ought
to
determine
the
circumstances
of
Gods
worship
,
which
are
not
determined
in
the
Word
:
hee
may
not
appoint
any
more
duties
as
a
worship
to
God
,
but
as
a
keeper
of
the
first
Table
.
Hee
may
give
order
for
the
circumstances
in
or
about
the
doing
of
religious
duties
in
the
Church
:
as
,
hee
may
appoint
the
time
,
place
,
and
outward
forme
of
prayer
,
administration
of
the
Sacraments
,
fasting
,
almes
,
or
the
like
.
These
things
must
not
be
done
tumultuously
,
or
confusedly
,
but
in
order
,
and
that
order
the
Magistrate
may
prescribe
.
Actions
about
Gods
w●rsh●●
of
two
sorts
.
All
actions
about
Gods
worship
are
of
two
sorts
:
some
differ
not
from
the
worship
it selfe
,
but
are
things
that
God
especially
looketh
at
in
his
worship
,
such
as
is
the
purity
and
san●tity
of
the
heart
:
some
belong
to
the
worship
of
God
,
as
he●ps
and
instruments
for
the
better
pe●forming
or
declaring
of
that
worship
.
The
first
sort
of
actions
must
be
prescribed
onely
by
God
:
who
onely
can
give
what
he
requires
;
and
of
this
sort
whatsoever
is
not
commanded
,
is
forbidden
:
no
man
may
adde
,
or
take
away
,
or
change
in
these
things
.
The
second
sort
are
not
all
of
a
kinde
neither
.
Quoad
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Quoad
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
For
some
are
necessary
in
respect
of
the
being
of
them
;
as
th●t
there
should
be
Churches
,
marriages
,
or
that
the
Sacraments
should
be
administred
,
&c.
and
these
also
must
be
instituted
of
God
onely
:
but
some
are
contingents
,
and
belong
to
the
manner
,
how
or
when
,
as
may
best
agree
to
the
condition
of
each
particular
Church
.
Now
these
last
God
hath
left
to
the
Church
,
and
so
to
the
Christian
Magistrate
to
dispose
of
,
so
as
God's
truth
,
Christian
simplicity
,
or
publike
edification
be
not
hindred
or
violated
.
Quest.
But
here
might
some
one
say
,
In
these
things
the
matter
was
appointed
of
God
:
the
Magistrate
meddles
onely
with
the
manner
or
the
circumstances
.
But
may
Magistrates
by
their
owne
authority
,
bring
into
the
Church
things
that
for
matter
or
manner
were
never
appointed
by
God
,
and
so
enjoyne
their
owne
inventions
to
be
observed
by
the
subject
?
Ans.
Inventions
of
men
are
of
diverse
sorts
:
for
,
First
,
some
are
impious
and
contrarie
to
the
Word
of
God
in
their
owne
nature
;
such
as
are
,
The
invocation
of
Saints
,
Whether
any
inventions
of
men
ought
to
be
obeyed
.
selling
of
Masses
and
Indulgences
,
the
forbidding
of
marriage
and
meats
,
making
of
Images
,
consecration
of
Altars
,
the
use
of
holy
water
,
prayer
for
the
dead
,
monasticall
vowes
,
worship
of
reliques
,
the
exalting
of
one
Bishop
to
be
over
all
the
world
,
and
such
like
:
these
may
not
be
commanded
:
they
are
the
leaven
of
Pharisees
,
and
will
spoile
all
,
and
therefore
may
not
be
brought
in
by
any
authority
.
Secondly
,
other
inventions
of
men
there
are
that
concerne
onely
things
that
in
their
owne
nature
are
indifferent
,
neither
commanded
nor
forbidden
of
God
:
in
these
the
Magistrate
hath
power
to
command
,
but
yet
not
an
absolute
power
:
for
hee
may
offend
in
commanding
,
and
subjects
may
offend
in
obeying
.
And
therefore
I
distinguish
thus
:
If
the
Magistrate
command
things
indifferent
in
their
owne
nature
to
bee
used
,
But
that
this
point
may
be
more
cleere
,
I
will
set
downe
a
Catalogue
of
inventions
of
men
used
for
religious
ends
and
uses
,
without
any
commandement
of
God
,
and
that
both
before
the
Law
,
and
under
the
Law
,
and
under
the
Gospell
.
First
,
before
the
Law
we
read
of
these
things
.
The
laying
of
the
hand
under
the
thigh
in
swearing
,
Genes.
24.
&c.
Iacobs
piller
erected
,
as
a
religious
monument
,
Genes.
28.18
.
Secondly
,
under
the
Law
we
read
of
these
instances
.
The
Altar
of
the
two
Tribes
and
an
halfe
,
Ios.
22.10
.
and
27.30
.
Davids
dancing
and
playing
on
all
sorts
of
instruments
and
songs
before
the
Arke
,
1
Chron.
13.8
.
and
15.16
.
and
2
Sam.
6.14
.
Davids
wearing
of
a
linnen
Ephod
,
the
garment
of
the
Levites
,
1
Chr.
15.27
.
Davids
appointing
of
the
offices
of
the
Levites
,
and
his
bringing
in
of
the
new
order
of
singing
men
into
the
Temple
,
1
Chron.
24.
and
25.
The
use
of
sack-cloth
and
ashes
in
fasting
.
Salomon
built
another
Altar
besides
the
Altar
of
the
Lord
,
2
Chron.
7.7
.
Hezekias
kept
the
Passeover
at
a
time
not
appointed
by
the
Law
,
and
the
people
kept
it
seven
dayes
longer
,
2
Chron.
30.2
,
3
,
27.
About
the
celebration
of
the
Passeover
it
is
manifest
,
that
the
godly
Iewes
brought
in
of
their
owne
heads
,
1.
The
gesture
of
sitting
,
which
Christ
himselfe
also
used
.
2.
The
solemne
use
of
the
cup
,
of
which
mention
is
made
also
,
that
Christ
used
it
,
Luke
22.17
.
The
Rechabites
abstinence
not
onely
from
wine
,
(
according
to
the
Law
of
the
Nazarites
,
)
but
from
husbandry
and
houses
,
Ierem.
35.
The
Jewes
had
every
where
Synagogues
which
were
not
commanded
by
the
Law
,
Luk.
7.5
.
Mardocheus
appointed
the
feasts
of
Pur
or
lots
.
Iudas
Maccabeus
appointed
the
feast
of
Tabernacles
,
which
our
Saviour
graced
with
his
presence
.
Thirdly
,
under
the
Gospell
.
Our
Saviour
Christ
approved
the
gesture
of
sitting
,
and
the
Cup
at
the
Passeover
,
the
Jewish
Synagogues
,
and
the
feast
of
Tabernacles
.
The
Apostle
Paul
used
the
Jewish
ceremonies
,
when
they
were
no
more
the
ordinances
of
God
;
as
Circumcision
,
shaving
the
head
,
purifying
,
vowing
,
contributing
,
yea
sacrificing
,
Acts
21.
-
Abstaining
from
meat
sacrificed
to
Idols
.
-
The
observation
of
the
Jewish
Sabbath
.
-
The
womens
coverings
,
1
Cor.
11.
-
The
Love-feasts
.
-
The
holy
kisse
.
Quest.
But
here
might
some
one
say
,
Things
indifferent
in
their
owne
nature
,
in
the
uses
of
them
not
inconvenient
,
may
be
commanded
by
the
Magistrate
,
and
subjects
must
obey
;
but
what
if
the
Magistrate
command
some
things
to
be
observed
,
as
are
very
inconvenient
and
burthensome
,
though
they
be
not
unlawfull
?
Ans.
Things
inconvenient
,
even
in
matters
of
Religion
,
may
bee
commanded
in
some
cases
:
as
when
it
is
to
redeeme
a
far
worse
inconvenience
.
For
of
two
evils
of
punishments
,
the
Magistrate
may
take
the
lesse
,
as
well
as
any
other
private
man
.
And
if
that
subjects
to
prevent
worse
inconveniences
,
may
use
inconvenient
ceremonies
,
then
may
the
Magistrate
,
to
prevent
worse
inconveniences
,
command
inconvenient
ceremonies
.
If
the
Apostles
may
use
the
inconvenient
Jewish
ceremonies
,
Circumcision
was
a
burthen
,
Acts
5
10
▪
and
these
burthens
〈◊〉
necessary
things
,
v.
28.
and
they
were
〈◊〉
to
doe
well
if
they
observe
them
,
v.
29.
then
the
Apostles
may
injoyne
for
a
time
the
use
of
inconvenient
ceremonies
:
as
they
did
make
ordinances
about
things
which
yet
they
called
burthens
,
Acts
16.
And
Moses
may
make
an
ordinance
about
the
use
of
a
bill
of
divorcement
,
which
yet
was
a
grievous
inconvenience
to
redeeme
a
worse
inconvenience
.
But
if
Magistrates
doe
appoint
inconvenient
things
,
and
burthen
the
Church
with
them
,
when
there
would
be
no
great
inconvenience
to
the
Church
if
such
things
were
not
,
then
such
Magistrates
must
give
their
account
to
Christ
for
so
doing
;
but
yet
the
people
are
bound
to
obey
still
,
because
wee
cannot
bee
freed
from
our
subjection
laid
upon
us
by
God
,
except
it
appeare
to
us
,
that
they
command
not
onely
an
inconvenience
,
but
a
sinne
,
as
all
sound
Divines
confesse
.
But
that
this
point
may
be
distinctly
understood
,
let
us
survey
the
inconveniences
amongst
us
usually
pretended
,
and
then
enquire
whether
such
things
may
be
,
viz.
There
be
five
things
are
thought
each
of
them
to
make
the
inventions
of
men
very
inconvenient
and
burthensome
,
and
so
not
to
be
used
:
as
,
Pretended
inconveniences
by
hum●ne
Lawes
surveyed
.
First
,
if
there
be
no
necessary
use
of
them
.
Secondly
,
if
they
swarve
from
some
patterne
may
bee
had
of
such
things
in
Scripture
.
Thirdly
,
if
they
be
things
have
beene
or
are
abused
to
superstition
.
Fourthly
,
if
they
have
signification
put
upon
them
by
men
.
Fifthly
,
if
they
be
scandalous
in
the
use
of
them
.
For
the
first
:
It
is
manifest
that
there
was
no
necessary
use
of
the
Jewish
ceremonies
:
For
,
now
the
substance
and
body
was
come
,
there
was
no
need
of
those
shadowes
,
and
yet
they
were
used
by
the
Apostles
.
For
the
second
;
in
ceremoniall
and
circumstantiall
things
,
it
is
not
alwayes
a
sinne
to
swarve
from
examples
in
Scripture
.
It
doth
not
follow
that
Christ
did
sit
at
the
Lords
Supper
,
and
therefore
it
is
unlawfull
to
kneele
:
For
I
can
shew
that
godly
men
have
swarved
from
the
shew
of
patternes
,
that
did
serve
to
binde
stronglier
than
that
example
,
or
such
like
can
doe
.
As
for
example
:
The
godly
Jewes
did
sit
at
the
Sacrament
,
when
yet
the
gesture
imported
in
the
Law
was
standing
.
And
this
sitting
at
the
Passeover
was
manifestly
an
invention
of
man
:
For
it
was
no
where
commanded
.
Yea
and
the
Christians
that
now
object
the
example
of
Christ
in
the
gesture
,
yet
doe
not
hold
themselves
tied
to
follow
the
example
of
Christ
neither
in
divers
circumstances
about
the
Sa●rament
;
as
,
that
it
was
received
at
night
,
in
a
chamber
,
after
supper
,
in
unleavened
bread
,
onely
by
Ministers
,
not
by
women
,
&c.
nor
in
the
matter
of
gesture
in
other
things
,
as
,
that
he
sate
&
prayed
:
and
yet
none
of
them
pleads
that
it
is
necessary
for
our
imitation
.
And
further
it
may
cleerely
bee
shewed
,
that
the
commandement
of
God
about
circumstantiall
and
ceremoniall
things
,
might
in
some
cases
bee
transgressed
without
sinne
:
which
shewes
that
those
precepts
did
never
in
Gods
intendment
binde
the
conscience
absolutely
,
as
morall
precepts
in
things
substantiall
did
.
As
that
every
man
should
bee
circumcised
the
eighth
day
,
was
Gods
commandement
:
yet
the
children
of
Israel
were
not
circumcised
for
forty
yeeres
in
the
wildernesse
,
Iosuah
5.5
,
6
,
7
,
9.
The
law
was
,
that
None
should
eat
of
the
shew-bread
but
the
Priests
:
yet
David
did
eat
and
was
blamelesse
,
Mat.
12.
●
.
The
Priests
in
the
Temple
did
worke
or
profane
the
Sabbath
,
as
it
is
translated
,
Mat.
12.5
.
and
yet
were
innocent
.
It
was
the
law
that
None
must
sacrifice
any
where
,
but
on
the
one
and
only
Altar
of
the
Lord
:
yet
Salomon
sacrificed
on
another
altar
,
for
the
reason
mentioned
in
that
Text
,
2
Chron.
7.7
.
1
Kings
8.64
.
In
Hezechias
his
time
they
kept
the
Passeover
neither
at
the
time
,
nor
in
the
ceremoniall
manner
,
as
was
required
in
the
Law
;
and
yet
they
sinned
not
,
2
Chron.
30.2
,
3
,
17
,
18
,
19
,
20
,
23
,
27.
To
abstaine
from
meats
sacrificed
to
idols
,
was
enjoyned
by
the
Apostles
,
Acts
15.
and
yet
that
did
restraine
Christian
libertie
,
being
a
thing
indifferent
:
and
afterward
to
eat
meat
sacrificed
to
idols
,
swerved
from
the
patterne
of
that
ordinance
.
For
the
third
.
It
is
also
manifest
,
that
things
that
were
abused
to
superstition
and
idolatrie
,
had
notwithstanding
a
lawfull
use
when
their
abuse
was
removed
from
them
.
That
this
point
may
be
a
little
more
understood
,
we
must
confesse
that
in
the
time
of
Moses
Law
,
whatsoever
thing
had
beene
upon
or
about
the
idoll
,
was
infected
and
made
uncleane
by
the
idoll
:
but
withall
wee
must
understand
that
the
idoll
,
even
in
those
times
,
did
never
pollute
all
things
that
were
of
that
sort
which
were
before
it
:
it
did
pollute
that
very
thing
in
individuo
,
not
all
in
specie
of
the
same
sort
.
And
further
,
wee
must
now
know
,
that
the
idoll
is
nothing
,
and
can
infect
nothing
of
it selfe
out
of
the
idolaters
use
;
and
so
,
that
those
lawes
about
pollution
of
idols
are
ceased
:
for
the
Apostle
Paul
shewes
that
the
very
meat
that
was
sacrificed
to
idols
or
divels
,
out
of
the
idols
temple
,
was
not
polluted
,
but
was
lawfull
to
be
used
.
It
was
not
neere
an
execrable
thing
,
as
was
the
Babylonish
garment
in
the
time
of
the
Law
in
Achan's
possession
.
Iacob
erected
a
Pillar
,
as
a
monument
that
concerned
the
true
God
;
and
yet
it
is
manifest
that
the
Gentiles
have
most
idolatrously
abused
themselves
in
that
course
of
erecting
Pillars
,
Lev.
26.1
.
For
the
fourth
point
.
Such
ceremonies
as
had
signification
put
upon
them
,
were
notwithstanding
lawfull
,
as
is
manifest
by
the
consideration
of
most
of
those
ceremonies
mentioned
before
:
the
Altar
by
Jordan
,
the
Cup
used
at
the
Passover
,
the
Cover
on
the
heads
of
women
,
and
the
love-feasts
with
the
holy
kisse
:
and
so
had
all
the
Jewish
ceremonies
.
Now
for
the
last
thing
,
which
makes
things
indifferent
,
with
us
scandadalous
:
we
are
not
left
without
witnesse
from
the
Scriptures
in
such
cases
;
but
that
ceremonies
knowne
to
be
scandalous
,
were
notwithstanding
used
.
For
it
is
manifest
concerning
the
Jewish
ceremonies
,
that
they
were
scandalous
in
the
usage
to
the
Gentiles
,
and
in
the
omitting
to
the
Jewes
,
Acts
21.
21
,
22
,
27
,
28.
Gal.
2.3
,
9
,
12.
But
that
this
point
of
scandall
may
be
distinctly
understood
,
divers
rules
are
to
be
considered
of
.
First
,
Rules
about
taking
and
giving
scandall
at
humane
ceremonies
.
that
the
angring
or
bare
displeasing
of
other
men
,
is
not
the
offence
or
scandall
condemned
in
Scripture
,
as
not
onely
the
words
in
the
Originall
shew
,
but
all
sound
Divines
grant
.
A
scandall
is
a
stumbling
blocke
,
that
occasions
a
man
to
fall
from
grace
in
the
profession
of
it
,
into
sin
or
errour
.
Secondly
,
that
to
give
offence
by
doing
any
thing
which
is
simply
evill
in
it selfe
(
as
David
did
by
his
adultery
and
murder
)
this
is
out
of
all
question
abominable
.
Thirdly
,
that
the
offence
of
Aliens
is
to
be
regarded
,
that
is
,
we
must
not
doe
any
thing
by
which
men
that
are
not
yet
converted
,
may
bee
hardened
from
the
liking
of
Religion
:
and
so
offence
must
not
be
given
either
to
the
Jew
,
or
to
the
Grecian
,
1
Cor.
10.31
.
Fourthly
,
that
when
the
authoritie
of
the
Magistrate
or
Church
hath
determined
concerning
the
use
of
things
indifferent
,
wee
are
not
now
left
free
,
nor
are
bound
to
looke
at
the
scandall
of
particular
persons
;
but
must
make
conscience
of
it
,
that
wee
offend
not
the
Church
,
by
working
a
greater
hu●t
or
losse
to
the
Church
,
than
the
particular
hurt
of
private
persons
can
extend
unto
.
In
such
cases
as
this
the
Apostles
rule
holds
:
If
any
man
seeme
to
bee
contentious
,
we
have
no
such
custome
,
nor
the
Church
of
God
,
1
Cor.
11.16
.
And
we
are
bound
in
this
Text
of
the
Apostle
Peter
,
to
obey
the
humane
ordinances
of
men
in
authority
;
from
which
obligation
other
mens
offence
cannot
free
us
.
And
the
Apostle
chargeth
us
to
looke
to
it
,
that
wee
offend
not
the
Church
in
prescribed
ordinances
,
and
that
we
be
carefull
not
to
offend
private
men
in
free
ceremonies
.
Fifthly
,
that
where
ceremonies
are
left
free
and
indifferent
,
and
have
no
commandement
to
restraine
their
use
,
or
enjoyne
it
,
there
are
men
to
redeeme
the
offence
of
their
brethren
with
no
other
price
,
than
the
losse
of
liberty
in
things
indifferent
.
The
Apostle
Paul
faith
rather
than
hee
will
offend
his
brother
,
he
will
never
eat
flesh
while
he
liveth
,
1
Cor.
10.8.13
.
Hee
doth
not
say
,
He
will
never
preach
the
Gospell
while
hee
liveth
,
or
never
receive
the
Sacraments
while
hee
liveth
:
a
necessitie
lay
upon
him
to
preach
the
Gospell
,
and
to
yeeld
to
the
use
of
all
lawfull
things
to
get
his
libertie
,
whosoever
be
offended
.
Sixthly
,
that
where
the
person
that
takes
offence
is
wilfully
ignorant
,
and
by
all
meanes
avoids
instruction
,
and
will
not
have
the
patience
to
be
taught
,
such
offence
is
not
to
be
regarded
.
Thus
our
Saviour
Christ
teacheth
confidently
his
doctrine
of
eating
his
flesh
,
though
the
Capernaites
were
offended
:
and
some
of
his
Disciples
turned
Apostates
about
it
,
being
such
persons
as
would
not
abide
the
exposition
of
his
meaning
,
Iohn
6.52
.
Seventhly
,
the
like
is
to
be
said
of
such
persons
as
take
offence
out
of
envie
or
malice
,
as
the
man
in
the
Parable
that
envied
Christs
bountie
,
or
the
Pharisees
that
out
of
malice
were
offended
at
Christ
,
Mat.
20.15
.
Mat.
15.14
.
1
Pet.
2.8
.
Eighthly
,
that
in
things
that
have
proved
scandalous
,
yet
we
are
not
bound
to
lose
our
libertie
,
till
the
weake
brother
declare
his
offence
.
Meat
sacrificed
to
idols
was
offensive
to
many
in
all
countries
,
yet
the
Apostles
rule
is
,
Eat
,
and
make
no
question
,
unlesse
one
say
,
This
is
meat
sacrificed
to
idols
,
1
Cor.
10.25
,
28.
Thus
of
the
five
things
that
make
things
indifferent
to
become
inconvenient
,
and
yet
not
unlawfull
.
I
might
adde
some
other
things
;
as
that
a
man
may
practice
and
use
such
ceremonies
for
the
advancing
of
the
substantiall
part
of
Gods
worship
,
as
hee
himselfe
hath
everie
where
preached
against
,
Acts
22.21
.
and
in
some
cases
hath
refused
to
doe
,
Gal.
2.5
,
24.
Againe
,
that
such
inconvenient
ceremonies
may
be
imposed
upon
such
persons
and
Churches
as
never
received
them
before
,
Acts
15.19
,
38.
and
21.25
.
Quest.
The
last
question
is
,
Whether
wee
must
submit
unto
Magistrates
,
when
they
command
unlawfull
things
?
Ans.
A
great
difference
is
to
bee
put
betweene
things
commanded
by
Magistrates
,
concerning
the
lawfulnesse
of
which
was
doubt
,
and
such
things
concerning
which
the
Subject
is
assured
,
that
they
are
unlawfull
.
It
is
cleare
,
that
if
I
know
the
Magistrate
commands
a
thing
unlawfull
,
I
must
not
doe
it
,
because
in
that
case
I
am
bound
to
obey
God
,
and
not
men
:
but
suspition
or
doubting
of
the
lawfulnesse
of
things
,
is
no
discharge
for
obedience
.
It
is
true
,
that
in
things
indifferent
,
which
I
may
doe
or
not
doe
,
I
must
bee
fully
perswaded
;
and
whatsoever
is
not
of
faith
is
sinne
:
but
I
suppose
,
that
the
Inferiour
is
not
discharged
from
his
obedience
in
any
case
,
but
when
he
knowes
the
Magistrate
commands
a
sinne
.
Infinite
confusion
would
follow
in
the
family
,
and
Common-wealth
,
and
Churches
,
if
the
conjectures
and
suspitions
of
the
Inferiours
might
warrant
their
refusall
of
subjection
.
Secondly
,
though
I
must
in
things
unlawfull
refuse
to
obey
,
yet
I
must
looke
to
the
manner
of
refusall
:
I
must
take
heed
that
I
be
not
guilty
of
that
sinne
of
speaking
evill
of
dignities
,
2
Pet.
2.
Iude
8.
Which
prohibition
was
given
them
when
the
Magistrates
were
wicked
men
,
and
did
command
unlawfull
things
.
Thus
of
the
doctrine
and
explication
of
these
things
that
concerne
mans
ordinances
,
and
their
authority
in
the
extent
of
them
.
The
uses
follow
.
Use.
The
use
may
be
for
reproofe
;
and
so
both
of
those
that
offend
in
the
excesse
,
and
of
those
that
offend
in
the
defect
.
First
,
some
men
attribute
too
much
to
the
ordinances
of
men
,
and
that
divers
wayes
:
as
when
they
account
mens
ordinances
(
in
the
observation
of
them
)
to
be
a
worship
to
God
,
or
to
be
meritorious
,
or
to
bee
necessary
to
salvation
,
or
in
themselves
simply
to
binde
consciences
:
and
also
when
more
care
is
had
for
the
keeping
of
mens
ordinances
than
of
Gods
Commandements
:
or
when
Gods
service
is
hindred
,
or
transgressed
,
or
neglected
for
mens
traditions
.
Secondly
,
some
men
offend
in
the
defect
:
as
,
1.
Such
Christians
as
deny
obedience
to
the
ordinances
of
men
in
the
indifferent
or
onely
inconvenient
things
.
2.
Such
Christians
as
in
the
manner
shew
no
scruple
,
nor
feare
,
nor
trouble
of
minde
for
breaking
Gods
expresse
Law
,
in
requiring
obedience
to
Magistrates
,
while
they
are
ignorant
whether
it
be
a
sinne
or
no
to
obey
;
and
yet
on
the
other
side
are
extremely
fearefull
and
troubled
in
themselves
,
to
vary
from
the
advice
or
example
of
such
men
as
they
account
godly
,
or
fathers
to
them
or
others
in
Religion
,
and
so
are
more
fearefull
to
breake
mens
traditions
than
Gods
Commandements
.
Tradition
is
ill
,
as
well
when
it
comes
from
good
men
,
as
when
it
comes
from
bad
men
.
3.
The
Jesuites
,
that
maintaine
that
horrid
doctrine
of
deposing
,
or
murthering
of
Princes
;
so
farre
are
they
from
obeying
them
.
Persons
rather
to
be
confuted
by
strokes
than
by
arguments
,
as
men
that
offend
not
onely
against
the
Lawes
of
God
,
but
the
Lawes
of
Nations
,
and
the
Law
of
Nature
.
Hitherto
of
the
things
to
which
they
must
submit
themselves
,
viz.
to
every
ordinance
of
man
.
The
motive
or
manner
followes
.
For
the
Lords
sake
.
]
These
words
doe
import
both
the
cause
and
the
manner
of
submission
:
they
must
submit
for
the
Lords
sake
:
and
so
,
First
,
there
are
divers
things
in
God
,
which
should
move
Christians
to
all
possible
care
of
pleasing
and
obeying
their
Magistrates
:
as
,
First
,
Gods
and
mens
Magistrates
were
ordained
of
God
,
and
therefore
for
his
sake
that
set
them
up
we
should
obey
them
.
Secondly
,
Gods
Commandements
:
God
hath
required
our
submission
,
and
therefore
for
the
respect
of
the
dutie
wee
owe
to
God
,
we
should
obey
them
.
Thirdly
,
Gods
Image
:
Magistrates
are
little
Gods
in
the
world
,
they
resemble
Gods
soveraignty
,
or
Majesty
,
and
therefore
because
they
are
like
God
,
we
should
obey
them
even
for
so
much
of
the
similitude
of
God
as
wee
may
behold
in
them
or
their
authority
.
Fourthly
,
Gods
mercies
:
we
are
infinitely
bound
unto
God
,
and
therefore
for
his
sake
,
even
for
the
love
we
beare
to
him
wee
should
doe
this
which
hee
requireth
.
Fifthly
,
Gods
glory
:
God
shall
get
much
honour
,
and
his
religion
will
be
well
spoken
of
,
if
Christians
live
obediently
:
and
contrariwise
,
if
Christians
be
not
obedient
,
God
may
be
much
dishonoured
thereby
,
and
great
stormes
of
affliction
may
be
brought
upon
the
Church
by
the
wrath
of
Princes
.
Sixthly
,
the
judgements
of
God
,
because
they
must
give
account
to
God
for
their
behaviour
toward
Magistrates
,
as
well
as
for
their
behaviour
towards
God
himselfe
.
Secondly
,
these
words
may
note
the
manner
of
obedience
:
we
must
obey
Princes
for
Gods
sake
:
not
onely
for
conscience
sake
,
but
even
as
if
wee
did
obey
God
himselfe
,
and
with
a
due
respect
unto
God
;
and
so
it
may
make
also
a
limitation
.
We
must
so
obey
man
,
as
we
still
have
respect
unto
God
,
so
as
nothing
be
done
against
the
Word
or
pleasure
of
God
.
Use.
The
use
should
be
therefore
for
instruction
,
to
teach
us
to
looke
carefully
to
our selves
in
our
submission
,
and
so
to
obey
,
First
,
from
the
heart
,
because
God
is
intituled
to
this
service
.
Secondly
,
with
feare
,
because
God
will
be
an
avenger
of
disobedience
and
resisting
of
the
powers
.
Thi●dly
,
though
our
subjection
should
be
to
our
losse
,
or
discredit
,
or
danger
,
or
hurt
any
way
;
yet
for
the
Lords
sake
we
should
doe
it
.
There
is
motive
enough
in
God
,
though
there
were
not
worthinesse
in
the
Magistrate
,
or
recompence
to
us
.
Againe
,
it
serves
to
shew
the
hatefulnesse
of
those
transgressors
that
resist
the
power
,
and
will
not
make
conscience
of
it
to
submit
themselves
to
the
ordinances
of
Magistrates
.
For
this
is
to
resist
God
himselfe
,
this
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
and
God
will
certainly
be
a
revenger
of
this
disobedience
,
it
being
his
owne
cause
as
well
as
the
Magistrates
.
Besides
,
it
serves
to
informe
us
concerning
the
admirable
power
and
wisdome
of
God
,
in
effecting
the
subjection
of
man
,
to
authority
of
Magistrates
.
All
men
naturally
affect
to
excell
,
and
like
not
superiority
in
other
men
.
And
besides
,
it
is
needfull
that
one
man
should
governe
and
keepe
in
order
millions
of
men
,
disposed
as
before
.
Now
this
well
points
at
the
cause
of
this
order
and
su●jection
,
which
is
the
respect
of
God
.
God
naturally
hath
planted
in
the
hearts
of
men
a
feare
to
rebell
or
disobey
,
even
for
feare
of
God
himselfe
more
than
Princes
:
and
besides
,
God
hath
made
man
to
see
by
experience
,
that
he
doth
defend
the
persons
and
rights
of
Kings
,
by
revenging
the
disobedience
of
men
:
this
naturall
conscience
keepes
under
naturall
men
.
Now
though
the
Apostle
would
have
godly
men
to
obey
for
the
same
reason
,
yet
it
i●
upon
an
higher
ground
:
for
godly
men
are
instructed
by
the
Word
of
God
to
obey
Princes
;
yea
,
herein
differ●
the
obedience
of
the
godly
from
the
wicked
,
that
the
godly
man
obeyes
for
the
meere
love
hee
beares
to
God
,
and
the
wicked
only
for
feare
of
vengeance
from
God
:
so
both
obey
for
an
higher
reason
than
the
respect
of
Princes
themselves
,
even
for
the
Lords
sake
:
the
one
for
the
love
of
God
and
the
care
of
his
glory
,
the
other
for
feare
of
his
punishments
and
judgements
.
Lastly
,
it
shewes
men
must
so
acknowledge
the
glory
of
Princes
,
as
that
especially
we
have
respect
unto
the
glory
of
God
,
who
is
King
of
Kings
:
we
must
obey
Kings
in
the
land
,
so
as
God
be
not
disobeyed
.
Thus
of
the
Proposition
,
the
Exposition
followe●
.
The
Apostle
labours
to
cleare
this
doctrine
from
divers
scruples
might
be
conceived
by
Christians
,
whether
they
arise
from
the
diversitie
of
the
sorts
of
Magistrates
,
or
from
their
soveraigntie
.
For
the
sorts
;
hee
shewes
they
must
obey
Magistrates
of
all
sorts
,
both
superiour
and
inferiour
;
the
highest
and
those
which
are
subordinate
to
them
,
both
Kings
and
Governours
also
for
their
soveraigntie
.
Hee
teacheth
them
to
observe
the
supremacie
of
Kings
and
Monarchs
.
In
generall
,
we
may
learne
from
the
Apostles
care
,
to
prevent
mistaking
herein
,
that
he
accounts
it
a
pernicious
thing
to
erre
about
the
authoritie
of
Princes
and
their
Gover●ours
.
And
experience
shewes
it
to
be
pernicious
sometimes
to
the
persons
of
Kings
,
who
are
often
by
treason
murthered
upon
wicked
and
erroneous
grounds
;
and
sometimes
to
the
subjects
,
who
draw
upon
themselves
not
onely
fearefull
sinnes
,
but
miserable
punishment
also
,
by
erring
herein
:
sometimes
it
is
pernicious
to
religion
it selfe
,
and
religious
causes
,
giving
not
onely
scandall
,
but
procuring
desolation
in
the
Churches
through
errours
,
sometimes
on
the
left
hand
,
and
sometimes
on
the
right
hand
.
Whether
to
the
King
.
]
It
may
be
questioned
,
whom
the
Apostle
meanes
by
the
word
King
?
Such
as
understand
the
Epistle
to
be
written
to
the
Jewes
,
may
perhaps
conceive
that
the
Kings
that
ruled
by
deputation
in
Judea
should
bee
meant
,
such
as
were
Herod
and
Agrippa
.
But
in
as
much
as
the
Jewes
were
scattered
thorow
the
Provinces
,
and
those
provinciall
Jewes
were
most
in
quiet
:
and
in
as
much
as
for
the
reasons
afore
given
,
it
is
likely
that
the
Epistle
was
written
to
all
Christians
,
both
Jewes
and
Gentiles
;
therefore
by
the
King
hee
meant
Caesar.
And
then
a
more
scruple
ariseth
,
for
the
Romans
hated
the
name
of
a
King
,
and
Caesar
was
an
Emperour
:
to
which
divers
things
may
be
answered
.
First
,
that
though
the
present
Governour
was
an
Emperour
,
yet
the
Apostle
knowing
that
the
most
monarchies
in
the
world
would
rest
in
the
title
of
King
in
all
ages
,
therefore
he
useth
that
title
that
may
concerne
the
most
of
the
Elect
in
all
ages
.
Secondly
,
that
though
amongst
the
Romans
the
title
of
King
was
not
used
;
yet
the
Grecians
,
in
whose
language
hee
writ
,
did
familiarly
use
the
word
which
we
translate
King
.
Thirdly
,
the
Apostle
might
have
respect
unto
the
signification
of
the
word
,
as
unto
a
word
which
was
most
effectuall
to
note
the
highest
dignitie
among
men
.
For
it
notes
him
that
is
the
stay
or
foundation
of
the
people
,
or
the
Common-wealth
:
and
though
ambitious
men
sought
new
titles
as
higher
,
yet
the
Apostle
knew
that
this
was
most
majesticall
and
honourable
:
for
the
tearme
of
Emperour
,
in
the
signification
of
it
,
may
agree
to
any
subordinate
ruler
,
who
governes
or
commands
other
men
.
Fourthly
,
it
may
be
that
the
Apostle
,
knowing
the
hypocrisie
of
those
Emperours
(
who
onely
disclaimed
the
name
of
Kings
to
avoid
the
hatred
of
the
people
,
and
yet
sought
the
full
right
of
Kings
,
a●d
so
to
destroy
the
liberty
of
the
people
)
giveth
the
name
they
sought
in
substance
,
though
not
in
tearme
.
Where
by
the
way
we
may
note
,
Lastly
,
the
Apostle
may
name
Kings
,
to
prevent
rebellion
in
the
subjects
,
which
either
should
feare
such
as
affected
the
title
,
or
live
under
such
as
professed
themselves
to
be
Kings
;
and
so
the
meaning
is
,
that
he
would
have
them
obey
even
Kings
,
how
hatefull
soever
naturally
that
kinde
of
government
did
seeme
unto
them
.
It
may
be
that
the
Apostle
mentioneth
Kings
,
as
the
last
kinde
of
government
;
a
Monarchy
being
in
many
respects
the
most
excellent
forme
of
government
,
as
being
such
a
forme
of
government
as
comes
neerest
to
the
similitude
of
God
,
who
is
not
onely
one
in
nature
,
but
in
government
also
;
and
is
most
agreeable
to
nature
,
which
doth
affect
unity
,
as
well
in
the
body
politick
,
as
in
the
body
naturall
.
But
I
let
this
passe
as
a
question
belonging
rather
to
the
Politicks
than
to
Divinity
,
to
be
discussed
at
large
.
Thus
conjecturally
of
the
reason
,
why
the
Apostle
useth
this
tearme
.
Concerning
Kings
,
I
propound
these
things
to
be
considered
of
.
First
,
the
originall
of
Kings
.
Secondly
,
the
excellencie
of
Kings
:
both
these
tend
to
worke
in
man
the
care
of
obedience
to
them
and
their
Lawes
.
Thirdly
,
the
indefinite
manner
of
propounding
the
tearme
,
shewing
that
this
submission
belongs
to
all
Kings
.
Fourthly
,
the
uses
of
all
.
For
the
first
.
It
is
not
unprofitable
to
consider
how
men
came
by
degrees
,
Originall
of
Kings
.
at
length
to
subject
themselves
to
this
government
of
Kings
.
First
,
man
by
the
instinct
of
God
,
and
by
the
nature
given
him
,
Homo
naturâ
est
animal
politicum
.
tends
to
society
.
Of
all
creatures
man
is
unaptest
to
live
alone
.
Mans
language
shewes
that
he
was
made
to
society
:
and
mans
disposition
shewes
that
it
likes
not
any
estate
that
must
be
removed
from
the
knowledge
and
conversation
of
other
men
.
He
that
can
live
without
society
,
is
either
better
than
a
man
,
as
is
God
;
or
worse
than
a
man
,
as
is
a
beast
.
The
first
kinde
of
society
was
oeconomicall
,
as
houshold
society
:
Divers
kindes
of
societies
.
where
was
first
a
society
betweene
man
and
wife
;
and
thence
by
propagation
grew
the
society
to
a
full
houshold
,
by
the
comming
in
of
children
and
servants
.
And
hence
was
the
first
forme
of
government
;
where
the
father
of
the
family
was
the
Head
and
Ruler
.
The
second
kinde
of
society
was
a
Village
or
Towne
,
which
contained
in
it
the
government
of
divers
houses
or
families
:
and
this
was
occasioned
either
by
increase
of
posterity
,
or
for
prevention
of
harmes
,
or
out
of
necessity
for
supply
of
necessaries
.
At
the
first
,
a
Village
or
Towne
contained
(
as
is
thought
)
onely
the
severall
branches
of
the
same
family
,
that
is
,
when
men
lived
so
long
,
such
as
were
descended
of
their
bloud
,
and
were
ruled
by
the
chiefe
and
first
of
their
bloud
.
Afterwards
,
strangers
of
other
families
that
were
fewer
in
number
mingled
with
them
,
to
avoid
the
danger
of
wild
beasts
,
or
the
injuries
of
other
men
:
yea
,
one
of
the
words
used
for
a
village
is
derived
from
a
word
that
signifies
a
Fountaine
,
and
so
importeth
,
Pagus
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
that
necessity
drew
men
to
dwell
together
,
that
so
they
might
enjoy
the
benefit
of
nature
for
water
,
which
in
the
Countries
first
planted
was
not
universally
to
be
had
,
but
one
Well
must
serve
divers
housholds
:
and
so
the
Springs
of
water
was
one
cause
to
bring
men
to
this
kinde
of
society
and
dwelling
together
.
The
third
kinde
of
society
was
a
City
,
which
consisted
of
the
people
of
many
Villages
:
and
into
this
society
men
came
both
for
commodity
and
necessity
.
For
commodity
,
as
namely
for
trades
,
and
the
education
of
children
,
and
the
exercise
of
Religion
,
and
the
administration
of
justice
:
for
necessity
,
that
so
they
might
be
strengthened
against
their
enemies
;
and
to
this
end
they
walled
and
ditched
about
their
Cities
:
as
also
to
keepe
in
offenders
that
they
might
not
flee
,
and
to
keepe
out
such
as
were
banished
that
they
might
not
returne
:
and
in
this
society
first
began
the
government
of
Kings
.
For
from
the
beginning
it
is
thought
,
that
every
City
had
a
King
,
as
a
Monarch
to
rule
and
defend
it
,
as
appeares
in
Genesis
,
There
was
a
King
of
Sodome
and
Gomorrah
:
and
so
every
of
the
other
Cities
had
their
different
Kings
.
Fourthly
,
when
men
increased
so
fast
that
one
City
could
not
hold
the
people
which
lived
in
it
,
then
began
Countries
and
Provinces
:
and
at
length
the
whole
Nation
consisting
of
many
Cities
became
subject
to
one
King
:
and
afterwards
by
conquest
or
marriage
,
diverse
Nations
yeelded
obedience
to
one
King
.
Now
the
ends
why
humane
societies
became
subject
to
Kings
and
to
superiour
Powers
,
were
the
Common-weale
and
the
benefit
of
the
people
so
united
:
for
power
was
given
to
Kings
,
that
so
men
might
bee
protected
in
the
practice
of
vertue
,
that
peace
might
be
preserved
among
the
Inhabitants
,
that
the
common
priviledges
might
be
maintained
,
that
courses
for
raising
of
riches
and
trades
might
be
held
.
Each
man
did
looke
to
his
owne
wealth
,
but
the
King
was
to
looke
to
the
Common-wealth
.
And
thus
much
of
the
Originall
of
Kings
.
Their
excellencie
above
other
men
followes
.
The
excellencie
of
Kings
above
others
.
Secondly
,
it
must
needs
appeare
that
Kings
are
of
all
men
most
excellent
,
in
respect
of
their
outward
condition
and
calling
;
1.
Because
God
himselfe
was
a
King
,
and
is
delighted
to
ranke
himselfe
among
men
of
that
degree
.
2.
Because
their
creation
is
from
God
:
they
are
a
speciall
sort
of
men
raised
in
a
peculiar
manner
to
their
places
by
God
,
who
pleads
it
as
his
glory
that
Kings
raigne
by
him
,
Prov.
8.
Rom.
13.
3.
Because
God
hath
communicated
to
Kings
the
image
of
his
owne
Majestie
,
and
printed
in
the
natures
of
men
a
naturall
forme
of
Kings
,
as
the
Vice-gerents
to
God
himselfe
.
4.
Because
a
divine
sentence
is
in
the
mouth
of
the
King
,
as
Salomon
faith
:
their
judgement
is
God's
judgement
:
and
God
would
have
the
people
to
beleeve
that
what
they
say
in
judgement
,
God
himselfe
saith
it
.
5.
Because
they
have
a
power
above
all
other
men
;
of
which
when
I
come
to
treat
of
the
word
Superiour
.
6.
Because
they
take
accounts
of
all
other
men
,
but
give
accounts
onely
to
God
.
7.
Because
they
have
the
treasure
of
honour
:
they
give
all
the
honour
which
is
possessed
by
any
of
their
subjects
,
and
so
doe
they
all
offices
of
honour
and
government
in
their
Dominions
.
8.
Because
they
are
the
Basis
,
or
the
foundation
,
or
stay
of
all
their
subjects
;
who
are
maintained
in
Religion
,
Justice
and
Peace
,
by
their
meanes
.
And
thus
of
their
excellencie
.
Thirdly
,
it
is
to
be
noted
that
the
word
is
set
downe
indefinitely
:
and
so
it
shewes
that
this
honour
belongeth
to
all
Kings
in
the
substance
of
it
,
whether
he
be
a
King
of
one
City
,
or
many
;
whether
he
be
a
Jew
or
Gentile
,
a
Christian
or
Pagan
,
Hereticall
or
Orthodoxall
,
Caesar
or
Herod
,
young
or
old
,
vertuous
or
vitious
.
Use.
Fourthly
,
the
use
should
bee
therefore
from
hence
,
to
inforce
upon
our
hearts
an
increase
of
care
and
conscience
,
in
acknowledging
the
honour
and
right
of
Kings
,
and
in
loyall
and
sincere
observance
and
obedience
to
their
Lawes
.
It
should
not
seeme
grievous
to
men
to
bee
held
under
the
yoke
of
obedience
,
and
to
bee
subject
to
others
that
are
but
men
as
well
as
themselves
.
There
are
many
things
may
encourage
the
hearts
of
subjects
,
without
grievance
to
beare
the
superiority
of
Princes
,
and
not
to
be
discontented
:
for
,
First
,
Kings
have
nothing
but
what
they
have
received
.
Secondly
,
if
Kings
doe
wrong
,
they
must
give
account
to
God
for
all
the
wrongs
that
they
have
done
.
Thirdly
,
God
hath
charged
Princes
to
bee
carefull
of
their
subjects
:
hee
hath
given
them
lawes
though
they
bee
Kings
.
Fourthly
,
Princes
subjects
are
first
bound
to
God
:
and
therefore
they
are
not
tied
to
Princes
in
any
thing
contrary
to
Gods
Word
.
Fifthly
,
though
the
outward
man
be
subjected
to
the
power
of
Princes
,
yet
their
consciences
are
free
:
in
spirit
they
are
subject
onely
to
the
God
of
spirits
.
Sixthly
,
the
hearts
of
Kings
are
in
the
hands
of
the
Lord
,
and
he
turneth
them
as
he
pleaseth
,
Prov.
21.
Seventhly
,
though
God
hath
set
up
Kings
,
yet
he
hath
not
put
downe
himselfe
,
but
he
ruleth
in
all
these
things
:
he
is
King
of
heaven
,
Dan.
4.34
.
and
he
is
King
of
all
the
earth
,
Psal.
47.8
.
He
is
a
King
immortall
,
1
Tim.
1.12
.
Eighthly
,
whereas
thousands
of
subjects
cannot
attaine
to
the
sight
of
the
King
,
nor
obtaine
any
particular
suit
from
him
,
nor
can
the
King
provide
for
them
in
particular
:
yet
may
they
goe
to
God
and
Jesus
Christ
,
who
is
King
of
righteousnesse
and
peace
;
they
may
get
great
suits
in
heaven
,
and
shall
bee
provided
for
in
all
needfull
things
,
Psal.
23.1
.
and
5.3
.
and
48.15
.
and
74.12
.
and
80.2
.
Esay
49.10
.
Mat.
2.6
.
Revel.
7.17
.
Lastly
,
though
they
be
subjects
now
in
respect
of
earthly
Princes
:
yet
in
respect
of
God
they
are
anointed
to
be
Kings
themselves
,
and
shall
receive
a
Kingdome
better
than
all
the
kingdomes
of
the
earth
.
The
Princes
of
this
world
are
but
mortall
Kings
;
but
every
godly
man
is
a
King
immortall
,
hee
partakes
the
title
of
God
himselfe
.
God
is
a
King
immortall
by
nature
,
As
superiour
.
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
The
word
signifieth
one
that
hath
above
the
havings
of
other
men
:
and
so
the
King
hath
more
than
all
his
subjects
,
not
onely
in
matter
of
maintenance
,
but
also
in
matter
of
authoritie
and
supremacie
:
this
his
having
in
supremacie
is
here
meant
.
That
the
King
is
supreme
,
is
so
manifest
by
this
text
as
it
needs
no
proofe
:
Princes
are
called
therefore
in
the
Old
Testament
,
Heads
of
the
Tribes
,
or
of
the
people
,
to
signifie
that
they
were
not
onely
higher
in
place
,
but
had
soveraigne
and
supreme
authoritie
over
all
the
people
.
This
supremacie
of
Kings
gives
them
authoritie
in
all
causes
both
ecclesia●ticall
and
civill
,
and
over
all
persons
,
Church-men
as
well
as
Lay-men
,
as
hath
beene
proved
at
large
before
in
the
former
parts
of
this
verse
.
The
use
is
therefore
to
coufute
the
damnable
pleadings
of
the
Popes
of
Rome
and
their
adherents
,
that
claime
to
have
the
right
of
supremacie
above
the
Kings
and
Princes
of
the
world
.
There
are
divers
manifest
arguments
to
overthrow
the
supremacie
of
the
Pope
.
First
,
this
expresse
text
,
that
acknowledgeth
the
Kings
to
be
superiour
;
this
was
the
Doctrine
in
the
Apostles
times
.
Secondly●
it
is
more
to
bee
noted
,
that
Peter
himselfe
,
who
by
the
opinion
of
the
Papists
had
the
height
of
place
in
the
Church
,
that
even
Peter
(
I
say
)
is
so
far
from
claiming
this
to
himselfe
,
that
hee
directs
Christians
to
acknowledge
supremacie
onely
as
the
right
of
Kings
,
yea
and
flatly
forbids
dominion
in
the
Clergie
,
1
Pet.
5.5
.
Thirdly
,
our
Saviour
Christ
at
large
beats
downe
this
primacie
,
or
supremacie
in
his
Apostles
and
all
Church-men
,
shewing
that
they
had
not
authoritie
as
the
Kings
of
the
earth
had
;
it
must
not
bee
so
with
them
:
and
much
lesse
had
they
authoritie
over
the
Kings
of
the
earth
,
Matth.
20.25
.
Luke
22.25
.
Fourthly
,
every
soule
must
bee
subject
to
the
higher
powers
.
If
every
soule
,
then
Church-men
if
they
have
soules
must
be
subject
,
and
therefore
may
not
rule
,
Rom.
13.1
.
Fifthly
,
Christ
and
the
Apostles
never
claimed
any
such
supremacie
,
but
shewed
the
contrary
by
their
doctrine
and
practice
.
Sixthly
,
it
is
made
the
expresse
marke
of
that
man
of
sinne
,
that
hee
lifts
up
himselfe
above
all
that
is
called
God
,
that
is
,
above
Magistrates
,
2
Thess.
2.
This
hath
beene
the
constant
Doctrine
of
the
ancient
Fathers
.
Origen
Homil.
7.
in
Isai.
faith
,
Hee
that
is
called
to
a
Bishoprick
is
not
called
to
principality
,
but
to
the
service
of
the
Church
.
Tertullian
lib.
ad
Scapul
.
faith
,
We
reverence
the
Emperour
,
as
a
man
second
to
God
,
and
the
onely
one
that
is
lesse
than
God
;
and
also
,
Tertullian
de
Ido
.
Capite
18.
Nazianzen
orat
.
ad
subdit
.
&
Imperat.
All
men
must
bee
subject
to
higher
powers
.
The
expresse
testimonies
of
Chrysostome
and
Bernard
upon
Rom.
1
3.
have
beene
quoted
before
,
read
Bernard
.
de
consid.
lib.
2.
Capite
4.
Hilar.
ad
Anx.
Chrysost.
homil.
42.
in
Ioan.
Ambrose
in
2
Tim.
2.4
.
Secondly
,
this
should
confirme
every
good
subject
to
acknowledge
and
maintaine
the
Kings
supremacie
,
and
willingly
to
binde
himselfe
thereunto
by
oath
:
For
the
oath
of
supremacie
is
the
bond
of
this
subjection
,
and
this
oath
men
must
take
without
equivocation
,
mentall
evasion
,
or
secret
reservation
;
Bernard
.
Epist.
170.
yea
it
should
binde
in
them
the
same
resolution
was
in
Saint
Bernard
:
who
faith
thus
,
If
all
the
world
would
conspire
against
me
,
to
make
me
complot
any
thing
against
the
Kings
Majesty
,
yet
I
would
feare
God
,
and
not
dare
to
offend
the
King
ordained
of
God
.
Or
unto
governours
.
]
By
governours
,
he
either
meanes
all
other
sorts
of
Magistracie
besides
a
Monarchie
,
or
else
such
Magistrates
as
in
a
Kingdome
have
commission
from
the
King
to
heare
and
determine
causes
,
or
any
way
to
rule
and
exercise
any
Lawes
of
the
King
:
and
it
is
the
Apostles
meaning
that
Christians
should
be
subject
to
all
sorts
of
Magistrates
,
of
what
forme
or
dignity
soever
,
from
the
highest
to
the
lowest
,
so
as
it
should
be
no
more
lawfull
for
them
to
disobey
an
inferiour
Magistrate
,
than
to
disobey
the
King
:
so
far
forth
as
the
inferiour
Magistrate
hath
authority
,
and
doth
proceed
according
to
his
commission
in
lawfull
things
.
This
point
needs
not
to
be
further
handled
,
having
beene
intreated
of
in
the
generall
doctrine
in
submission
to
all
Magistrates
before
.
And
thus
of
the
exposition
:
the
confirmation
followes
.
Verse
14.
Or
unto
governours
,
as
unto
them
that
are
sent
by
him
for
the
punishment
of
evill
doers
,
and
for
the
praise
of
them
that
doe
well
.
THe
Apostle
in
this
verse
and
the
next
confirmeth
the
exhortation
,
partly
by
reasons
,
and
partly
by
answearing
an
Objection
:
the
reasons
are
in
this
verse
and
the
next
,
and
the
prolepsis
,
verse
16.
The
reasons
may
be
referred
to
two
heads
;
the
one
taken
from
the
calling
of
Magistrates
,
verse
14.
and
the
other
from
the
will
of
God
,
verse
15.
The
calling
of
Magistrates
is
considered
two
wayes
:
First
,
either
in
the
author
of
it
,
and
so
they
are
sent
of
God
.
Secondly
,
or
in
respect
of
the
end
of
it
,
which
is
partly
the
punishment
of
the
wicked
,
and
partly
the
praise
of
them
that
doe
well
.
As
they
that
are
sent
of
him
.
]
Of
him
,
either
may
be
referred
to
the
King
,
or
to
the
Lord
:
If
it
be
referred
to
the
King
,
then
it
shewes
that
all
inferiour
Magistrates
receive
all
their
authority
from
the
King
;
they
have
no
more
authority
than
other
subjects
,
but
as
it
is
bestowed
upon
them
by
the
King
:
and
withall
it
shewes
a
secret
in
all
well
governed
Monarchies
,
which
is
,
that
the
King
reserves
the
giving
of
honours
and
offices
to
himselfe
,
which
more
obligeth
the
Under-officers
and
Magistrates
to
him
;
and
he
is
thereby
the
better
acquainted
with
the
State
of
the
Kingdome
.
But
I
am
rather
of
the
minde
of
those
Interpreters
that
refer
it
to
the
Lord
.
And
so
the
sense
and
doctrine
is
,
That
both
the
Kings
and
the
Governours
are
sent
of
God
:
it
is
God
that
prefers
them
,
whatsoever
the
second
causes
be
.
Though
election
or
succession
seem
to
make
a
King
,
and
Kings
make
Governours
,
yet
have
wee
beene
taught
that
none
of
these
come
to
their
places
without
the
providence
of
God
,
Prov.
8.15
.
Now
God
keepes
this
businesse
in
his
owne
hands
to
see
to
the
calling
of
Magistrates
,
because
of
the
service
by
them
he
can
execute
:
For
a
great
part
of
his
Kingdome
is
managed
by
their
deputation
.
By
them
God
scourgeth
the
sins
of
the
wicked
,
yea
of
the
whole
world
,
either
by
suffering
them
to
bee
publike
miseries
,
or
by
guiding
them
to
punish
offenders
by
the
sword
of
justice
:
and
by
them
he
many
times
brings
many
common
blessings
upon
worlds
of
people
,
as
the
next
words
shew
.
Uses
.
The
uses
are
divers
,
some
particular
,
some
generall
:
In
particular
it
should
teach
us
,
First
,
by
prayer
to
seeke
Magistrates
of
God
:
subjects
might
get
great
blessings
of
this
kinde
,
if
they
would
pray
hard
for
them
.
For
God
it
is
that
sends
Magistrates
.
Secondly
,
with
patience
to
beare
the
wrongs
of
evill
Magistrates
,
seeing
there
is
a
hand
of
God
in
it
.
Thirdly
,
with
thankfulnesse
to
give
the
praise
to
God
for
good
Magistrates
,
seeing
it
was
he
that
sent
them
as
a
common
blessing
.
Fourth●y
,
in
all
suits
about
the
lives
,
or
duties
,
or
successions
of
Magistrates
to
trust
unto
God
:
For
though
we
know
not
where
to
be
provided
in
earth
,
yet
God
can
send
one
from
heaven
as
it
were
.
The
word
sent
imports
,
that
God
can
raise
him
up
beyond
expectation
.
In
generall
it
should
stirre
us
up
in
all
things
done
by
outward
meanes
in
this
world
,
to
strive
for
the
skill
to
finde
out
,
and
acknowledge
Gods
hand
and
providence
in
it
,
seeing
in
these
things
which
are
apparently
done
by
meanes
for
the
most
part
,
yet
Gods
providence
is
in
it
.
Thus
of
the
Author
of
their
calling
:
the
end
followes
.
For
the
punishment
of
evill
doers
.
]
Divers
things
may
be
noted
from
hence
.
First
,
that
in
all
Common-wealths
in
the
world
there
will
bee
evill
doers
:
though
there
bee
a
King
and
Governours
,
and
Gods
Commandements
lye
hard
upon
mens
consciences
,
yet
there
will
bee
evill
doers
.
And
the
point
shewes
the
horrible
strength
of
the
poison
of
naturall
corruption
,
which
no
Lawes
of
God
nor
man
,
nor
experience
of
evill
,
nor
example
can
restraine
or
dry
up
:
and
withall
it
shewes
their
solly
and
weaknesse
that
will
forsake
Christian
assemblies
for
the
wickeds
sakes
;
whereas
the
Apostle
improves
,
that
even
in
Christian
Common-wealths
there
will
bee
this
part
of
a
Magistrates
vertue
to
punish
the
evill
doers
,
such
as
are
knowne
to
be
so
:
and
therefore
such
curious
persons
must
goe
out
of
the
world
,
if
they
will
goe
from
evill
doers
.
And
withall
it
should
breed
in
men
a
greater
care
to
looke
to
themselves
,
that
they
bee
not
infected
by
them
:
since
there
is
no
society
of
men
in
which
this
plague-fore
of
sinne
runneth
not
,
we
must
redeeme
the
time
,
because
the
dayes
are
evill
.
And
further
,
it
should
breed
in
us
a
loathing
of
this
wicked
world
,
of
this
present
evill
world
,
and
a
desire
of
heaven
;
since
we
shall
never
live
in
a
place
where
the
people
will
be
all
righteous
,
till
we
come
to
heaven
.
And
finally
,
it
confutes
their
folly
,
that
from
the
vitiousnesse
of
some
men
,
conclude
the
faultinesse
either
of
the
doctrine
,
lawes
,
or
government
.
Secondly
,
that
evill
doers
must
be
punished
,
Rom.
15.
and
great
reason
:
for
first
,
evill
doers
in
any
society
are
infectious
:
many
may
be
defiled
by
them
.
Secondly
,
they
work
much
disquietnesse
,
and
trouble
humane
societies
.
Thirdly
,
if
they
escape
without
punishment
,
they
may
bring
downe
the
judgements
of
God
upon
the
place
where
they
live
.
Uses
.
Which
may
serve
for
terrour
to
other
offenders
.
First
,
the
very
sight
of
Magistrates
should
affright
them
,
considering
that
God
sent
those
very
Magistrates
to
punish
them
.
It
importeth
that
though
they
escape
the
hands
of
men
,
they
shall
not
escape
the
hands
of
God
.
Secondly
,
it
should
teach
men
if
they
would
live
out
of
the
danger
of
the
Magistrates
punishment
,
to
take
heed
they
be
not
evill
doers
.
Quest.
Now
if
you
aske
who
are
evill
doers
:
Who
are
branded
for
evill
doers
.
Ans.
I
answer
:
Such
as
live
in
notorious
offences
,
such
as
are
swearers
,
drunkards
,
whore-mongers
,
railers
,
theeves
,
idle
persons
,
murtherers
,
Sabbath-breakers
,
sowers
of
discord
,
and
the
like
.
The
originall
word
doth
point
at
some
speciall
sort
of
offendours
:
For
,
naming
evill
doers
,
such
especially
must
not
escape
,
as
-
1.
Invent
evill
where
it
is
not
.
-
2.
Or
sinne
not
out
of
ignorance
,
but
wilfully
.
-
3.
Or
are
leaders
of
other
men
to
evill
.
-
4.
Or
make
a
trade
of
offending
by
custome
in
sinne
.
-
5.
Or
study
how
to
doe
mischief
,
gathering
together
,
as
things
might
further
their
evill
courses
.
All
this
may
be
included
in
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
3.
Thirdly
,
there
are
from
hence
many
to
be
blamed
,
that
speake
evill
of
such
as
take
any
course
to
reforme
abuses
.
4.
Fourthly
,
Magistrates
must
looke
to
their
calling
and
Gods
Commandement
,
to
see
abuses
amended
,
or
else
they
must
account
to
God
for
it
.
3.
The
third
doctrine
which
may
be
noted
from
hence
is
,
That
all
evill
doers
are
to
be
punished
without
respect
of
persons
;
they
are
to
looke
upon
mens
works
,
and
not
on
their
persons
:
great
men
must
be
punished
if
they
be
evill
doers
as
well
as
poore
men
,
many
men
as
well
as
one
man
:
yea
,
if
good
men
doe
evill
,
they
must
beare
the
punishment
of
their
sinne
,
Christians
as
well
as
Pagans
.
4.
That
evill
doers
are
not
accounted
safe
members
of
any
society
,
and
therefore
are
distinguished
from
good
subjects
,
as
not
fit
to
be
of
that
order
.
5.
That
such
as
transgresse
the
lawes
of
men
are
accounted
by
the
Apostle
evill
doers
,
as
well
as
such
as
transgresse
the
Lawes
of
God
:
for
hee
here
speakes
especially
of
such
as
are
evill
doers
in
respect
of
humane
ordinances
,
which
may
be
a
warning
to
such
as
securely
live
in
the
transgression
of
the
commandements
of
Christian
Magistrates
:
and
withall
,
it
may
impaire
the
honour
of
their
condition
that
live
in
the
breach
of
the
Lawes
of
God
without
repentance
:
For
if
it
be
so
hatefull
a
thing
to
bee
a
breaker
of
the
lawes
of
men
;
in
what
case
are
they
in
that
have
so
grossely
broken
the
Lawes
of
God
?
6.
That
punishment
of
evill
doers
is
in
the
power
of
the
Magistrate
:
private
men
cannot
reforme
publike
abuses
,
they
may
pray
for
reformation
,
they
are
not
to
execute
it
but
by
authority
.
7.
That
there
are
divers
evils
which
men
cannot
punish
:
for
the
Magistrate
can
onely
punish
evill
doers
,
that
is
,
such
as
offend
in
word
or
deed
:
evill
thinkers
they
cannot
meddle
withall
.
Which
may
warne
Magistrates
to
bee
wary
how
they
punish
men
onely
upon
suspition
,
or
presumption
,
without
proofe
that
they
are
evill
doers
:
and
withall
,
it
shewes
that
God
hath
reserved
th●
judgement
of
mens
works
also
to
himselfe
.
For
God
hares
the
sinnes
of
the
heart
as
well
as
the
sinnes
of
life
:
and
therefore
since
for
these
evils
men
answer
not
to
men
,
they
must
provide
to
answer
before
God
.
8.
That
a
Magistrate
that
punisheth
sinnes
doth
but
execute
the
commission
he
received
from
God
:
hee
was
sent
of
God
to
that
end
,
and
therefore
may
comfort
himselfe
in
the
Lord
,
how
ill
soever
his
execution
of
justice
bee
spoken
of
among
men
.
Thus
of
the
punishment
of
evill
doers
.
The
second
end
of
the
sending
of
Magistrates
is
for
the
praise
of
them
that
doewell
.
For
the
praise
of
them
that
doe
well
.
]
By
such
as
doe
well
,
hee
meanes
such
as
in
publike
societies
live
without
offence
,
and
carry
themselves
honestly
in
their
places
;
especially
such
as
are
profitable
,
and
doe
good
to
others
,
whether
it
be
to
the
mindes
of
men
,
by
instructing
or
reproving
;
or
to
the
bodies
or
estates
of
men
,
by
works
of
mercie
or
righteousnesse
:
and
among
these
he
meaneth
especially
such
as
-
1.
Are
Inventers
of
good
,
the
first
Authors
of
the
publike
good
.
-
2.
That
doe
good
daily
and
frequently
.
-
3.
That
study
how
they
may
doe
all
the
good
they
can
,
and
doe
imploy
all
the
helps
and
furtherances
of
good
they
can
.
Here
may
many
things
be
noted
from
hence
.
First
,
that
all
that
are
members
of
publike
societies
,
are
bound
to
be
carefull
to
doe
good
to
others
;
and
to
live
so
that
the
Church
and
Common-wealth
may
be
the
better
for
them
.
Which
should
much
humble
such
Christians
as
live
and
doe
little
or
no
good
,
and
should
quicken
in
all
sorts
of
good
Christians
a
desire
to
serve
the
publike
:
wee
are
not
set
here
to
doe
good
to
our selves
onely
,
but
also
to
others
.
Secondly
,
that
in
this
world
it
is
not
to
be
expected
from
men
,
that
all
that
doe
well
or
deserve
well
should
bee
rewarded
by
them
:
hee
saith
,
For
the
praise
,
not
,
For
the
reward
;
as
importing
,
that
many
a
man
may
deserve
well
,
that
shall
never
have
recompence
from
men
.
And
this
ariseth
partly
from
the
corruption
of
Magistrates
,
that
are
not
carefull
to
dispose
preferments
or
recompence
to
such
as
are
worthy
,
and
partly
from
the
insufficiencie
of
any
earthly
greatnesse
to
doe
it
.
For
great
men
can
reward
all
their
servants
or
friends
:
but
no
King
can
give
the
honour
or
preferment
that
is
due
to
all
his
subjects
that
deserve
well
.
Which
should
teach
us
partly
to
doe
good
without
hope
of
reward
from
men
,
and
partly
to
quicken
our
hearts
to
the
admiration
of
the
reward
that
God
gives
in
heaven
:
wee
should
provide
to
be
his
subjects
,
and
then
wee
are
sure
to
have
a
full
reward
of
well-doing
in
heaven
.
Thirdly
,
that
to
be
praised
,
or
to
have
a
good
report
among
men
is
a
great
blessing
of
God
:
and
therefore
in
the
Old
Testament
,
blessing
and
praise
i●
expressed
by
one
word
,
Prov.
28.20
.
And
this
may
appeare
to
be
so
,
-
1.
Because
God
himselfe
seekes
praise
from
his
creatures
,
and
accounts
himselfe
honoured
by
it
,
Psal.
50.23
.
Ephes.
1.6
,
12
,
14.
-
2.
Because
praise
is
a
part
of
the
glory
of
God
shining
upon
a
man
.
-
3.
Because
it
is
in
Scripture
preferred
before
things
of
great
price
,
as
great
riches
,
Prov.
22.1
.
and
pretious
ointment
,
Eccles.
7
,
&c.
-
4.
Because
it
so
much
refresheth
a
mans
heart
,
it
makes
his
bones
full
,
Prov.
15.35
.
-
5.
Because
an
ill
name
is
noted
as
an
extreme
curse
,
Iob
18.17
.
and
in
many
other
places
.
Uses
.
The
use
is
,
first
,
to
comfort
godly
men
,
and
to
make
them
thankful
if
God
give
them
a
good
report
here
:
but
especially
it
should
comfort
them
to
thinke
of
the
praise
they
shall
have
at
the
last
day
.
For
if
it
be
a
blessing
to
be
praised
of
men
,
what
is
it
to
be
praised
of
God
?
If
it
be
such
a
comfort
to
be
praised
by
a
Magistrate
before
the
Countrey
,
what
is
it
to
bee
praised
of
Christ
before
all
the
world
at
the
greatest
and
last
Assises
?
If
praises
be
good
in
this
world
,
where
there
is
mutuall
vaunting
,
and
they
may
bee
blemished
;
what
is
it
to
have
praise
in
that
day
that
shall
last
for
ever
unstained
?
If
it
be
such
a
comfort
to
be
praised
of
a
Magistrate
for
some
one
good
deed
,
what
shall
it
be
to
be
praised
of
Christ
for
all
that
ever
was
good
in
thoughts
,
words
,
or
works
?
Secondly
,
it
should
teach
men
to
seeke
a
good
report
,
and
to
doe
all
things
that
might
have
a
good
report
,
Phil.
4.9
.
As
a
man
may
seeke
riches
,
so
hee
may
seeke
and
desire
a
good
name
,
Prov.
22●
.
But
the
praise
of
men
is
then
unlawfull
and
unlawfully
sought
,
Wherein
it
is
unlawfull
to
seeke
the
praise
of
men
.
First
,
when
men
doe
things
onely
to
be
seene
of
men
,
and
have
no
better
respects
than
applause
,
Mat.
6.
1
Thess.
2.6
.
Secondly
,
when
a
man
praiseth
himselfe
with
his
owne
mouth
,
Prov.
27.2
.
Thirdly
,
when
it
is
challenged
of
others
,
and
men
will
not
stay
till
God
give
them
a
good
report
,
Ioh.
8.49,50
.
Fourthly
,
when
men
seeke
praise
onely
for
the
shew
of
goodnesse
,
and
are
not
good
in
deed
.
Fifthly
,
when
men
seeke
praise
of
men
,
but
seeke
not
the
praise
of
God
,
or
the
praise
that
comes
from
God
onely
,
which
is
tried
in
this
,
that
they
will
not
doe
duties
that
God
onely
cares
for
,
or
that
are
disgraced
in
the
world
,
Rom.
2.28
.
Ioh.
5.44
and
12.42
,
43.
Otherwise
it
is
lawfull
to
seeke
praise
:
and
there
is
an
infallible
signe
to
know
whether
praise
be
not
ill
for
●s
,
and
that
is
,
if
praise
make
us
more
humble
and
more
carefull
of
sound
holinesse
,
and
doe
refine
us
:
then
praise
is
lawfull
and
a
great
blessing
,
when
it
is
like
the
refining
pot
,
it
melts
us
and
makes
us
better
,
Prov.
27.21
.
Further
,
if
praise
be
so
great
a
blessing
,
then
an
evill
name
must
needs
be
a
great
curse
,
when
it
is
for
evill
doing
:
and
if
it
be
so
evill
to
be
dispraised
of
men
,
what
shall
it
be
to
be
dispraised
of
God
,
not
for
one
,
but
many
sinnes
;
not
before
a
few
,
but
before
all
the
world
;
when
it
shall
bee
not
to
mend
a
●●n
(
as
the
Magistrates
reproofe
may
be
)
but
to
his
eternall
confusion
?
Thus
of
the
third
Doctrine
.
Doct.
4.
It
may
hence
be
noted
,
that
the
best
men
need
praise
,
and
therefore
God
provides
that
they
shall
be
praised
:
even
such
as
doe
well
need
to
be
commended
.
Use.
And
therfore
the
use
should
be
to
teach
men
to
acknowledge
the
good
things
done
by
others
,
and
to
give
them
praises
,
especially
if
they
bee
godly
and
humble
men
:
it
may
doe
them
much
good
,
and
greatly
both
comfort
them
and
incourage
them
.
This
made
the
Apostle
Paul
so
rejoyce
in
the
Philippines
,
Phil.
3.
ult.
It
was
no
flattery
.
It
is
flattery
in
some
other
men
,
if
they
doe
commend
others
for
their
owne
ends
,
or
with
selfe-praises
,
or
without
daring
to
reprove
their
faults
,
or
to
get
praise
to
themselves
,
or
for
any
other
corrupt
end
,
especially
when
our
praises
are
to
such
as
are
publike
instruments
of
good
in
Church
or
Common-wealth
.
And
it
is
a
course
of
singular
use
to
be
held
in
private
families
,
if
such
as
doe
well
might
have
praise
,
as
well
as
such
as
doe
evill
dispraise
.
Use.
2.
Secondly
,
it
may
much
condemne
the
corruption
of
heart
,
which
appeares
in
many
men
in
this
point
in
sinning
against
the
just
praises
of
others
,
either
by
speaking
evill
of
them
,
and
blemishing
their
good
names
(
which
is
to
steale
their
riches
from
them
)
:
or
by
withholding
due
praise
(
which
is
to
withhold
the
good
from
the
owner
thereof
.
)
It
should
much
affright
such
as
are
guilty
of
this
fault
,
that
our
Saviour
Christ
measures
our
love
to
God
,
by
our
readinesse
to
praise
for
the
works
of
God
done
by
another
,
Ioh.
5.41
,
42.
It
is
a
signe
that
men
love
not
God
,
when
they
love
not
goodnesse
in
others
,
which
sure
they
doe
not
if
they
commend
it
not
.
Doct.
5.
Well
doing
ought
to
be
esteemed
wheresoever
it
is
found
,
in
a
subject
as
well
as
a
Prince
,
in
a
servant
as
well
as
a
Master
;
in
all
estates
and
conditions
of
men
.
For
God
doth
so
,
as
may
appeare
,
Ephes.
6.7
,
8.
and
grace
and
goodnesse
is
alike
precious
,
wheresoever
it
is
in
the
like
degree
:
which
serves
to
rebuke
that
secret
corruption
in
the
natures
of
men
,
that
are
apt
to
observe
and
praise
good
things
in
greater
persons
,
but
withhold
the
incouragement
is
due
to
other
men
,
onely
because
they
are
poore
,
and
because
they
are
worser
,
Iam.
2.1
,
2
,
3.
You
may
now
by
this
doctrine
try
whether
they
be
good
themselves
:
For
it
is
a
signe
of
goodnesse
,
to
observe
and
love
goodnesse
wheresoever
he
seeth
it
,
in
a
servant
as
well
as
in
a
friend
,
and
in
a
poore
Christian
as
well
as
a
rich
.
Doct.
6.
It
may
bee
yet
further
observed
,
that
if
men
would
bee
praised
they
must
doe
well
:
praise
is
onely
due
to
well-doing
,
Rom.
2.10
.
2
Tim.
2.
20
,
21.
1
Thess.
4.4
Rom.
13.5
.
And
therefore
it
is
a
poore
praise
that
men
raise
to
themselves
for
other
things
:
all
that
same
which
is
raised
for
any
thing
but
well-doing
,
is
externall
and
vaine
:
and
therefore
they
are
greatly
deceived
,
that
rest
in
the
report
that
is
raised
from
their
wit
,
or
beautie
,
or
birth
,
or
preferment
,
or
sumptuous
buildings
,
or
the
like
.
Those
may
cause
a
great
fame
,
but
onely
well-doing
can
cause
a
good
fame
.
Secondly
,
it
shewes
that
hypocrites
,
that
have
gotten
reputation
onely
because
they
are
thought
to
be
good
,
have
but
built
in
the
sands
.
Use.
3.
Thirdly
,
this
shewes
the
great
corruption
of
their
nature
,
that
so
unquietly
seeke
after
praise
,
and
complaine
how
much
they
be
neglected
,
and
yet
their
owne
consciences
know
how
idle
and
unprofitable
they
are
,
and
which
is
worse
,
that
they
not
onely
doe
not
well
,
but
manifestly
doe
evill
,
and
sin
daily
in
pride
and
envie
,
in
passion
and
wilfulnesse
,
or
other
open
transgressions
.
This
thirst
after
respect
above
others
,
is
a
signe
of
a
great
strength
of
hypocrisie
,
when
they
are
more
desirous
to
be
thought
good
than
indeed
to
be
so
,
and
more
carefull
of
the
praise
of
men
than
of
God
.
Fourthly
,
they
sinne
shamefully
that
praise
the
wicked
,
and
justifie
him
that
God
condemneth
:
but
Sal●mon
hath
set
a
note
upon
those
persons
,
that
they
are
naught
themselves
:
For
hee
saith
,
that
they
that
breake
the
Law
praise
the
wicked
,
Prov.
28.4
.
and
24.25
.
Psal.
10.3
.
Fifthly
,
they
are
yet
worse
that
glory
in
their
shame
,
that
seeke
praise
for
the
excesse
of
wickednesse
committed
by
them
,
either
against
God
or
men
:
as
they
doe
that
would
be
commended
for
their
cost
bestowed
on
Idols
,
or
for
their
worshipping
of
Saints
or
Angels
,
or
for
their
revenges
and
wrongs
done
to
men
,
or
for
their
mightinesse
to
hold
out
in
drinking
wine
,
or
for
their
filthy
acts
of
any
kinde
,
or
for
their
excesses
in
strange
apparell
,
or
for
the
raising
of
themselves
by
unlawfull
meanes
,
or
for
their
deliciousnesse
in
their
fare
,
or
the
like
.
As
those
glory
in
their
shame
,
so
their
end
is
damnation
,
Phil.
3.18
.
Lastly
,
this
doctrine
should
beget
in
men
a
great
desire
to
live
profitably
,
and
to
doe
good
,
and
in
a
speciall
maner
to
apply
themselves
to
such
works
as
are
most
praise-worthy
.
Quest.
Here
then
ariseth
a
question
,
What
things
in
particular
do
most
advantage
a
mans
just
praises
?
Answ.
The
answer
is
,
that
there
are
divers
things
will
make
a
man
to
bee
much
praised
:
as
,
Helps
to
get
praise
from
men
.
First
,
to
honour
God
:
he
hath
promised
to
honour
those
that
honour
him
,
Prov.
8.17
.
Now
to
honour
God
is
to
seeke
his
Kingdome
first
,
and
to
confesse
his
name
before
men
,
though
it
be
in
evill
times
.
Secondly
,
humility
and
a
lowly
carriage
with
meeknesse
.
For
the
humble
shall
be
exalted
,
and
the
proud
brought
low
,
Luk.
1.14
,
20.
Thirdly
,
mercie
to
the
poore
.
This
made
the
Macedonians
famous
in
the
Churches
,
especially
to
shew
it
liberally
and
readily
,
2
Cor.
8.
Fourthly
,
diligence
and
exact
carefulnesse
to
discharge
the
labours
of
our
particular
calling
with
all
faithfulnesse
:
this
made
the
good
woman
famous
,
mentioned
,
Prov.
31.27
,
28
,
29
,
30
,
31.
especially
if
wisdome
and
providence
be
joyned
with
diligence
.
Fifthly
,
to
live
in
peace
,
and
study
to
be
quiet
,
and
meddle
with
our
owne
businesse
,
and
to
be
a
peace-maker
,
wins
a
great
deale
of
praise
,
1
Thess.
4.11
.
Matth.
5.9
.
Sixthly
,
to
be
exactly
just
in
mens
dealings
,
and
true
in
his
words
and
contracts
,
this
will
make
men
abound
with
blessings
.
The
word
is
praises
,
as
it
is
in
other
places
translated
,
Prov.
28.20
.
Seventhly
,
to
bee
courtous
is
to
bee
amiable
,
so
as
it
bee
done
without
affectation
,
and
not
directed
for
thy
owne
ends
,
and
not
done
with
dissimulation
.
Eighthly
,
to
doe
good
to
our
enemies
,
to
bee
not
onely
ready
to
forgive
,
but
to
pray
for
them
,
and
forbeare
to
wrong
when
it
might
be
executed
,
and
to
shew
all
willingnesse
to
overcome
their
evill
with
goodnesse
,
Rom.
12.
20
,
21.
Ninthly
,
a
care
in
all
things
strictly
to
submit
our selves
to
the
just
Lawes
of
men
,
avoiding
transgression
for
conscience
sake
,
as
the
coherence
in
this
place
shewes
.
And
thus
of
the
sixth
Doctrine
.
Doct.
7.
It
may
yet
further
bee
observed
from
hence
,
that
God
doth
require
Magistrates
in
a
speciall
manner
to
looke
unto
it
,
that
they
doe
all
they
can
to
praise
and
incourage
godly
men
,
and
such
as
doe
good
in
the
countries
where
they
live
,
Rom.
13.5
.
This
is
the
end
of
their
calling
,
Iob
29.25
.
This
will
prove
heavie
one
day
for
those
profane
Magistrates
,
that
in
the
places
of
their
abode
disgrace
none
more
than
such
as
are
godly
,
and
countenance
none
more
than
such
as
are
most
dissolute
and
lewd
of
life
.
The
judgements
of
the
Lord
will
be
terrible
against
these
unrighteous
men
.
Lastly
,
the
Antithesis
is
here
to
be
noted
.
For
when
hee
saith
,
that
such
as
doe
well
should
bee
praised
;
hee
doth
not
say
,
that
such
as
doe
evill
should
be
dispraised
:
and
this
may
be
considered
of
,
either
in
the
case
of
private
persons
,
or
in
the
case
of
Magistrates
.
For
private
persons
,
they
are
bound
to
the
good
behaviour
,
in
respect
of
the
evill
of
others
many
wayes
.
First
,
till
their
evils
are
knowne
,
not
to
mistrust
or
condemne
others
.
Secondly
,
when
their
evils
are
knowne
,
if
they
be
secret
,
they
must
not
bee
revealed
:
if
they
be
open
,
and
the
persons
be
good
men
,
they
must
doe
what
they
can
to
cover
them
;
and
if
they
bee
evill
men
,
they
must
not
speake
of
their
dispraises
without
a
great
respect
of
glorifying
God
by
it
:
and
besides
,
they
must
not
venture
so
far
to
judge
of
the
finall
estate
of
any
man
for
any
evils
,
till
the
end
come
.
In
the
case
of
superiours
it
is
true
,
they
may
use
dispraise
,
but
it
must
be
as
a
medicine
which
must
bee
applied
with
many
cautions
,
and
the
ingredients
must
be
Gods
word
,
and
not
their
owne
.
Verse
15.
For
so
is
the
will
of
God
,
that
with
well-doing
you
may
put
to
silence
the
ignorance
of
foolish
men
.
IN
these
words
is
contained
the
second
argument
taken
from
the
will
of
God
.
God
is
specially
desirous
that
Christians
should
doe
all
the
good
they
can
,
and
in
particular
should
be
carefull
to
obey
the
Magistrates
,
because
by
that
meanes
,
they
may
confute
such
ill-minded
men
as
are
apt
to
speake
evill
of
religion
:
so
that
the
words
containe
a
choyce
rule
prescribed
unto
Christians
,
to
be
carefully
observed
.
In
which
rule
consider
,
First
,
the
authority
of
it
,
So
is
the
will
of
God!
Secondly
,
the
matter
of
it
,
well-doing
.
Thirdly
,
the
end
,
which
is
the
silencing
of
wicked
men
.
For.
]
This
word
For
seemes
to
give
a
reason
(
not
of
what
went
next
before
in
the
former
verse
,
but
)
of
the
exhortation
to
Christians
as
they
are
subjects
,
shewing
the
happy
effect
of
well-doing
in
generall
,
and
in
particular
of
their
submission
to
Magistrates
,
and
how
orderly
and
profitably
their
life
should
be
,
as
they
are
good
subjects
and
serviceable
to
the
Common-wealth
.
For
so
is
the
will
of
God
.
]
The
will
of
God
is
diversly
accepted
in
Scriptures
:
for
though
God's
will
indeed
bee
but
one
,
yet
for
our
infirmities
sake
it
is
considered
of
with
distinction
:
and
so
it
is
either
personall
or
essentiall
.
There
is
a
will
of
God
that
is
personall
,
restrained
to
some
of
the
persons
:
so
the
Father
wils
the
obedience
and
death
of
the
Sonne
,
and
Christ
obeyes
that
will
of
his
Father
,
Ioh.
6.38
,
39
,
40.
Mat.
26.39
,
42.
But
it
is
the
essentiall
will
of
God
here
meant
:
the
former
is
the
will
of
God
ad
intra
;
and
this
the
will
of
God
ad
extra
,
as
they
say
in
schooles
.
The
essentiall
will
of
God
is
taken
sometimes
for
the
facultie
of
willing
,
sometimes
for
the
act
of
willing
,
sometimes
for
the
thing
willed
,
and
sometimes
for
the
signe
by
which
that
will
is
declared
;
as
,
his
Word
is
his
will
.
So
here
by
his
essentiall
will
,
God
wils
both
good
and
evill
.
Good
is
the
object
of
God's
will
properly
,
and
of
it selfe
.
Evill
is
the
object
of
the
will
of
God
,
but
onely
under
some
respect
of
good
.
Evill
is
either
of
punishment
,
or
of
sinne
.
Evill
of
punishment
God
wils
,
and
is
the
Author
of
,
Psal.
115.3
.
as
the
just
Judge
of
the
world
:
and
punishment
of
it selfe
is
a
good
thing
,
as
it
is
a
worke
of
justice
.
Evill
of
sinne
God
onely
wils
to
permit
,
Acts
14.16
.
but
it
is
not
God's
willing
of
evill
is
here
meant
.
As
the
will
of
God
concernes
us
in
matter
of
good
,
it
may
be
considered
either
evangelically
or
legally
.
Evangelically
his
will
gives
order
what
shall
be
done
with
us
:
and
so
he
wils
the
salvation
of
his
Elect
,
Ephes.
1.11
.
Ioh.
6.40
.
Legally
his
will
gives
order
what
shall
be
done
by
us
:
and
so
hee
wils
our
sanctification
in
all
the
rules
of
it
,
and
in
every
part
,
Col.
1.10
.
By
the
will
of
God
in
this
place
then
he
meanes
the
Word
of
God
,
as
it
containes
the
revelation
of
what
God
would
have
done
by
his
servants
in
the
cases
specified
in
this
Text.
Many
things
may
be
observed
out
of
these
words
.
Doct.
1.
First
,
we
may
take
notice
of
the
two
onely
Springs
of
all
things
to
be
knowne
in
Religion
,
in
these
words
,
viz.
God
and
his
will
;
God
and
the
word
of
God
.
God
is
principium
essendi
,
the
Author
of
their
being
:
and
the
will
or
word
of
God
is
principium
cognoscendi
,
the
fountaine
of
the
knowledge
of
them
.
Doct.
2.
God
doth
will
all
that
which
is
to
be
done
by
his
servants
in
any
part
of
their
obedience
,
or
in
any
case
of
their
lives
:
as
here
the
course
they
are
to
take
either
toward
the
Magistrate
,
or
toward
their
enemies
,
God
wils
it
,
that
is
,
he
doth
in
himselfe
approve
,
or
determine
,
or
appoint
,
and
by
his
Word
he
doth
warrant
and
require
it
.
And
the
same
is
true
of
all
the
well-doings
of
godly
men
,
God
wils
them
:
which
I
observe
for
these
uses
.
Uses
.
First
,
it
may
be
a
great
comfort
to
a
Christian
,
when
hee
knowes
hee
hath
done
what
God
would
have
him
to
doe
:
for
then
hee
may
bee
sure
God
will
not
forget
his
labour
,
and
worke
of
love
and
obedience
,
Heb.
6.8
.
The
Hebrew
that
signifieth
will
,
signifies
pleasure
and
delight
:
and
when
it
is
given
to
God
,
it
notes
that
what
he
wils
he
takes
pleasure
in
;
as
in
Esay
62.4
.
Hophzibah
,
My
will
is
in
her
,
or
,
My
delight
is
in
him
:
God
takes
great
delight
when
we
doe
his
will
.
Every
carefull
Christian
is
his
Hophzibah
.
And
besides
,
if
God
doe
will
,
we
should
doe
so
.
God
will
defend
and
protect
us
in
our
wayes
:
that
may
support
us
against
all
the
crosses
or
oppositions
that
may
be
like
to
befall
us
.
And
that
made
the
Apostles
place
in
every
Epistle
,
that
.
They
were
Apostles
by
the
will
of
God
.
And
so
such
godly
Christians
as
obey
the
humane
ordinances
of
men
in
these
times
of
quarrell
and
contention
,
must
comfort
themselves
with
this
,
that
Thus
was
the
will
of
God
that
they
should
so
obey
:
and
that
must
support
them
against
the
contrary
wils
of
men
otherwise
minded
,
how
well
soever
reputed
of
;
and
make
them
bring
their
owne
hearts
into
obedience
to
that
which
God
would
have
them
to
doe
,
&c.
Doct.
3.
The
word
of
God
is
the
willing
of
God
,
and
so
called
here
:
and
God's
word
may
be
said
to
be
his
will
in
two
respects
,
either
because
of
the
forme
,
or
in
respect
of
the
matter
.
In
respect
of
the
forme
,
it
may
bee
called
his
will
,
because
it
is
digested
in
forme
of
a
Testament
;
and
Christ
the
Wisdome
of
God
hath
set
it
in
such
forme
,
as
if
it
were
his
last
Will
and
Testament
;
as
in
some
respects
it
is
:
Or
else
chiefly
,
because
what
God
doth
expresse
or
require
in
the
Scriptures
,
is
agreeable
to
the
very
nature
and
will
of
God
,
he
doth
in
himselfe
will
it
,
as
well
as
in
his
Word
promise
or
require
it
.
Which
shewes
a
great
difference
betweene
the
lawes
of
Princes
and
the
Lawes
of
God
:
For
many
times
the
lawes
of
Princes
agree
not
with
the
natures
and
hearts
of
Princes
;
whereas
God's
word
is
alwayes
agreeable
to
God's
will
:
and
withall
this
should
the
more
quicken
to
obedience
,
because
by
conforming
our selves
to
God's
word
,
wee
conforme
our selves
to
God's
nature
.
And
further
,
it
may
comfort
us
in
the
hope
of
strength
to
be
enabled
to
doe
God's
will
,
and
what
he
requires
,
because
he
wils
what
we
should
doe
:
For
God's
will
causeth
an
impression
upon
the
creature
,
it
gives
assistance
,
it
will
see
it
done
,
he
will
worke
our
works
for
us
;
God's
word
is
a
Word
of
power
,
it
works
what
it
wils
,
which
mens
lawes
cannot
doe
.
When
we
know
God
wils
such
a
thing
in
his
Word
to
be
done
,
wee
should
conceive
that
hee
doth
not
onely
shew
us
by
that
place
what
is
to
be
done
,
but
also
what
assistance
we
shall
have
to
doe
it
.
Doct.
4.
The
will
of
God
is
the
rule
of
our
actions
,
what
he
wils
wee
must
doe
,
and
so
it
is
urged
here
by
the
Apostle
;
and
therefore
it
should
teach
us
to
labour
to
understand
what
his
will
is
,
since
all
is
lost
that
is
not
conformed
to
this
rule
,
Ephes.
5.10
.
We
must
get
us
to
the
Law
and
to
the
Testimonies
.
For
whatsoever
is
not
directed
from
thence
,
hath
no
light
in
it
,
Esay
8.20
.
Secondly
,
we
must
goe
to
God
,
and
pray
him
to
teach
us
to
doe
his
will
,
since
he
hath
enrolled
it
in
his
Word
,
Psal.
143.10
.
Thirdly
,
if
this
doctrine
were
throughly
digested
,
unruly
,
froward
,
and
wilfull
Christians
would
make
more
conscience
of
their
passionate
and
incorrigible
courses
.
Let
them
looke
to
it
in
time
,
they
must
give
account
to
him
that
so
hath
prescribed
rules
by
his
will
,
that
hee
will
not
admit
of
courses
carried
onely
by
their
wils
.
Fourthly
,
inferiours
must
looke
to
the
warrant
of
their
actions
:
it
is
not
the
will
of
man
,
but
the
will
of
God
can
justifie
them
to
doe
well
,
1
Pet.
4.2
.
Lastly
,
if
his
will
rule
us
,
then
wee
must
take
heed
of
that
fault
of
making
the
lawes
of
our
wils
the
causes
of
his
will
,
as
they
doe
that
thinke
God
must
will
to
doe
nothing
with
wicked
men
,
unlesse
his
will
bee
confined
to
certaine
rules
which
they
conceive
in
their
wils
.
Doct.
5.
That
the
bare
signification
of
Gods
will
should
bee
argument
enough
to
perswade
a
godly
Chistian
to
doe
any
thing
,
though
it
bee
to
deny
himselfe
,
or
to
goe
a
course
which
is
crosse
to
his
owne
desires
.
The
knowledge
of
God's
will
alone
doth
compell
a
godly
minde
to
obey
.
It
is
not
the
Majesty
,
or
the
rewards
of
God
,
but
God's
will
which
alone
sufficeth
to
guide
him
:
which
may
try
the
obedience
of
man
by
the
motives
.
For
onely
the
sound
Christian
will
obey
simply
for
the
commandement
sake
,
and
must
teach
us
to
sticke
to
it
:
the
bare
will
of
God
must
rule
us
,
though
there
were
never
so
many
men
contrary-minded
.
Use.
The
use
is
for
triall
of
hypocrites
:
the
true
Christian
layes
downe
all
his
owne
courses
,
as
soone
as
ever
he
heares
the
sound
of
Gods
will
.
Doct.
6.
The
practice
of
a
Christian
must
be
conformed
just
according
to
the
patterne
:
so
is
the
will
of
God
;
it
must
be
just
so
as
the
will
of
God
is
:
so
from
the
manner
as
well
as
from
the
matter
.
Which
should
teach
us
three
things
;
First
,
to
walke
circumspectly
,
seeing
we
must
looke
so
precisely
to
the
manner
,
as
well
as
to
the
matter
of
Gods
will
,
Ephes.
5.15
.
Secondly
,
we
must
therefore
increase
in
the
knowledge
of
his
will
,
Col.
1.10
.
for
the
more
things
are
to
be
done
,
or
the
more
exactly
God
wills
us
to
doe
,
the
more
care
wee
must
have
to
increase
our
knowledge
,
and
study
his
will
,
since
all
must
be
just
so
as
he
wils
to
have
it
.
Thirdly
,
wee
should
bee
stirred
up
to
pray
for
our selves
,
and
one
for
another
,
seeing
it
is
such
a
hard
thing
to
live
a
Christian
life
,
and
to
please
God
.
Marke
with
what
force
of
words
the
Apostle
prayed
about
this
point
,
Heb.
13.20
,
21.
Now
the
God
of
peace
,
that
brought
againe
from
the
dead
our
Lord
Iesus
that
great
shepherd
of
the
sheepe
,
through
the
bloud
of
the
everlasting
Covenant
,
Make
you
perfect
in
every
good
worke
to
doe
his
will
,
working
in
you
that
which
is
well-pleasing
in
his
sight
,
through
Iesus
Christ
,
to
whom
bee
glory
for
ever
and
ever
,
Amen
.
Quest.
But
can
a
Christian
be
so
exact
as
to
answer
the
patterne
,
to
doe
just
so
as
God
wils
him
?
Ans.
1.
He
may
for
the
substance
of
the
obedience
,
though
not
for
all
the
degrees
or
circumstances
.
2.
He
may
doe
it
in
desire
:
he
must
set
his
patterne
before
him
,
as
that
he
desires
to
follow
,
and
strives
as
well
as
he
can
,
and
is
vexed
because
hee
cannot
doe
it
:
and
with
God
if
we
have
alwayes
done
as
much
as
well
as
we
did
desire
to
doe
,
he
accepts
the
desire
for
the
deed
:
but
it
is
certaine
of
the
most
of
us
in
the
most
things
,
that
wee
have
neither
done
the
things
right
,
nor
brought
the
desiring
to
doe
them
:
and
therefore
it
is
just
with
God
,
if
wee
lose
what
we
have
wrought
.
Doct.
7.
That
in
some
cases
God
would
have
us
take
notice
of
his
will
in
more
especiall
manner
,
he
hath
certaine
speciall
wils
:
there
are
some
things
that
he
doth
as
it
were
more
stand
upon
than
other
things
:
and
these
speciall
wils
of
God
we
must
heedfully
take
notice
of
:
as
for
instance
,
1
Thess.
4.
a●out
avoyding
fornication
,
this
is
the
will
of
God
,
hee
meaneth
his
speciall
chiefe
will
:
so
about
thanksgiving
,
1
Thess.
5.18
.
where
the
Apostle
urgeth
the
will
of
God
as
a
thing
that
God
would
above
many
other
things
have
done
.
Above
all
things
give
thanks
:
for
this
is
the
will
of
God
,
&c.
So
our
Saviour
Christ
notes
in
his
owne
occasions
,
an
especiall
will
of
God
,
Ioh.
6.
39
▪
41.
So
here
God
doth
in
a
speciall
manner
will
us
to
obey
Magistrates
,
and
to
silence
wicked
men
by
well-doing
.
Use.
The
use
should
be
,
to
teach
us
to
marke
what
things
God
doth
specially
require
of
us
,
and
to
apply
our selves
to
his
will
,
that
the
Lord
may
take
pleasure
in
us
,
&
say
of
each
of
us
as
he
did
of
Cyrus
,
He
is
the
man
of
my
will
:
which
is
here
explained
.
Hee
is
the
man
that
executeth
my
counsell
,
Esay
46.11
.
It
was
Davids
singular
glory
,
that
he
would
doe
all
Gods
will
:
whatsoever
speciall
service
God
had
to
doe
,
David
was
ready
to
execute
it
,
Acts
13.
For
herein
lyeth
the
triall
of
a
sound
Christian
,
he
doth
the
will
of
his
heavenly
Father
,
and
●ests
not
in
talking
of
Religion
onely
,
and
professing
it
,
Mat.
7.21
.
Rom.
2.11
.
1
Ioh.
2.17
.
And
in
particular
,
in
this
text
we
see
there
be
two
things
that
God
would
faine
have
us
doe
to
silence
wicked
men
,
and
stop
their
mouthes
:
First
,
he
would
have
us
so
to
behave
our selves
,
that
we
keepe
out
of
their
danger
in
respect
of
the
lawes
of
Magistrates
.
Secondly
,
and
then
to
live
such
a
discreet
and
profitable
life
,
that
they
may
see
that
we
differ
from
all
other
sorts
of
men
in
the
goodnesse
of
our
conversation
.
If
we
would
doe
what
might
be
specially
pleasing
to
God
,
wee
must
bee
carefull
of
these
two
things
.
Doct.
8.
Lastly
,
we
may
here
note
that
the
will
of
God
may
bee
knowne
effectually
,
though
it
be
not
knowne
distinctly
.
The
Apostle
is
sure
this
is
the
will
of
God
;
and
yet
there
is
no
booke
,
chapter
,
nor
verse
quoted
,
nor
can
any
particular
place
be
alledged
that
these
precise
words
doe
expresse
God's
will
:
but
in
as
much
as
the
meaning
is
to
be
found
in
the
scope
of
many
places
of
Scripture
,
therefore
it
may
be
well
so
called
.
The
will
of
God
.
Thus
of
the
authority
of
this
rule
.
The
matter
of
it
followes
,
which
is
well-doing
.
With
well-doing
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
The
word
is
not
the
same
with
that
in
the
former
verse
:
for
here
it
is
a
participle
of
the
present
time
,
and
notes
the
continuall
custome
of
well-doing
,
and
gives
us
to
understand
,
that
if
ever
wee
would
effectually
silence
wicked
men
,
wee
must
bee
continually
exercised
in
well-doing
.
Our
good
works
(
though
of
great
excellency
)
yet
worke
but
a
sudden
blaze
:
the
effect
of
them
will
be
quickly
ended
,
or
soone
put
out
,
and
then
will
wicked
men
returne
to
their
old
course
of
reproaching
,
if
they
be
not
daily
confuted
by
the
still
fresh
and
new
fruits
of
a
Christian
:
wee
must
bee
full
of
new
and
good
fruits
,
Iam.
3.17
.
and
never
weary
of
well-doing
.
The
sense
of
the
word
then
is
this
,
as
if
it
were
rendred
thus
:
This
is
the
will
of
God
,
that
they
are
daily
exercised
in
doing
good
,
should
put
to
silence
foolish
men
:
for
the
originall
word
doth
note
the
person
as
well
as
the
good
done
,
which
affords
another
doctrine
.
Doct.
2.
God
would
have
good
men
that
are
full
of
good
fruits
to
enter
into
the
lists
against
wicked
men
,
to
vanquish
and
silence
them
;
which
implyes
that
God
would
not
have
formall
Christians
or
hypocrites
to
meddle
with
the
quarrell
of
Religion
:
for
they
will
spoile
all
in
the
end
,
when
their
hollownesse
and
hypocrisie
is
discovered
:
they
will
make
foolish
men
raise
and
blaspheme
worse
than
before
.
Such
are
fit
to
plead
for
,
and
defend
Religion
,
as
be
manfull
and
full
of
good
works
.
And
therefore
the
weaks
Christians
should
not
be
over-busie
and
fiery
in
meddling
with
wicked
men
,
or
putting
themselves
forward
to
defend
sincerity
,
till
their
works
could
plead
for
them
:
before
we
set
on
to
be
great
talkers
for
Religion
,
we
should
provide
good
store
of
good
works
,
by
which
wee
might
demonstrate
the
truth
and
power
of
godlinesse
in
us
.
Of
well-doing
in
it selfe
,
I
have
intreated
before
:
onely
before
I
passe
from
it
,
me
thinkes
it
is
lamentable
that
our
hearts
can
bee
no
more
fired
to
the
care
of
it
.
Oh
that
we
were
once
brought
but
to
consent
from
the
heart
,
with
confirmed
purpose
,
to
set
up
a
course
by
our
lives
to
win
glory
to
our
Religion
!
We
see
how
faine
God
would
have
us
doe
so
:
and
it
would
plague
wicked
men
that
would
faine
raile
at
us
:
nothing
would
more
confute
them
.
And
besides
,
other
Scriptures
shew
no
life
aboundeth
more
with
stedfastnesse
and
contentment
than
a
life
fruitfully
spent
:
especially
how
can
wee
be
still
thus
carelesse
,
if
wee
remember
the
great
recompence
of
reward
in
another
world
?
Oh
this
formality
and
outward
shew
,
and
serving
God
for
fashion
!
how
deeply
is
it
seated
in
mens
manners
!
It
is
likely
the
most
of
you
that
heare
this
doctrine
will
say
it
is
good
,
and
perhaps
some
one
or
two
of
you
will
be
a
little
toucht
with
a
kinde
of
consultation
in
your selves
which
way
you
might
doe
well
:
but
alas
,
alas
!
out
and
alas
!
Oh
that
I
could
get
words
to
gore
your
very
Soules
with
smarting
paine
,
that
this
Doctrine
might
bee
written
in
your
very
flesh
,
for
a
thousand
to
one
you
will
goe
the
most
of
you
away
,
and
not
redresse
your
wayes
.
Religion
shall
not
bee
honoured
by
you
more
than
before
:
cursed
be
that
worldly
drosse
or
spirituall
security
that
will
thus
rob
and
spoyle
your
soules
,
and
keepe
Religion
without
her
true
glosse
and
bea●ty
,
and
shining
glory
.
I
might
here
also
note
,
that
submission
to
the
ordinances
of
men
is
one
part
of
a
Christian
mans
well
doing
,
and
a
speciall
ornament
of
the
sincere
profession
of
religion
,
because
it
is
the
discharge
of
the
duty
enjoyned
us
by
God
,
and
so
is
a
part
of
the
obedience
due
to
God
himselfe
;
to
keep
their
ordinances
is
to
obey
Gods
commandement
.
Secondly
,
because
such
a
conscionable
submission
to
mans
Lawes
,
makes
the
religious
works
of
Christians
to
be
the
more
unrebukable
in
the
eyes
of
wicked
men
,
and
therefore
they
are
to
be
warned
of
their
rashnesse
that
say
,
that
conformity
to
mens
lawes
is
evill
doing
,
when
God
sayes
it
is
well
doing
:
they
say
it
is
a
sinne
,
God
sayes
it
is
a
good
worke
.
It
is
neerer
to
the
truth
,
and
safer
to
say
,
that
not
conforming
is
a
sin
,
because
it
is
a
breach
of
Gods
expresse
commandement
in
the
former
verse
:
and
therefore
also
godly
Christians
,
whether
Ministers
or
private
persons
,
that
obey
the
lawes
of
men
simply
out
of
conscience
of
Gods
Commandements
,
and
not
for
corrupt
ends
,
may
comfort
themselves
,
that
the
good
God
doth
like
of
what
they
doe
,
because
it
is
his
will
that
so
they
should
doe
,
and
he
sayes
they
doe
well
;
though
some
good
men
are
contrary-minded
,
&
out
of
weaknesse
censure
them
as
evill
doers
.
Then
it
is
implyed
here
that
the
conscionable
conformity
of
godly
Christians
shall
be
rewarded
in
Heaven
;
for
all
well-doing
shall
be
rewarded
in
Heaven
:
but
submission
to
humane
Ordinances
is
well-doing
,
and
therefore
shall
be
rewarded
in
Heaven
.
Paul
is
crowned
in
Heaven
for
his
holding
to
the
Jewish
ceremonies
▪
to
win
the
Jewes
,
and
further
the
liberty
of
his
Ministery
.
Thus
of
the
matter
required
.
The
end
followes
.
That
you
may
put
to
silence
the
ignorance
of
foolish
men
.
]
The
word
here
rendred
,
To
put
to
silence
,
is
diversly
accepted
,
or
the
force
of
it
is
shewed
by
diverse
tearmes
in
severall
Scriptures
.
Sometimes
it
is
translated
,
to
still
a
thing
that
is
tumultuous
and
raging
:
and
so
the
sea
was
silenced
or
made
still
,
Mark
4.39
.
Sometimes
it
is
translated
,
To
make
speechlesse
or
dumb
,
so
Mat.
22.12
.
Sometimes
,
To
confute
,
so
as
they
have
not
a
word
to
answer
,
so
Mat.
22.34
.
Sometimes
,
To
muzzle
,
or
tye
up
the
mouth
:
so
1
Cor.
9.9
.
1
Tim.
5.18
.
and
so
it
signifies
properly
:
and
so
well-doing
is
intended
here
as
a
meanes
to
muzzle
the
mouths
of
wicked
men
.
The
word
here
rendred
,
Foolish
men
,
signifies
properly
men
without
a
minde
,
or
men
that
have
not
use
of
their
understanding
,
and
so
are
either
naturall
fooles
,
or
mad
men
.
The
Doctrines
that
may
be
gathered
from
hence
are
many
:
For
it
may
be
evidently
collected
from
hence
,
Doct.
1.
That
wicked
men
doe
usually
in
all
places
speake
evill
of
godly
men
,
they
are
prone
to
it
,
they
doe
it
usually
.
The
holy
Ghost
here
supposeth
it
to
be
done
as
the
usuall
course
in
all
ages
and
conditions
of
the
Christian
Church
:
and
no
marvell
:
For
it
hath
been
in
all
ages
past
the
condition
of
godly
men
to
be
evill
spoken
of
and
slandered
.
God
,
children
were
as
signes
and
wonders
,
Esay
8.
And
whosoever
refraineth
himselfe
from
evill
maketh
himselfe
a
prey
,
Esay
59.15
.
The
throats
of
wicked
men
are
the
ordinary
burying
places
for
the
names
of
the
Righteous
,
Rom.
3.
And
this
is
the
more
to
be
heeded
,
if
we
mark
in
Scriptures
either
persons
reproaching
,
or
the
persons
reproached
,
or
the
matter
of
the
reproach
,
or
the
manner
.
For
the
persons
reproaching
,
we
shall
read
sometimes
that
men
are
reproached
by
such
as
are
of
the
same
Religion
with
them
,
Psal.
50.16
.
Esay
8.18
.
Cant.
1.6
.
Yea
,
sometimes
that
godly
men
are
reproached
by
such
as
are
of
their
owne
house
and
kindred
,
as
Isaak
was
by
Ismael
,
and
Ioseph
by
his
brethren
:
the
parents
are
against
the
children
,
and
the
children
are
against
the
parents
:
and
a
mans
enemies
are
those
of
his
owne
house
.
And
for
the
persons
reproached
we
shall
finde
them
to
be
the
most
eminent
and
godly
persons
;
as
Iob
,
cap.
30.1
.
Moses
,
Heb.
11.26
.
David
,
Psal.
35.15
.
Ieremiah
,
c.
18.18
the
Apostles
,
1
Cor.
4.9
,
10
,
13.
yea
,
the
Lord
Jesus
Christ
himselfe
,
Heb.
12.3
.
And
for
the
matter
objected
,
wee
shall
finde
the
godly
men
have
beene
reproached
with
the
most
vile
slanders
that
almost
might
be
.
I
may
spare
other
testimonies
now
,
seeing
Christ
himselfe
was
charged
with
gluttony
,
blasphemie
,
sedition
,
deceit
,
diabolicall
working
,
and
to
have
a
divell
in
him
:
and
he
supposeth
it
to
be
the
case
of
Christians
,
to
be
spoken
against
with
all
manner
of
evill-saying
,
Mat.
5.12
.
And
for
the
manner
two
things
may
be
noted
:
First
,
that
many
times
wicked
men
set
themselves
to
study
and
invent
,
without
all
colour
of
occasion
,
mischievous
things
to
reproach
godly
men
withall
:
thus
they
devised
devices
against
Ieremiah
.
Secondly
,
that
when
they
have
evill
reports
afoot
,
they
pursue
them
,
and
divulge
them
with
all
possible
forwardnesse
and
malice
:
thus
the
abjects
tare
Davids
name
and
ceased
not
,
Psal.
35.15
.
and
ill-minded
men
cease
not
,
till
that
good
men
may
be
every
where
evill
spoken
of
,
Acts
28.
The
reason
of
this
strange
kinde
of
ill
humour
in
wicked
men
is
twofold
:
First
,
there
is
their
naturall
hatred
of
goodnesse
;
it
is
not
because
of
the
sin
of
godly
men
,
but
simply
because
they
follow
goodnesse
.
There
is
a
naturall
antipathy
betweene
a
good
life
and
a
bad
man
,
1
Iob.
3.13.14.1
Pet.
4.5
.
Psal.
38.20
.
Secondly
,
the
other
is
because
it
is
one
of
the
rules
of
the
divell
,
To
be
an
accuser
of
the
brethren
and
good
livers
:
and
the
works
of
their
father
the
divell
they
will
doe
,
Iob.
8.44
.
The
use
is
diverse
:
for
,
Uses
.
First
,
it
should
informe
men
not
to
thinke
it
strange
when
they
see
such
things
come
to
passe
:
for
no
other
triall
in
this
point
of
reproach
befals
godly
men
,
but
what
hath
accompanied
the
condition
of
all
godly
men
almost
in
all
ages
.
Secondly
,
godly
men
should
be
the
more
stirred
up
to
prepare
apologies
,
and
in
all
places
where
they
come
,
to
contend
for
the
truth
,
and
strive
together
to
preserve
the
reputation
of
one
another
,
Prov.
12.18
.
Thirdly
,
godly
men
should
arme
themselves
and
prepare
for
reproaches
,
and
accordingly
stirre
up
their
hearts
with
comforts
out
of
the
word
of
God
,
against
the
time
of
evill
and
trials
.
Fourthly
,
they
should
be
made
for
that
reason
the
more
carefull
of
all
their
carriage
,
that
they
give
not
occasion
to
people
that
are
so
apt
to
speake
evill
of
them
,
as
was
urged
out
of
verse
12.
of
this
chapter
.
Fifthly
,
all
men
should
looke
to
their
eares
,
and
take
heed
what
and
how
they
heare
reports
.
It
is
an
ill
signe
of
a
vicious
nature
,
to
be
apt
to
beleeve
scandalous
reports
of
godly
men
,
Prov.
17.4
.
And
God
will
plague
men
in
hell
not
onely
●or
making
,
but
for
loving
lies
,
though
they
bee
made
by
other
men
,
Revel.
22.8
.
And
therefore
as
the
North-wind
driveth
away
the
raine
,
so
should
their
angrie
countenance
drive
away
the
showres
of
reproach
that
fall
from
back-biting
tongues
,
Prov.
25.23
.
Thus
of
the
first
point
.
Doct.
2.
It
may
be
hence
also
noted
,
that
reproaches
are
to
bee
avoided
as
much
as
lieth
in
us
.
God
would
have
us
doe
all
we
may
to
live
so
,
that
wee
might
not
be
reproached
,
Psal.
39.8
.
Phil.
2.15
.
We
must
strive
to
bee
unrebukable
:
And
the
reasons
are
,
first
,
because
every
Christian
is
not
able
to
beare
rep●oaches
,
when
he
shall
finde
himselfe
to
bee
slandered
.
David
shewes
himselfe
very
unquiet
when
he
was
slandered
,
especially
in
some
cases
,
as
divers
Psalm●s
●hew
:
and
Ieremy
fals
into
desperate
extrem●ties
about
them
.
And
therefore
they
doe
very
foolishly
that
desire
to
be
reproached
,
and
by
their
indiscretions
irritate
the
tongues
of
wicked
men
against
them
.
It
is
a
grosse
folly
in
some
Christians
,
that
will
of
purpose
doe
things
that
bee
crosse
to
the
course
of
the
world
in
things
indifferent
,
thereby
to
proclaime
a
wilfull
opposition
to
the
world
.
And
therefore
also
we
should
be
very
thankfull
to
God
,
when
hee
gives
us
any
breathing
times
from
reproaches
and
slanders
,
by
all
good
meanes
to
keepe
wicked
men
quiet
if
it
may
be
.
Doct.
3.
It
may
here
be
further
noted
,
that
it
is
a
hatefull
thing
to
bee
an
ignorant
&
foolish
man
in
spirituall
things
:
they
are
mentioned
here
with
a
kinde
of
grievous
scorne
.
Many
reasons
make
this
point
evident
.
For
first
,
the
sacrifices
offered
for
the
ignorances
of
the
people
,
shewed
them
that
it
was
a
vile
thing
to
be
ignorant
,
Heb.
9.7
.
Secondly
,
the
very
nature
of
ignorance
shewes
it
to
bee
a
vile
thing
;
for
is
it
not
a
hatefull
thing
to
us
to
bee
blinde
in
our
bodies
?
how
much
more
is
it
to
have
the
eyes
of
our
mindes
out
?
Thirdly
,
because
it
argues
that
a
man
hath
not
the
Spirit
of
God
in
him
;
for
Gods
Spirit
is
given
to
men
that
they
might
know
the
things
of
God
:
and
therefore
when
a
man
cannot
know
the
things
of
God
,
it
is
a
signe
that
he
wants
Gods
Spirit
,
1
Cor.
2.12
,
14.
Fourthly
,
because
when
God
would
of
purpose
plague
a
man
with
a
speciall
or
horrible
curse
upon
his
soule
,
this
is
it
,
to
give
him
up
to
a
sottish
spirit
,
Iob.
12.40
.
with
Esay
6.10
.
Fifthly
,
it
may
appeare
by
the
effects
of
this
sottishnesse
,
when
wee
respect
the
sinnes
it
breeds
,
or
the
punishment
it
brings
upon
the
ignorant
persons
for
sinne
.
It
is
certaine
that
ignorance
is
the
mother
of
vice
and
corruption
:
an
ignorant
person
may
quickly
make
himselfe
guilty
of
a
world
of
sinnes
:
yea
there
is
no
sinne
so
grossely
absurd
or
abominable
,
but
this
kinde
of
men
may
commit
it
,
and
without
sense
or
care
too
.
The
Prophet
Isaiah
opens
the
dotage
of
Idolaters
,
and
shewes
the
root
of
it
to
bee
their
blockish
ignorance
,
Esay
44.18
,
20.
As
ignorant
persons
may
bee
made
wilfull
Idolaters
,
and
that
easily
:
so
may
they
bee
whoremongers
,
Prov.
7.22
.
drunkards
,
&c.
yea
,
they
would
at
some
times
kill
Christ
himselfe
,
if
hee
come
in
their
way
,
Luke
23.34
.
Vide
Ephes.
4.17
,
18.
Wee
see
into
what
sinnes
ignorant
persons
fall
,
into
such
as
whoredome
,
Sodomitry
,
buggery
,
stealing
,
murther
,
drunkennesse
,
swearing
,
and
yet
see
not
their
danger
,
but
like
brute
beasts
are
senselesse
;
and
for
the
offences
in
respect
of
punishment
they
are
fearefull
,
whether
wee
respect
this
life
or
another
world
.
In
this
life
their
ignorance
deprives
them
of
the
sight
of
all
those
things
that
have
true
glory
or
comfort
in
them
.
To
live
in
ignorance
is
worse
for
the
wicked
,
than
it
is
for
the
body
to
live
in
a
dungeon
:
besides
,
all
their
best
works
are
lost
,
all
they
doe
is
abominable
,
Hosh.
6.7
.
Psal.
14.1
,
2.
and
it
is
in
vaine
to
plead
their
good
mindes
and
meanings
:
For
without
knowledge
the
minde
is
not
good
,
Prov.
19.2
.
and
if
they
were
never
so
zealous
,
yet
they
lose
their
labour
,
Rom.
10.2
.
And
further
,
this
sottishnesse
brings
many
a
curse
upon
men
;
yea
,
when
it
is
generall
it
brings
fearefull
publique
plagues
,
Esay
1.3
,
&c.
and
5.13
.
Hosh.
4.1
,
2.
and
which
is
worst
of
all
,
after
all
the
miseries
of
this
life
they
must
goe
downe
to
hell
,
they
are
utterly
undone
for
ever
;
this
is
the
place
of
all
them
that
know
not
God
,
Iob
18.
ult.
and
Hosh.
4.6
.
Uses
.
The
use
may
be
,
first
,
for
to
shew
the
lamentable
estate
of
multitudes
of
Christians
that
frequent
our
assemblies
,
and
yet
are
still
extreme
sots
in
regard
of
spirituall
things
:
they
favour
nothing
but
the
things
of
the
flesh
,
and
rellish
nothing
but
what
flowes
from
fleshly
wisdome
.
Aske
the
Labourer
of
his
worke
,
or
the
Artificer
of
matters
of
trade
,
or
the
Husbandman
of
the
fruits
of
the
ground
,
or
the
Gentleman
of
his
pleasures
or
the
newes
of
the
world
,
or
the
Scholar
of
humane
learning
,
and
you
shall
have
an
answer
many
times
to
admiration
:
but
aske
of
Heaven
and
heavenly
things
,
except
a
few
generall
sayings
,
they
can
say
nothing
but
froth
or
errour
,
they
are
as
blockish
as
if
they
had
never
heard
of
the
Gospell
.
How
many
Masters
are
there
in
Israel
,
and
yet
know
not
the
things
that
concerne
sound
regeneration
and
a
true
sanctified
life
!
David
cals
himselfe
a
beast
in
respect
of
the
remainders
of
ignorance
in
some
things
,
being
excellently
qualified
with
true
knowledge
.
Oh
how
brutish
then
must
these
persons
account
themselves
to
be
!
What
heart
can
stand
before
the
serious
thoughts
of
the
damnation
of
multitudes
,
that
now
sit
with
us
in
the
House
of
God
,
even
for
this
very
sin
of
ignorance
?
Hosh.
4.6
.
And
the
more
lamentable
is
it
to
observe
the
unspeakable
avertnesse
that
is
in
man
,
that
of
all
sorts
,
though
they
be
warned
,
yet
some
will
on
still
and
die
without
wisdome
,
Iob
4.20
.
and
which
is
yet
more
,
in
places
where
men
have
the
meanes
plentifully
,
yet
what
number
doth
the
god
of
this
world
keepe
in
blindnesse
,
so
as
they
live
and
dye
very
sots
,
even
in
those
places
where
they
have
●ad
line
upon
line
,
and
precept
upon
precept
,
and
yet
the
people
no
more
instructed
than
the
childe
new
weaned
from
the
brest
?
Esay
28.9
.
Yea
,
the
more
fearefull
is
the
estate
of
divers
,
that
they
doe
not
onely
want
knowledge
,
but
they
reject
it
and
blaspheme
it
,
as
if
it
were
not
onely
unnecessary
,
but
hatefull
:
they
love
darknesse
more
than
light
,
and
therefore
their
damnation
sleepeth
not
,
Iob.
3.19
.
Iob
21.14
.
But
on
the
other
side
,
so
many
as
have
their
hearts
touched
from
God
,
let
them
bee
warned
to
avoid
ignorance
as
they
would
avoid
the
death
of
their
soules
;
let
it
be
hatefull
to
them
to
be
babies
in
understanding
,
1
Cor.
14.20
.
Ephes.
5.16
.
and
learne
of
Solomon
above
all
things
to
get
understanding
,
Prov.
4.7
.
and
to
that
end
to
pray
with
David
,
That
God
would
give
him
understanding
that
hee
might
live
,
Psal.
119.144
.
And
when
men
have
the
light
,
they
should
walke
in
the
light
:
and
when
God
gives
the
instructions
,
they
should
take
heed
that
they
be
not
as
the
horse
or
mule
,
to
learne
nothing
but
what
they
are
forced
unto
;
but
rather
with
all
diligence
and
readinesse
to
wait
daily
at
the
gates
of
wisdome
,
Psal.
32.8
,
9.
But
if
men
be
still
senselesse
and
wilfull
,
then
I
say
to
them
as
the
Apostle
said
,
if
the
hatefulnesse
of
their
ignorance
will
not
appeare
;
Let
him
that
is
ignorant
be
ignorant
still
,
1
Cor.
14.38
.
Doct.
4.
It
may
bee
likewise
noted
,
that
in
the
language
of
God
,
unregenerate
men
are
fooles
,
or
rather
mad
men
,
men
without
mindes
,
Rom.
1.3
.
Tit.
3.3
.
And
that
this
point
may
be
more
cleare
,
I
would
consider
of
the
signes
of
a
spirituall
mad
man
or
foole
.
And
that
this
point
also
may
bee
clea●ed
,
you
must
remember
,
there
are
two
sorts
of
men
are
said
literally
to
bee
without
mindes
:
the
one
is
naturall
fooles
,
and
their
disease
is
called
moria
:
the
other
is
furious
mad
men
,
and
their
disease
is
called
mania
:
both
suffer
alienation
of
minde
,
they
want
their
mindes
or
the
right
use
of
them
:
and
so
there
are
two
sorts
of
men
which
spiritually
want
mindes
:
some
are
resembled
by
fooles
,
and
some
by
mad
men
.
A
spirituall
foole
may
be
knowne
especially
by
two
signes
;
First
,
Signes
of
spirituall
folly
.
Prov.
17.16
.
by
his
mindlesnesse
:
he
hath
no
thoughts
nor
words
about
the
kingdome
of
heaven
;
he
is
altogether
carelesse
and
senselesse
,
he
sits
still
without
any
regard
of
it
,
as
some
children
that
are
mopish
and
heed
nothing
,
or
some
that
are
sicke
of
a
kinde
of
melancholy
,
that
will
neither
speake
nor
eat
;
these
lose
time
and
will
not
buy
it
,
Ephes.
5.16
.
Secondly
,
by
his
sottishnesse
:
this
sort
differs
from
the
former
;
for
these
will
talke
and
bee
doing
,
and
many
times
very
busie
,
but
it
is
without
any
spirituall
sense
or
discerning
,
their
words
and
works
are
all
idle
and
sottish
,
and
crosse
to
the
word
of
God
:
and
these
are
discovered
by
divers
signes
diversly
;
as
,
First
,
the
wisdome
of
God
seemes
foolishnesse
to
them
:
let
heavenly
things
be
spoken
of
with
never
so
great
wisdome
and
power
of
words
,
yet
these
sots
have
one
senselesse
objection
or
other
,
in
respect
of
which
they
reject
all
they
heare
;
and
being
led
by
their
sensuality
or
their
carnall
reason
,
Prov.
23.9.1
Cor.
1.
and
2.
goe
no
further
;
but
in
these
cases
thinke
they
are
in
their
owne
conceit
wiser
than
any
man
that
can
give
a
better
reason
and
proofe
.
Secondly
,
they
discover
it
by
senslesnesse
and
incorrigiblenesse
,
when
they
are
pursued
by
the
hand
of
God
many
times
round
about
,
Ier.
5.3
,
4.
Though
God
should
seeme
to
bring
all
to
the
first
Chaos
,
yet
they
understand
not
:
you
cannot
heat
into
their
heads
the
hatred
of
their
sinnes
,
or
the
cares
of
a
better
life
,
Ier.
22.20
,
21
,
22.
Isai.
42.27
.
This
Apathy
is
onely
in
mad
men
and
fooles
,
Prov.
17.10
,
and
27.22
.
Thirdly
,
they
discover
it
by
their
continuall
entertainment
of
the
innumerable
enormities
of
their
thoughts
,
which
arising
from
their
heart
in
the
dark
,
they
play
withall
with
as
much
earnestnesse
and
attendance
,
as
if
they
were
some
needfull
and
profitable
things
.
This
customary
daily
entertainment
of
vaine
thoughts
is
a
signe
of
a
spirituall
sot
,
Rom.
1.21
.
Fourthly
,
they
discover
it
by
their
continuall
grasping
at
shadowes
,
that
is
,
their
doting
upon
earthly
things
with
strange
cares
,
and
paines
,
and
jollity
,
without
any
sound
endevour
to
provide
for
their
soules
and
eternall
salvation
,
Psal.
49.10
.
Luke
12.16
.
to
21.
Ier.
17.11
.
Fifthly
,
some
of
them
discover
their
sottishnesse
by
following
the
service
of
idols
,
which
they
worship
in
stead
of
the
living
God
:
this
is
called
brutishnesse
,
Deut.
32.6
,
16
,
17.
Esay
44.19
,
20.
O
what
a
number
of
these
sots
are
there
in
the
world
,
if
the
worshippers
of
idols
,
of
Romish
and
Paganish
idols
were
summed
up
!
Sixthly
,
others
discover
it
by
making
cleane
the
outside
of
the
cup
and
platter
,
but
never
regard
the
filthinesse
of
the
inside
:
such
are
they
that
are
only
carefull
of
the
shew
of
their
actions
before
men
,
while
their
inside
is
full
of
ravening
and
wickednesse
.
These
our
Saviour
cals
fooles
or
sots
,
because
hee
that
made
that
which
is
without
,
made
that
which
is
within
also
,
Luk.
11.39
,
40.
Seventhly
,
some
of
them
discover
themselves
,
by
suffering
themselves
to
be
bu●●etted
and
abused
,
and
yet
are
content
to
be
used
so
still
:
and
such
are
they
that
will
suffer
themselves
to
be
abused
by
false
teachers
,
so
they
be
of
their
owne
humour
,
though
they
devoure
them
in
their
estates
,
and
bring
them
into
bondage
in
their
mindes
,
though
they
take
of
them
,
and
exalt
themselves
insolently
among
them
,
2
Cor.
11.19
,
20.
Eighthly
,
they
discover
it
by
building
the
hopes
of
the
salvation
of
their
soules
upon
most
vaine
and
insufficient
grounds
:
they
build
on
the
sands
,
they
trust
upon
an
universall
mercy
of
God
and
the
example
of
the
most
,
and
upon
the
bare
use
of
Gods
ordinances
,
without
any
power
of
faith
,
or
practice
in
their
hearts
or
lives
:
and
therefore
in
time
of
tribulations
their
hope
is
as
the
giving
up
of
the
ghost
:
all
is
ruined
,
and
their
soules
are
desolate
,
Mat.
7.26
.
They
will
be
at
no
paines
to
be
assured
of
their
salvation
and
religion
,
but
goe
on
without
any
particular
regard
of
their
owne
way
to
heaven
,
Prov.
14.8
.
A
spirituall
foole
then
is
discovered
,
first
,
by
his
mindlesnesse
;
secondly
,
by
his
uncapablenesse
and
contempt
of
heavenly
doctrine
;
thirdly
,
by
his
incorrigiblenesse
;
fourthly
,
by
the
vanity
of
his
thoughts
;
fifthly
,
by
his
dotages
about
earthly
things
;
sixthly
,
by
his
idolatry
;
seventhly
,
by
his
hypocriticall
tricks
;
eighthly
,
by
suffering
the
injuries
of
false
teachers
;
and
lastly
,
by
the
vaine
grounds
of
his
hope
and
faith
.
The
spirituall
mad
man
followes
to
be
described
:
and
so
these
sorts
of
men
following
are
convicted
of
madnesse
in
the
Scripture
;
Signes
of
spirituall
madnesse
.
First
,
the
Atheist
.
He
is
a
man
void
of
reason
that
denies
principles
:
and
such
an
one
is
he
that
faith
in
his
heart
,
There
is
no
God
,
as
hee
that
denies
the
providence
of
God
,
Psal.
14.1
.
and
94.8
.
Secondly
,
the
swearer
.
The
fooles
or
mad
men
blaspheme
Gods
name
,
Psal.
74
▪
18.
Hee
were
a
mad
man
that
would
daily
raile
at
the
King
to
his
face
;
and
such
are
blasphemers
.
Thirdly
,
the
persecuter
.
The
Apostle
speaking
of
men
that
resist
the
truth
,
as
Iannes
and
Iambres
resisted
Moses
,
saith
,
that
their
madnesse
shall
bee
manifested
to
all
men
:
so
that
he
particularly
cals
tesisting
of
the
truth
madnesse
,
2
Tim.
3.9
.
Fourthly
,
the
idle
person
.
Hee
is
a
mad
man
that
will
eat
his
owne
flesh
:
but
such
a
one
is
the
slothfull
person
,
because
hee
brings
poverty
upon
himselfe
like
an
armed
man
,
or
else
destroyes
the
health
of
his
body
by
his
lazinesse
,
or
brings
misery
upon
his
wife
and
children
,
or
because
his
soule
is
eaten
up
with
rust
,
and
the
canker
of
his
negligence
,
Eccles.
4.5
.
Fifthly
,
the
wilfull
offender
.
Hee
is
a
mad
man
,
that
when
hee
heares
of
some
imminent
danger
,
yet
will
not
avoid
it
;
such
a
one
is
every
grosse
offender
,
that
hearing
of
the
judgements
God
will
bring
upon
him
for
such
sinnes
,
or
perceiving
that
the
wrath
of
God
is
broken
out
upon
others
for
the
like
offences
,
yet
will
madly
goe
on
without
feare
.
The
prudent
man
feareth
and
departeth
from
evill
,
but
he
is
a
foole
or
mad
man
that
rageth
and
is
confident
,
Prov.
14.16
.
Ierem.
5.21
,
22.
Sixthly
,
the
senslesse
pra●er
.
We
discerne
him
to
be
a
mad
man
,
that
talking
continually
faulters
in
his
words
,
and
utters
sentences
that
are
unperfect
without
sense
or
coherence
:
such
persons
in
religion
are
those
prating
fooles
Salomon
speakes
of
,
that
are
full
of
words
,
and
void
of
sound
judgement
:
as
the
legs
of
the
lame
are
not
equall
,
so
is
a
parable
in
a
fooles
mouth
.
As
you
discerne
a
lame
man
by
this
,
that
his
legs
are
one
longer
than
another
,
so
you
may
discover
a
spirituall
mad
man
by
his
discourse
about
the
high
points
of
religion
,
for
his
words
agree
not
together
,
his
sentences
are
senselesse
and
unequall
.
A
foole
hath
no
delight
to
get
sound
understanding
in
these
things
,
and
yet
is
wonderfull
forward
to
utter
his
minde
,
though
hee
discover
nothing
but
his
ignorance
and
folly
,
Prov.
18.2
.
and
26.7
.
Seventhly
,
the
Epicure
or
voluptuous
person
.
He
is
a
mad
man
,
that
is
never
merry
but
when
hee
hath
done
some
mischiefe
:
and
such
are
all
they
that
make
a
sport
of
sinne
,
Prov.
10.23
.
and
14.9
.
and
15.22
.
Eightly
,
the
railer
.
He
is
a
mad
man
that
will
goe
up
and
down
a
Towne
or
a
Citie
,
and
set
fire
on
the
houses
of
other
men
as
he
goes
:
and
therefore
is
the
railer
called
a
foole
,
because
in
his
lips
there
is
a
burning
fire
:
hee
devoures
the
reputation
of
good
men
every
where
where
he
comes
.
The
Apostle
Iames
cals
it
,
The
fire
of
hell
,
Iam.
2.
Prov.
16.27
.
Iude
10.
And
thus
he
is
a
mad
man
that
hateth
other
men
for
doing
good
,
as
the
Pharisees
did
Christ
for
healing
on
the
Sabbath-day
;
for
wh●ch
they
were
said
to
bee
mad
,
Luke
6.11
.
Ninthly
,
the
Apostate
or
backslider
in
Religion
.
Thus
the
Galatians
were
bewitched
with
madnesse
,
that
had
begun
in
the
Spirit
and
would
end
in
the
flesh
;
that
had
forsaken
the
glorious
ornaments
and
priviledges
of
the
Gospel
,
so
trust
upon
beggerly
rudiments
,
that
for●ooke
the
pretious
merits
of
Christs
righteousnesse
,
to
trust
to
the
stained
clouts
of
their
owne
unrighteousnesse
,
Gal.
3.1
,
3.
Tenthly
,
the
unthankfull
and
injurious
person
.
Hee
is
a
mad
man
that
will
strike
his
friend
that
provoketh
him
not
:
and
so
are
all
Nabals
:
their
folly
is
with
them
that
use
their
friends
as
Nabal
did
David
,
1
Sam.
25.25
.
Eleventhly
,
the
contentious
person
.
He
is
a
mad
man
that
layeth
snares
to
catch
himselfe
,
and
will
speake
things
that
force
strokes
upon
himselfe
:
so
is
every
unquiet
,
intemperate
busie-body
.
A
fooles
lips
,
saith
Salomon
,
enter
into
contention
,
and
his
mouth
calleth
for
strokes
.
A
fooles
mouth
is
his
destruction
,
&
his
lips
are
the
snare
of
his
soule
,
Pro.
18.6,7
.
Eccl.
10.12
.
Pro.
14.3
.
Twelfthly
,
the
implacable
person
.
Such
men
as
are
so
furious
,
there
is
no
appeasing
of
them
,
but
they
are
like
a
Beare
robbed
of
her
welps
,
Prov.
17.12
.
They
are
mad
men
that
will
heare
no
reason
.
A
stone
is
heavie
,
and
sand
is
weightie
,
but
a
fooles
wrath
is
heavier
than
them
both
,
Prov.
27.3
.
Thirteenthly
,
all
men
that
abuse
their
prosperity
to
the
greater
liberty
of
sinne
and
injury
.
They
are
mad
men
that
cannot
be
ruled
,
unlesse
they
bee
kept
fasting
.
A
man
distracted
,
if
you
let
him
have
his
belly
filled
,
will
trouble
the
whole
house
:
so
a
wicked
man
,
if
hee
enjoy
prosperity
and
successe
,
will
disquiet
the
whole
towne
where
he
lives
.
There
are
foure
things
,
saith
Salomon
,
disquiet
the
earth
,
and
one
of
them
is
a
foole
with
his
belly
filled
,
that
is
,
a
wicked
man
when
he
prospers
and
hath
what
he
will
,
Prov.
30.22
.
Uses
.
The
use
of
all
may
be
,
first
,
to
shew
the
misery
of
all
unregenerate
men
,
that
live
in
a
continuall
phrenzie
,
or
de●ect
of
all
spirituall
understanding
.
It
is
a
wofull
judgement
to
have
our
reason
taken
from
us
in
naturall
things
;
but
much
more
in
spirituall
:
for
upon
this
ground
it
manifestly
followes
,
1.
That
they
lose
all
the
benefit
of
spirituall
instruction
:
all
the
Ordinances
of
God
,
during
the
time
of
this
folly
or
madnesse
,
are
meerely
in
vaine
to
them
.
Their
phrenzie
makes
them
not
onely
to
want
sense
,
but
withall
to
despise
all
Gods
counsels
,
Prov.
1.7
.
2.
That
they
shame
themselves
in
all
their
dealings
:
for
when
a
foole
walketh
by
the
way
,
he
saith
to
every
one
that
he
is
a
foole
,
Eccles.
10.3
.
And
thus
they
will
undoe
themselves
soule
and
body
,
if
they
hold
on
.
A
mad
man
if
he
governe
his
estate
will
soone
ruine
it
,
Iob
5.3
.
3.
That
they
live
shut
up
from
all
the
sound
comforts
of
life
,
as
fooles
and
mad
men
:
they
are
shut
up
in
darknesse
,
Eccles.
2.14
.
God
useth
them
as
we
use
mad
men
:
for
though
he
let
them
goe
up
and
downe
the
world
,
and
so
they
have
a
larger
roome
to
walke
in
than
ordinarily
our
mad
men
have
,
yet
God
hath
chained
them
(
though
insensibly
)
:
the
world
is
but
a
house
of
darknesse
to
their
mindes
:
the
saving
light
and
all
the
fruits
of
it
are
withheld
from
them
.
4.
That
they
are
in
great
danger
to
dye
of
their
phrenzie
,
and
to
perish
for
lack
of
wisdome
,
Prov.
22.23
.
Iob
36.12
.
And
therefore
in
the
second
place
this
may
serve
for
instruction
unto
unregenerate
men
to
apply
their
hearts
to
wisdome
,
and
imbrace
the
counsell
of
God
that
offers
them
knowledge
and
grace
,
as
is
urged
in
many
places
,
as
Prov.
1.20
,
24.
and
8.5
.
and
9.4
.
and
the
rather
,
because
if
they
bee
willfull
and
reject
knowledge
,
God
may
be
provoked
to
forsake
them
for
ever
,
Prov.
1.24
.
and
28.31
.
and
26.10
,
Iob
5.3
.
Thirdly
,
it
shewes
the
wonderfull
mercy
of
God
in
saving
sinners
:
for
what
were
we
all
by
nature
,
but
a
generation
of
fooles
and
mad
men
?
And
therefore
it
shewes
the
riches
of
his
mercy
,
and
the
freenesse
of
it
:
the
riches
,
in
that
he
glorifies
such
unworthy
creatures
;
and
the
freenesse
of
it
,
in
that
they
are
utterly
disabled
for
deserving
any
thing
at
his
hands
.
For
what
can
fooles
and
mad
men
doe
,
that
they
should
merit
any
thing
at
Gods
hands
?
Fourthly
,
it
should
teach
godly
men
,
both
with
patience
to
beare
their
wrongs
seeing
they
are
distracted
,
and
with
discretion
to
avoid
them
,
and
to
have
as
little
to
doe
with
them
as
may
be
:
For
what
should
the
sonnes
of
God
doe
with
the
sonnes
of
Belial
?
And
if
they
abuse
them
in
words
,
to
learne
not
to
answer
a
foole
in
his
folly
,
Prov.
26.4
.
Fifthly
,
all
this
description
of
folly
and
madnesse
may
strike
some
kinde
of
amazement
and
sorrow
into
the
hearts
of
godly
men
.
For
,
as
they
are
unregenerate
in
part
,
there
are
left
some
dregs
of
this
phrenzie
and
folly
here
in
them
.
And
hence
it
is
that
we
finde
in
Scripture
folly
charged
upon
them
.
It
is
true
,
that
sometimes
they
are
said
to
be
fooles
by
the
world
for
things
they
doe
wisely
in
;
and
so
the
Apostles
were
fooles
for
Christs
sake
,
1
Cor.
4.10
.
and
Paul
ironically
cals
himselfe
a
foole
,
2
Cor.
11.1
.
Sometimes
they
are
called
fooles
,
not
because
they
are
so
,
but
because
that
they
doe
hate
some
kinde
of
likenesse
to
folly
,
2
Cor.
11.17
.
but
yet
withall
it
is
true
,
that
seriously
godly
men
are
said
to
bee
abased
in
themselves
for
very
folly
and
madnesse
which
they
see
in
themselves
,
and
so
wee
shall
finde
every
godly
man
called
beasts
by
themselves
,
and
sometimes
by
God
himselfe
:
and
so
it
is
folly
and
madnesse
in
any
,
Wherein
godly
men
sometimes
shew
folly
.
1.
To
hate
reproofe
,
Proverbs
12.1
.
It
is
there
said
to
be
a
brutish
thing
.
2.
To
bee
censurers
of
their
friends
rashly
:
so
Iobs
friends
are
charged
with
folly
,
Iob
42.8
.
3.
To
be
pertinacious
in
defending
their
i●●oc●ncy
,
striving
to
make
them●elves
seeme
juster
than
they
are
:
this
was
Iobs
madnesse
,
cap.
42.3
.
and
34.35
.
4.
To
neglect
knowledge
,
and
to
be
carelesse
to
use
the
meanes
for
instruction
,
and
the
understanding
of
holy
things
,
Pro.
30.2.3
.
This
made
Agur
say
,
that
he
was
more
brutish
than
any
man
,
and
that
he
had
not
the
understanding
of
a
man
in
him
.
So
much
of
ignorance
as
is
left
in
us
,
so
much
of
folly
and
madnesse
is
in
us
.
5.
To
fret
and
be
unadvisedly
angry
and
froward
:
for
anger
rests
in
the
bosome
of
fooles
only
,
Eccles.
7.10
.
Pro.
24.29
.
Teasty
and
hasty
persons
not
only
have
folly
,
but
exalt
it
.
6.
To
be
indiscreet
in
words
,
or
insufficient
to
speake
with
God
or
men
,
as
becomes
the
matter
,
or
to
carry
our selves
indiscreetly
:
this
made
David
loath
himselfe
so
,
Psal.
38.5
.
7.
To
be
vexed
and
impatient
,
and
full
of
fretting
in
adversity
.
Godly
men
play
many
mad
trickes
this
way
;
one
while
fretting
at
the
prosperity
of
their
adversaries
,
and
another
while
murmuring
in
their
hearts
at
their
owne
condition
,
or
plotting
courses
how
to
conforme
themselves
to
the
world
,
and
so
to
report
of
their
repentance
.
This
made
David
call
himselfe
a
beast
,
Psal.
73.3
,
13
,
14
,
15
,
21
,
22.
8.
After
one
hath
had
experience
of
Gods
gracious
providence
,
and
protection
of
God
,
to
fall
to
trust
upon
outward
things
.
Thus
it
was
madnesse
in
David
,
after
so
many
trials
of
Gods
power
,
for
him
to
stand
about
to
number
the
people
,
and
to
rest
upon
the
strength
and
multitude
of
his
subjects
,
2
Sam
,
24.10
.
9.
To
be
slow
of
heart
to
beleeve
and
treasure
up
the
promises
of
God
,
and
the
proofes
of
Scripture
,
that
should
comfort
us
,
and
warrant
the
●●●th
of
our
salvation
in
Christ
,
Luke
24.25
.
10.
To
speake
proudly
or
wickedly
,
and
with
provocation
to
others
,
especially
to
wicked
men
,
or
if
they
themselves
be
wicked
men
,
Pro.
30.32
,
33.
11.
All
dotages
about
earthly
things
are
in
a
great
degree
madnesse
.
For
godly
men
,
that
are
heires
of
the
promises
,
and
of
the
kingdome
of
heaven
,
to
yeeld
themselves
over
to
the
inticements
and
lusts
after
worldly
things
,
is
marvellous
folly
and
madnesse
,
especially
in
them
who
have
tasted
and
known
better
things
,
to
neglect
their
glory
,
which
is
their
soules
,
(
for
so
David
calleth
his
soule
Psal.
3●
.
ult.
)
and
to
serve
the
sensuall
desires
of
their
flesh
is
miserable
folly
.
12.
All
sinfull
courses
are
foolish
courses
,
and
to
deale
sinfully
is
to
deale
madly
,
Psal.
69.5
.
The
last
use
of
this
doctrine
may
be
to
shew
the
vanity
and
insufficiency
of
all
humane
wit
and
learning
,
and
morall
indowments
,
in
comparison
of
heavenly
and
spirituall
knowledge
and
understanding
.
For
if
all
unregeneratemen
be
foolish
men
,
then
it
will
follow
that
a
man
may
bee
a
great
wise
man
in
this
world
,
and
indued
with
all
the
ornaments
of
humane
learning
,
&c.
and
yet
at
the
●ame
time
in
Gods
fight
be
accounted
but
as
a
naturall
foole
or
a
mad
man
,
in
respect
of
his
want
of
the
true
wisdome
from
above
,
to
discerne
things
that
are
excellent
,
that
is
,
spirituall
things
.
Thus
of
the
fourth
doctrine
.
Doct.
5.
It
is
a
hard
taske
to
overcome
and
cure
ignorance
:
Ignorant
men
,
especially
those
that
are
bent
against
godlinesse
,
are
wonderfully
unteachable
;
God
himselfe
is
faine
here
to
devise
a
strange
way
to
silence
them
.
Salomon
observed
,
that
these
men
are
wiser
than
any
man
that
can
give
a
reason
.
And
if
a
foole
be
brayed
in
a
mortar
,
yet
his
folly
will
not
depart
from
him
:
and
a
reproofe
will
enter
more
into
a
wise
man
,
than
100.
stripes
into
a
foole
:
yea
it
is
here
to
be
noted
,
that
it
is
hard
to
silence
them
from
their
reproaches
and
follies
.
The
reasons
are
,
Why
it
is
so
hard
to
cure
ignorance
,
and
silence
ignorant
men
.
First
,
because
it
is
naturall
to
them
to
be
hatefull
,
and
hating
others
:
and
it
is
a
hard
task
to
overcome
a
naturall
disposition
in
man
,
Titus
3.3
.
Secondly
,
because
the
unregenerate
minde
of
man
is
full
of
objections
,
and
the
Divell
suffers
many
heads
of
purpose
:
he
prompts
them
,
and
supplies
them
with
cavils
.
Thirdly
,
because
many
with-hold
the
truth
in
unrighteousnesse
,
they
doe
willingly
misprison
the
truth
,
they
desire
not
information
,
they
love
darknesse
and
lies
,
and
therefore
are
loth
to
have
what
might
satisfie
them
,
and
resist
the
power
of
the
truth
,
and
willingly
strive
to
neglect
doctrine
in
publike
,
and
Apologies
in
private
.
Fourthly
,
because
they
incourage
one
another
in
an
evill
way
,
they
observe
that
the
great
men
of
the
world
,
and
many
that
are
in
reputation
for
wisedome
and
learning
,
are
scorners
as
well
as
they
:
yea
it
mightily
confirmes
them
,
to
heare
many
times
in
the
very
pulpits
showers
of
reproaches
,
which
ambitious
and
malicious
temporizers
poure
out
to
strengthen
the
hands
of
the
wicked
,
and
discourage
the
hearts
of
the
righteous
:
they
thinke
they
may
revile
securely
,
because
they
heare
that
way
every
where
evill
spoken
of
:
that
cause
and
language
is
the
cause
and
language
of
the
multitude
.
Fifthly
,
because
many
ignorant
persons
,
when
they
are
confuted
,
yet
are
so
foolish
that
they
will
wilfully
persist
in
their
objections
,
upon
this
pretence
,
that
though
they
cannot
reply
against
the
answer
,
yet
they
thinke
if
such
and
such
were
there
,
that
have
more
experience
and
learning
,
they
would
confirme
and
make
good
what
they
say
.
Sixthly
,
because
malice
hath
no
eares
,
they
hate
the
truth
and
godly
men
,
and
therefore
are
utterly
unwilling
to
abate
any
thing
of
the
disgraces
of
the
truth
,
or
godly
persons
.
If
it
be
not
as
they
say
,
yet
their
malice
would
faine
have
it
so
;
and
if
it
may
disgrace
the
godly
,
they
care
not
whether
it
be
true
or
no.
Seventhly
,
because
many
times
God
gives
them
over
to
such
a
reprobate
sense
,
that
through
custome
,
and
evill
thoughts
,
and
evill
surmises
,
they
think
verily
they
doe
not
much
amisse
to
oppose
and
hate
such
persons
.
This
was
the
case
of
such
as
reviled
and
persecuted
the
Apostles
,
they
thought
they
did
God
good
service
,
as
Christ
prophesied
of
them
.
The
Uses
of
this
doctrine
follow
.
Uses
.
First
therefore
we
should
not
wonder
if
we
see
this
daily
come
to
passe
,
that
men
of
all
sorts
should
reproach●
the
good
way
of
God
so
unjustly
,
so
foolishly
,
so
pertinaciously
.
Secondly
,
it
shewes
that
godly
men
had
need
to
be
circumspect
,
and
to
watch
their
words
and
workes
with
all
exactnesse
;
and
that
they
which
will
confute
ignorant
men
must
strive
to
be
very
able
and
throughly
furnished
with
wisedome
of
words
,
and
abundance
of
good
works
.
Thirdly
,
it
shewes
that
ignorant
persons
are
in
a
lamentable
case
,
that
are
so
inwrapped
in
the
snares
and
cords
of
their
owne
folly
,
that
so
willingly
and
wilfully
run
towards
the
gates
of
death
and
ruine
,
that
are
so
hardly
cured
of
this
spirituall
blindnesse
.
Fourthly
,
it
imports
that
study
,
self-will'd
,
perverse
Christians
,
that
cannot
be
diverted
,
or
advised
,
are
to
be
reckoned
in
the
rank
of
these
fooles
,
what
shew
soever
they
make
of
a
better
estate
.
Fifthly
,
it
doth
comfortably
import
,
that
when
one
is
teachable
,
and
hates
reproaching
,
and
will
doe
or
say
nothing
against
the
truth
,
and
is
not
pleased
with
his
ignorance
,
but
judgeth
himselfe
for
it
,
and
useth
the
meanes
to
get
the
knowledge
and
love
of
the
truth
,
that
such
a
person
is
escaped
from
the
congregation
of
these
fooles
,
and
is
in
some
measure
enlightned
with
true
wisdome
from
above
.
Sixthly
,
it
may
warn
all
that
love
their
owne
soules
,
hereafter
to
take
heed
,
and
with
care
to
avoid
wilfulnesse
and
self-conceitednesse
.
Let
men
take
heed
they
be
not
wise
in
themselves
,
but
strive
to
frame
themselves
to
be
true
workers
of
wisdome
,
and
withall
to
take
heed
of
a
multitude
of
words
:
hee
that
cannot
be
silent
,
cannot
be
wise
of
godly
.
And
thus
of
the
fifth
doctrine
.
Doct.
6.
Sixthly
,
we
may
here
note
,
that
wel-doing
is
the
best
way
to
confure
wicked
and
unreasonable
men
.
A
sound
and
fruitfull
life
is
the
likeliest
and
surest
way
to
still
them
:
if
any
thing
will
doe
it
,
it
is
the
best
way
for
divers
reasons
.
1.
Because
we
see
here
it
is
a
course
of
Gods
chusing
,
and
he
saith
,
it
will
even
muzzle
them
,
and
binde
up
their
mouthes
,
and
he
will
give
successe
to
the
obedience
of
his
owne
commandements
.
2.
Because
by
a
conversation
full
of
good
workes
we
doe
not
only
confute
them
our selves
,
but
we
make
others
able
to
answer
for
us
in
all
places
.
3.
Because
if
a
man
undertake
to
answer
them
by
words
,
he
is
in
danger
to
be
provoked
to
speake
unadvisedly
,
and
so
many
prove
like
those
fools
whom
he
reproves
,
Pro.
26.5
.
4.
Because
the
naturall
conscience
of
the
wicked
is
as
it
were
feared
to
take
notice
of
a
good
conversation
,
and
will
struggle
and
resist
within
the
wicked
man
,
so
as
he
cannot
so
securely
vent
his
reproaches
.
5.
Because
it
is
a
way
that
brings
most
peace
and
comfort
to
ones
owne
heart
.
If
he
deale
with
them
by
words
,
his
heart
may
afterwards
smite
him
for
some
absurdity
or
other
he
hath
committed
:
whereas
he
is
safe
that
fights
against
them
by
his
good
workes
.
6.
Because
it
is
the
surest
way
of
revenge
,
to
overcome
their
evill
with
goodnesse
,
especially
if
thou
canst
get
but
the
advantages
to
doe
good
to
them
that
reproach
thee
Rom.
12.18
,
19.
Use.
The
sound
consideration
of
this
truth
should
subdue
in
us
that
over-eager
desire
of
answering
such
as
wrong
us
by
bitter
words
,
or
workes
of
revenge
;
yea
it
should
compell
upon
us
a
consultation
,
whether
it
be
best
to
deale
with
them
at
all
by
words
.
Gods
way
is
by
works
;
and
thou
must
get
a
great
deale
of
temperance
and
wisedome
if
thou
think
thy selfe
able
to
confute
them
throughly
by
words
.
It
is
true
also
,
that
in
some
cases
we
may
resort
to
the
Magistrate
to
punish
them
that
abuse
us
:
but
yet
still
this
counsell
of
God
,
that
bids
us
silence
them
by
well-doing
,
should
intimate
,
that
other
courses
must
be
used
,
with
much
caution
,
and
without
rashnesse
or
confidence
in
them
.
Secondly
,
this
may
reprove
that
unquietnesse
and
impatience
which
is
found
in
some
Christians
,
when
they
are
reproached
and
wronged
:
they
are
much
vexed
at
the
indignities
offered
to
them
,
&
think
it
strange
that
wicked
men
should
not
cease
traducing
of
their
names
;
whereas
perhaps
,
if
they
examine
themselves
,
they
may
finde
that
they
have
not
used
the
meanes
to
still
them
,
they
have
not
muzzled
these
dogs
,
and
therefore
no
wonder
if
they
bark
and
bite
too
:
and
muzz'ed
we
see
here
they
will
not
be
,
but
by
their
good
works
.
And
therefore
if
they
be
barren
and
unfruitfull
,
they
must
take
notice
of
the
fault
in
themselves
.
There
are
other
things
that
may
be
noted
out
of
these
words
:
but
I
will
only
touch
them
;
as
,
Doct.
7.
That
onely
foolish
men
doe
reproach
godly
men
.
Such
as
revile
and
censure
many
,
are
usually
either
openly
carnall
men
,
as
they
were
drunkards
that
reproached
David
,
and
abjects
,
Psal.
35.15
.
and
69.13
.
They
were
either
fooles
,
or
the
children
of
fooles
,
but
viler
they
were
than
the
earth
,
that
had
Iob
in
derision
,
cap.
30.1,8
.
men
that
ranne
into
excesse
of
riot
,
as
the
Apostle
writeth
,
1
Pet.
4.5
.
or
else
hypocrites
,
that
have
nothing
in
them
but
words
and
empty
shewes
.
Or
if
at
any
time
there
bee
a
sinne
found
in
godly
men
,
it
is
in
such
as
are
but
babes
,
and
looke
like
carnall
men
,
and
have
a
great
deale
of
their
naturall
folly
and
madnesse
unsubdued
in
them
,
1
Cor.
3.1
,
2
,
3.
But
for
the
most
part
it
is
a
fault
found
onely
in
wicked
men
.
Doct.
8.
That
it
is
a
great
paine
to
a
wicked
man
to
be
restrained
from
reproaches
.
Hee
is
as
much
vexed
when
hee
cannot
or
dare
not
speake
evill
of
godly
men
,
as
a
dog
or
an
oxe
is
when
he
is
muzzled
.
Doct.
9.
That
the
good
life
of
godly
men
may
silence
wicked
men
,
and
yet
not
make
them
leave
their
wickednesse
.
He
doth
not
say
,
that
by
well-doing
they
may
win
ignorant
and
foolish
men
.
It
is
true
,
that
sometimes
a
good
conversation
may
win
them
,
as
1
Pet.
3.1
,
2.
and
before
verse
●2
.
yet
ordinarily
they
will
doe
wickedly
,
even
in
the
land
of
uprightnesse
,
Esay
26.10
.
Verse
16.
As
free
,
and
not
using
your
liberty
for
a
cloake
of
maliciousnesse
,
but
as
the
servants
of
God
.
IN
the
two
former
verses
hee
confirmes
the
exhortation
by
reasons
:
in
this
he
answers
an
objection
.
The
objection
seemes
to
bee
that
Christians
are
made
free
by
Christ
,
and
therefore
are
not
to
bee
,
tied
with
the
bonds
of
humane
ordinances
or
subjection
to
men
.
The
Apostle
answereth
,
that
it
is
true
that
Christians
are
made
free-men
;
but
so
as
they
must
not
use
their
freedome
as
a
cloake
of
maliciousnesse
,
and
the
liberty
of
sinning
either
against
God
or
men
:
for
they
are
still
Gods
servants
,
and
bound
to
doe
what
hee
would
have
them
to
doe
,
and
so
consequently
to
obey
Magistrates
,
since
God
requires
them
so
to
doe
.
So
that
in
this
verse
he
intreats
of
Christian
liberty
.
And
so
first
he
grants
the
use
of
it
,
or
the
right
of
it
in
these
words
,
As
free
.
Secondly
,
●ee
removes
the
abuse
of
it
in
these
words
,
Not
using
your
liberty
as
a
cloake
of
maliciousnesse
.
And
thirdly
,
he
gives
a
reason
of
his
removall
,
Because
they
are
the
servants
of
God
still
.
In
the
first
part
you
must
consider
what
hee
granteth
,
viz.
that
they
are
free
.
Secondly
,
how
far
he
grants
it
,
viz.
that
they
are
as
free
.
Free
.
]
Freedome
is
either
civill
or
spirituall
.
Civill
freedome
is
when
a
servant
is
manumitted
or
made
free
,
that
was
an
apprentice
or
bond-slave
before
:
&
so
when
a
stranger
is
admitted
to
the
right
of
a
City
,
or
a
Common-wealth
,
or
the
like
The
spirituall
freedome
is
that
estate
which
Christians
doe
enjoy
by
Gods
favour
in
Christ
after
their
calling
.
It
is
a
spirituall
manumission
or
freedome
that
is
here
meant
:
and
this
is
called
Christian
liberty
,
partly
because
it
is
a
freedome
that
wee
have
onely
by
Christ
,
and
partly
because
it
is
a
freedome
now
onely
enjoyed
by
Christians
,
and
no
other
men
in
the
world
.
Christian
liberty
is
one
of
the
great
gifts
or
endowments
bestowed
upon
the
Church
by
Christ
.
It
is
not
amisse
to
reckon
up
all
the
gifts
in
order
,
that
the
relation
which
this
gift
hath
to
the
rest
may
appeare
.
The
gifts
then
that
Christ
hath
bestowed
upon
Christians
are
these
:
Speciall
gifts
of
Christ
,
bestowed
on
the
godly
.
First
,
their
ransome
paid
unto
God
for
their
redemption
.
Secondly
,
their
vocation
by
the
Gospell
,
calling
them
out
of
the
world
into
the
Church
.
Thirdly
,
the
holy
Ghost
,
which
he
sends
into
their
hearts
.
Fourthly
,
their
justification
,
imputing
his
owne
righteousnesse
,
and
procuring
forgivenesse
of
all
their
sins
.
Fifthly
,
their
sanctification
,
by
which
he
gives
them
new
natures
.
Sixthly
,
their
adoption
,
by
which
they
are
made
the
sons
of
God
.
Seventhly
,
their
Christian
liberty
,
by
which
they
are
freed
from
all
former
bondage
,
and
enjoy
great
priviledges
:
this
is
a
fruit
of
their
adoption
.
Eighthly
,
consolation
,
refreshing
their
hearts
in
all
estates
,
especially
by
the
comforts
of
his
Word
.
Ninthly
,
the
gift
of
perseverance
,
by
which
they
are
kept
from
falling
away
.
Lastly
,
an
immortall
and
undefiled
inheritance
in
heaven
after
they
are
dead
.
Christian
liberty
is
either
the
liberty
of
grace
in
this
life
,
or
the
liberty
of
glory
after
this
life
.
The
liberty
of
glory
concernes
either
the
soule
or
the
body
.
The
glory
or
liberty
of
the
soule
is
the
freeing
of
it
from
all
sinne
and
misery
,
and
the
setting
of
it
in
the
possession
of
that
blessed
immortality
in
heaven
.
The
liberty
of
the
body
is
the
freeing
of
it
from
the
bonds
of
death
and
bowels
of
the
earth
,
by
enduing
it
with
a
glorious
resurrection
:
part
of
which
freedome
they
enjoy
even
in
the
grave
.
Quanquam
humantur
,
non
tamen
damnantur
.
For
though
they
bee
buried
,
yet
they
are
not
damned
to
hell
there
,
but
rest
in
hope
of
their
finall
deliverance
;
and
with
this
liberty
of
glory
,
both
soule
and
body
are
made
heires
of
heaven
,
Rom.
8.21
.
It
is
the
liberty
of
grace
is
here
meant
.
And
that
this
part
of
the
Christian
happinesse
may
the
better
appeare
,
I
will
consider
,
first
,
what
he
is
freed
from
,
and
secondly
,
what
he
is
freed
to
.
For
the
first
,
there
are
divers
things
he
is
freed
from
:
as
,
First
,
from
the
rigour
of
the
morall
Law
:
From
what
a
Christian
is
made
free
.
hee
is
delivered
from
the
most
rigid
and
severe
execution
of
absolute
and
perfect
obedience
;
so
as
being
now
under
grace
,
he
is
not
bound
to
fulfill
the
Law
perfectly
,
but
may
be
accepted
of
God
if
he
obey
it
in
the
uprightnesse
and
sincerity
of
his
heart
,
though
he
have
many
frailties
and
infirmities
.
God
hath
now
tempered
that
rigour
of
exaction
,
which
he
justly
stood
upon
in
his
first
agreement
with
man
in
Paradise
,
and
did
with
terrour
againe
proclaime
in
giving
his
Law
in
Sinai
:
so
as
now
in
Christ
our
yoke
is
easie
,
and
our
burden
light
,
Matth.
11.29
.
Rom.
6.14
.
Christ
our
surety
hath
fulfilled
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
exact
righteousnesse
of
the
Law
for
us
,
Rom.
8.3
.
Gal.
4.24
,
26.
Heb.
12.18
.
Rom.
7.6
.
&c.
Secondly
,
for
the
execution
and
condemnation
into
which
the
Law
for
our
sinnes
hath
cast
us
,
our
expiation
being
made
in
the
bloud
of
Christ
,
who
was
made
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
curse
for
us
,
that
wee
might
be
justified
from
these
things
,
from
which
by
the
Law
of
Moses
wee
could
never
bee
absolved
,
Rom.
8.1
.
Gal.
3.13
.
Thirdly
,
from
the
tyranny
and
damnation
of
sin
that
dwels
in
us
,
Fourthly
,
from
bondage
under
divels
:
those
spirituall
wickednesses
that
had
their
strong
holds
in
the
hearts
of
every
man
by
nature
,
and
ruled
effectually
in
all
the
children
of
disobedience
,
who
had
possession
in
our
hearts
,
and
kept
us
in
their
power
as
most
cruell
Jaylers
,
Ephes.
2.2
,
4.
by
Christ
they
are
throwne
out
of
possession
:
they
may
tempt
still
,
but
the
gates
of
hell
shall
never
prevaile
againe
over
the
godly
,
Col.
2.15
.
Fifthly
,
from
the
Lawes
of
Moses
.
The
ceremoniall
and
judiciall
Lawes
,
which
Lawes
were
a
yoke
that
neither
the
Jewes
nor
their
fathers
were
ever
able
to
beare
,
Acts
15.10
.
The
ceremoniall
Lawes
were
a
very
seale
of
our
condemnation
,
a
hand-writing
against
us
,
wherein
men
many
wayes
acknowledge
their
guiltinesse
:
besides
,
they
were
extremely
burthensome
,
in
respect
of
the
rules
of
them
,
and
the
strict
observation
required
from
them
.
Our
deliverance
from
these
lawes
these
places
prove
,
Acts
15.1
Cor.
9.1
,
19.
2
Cor.
3.17
.
Heb.
9.10
.
Col.
2.17
.
There
were
foure
respects
which
the
ceremoniall
Law
had
,
or
foure
uses
.
First
,
these
ceremonies
as
I
said
before
did
signifie
our
sin-guiltinesse
,
and
were
as
an
obligation
and
hand-writing
against
us
,
Col.
2.14
.
Secondly
,
they
were
a
badge
to
distinguish
the
Jewes
from
all
other
nations
,
Gen.
17.13
,
14.
Thirdly
,
they
were
shadowes
and
typicall
adumbrations
of
Christ
and
his
benefits
,
Heb.
9.9
,
10.
and
10.1
,
4.
Fourthly
,
they
were
as
a
Tutor
or
Schoole-master
to
instruct
and
keepe
them
under
in
the
minority
of
the
Church
,
Gal.
4.1
,
2.
Now
all
these
uses
are
abolished
by
Christ
:
For
our
condemnation
is
taken
away
by
Christ
,
and
so
the
hand-writing
is
cancelled
,
Col.
2.14
.
and
the
Gentiles
and
Jewes
are
made
all
one
people
,
Ephes.
2.14
,
15.
and
Christ
the
substance
and
body
is
come
,
and
therefore
the
shadowes
must
vanish
,
Col.
2.17
.
and
the
heire
is
as
it
were
now
at
age
,
and
therefore
needs
not
Tutors
and
Governors
,
Gal.
4.1
,
2
,
3.
As
for
the
freedome
of
Christians
from
the
Judiciall
Lawes
,
that
must
bee
understood
with
a
distinction
:
for
so
many
of
the
Judiciall
Lawes
as
did
agree
with
the
common
politicall
law
of
Nature
are
in
force
:
only
so
much
of
the
Judiciall
Law
as
did
onely
concerne
the
singular
and
particular
policy
of
the
Jewes
is
abolished
.
Where
the
reason
of
the
Law
is
universall
the
Law
bindes
all
,
where
the
respect
and
reason
of
the
Law
is
fitted
onely
to
the
condition
of
that
people
,
there
the
Law
is●abolished
.
Sixthly
,
from
servile
feare
,
unto
which
we
are
and
were
in
bondage
by
Nature
,
and
so
we
are
freed
from
the
servile
feares
of
the
grave
,
of
men
,
of
death
:
there
was
a
spirit
of
bondage
in
us
by
nature
,
wee
durst
not
come
into
Gods
presence
,
and
legall
terrours
did
lye
at
the
doore
of
our
hearts
,
to
drive
us
to
despaire
of
mercy
or
acceptation
.
But
when
Faith
came
,
then
the
spirit
of
bondage
went
away
,
and
the
hearts
of
Christians
are
emboldened
with
spirituall
liberty
and
firme
confidence
,
taking
delight
in
the
Law
of
God
,
in
the
inner
man
,
Rom.
8.15
.
Luke
1.74
.
And
there
was
likewise
in
us
by
Nature
,
a
feare
of
the
reproach
and
rage
of
men
and
the
oppositions
and
scornes
of
the
world
,
from
which
Gods
children
are
so
delivered
,
that
many
times
they
have
contemned
the
uttermost
fury
of
Tyrants
,
as
Daniel
and
his
companions
,
and
the
Martyrs
,
and
the
Patriarchs
,
and
Moses
,
&c.
and
from
the
feare
of
death
.
We
were
all
in
bondage
to
it
all
our
life
;
but
now
Christ
hath
delivered
us
by
destroying
him
that
had
the
power
of
death
,
Heb.
2.14
,
15.
This
of
the
first
point
what
we
are
forced
from
.
Now
for
the
second
,
what
we
are
free
to
;
and
therein
are
divers
comfortable
considerations
.
To
what
a
godly
man
is
made
free
.
First
,
we
are
free
to
the
favour
and
fellowship
of
God
the
Father
,
and
of
the
Sonne
,
and
of
the
holy
Ghost
,
1
Ioh.
1.3
,
7.
1
Cor.
1.9
.
Ioh.
17
,
21.
2
Pet.
1.4
.
1
Ioh.
5.24
.
Secondly
,
we
are
free
to
the
Communion
of
Saints
,
wee
are
fellow
Citizens
with
the
Saints
,
we
are
written
in
the
writing
of
the
house
of
Israel
,
and
acknowledged
as
members
of
the
Congregation
of
the
first-borne
:
This
is
an
Article
of
our
Faith
,
Ephes.
2.20
.
and
3.6
.
and
4.4
,
5.
Heb.
12.18
,
&c.
Thirdly
,
we
are
free
to
all
the
promises
of
Grace
,
those
rich
and
precious
promises
;
we
may
safely
imply
they
are
ours
,
2
Pet.
1.4
.
Ephes.
3.6
.
Fourthly
,
we
are
free
of
Gods
chamber
of
Presence
:
we
may
goe
in
when
we
will
,
and
aske
what
we
will
,
and
it
shall
be
done
unto
us
;
wee
are
free
to
put
up
as
many
petitions
and
suits
as
we
will
;
wee
are
free
to
the
Throne
of
Grace
,
Heb.
4.16
.
Ephes.
●
.
12
.
and
so
in
generall
wee
are
free
in
the
whole
House
of
God
,
even
to
the
use
of
all
his
ordinances
,
Ioh.
6.36
.
Fiftly
,
we
are
free
in
respect
of
things
indifferent
:
and
all
things
are
indifferent
,
that
are
neither
commanded
nor
forbidden
in
the
Word
of
God
;
all
the
restraints
that
in
the
time
of
the
old
Testament
lay
upon
any
creature
,
are
now
taken
off
,
so
as
all
the
creatures
of
God
are
good
and
lawfull
:
All
things
are
pure
to
the
pure
,
Titus
1.15
.
1.
Tim.
4.4
.
Rom.
14.
so
are
dayes
,
meats
,
garments
,
&c.
So
as
now
,
Christians
may
use
them
or
omit
them
freely
:
Note
what
I
say
;
use
,
as
well
as
omit
:
For
,
some
are
so
singular
,
or
simple
,
as
to
thinke
Christian
liberty
doth
only
make
reference
to
omit
,
but
not
to
use
meats
,
garments
,
dayes
,
or
indifferent
ceremonies
;
whereas
they
restraine
Christian
liberty
,
that
forbid
the
use
of
those
indifferent
things
,
as
well
as
they
that
dislike
the
omitting
;
only
,
in
using
,
men
must
take
heed
,
as
hath
been
shewed
before
,
of
the
opinion
of
merit
,
worship
or
necessity
to
holinesse
or
salvation
,
which
is
that
which
is
condemned
by
the
Apostles
.
Uses
.
The
Use
may
be
,
first
,
for
humiliation
to
wicked
men
:
for
hereby
is
implyed
,
that
they
are
in
great
bondage
,
and
not
free
;
for
howsoever
it
is
true
,
that
every
wicked
man
in
Christian
Churches
,
is
freed
from
that
yoke
of
Moses
lawes
:
yet
in
all
the
rest
,
they
are
in
danger
still
and
bondage
.
They
stand
bound
by
the
covenant
of
works
,
to
the
absolute
keeping
of
the
Law
,
because
none
have
the
benefit
of
the
new
covenant
,
till
they
be
in
the
same
;
and
so
all
their
saylings
of
the
perfect
fulfilling
of
the
Law
,
are
imputed
to
them
,
and
they
are
under
the
execration
,
and
all
the
curses
of
the
Law
.
They
are
i●
bondage
to
the
tyrannie
of
their
owne
sinnes
,
and
have
the
divell
intrenched
in
strong
holdes
in
their
soules
.
They
would
bee
troubled
to
know
,
that
the
divell
did
possesse
their
bodies
;
and
yet
doe
not
consider
,
that
the
divell
doth
certainely
possesse
their
soules
:
every
wicked
man
is
possessed
.
Besides
,
they
are
in
bondage
by
these
servile
feares
:
they
dare
not
set
their
hearts
in
Gods
sight
.
It
is
a
death
to
them
:
nor
dare
they
for
Religions
sake
displease
men
:
and
the
feare
of
death
is
like
a
continuall
death
to
them
,
and
for
all
this
they
are
never
helped
,
till
their
hearts
be
turned
to
God
.
Secondly
,
we
may
hence
gather
the
difference
between
the
liberty
of
the
New
Testament
,
and
that
in
the
Old
.
In
the
old
Testament
godly
men
were
free
from
the
rigour
and
curse
of
the
Law
,
and
from
the
dominion
of
sinne
,
and
power
of
the
divels
,
and
from
servile
fearest
onely
in
the
new
Testament
there
are
these
three
things
added
.
-
1.
That
the
doctrine
of
liberty
in
the
former
things
is
more
cleere
,
and
more
generally
revealed
.
-
2.
That
we
are
freed
from
the
Mosaicall
Lawes
.
-
3.
That
we
have
liberty
in
things
indifferent
.
A
third
Use
may
bee
for
instruction
,
to
teach
men
to
trie
their
interest
to
this
freedome
.
For
such
men
onely
are
made
free
,
that
beleeve
in
Christ
,
Ioh.
1.12
.
and
resolve
to
continue
in
the
Word
,
Ioh.
8.31
.
and
are
weary
and
heavie
loaden
,
Mat.
11.29
.
and
are
throughly
turned
to
God
,
2.
Cor.
3.16
,
17.
Lastly
,
our
Christian
liberty
may
be
a
great
comfort
to
our
hearts
,
if
wee
consider
seriously
the
great
miseries
we
are
freed
from
,
and
the
great
priviledges
we
are
freed
to
;
and
the
rather
,
because
our
freedome
proceeds
from
the
reader
mercy
of
God
,
Luke
1.78
.
and
was
purchased
at
a
dear
rate
by
Christ
,
1.
Pet.
1.18
.
and
the
Patent
of
it
is
sealed
by
the
holy
Ghost
,
Eph.
1.
13.
and
also
because
it
is
granted
to
none
,
but
to
the
sons
of
God
.
As
free
These
words
restraine
the
gra●t
of
our
liberty
,
and
shew
,
that
though
we
bee
made
truely
free
by
God
▪
yet
in
divers
respects
we
are
but
as
free
,
rather
like
freemen
,
then
so
indeed
:
and
so
we
are
but
as
free
,
In
what
respects
we
are
but
as
free
.
First
,
in
respect
of
others
:
for
by
the
judgement
of
others
no
freeman
can
be
knowne
infallibly
,
but
only
in
the
conjecture
of
charity
.
Secondly
,
in
respect
of
our selves
:
and
so
we
are
but
as
free
,
1.
In
respect
of
the
rigour
of
the
Law
:
For
most
Christians
through
ignorance
&
unbelief
,
live
under
the
bondage
of
Legall
perfection
,
and
so
discerne
not
,
that
uprightnesse
in
the
Gospell
is
accepted
in
stead
of
perfection
.
2.
In
respect
of
the
malediction
of
the
Law
,
and
so
,
many
Christians
are
but
as
free
,
First
,
because
they
doubt
of
Gods
savour
.
Secondly
,
because
though
the
curse
be
removed
,
yet
the
things
that
are
cursed
,
are
not
removed
:
for
the
matter
of
affliction
is
still
the
same
,
in
respect
of
which
,
our
life
may
be
said
to
be
hid
with
God
,
Col.
3.3
.
3.
In
respect
of
the
power
of
sin
.
For
though
the
dominion
of
sin
bee
taken
off
:
yet
sinne
rebells
in
the
most
godly
,
and
many
times
prevailes
in
a
great
degree
through
their
security
or
infirmities
,
Rom.
7.
Fourthly
,
in
respect
of
things
indifferent
,
whether
we
respect
God
or
our selves
:
God
hath
freed
us
in
respect
of
right
,
but
restrained
us
in
respect
of
use
,
by
a
threefold
commandement
,
viz.
of
faith
,
of
charitie
,
and
of
obedience
to
Magistrates
.
The
commandement
of
faith
binds
us
not
to
use
our
liberty
,
unlesse
we
be
fully
perswaded
of
our
right
that
is
in
things
we
may
either
do
,
or
omit
at
our
owne
pleasures
,
Rom.
14.6
.
The
commandement
of
charity
in
things
we
may
either
do
or
omit
at
our
pleasure
,
bind
,
us
not
to
use
our
liberty
,
when
the
weake
brother
will
be
offended
.
The
commandement
of
obedience
binds
us
to
submit
the
use
of
things
indifferent
,
to
the
commandement
of
the
Magistrate
;
so
as
if
the
Magistate
make
ordinances
about
the
use
,
or
restraint
of
things
indifferent
,
God
hath
bid
us
to
obey
those
ordinances
:
and
so
,
though
wee
be
free
still
in
respect
of
our
right
,
yet
we
are
not
now
free
in
respect
of
the
uses
of
them
.
Againe
,
many
Christians
binde
themselves
,
where
God
bindeth
not
;
sometimes
by
thinking
things
indifferent
to
be
unlawfull
,
and
sometimes
by
thinking
themselves
free
to
leave
them
,
but
not
to
use
them
.
Lastly
,
servile
fears
do
much
darken
the
glory
of
Christian
liberty
in
the
hearts
of
many
Christians
,
whilst
through
ignorance
,
or
wilfull
unbelief
,
they
trouble
themselves
with
conceits
,
that
God
doth
not
accept
their
service
;
or
when
they
admit
too
much
respect
and
feare
of
the
displeasure
of
men
;
or
when
they
use
not
the
meanes
to
beare
the
fear
of
death
in
themselves
.
Use.
And
therefore
the
Use
should
be
,
to
teach
Christians
so
to
study
the
Doctrine
of
Christian
liberty
,
and
so
to
attend
the
informing
and
reforming
of
their
owne
hearts
,
that
they
may
no
longer
restraine
their
own
liberty
in
any
part
of
it
:
and
withall
since
in
some
things
we
are
not
fully
freed
in
this
life
,
they
should
the
more
earnestly
stir
up
themselves
to
hope
for
,
and
long
for
that
glorious
and
perfect
liberty
in
heaven
,
purchased
by
Jesus
Christ
.
Not
using
your
liberty
,
as
a
cloake
of
maliciousnesse
.
]
In
these
words
,
the
Apostle
removes
the
abuse
of
their
liberty
.
The
word
rendred
maliciousnesse
,
Men
may
use
their
liberty
,
and
the
doctrine
of
it
,
as
a
cloake
of
wickednesse
,
taking
the
word
in
the
generall
sense
five
wayes
.
Men
may
use
their
liverties
as
a
cloake
of
maliciousnesse
five
wayes
.
First
,
when
men
reject
their
liberty
,
and
spurne
at
it
,
and
trample
it
under
feete
,
as
if
it
were
a
doctrine
of
sinning
,
or
made
a
meanes
of
sin
.
Thus
hee
that
would
not
eat
,
did
reject
those
ceremoniall
meats
,
as
very
badges
of
wickednesse
,
and
did
by
that
signe
judge
of
such
as
did
use
them
,
to
be
hypocrites
,
Rom.
14.3
.
as
we
see
now
many
Christians
do
reject
and
spurne
at
the
ceremonies
imposed
,
and
doe
judge
all
that
use
them
,
to
be
but
formall
Christians
and
hypocrites
,
and
such
as
perswade
to
the
use
of
them
,
to
use
such
perswasions
,
but
as
cloakes
for
their
ambition
and
hope
of
preferment
,
how
godly
soever
they
be
,
or
how
sure
soever
they
bee
of
their
lawfull
use
of
their
Christian
liberty
therein
:
and
so
this
is
one
way
of
abusing
our
liberty
,
when
we
throw
it
away
as
if
it
were
a
very
cloake
of
maliciousnesse
.
Secondly
,
when
men
make
a
shew
that
they
are
freemen
,
and
yet
are
in
bondage
to
sin
and
the
world
still
:
and
thus
doe
all
hypocrites
sin
that
have
a
forme
of
godlinesse
,
but
deny
the
power
of
it
,
1.
That
seeme
outwardly
godly
,
and
yet
live
in
some
horrible
secret
abomination
,
as
either
whoredome
,
or
the
sins
of
deceit
,
or
any
vile
affections
,
Matth.
23.27
,
28.
2.
That
do
professe
Religion
,
and
yet
live
as
unreformed
in
the
course
of
their
conversation
:
such
are
they
,
Isaiah
1.
verses
13.16
.
3.
That
though
they
are
not
scandalous
or
injurious
to
others
,
yet
they
are
in
bondage
to
the
world
,
and
are
intangled
either
with
the
cares
or
losses
of
life
,
as
the
conforming
themselves
to
the
vanities
,
and
excesses
,
and
fashions
of
the
time
make
apparent
.
Thirdly
,
when
men
rest
in
the
outward
shew
of
liberty
,
and
thinke
it
is
enough
:
but
this
will
turne
to
wickednesse
.
It
was
the
manner
when
servants
were
manumitted
and
made
free
they
went
with
hats
,
whereas
before
while
they
were
bond-men
and
prentices
they
were
bare-headed
.
Some
thinke
the
Apostle
alludes
to
this
:
and
then
the
sense
were
,
that
hee
would
not
have
them
rest
in
the
bare
shew
of
free
men
,
as
if
it
were
enough
to
weare
a
free
mans
hat
;
but
they
must
fall
to
their
trades
,
and
so
set
up
in
godlinesse
,
as
they
that
did
imploy
all
their
labour
,
and
stocke
,
and
credit
,
to
grow
wealthy
in
spirituall
treasures
:
else
if
men
rested
in
the
outward
signe
of
free
men
,
and
were
idle
and
unprofitable
,
this
would
bee
occasion
of
much
wickednesse
:
for
,
1.
To
shew
our selves
in
the
habit
of
free
men
is
not
that
which
God
requires
,
if
we
employ
not
the
portion
of
gifts
he
hath
given
us
;
nay
,
God
will
require
this
unfruitfulnesse
at
our
hands
as
a
great
offence
:
the
shew
without
substance
is
painted
wickednesse
.
2.
This
resting
in
the
outward
forme
of
godlinesse
may
breed
a
dangerous
habite
of
hypocrisie
.
3.
Their
naturall
corruptions
f●ll
hang
upon
them
:
and
then
this
shew
of
liberty
is
but
a
cloake
to
hide
them
.
Fourthly
,
when
men
take
liberty
to
sinne
under
pretence
of
their
Christian
liberty
.
God
hath
freed
us
in
Christianity
from
the
ceremoniall
Law
,
not
from
the
morall
:
for
though
hee
hath
delivered
us
from
the
malediction
and
raigne
of
the
morall
Law
,
yet
hee
never
freed
us
from
the
obedience
of
the
same
,
Rom.
6.15
.
Iude
3.
And
it
is
manifest
,
that
Christian
liberty
can
give
no
toleration
to
sinne
:
for
Christ
died
to
free
us
from
sinne
,
and
not
to
let
us
loose
to
sinne
more
freely
:
wee
were
freed
from
sinne
that
we
might
be
servants
to
righteousnesse
,
Rom.
6.18
.
Besides
,
God
hares
sinne
by
nature
,
and
not
by
precept
onely
;
and
therefore
God
himselfe
can
give
no
liberty
to
sinne
:
God
himselfe
cannot
dispensewith
the
breach
of
the
Lawes
that
bee
morall
in
themselves
:
and
such
Lawes
as
bee
morall
in
themselves
,
I
account
to
bee
all
the
ten
Commandements
,
but
the
fourth
.
The
fourth
Commandement
is
morall
by
precept
,
not
by
nature
;
and
so
the
Lord
of
the
Sabbath
may
dispense
with
the
literall
breach
of
the
Sabbath
:
but
the
other
nine
are
simply
indispensable
.
That
Abraham
was
commanded
to
kill
his
sonne
,
was
but
a
Commandement
of
triall
.
And
when
God
willed
the
Israelites
to
take
the
jewels
of
the
Egyptians
,
he
did
not
will
them
to
〈◊〉
:
for
God
himselfe
was
chiefe
Lord
of
all
the
earth
and
all
things
therein
,
the
Aegyptians
were
but
his
stewards
.
Fifthly
,
when
men
use
Religion
and
their
liberty
in
Christ
,
of
purpose
to
hide
and
cloake
themselves
in
the
practice
of
knowne
sinnes
,
as
when
Simeon
and
Levi
pretended
the
necessity
of
circumcision
to
hide
their
murdrous
intents
:
and
Herod
pretends
his
comming
to
Christ
to
worship
him
,
and
yet
intends
to
kill
him
:
and
the
Pharisees
use
and
make
long
prayers
,
for
a
pretence
to
cover
their
devouring
of
widowes
houses
,
Luke
20.47
.
And
so
under
pretence
of
giving
to
the
Priest
they
free
children
from
releeving
their
parents
,
Matth.
35.
And
so
when
men
preach
Christ
onely
to
get
living
,
1
Thess.
2.5
.
And
so
when
men
enter
into
profession
of
Religion
,
onely
to
advantage
themselves
in
wicked
purposes
,
as
to
satisfie
their
lusts
,
or
further
their
owne
carnall
desires
.
Thus
liberty
is
abused
as
a
cloake
of
wickednesse
.
Now
more
particularly
,
liberty
is
abused
many
times
as
a
cloake
of
malici●usnesse
,
when
Christian
liberty
especially
in
things
indifferent
,
is
pretended
,
and
made
a
cloake
to
cover
vile
malice
,
or
ill
affections
toward
their
brethren
.
Now
Christian
liberty
may
be
made
a
cloak
of
malice
in
things
indifferent
,
which
lye
under
the
commandement
of
the
Magistrate
,
and
that
two
wayes
:
How
Christian
liberty
is
made
a
cloake
of
malice
in
things
indifferent
.
First
,
when
the
authority
of
the
Magistrate
is
pretended
,
urged
,
and
used
as
a
meanes
to
empty
mens
malice
upon
their
brethren
,
when
they
hate
them
not
because
they
breake
mens
lawes
,
but
because
they
keepe
Gods
Lawes
.
Secondly
,
and
so
also
on
the
other
hand
,
Christian
liberty
is
abused
as
a
cloake
of
maliciousnesse
,
when
under
pretence
of
liberty
by
Christ
,
men
refuse
to
obey
the
Christian
Magistrate
in
things
indifferent
:
and
this
is
the
maine
thing
intended
by
the
Apostle
in
the
words
of
this
verse
.
For
having
exhorted
them
to
submit
themselves
to
the
Ordinances
of
men
,
he
brings
in
these
words
(
as
was
shewed
before
)
to
answer
their
objection
,
that
might
pretend
that
they
were
freed
by
Christ
from
all
ceremonies
,
or
ordinances
in
things
indifferent
:
The
Apostle
answers
,
that
that
were
to
make
their
liberty
in
Christ
to
be
a
cloake
for
their
maliciousnesse
,
that
is
,
for
their
ill-affectednesse
toward
the
Magistrate
.
Where
note
by
the
way
,
that
upon
all
pretences
to
withdraw
obedience
from
the
lawes
of
Magistrates
in
things
indifferent
,
is
in
Gods
account
a
sinne
of
malice
;
partly
,
because
God
reckons
it
as
hatefull
as
malice
,
and
partly
because
it
slowes
usually
from
a
heart
that
is
not
well-affected
unto
the
Magistrate
,
but
some
way
is
wanting
in
that
hearty
respect
ought
to
be
borne
to
the
Magistrate
.
Secondly
,
in
things
indifferent
that
are
left
free
to
use
or
not
to
use
,
and
so
Christian
liberty
is
abused
when
it
is
urged
to
defend
such
things
as
are
scandalous
,
or
offend
such
as
are
weake
:
and
this
is
that
which
the
Apostles
in
other
Scripture
so
much
urge
,
when
they
write
of
offending
the
weake
brother
.
Thirdly
,
in
things
indifferent
,
whether
free
or
under
the
Ordinances
of
men
.
There
be
cases
wherein
Christian
liberty
may
be
vilely
abused
:
As
,
1.
When
things
indifferent
are
urged
as
matters
of
necessity
,
and
with
opinion
of
holinesse
and
merit
,
Gal
5.1
,
2.
2.
When
Christians
doe
bite
and
devoure
one
another
by
quarrelling
,
censuring
,
back-biting
one
another
,
and
make
divisions
about
these
things
;
this
is
a
reciprocall
abuse
about
these
things
of
Christian
liberty
and
zeale
ill
spent
,
seeing
brotherly
love
is
the
fulfilling
of
the
Law
,
&c.
Gal.
5.13
,
14
,
15.
and
the
Kingdome
of
God
stands
not
in
garments
,
gestures
,
meat
and
drink
;
but
in
righteousnesse
,
power
,
and
joy
in
the
holy
Ghost
,
Rom.
14.17
.
As
the
servants
of
God
.
]
These
words
are
the
reason
,
why
Christians
must
not
neglect
their
obedience
unto
the
Magistrate
,
nor
abuse
their
liberty
to
licentiousnesse
or
maliciousnesse
:
For
though
they
be
free
by
Jesus
Christ
,
yet
they
are
entertained
by
God
still
in
the
nature
of
servants
,
and
so
are
bound
to
doe
what
hee
commands
,
and
he
doth
command
them
to
submit
themselves
to
the
ordinances
of
the
Magistrate
.
For
matter
of
Doctrine
two
things
may
be
here
noted
.
Doct.
1.
God
entertaines
none
by
Jesus
Christ
,
but
he
takes
them
bound
to
be
his
servants
.
All
Gods
people
are
Gods
servants
.
And
thus
it
is
with
men
not
onely
in
the
New
Testament
,
but
was
so
alwayes
before
:
Thus
Abraham
,
Iob
,
Moses
,
and
David
,
are
called
Gods
servants
.
Use.
The
use
should
be
for
instruction
diversly
.
First
,
seeing
we
are
Gods
servants
,
wee
should
make
conscience
of
it
to
doe
his
worke
:
hee
hath
by
the
Gospell
hired
us
to
that
end
,
to
employ
our selves
in
the
works
of
righteousnesse
,
mercy
and
piety
,
Tit.
2.12
.
Secondly
,
since
we
belong
to
God
who
is
so
great
a
Master
,
How
we
must
serve
God
.
we
should
not
onely
doe
his
worke
,
but
doe
it
in
such
a
manner
as
becomes
the
servants
of
the
King
of
all
kings
.
Gods
servants
should
serve
him
;
1.
Reverently
,
and
with
feare
and
trembling
:
wee
must
humble
our selves
to
walke
with
God
,
Psal.
2.11
.
Mic.
6.7
.
2.
Zealously
:
wee
should
bee
zealous
about
this
worke
,
and
so
wee
should
doe
it
readily
.
It
is
a
shame
for
us
to
be
dull
,
and
carelesse
,
and
prone
to
shifts
and
excuses
:
the
Centurions
servants
goe
when
hee
bids
them
,
and
come
when
he
cals
for
them
,
and
doe
this
when
he
requires
it
;
and
our
zeale
should
be
shewne
by
our
cheerefulnesse
&
willingnesse
.
3.
Wisely
and
discreetly
.
Kings
get
the
wisest
men
they
can
light
upon
to
serve
before
them
:
and
therefore
the
King
of
all
kings
will
not
bee
served
with
fooles
.
Since
we
serve
God
,
we
should
be
circumspect
,
and
bee
sure
we
understand
what
the
will
of
God
is
,
Ephes.
5.15
,
16.
And
therefore
wee
have
need
to
pray
with
David
,
that
God
would
give
us
true
understanding
hearts
to
search
his
Law
,
Psal.
119.124
.
4.
Sincerely
,
Iosh.
24.14
.
And
this
sincerity
in
Gods
work
we
should
shew
five
wayes
.
First
,
in
seeking
none
but
him
,
Deut.
6.13
.
We
must
not
be
the
servants
of
men
,
1
Cor.
7.23
.
to
satisfie
mens
humours
,
or
stand
upon
their
liking
or
disliking
.
Wee
may
not
serve
Mammon
in
our
owne
lusts
.
No
man
can
serve
two
masters
.
God
refuseth
us
for
his
servants
if
wee
serve
riches
,
Luke
16.13
.
Secondly
,
we
should
shew
our
sincerity
in
obeying
him
in
all
things
:
there
is
no
work
he
requires
that
we
should
think
our selves
too
good
to
do
it
:
we
must
not
dare
to
neglect
any
thing
he
requires
.
They
are
none
of
Gods
servants
that
will
do
only
what
they
list
in
Religion
.
Thirdly
,
we
should
shew
it
in
doing
all
things
that
may
be
best
for
his
advantage
,
seeking
his
glory
in
all
things
,
1
Cor.
10.31
.
Wee
must
not
seeke
our
owne
praise
or
profit
,
but
his
whom
wee
serve
.
Fourthly
,
by
doing
his
will
indeed
without
dissimulation
,
1
Chron.
28.9
.
Fifthly
,
in
newnesse
of
Spirit
,
bringing
new
hearts
to
his
worke
,
not
trusting
the
old
man
to
doe
any
worke
for
God
,
Rom.
7.6
.
5.
Wee
must
doe
his
worke
constantly
.
A
servant
is
not
he
that
doth
a
dayes
worke
and
so
is
gone
;
but
he
that
works
all
the
yeere
;
nor
hath
God
any
servants
that
he
hires
not
by
life
.
He
hath
none
from
yeere
to
yeere
,
Psal.
119.17
.
Wee
must
finish
his
worke
,
and
never
give
over
till
wee
fulfill
the
taske
appointed
us
,
Luke
1.74
.
Rev.
7.17
.
6.
We
must
serve
him
with
our
spirits
:
God
is
a
Spirit
,
and
will
bee
served
in
spirit
and
truth
.
If
he
may
not
have
the
service
of
our
hearts
,
he
rejects
the
service
of
our
bodies
:
we
must
serve
him
with
all
our
hearts
and
all
our
soules
,
Deut.
10.12
.
Phil.
3.3
.
7.
Confidently
.
Servants
to
ill
or
poore
masters
,
are
faine
to
trust
them
for
diet
and
wages
:
how
much
more
should
wee
relye
upon
God
,
and
commit
our selves
wholly
to
him
,
taking
no
care
but
onely
to
doe
his
worke
,
leaving
all
the
rest
to
him
?
Esay
43.11
.
8.
With
one
shoulder
,
or
with
one
consent
:
they
must
agree
one
with
another
,
Zeph.
3.9
.
9.
With
all
modesty
,
Acts
20.19
.
without
pride
,
or
selfe-conceit
,
or
conceitednesse
;
acknowledging
that
when
wee
have
done
all
,
wee
are
unprofitable
servants
,
Luke
17.10
.
and
with
sorrow
for
our
failings
,
Acts
20.
Luke
15.29
.
and
the
rather
,
because
God
can
finde
faults
in
his
best
servants
,
Iob
4.18
.
Use
3.
Thirdly
,
since
Gods
people
are
Gods
servants
they
should
learne
in
all
places
to
stand
for
the
honour
and
glory
of
their
Master
,
and
not
suffer
God
to
be
dishonoured
by
the
servants
of
a
strange
god
.
Lastly
,
since
all
Gods
people
are
his
servants
,
and
doe
his
worke
,
it
serves
for
the
discovery
of
the
miserable
condition
of
multitudes
in
the
visible
Church
,
who
are
hereby
proved
not
to
be
Gods
people
,
because
they
are
not
Gods
servants
.
And
so
these
sorts
of
men
following
are
rejected
as
none
of
Gods
people
,
because
they
are
none
of
his
servants
.
Who
are
rejected
from
the
number
of
Gods
servants
.
First
,
all
profane
persons
,
that
aske
what
profit
it
is
to
serve
God
,
Iob
21.
15.
Malac.
3.15
.
and
serve
their
owne
lusts
,
Matth.
24
49.
Secondly
,
all
worldlings
,
that
worke
about
nothing
more
than
the
things
of
this
life
,
Luke
16.13
.
Thirdly
,
all
unprofitable
Christians
,
that
live
and
doe
no
good
,
will
doe
no
worke
,
but
spend
their
dayes
in
spirituall
idlenesse
and
unfruitfulnesse
,
making
no
conscience
of
the
meanes
or
opportunities
of
well-doing
,
Matt.
25.26
,
28.
Fourthly
,
all
backward
and
dull
Christians
,
to
whom
it
seemes
evill
to
serve
the
Lord
,
that
account
all
religious
duties
to
bee
tedious
and
irksome
,
and
never
from
their
hearts
consent
to
obey
:
Fifthly
,
all
ignorant
Christians
,
that
are
so
farre
from
doing
good
workes
,
that
they
understand
not
Gods
will
,
nor
are
carefull
to
redeeme
the
time
that
they
might
get
knowledge
.
Sixthly
,
all
hypocrites
,
that
have
the
forme
of
godlinesse
,
but
deny
the
power
thereof
,
promise
to
doe
much
worke
,
but
doe
it
not
.
These
(
especially
so
many
of
them
as
know
their
Masters
will
and
doe
it
not
)
shall
one
day
feele
the
weight
of
Gods
hand
.
Seventhly
,
all
quarrelsome
and
contentious
Christians
,
that
make
division
,
and
cause
offences
contrary
to
the
doctrine
of
Gods
word
.
These
the
Apostle
saith
,
serve
not
the
Lord
Jesus
,
but
their
owne
belly
,
and
by
smooth
pretences
deceive
the
simple
,
Rom.
16.18
.
Use.
4.
Lastly
,
since
Gods
people
are
Gods
servants
,
they
are
to
bee
much
reproved
,
that
take
liberty
to
judge
and
censure
other
men
for
infirmities
,
or
things
doubtfull
or
indifferent
:
for
what
have
they
to
doe
to
judge
anothers
servant
?
They
are
Gods
servants
,
and
must
make
their
reckoning
to
him
,
and
therefore
stand
or
fall
to
their
owne
Master
.
Thus
of
the
first
doctrine
.
Doct.
2.
Secondly
,
we
may
hence
learne
that
it
is
an
excellent
freedome
to
be
Gods
servant
.
They
are
all
freemen
that
serve
God
,
as
the
coherence
shewes
.
No
freemen
can
enjoy
better
priviledges
than
Gods
servants
doe
:
and
never
were
there
any
servants
that
enjoyed
such
prerogatives
as
Gods
servants
doe
.
And
this
may
appeare
many
wayes
:
for
,
First
,
all
sorts
of
men
are
Gods
servants
.
Prerogatives
of
Gods
servants
.
All
his
subjects
are
his
servants
,
Psal.
135.14
.
yea
all
his
sonnes
are
servants
:
yea
Christ
himselfe
,
Esay
42.
all
his
elect
are
servants
,
yea
his
friends
are
his
servants
:
so
Abraham
that
had
the
honour
to
be
the
friend
of
God
,
accounted
it
no
disparagement
to
be
Gods
servant
:
the
Kings
of
the
earth
accounted
it
to
be
the
best
part
of
their
title
,
to
be
Gods
servants
,
Psal.
36.1
.
All
which
proves
that
it
is
a
most
free
and
honourable
estate
to
be
servant
unto
God
:
else
those
eminent
persons
would
never
have
sought
them
out
such
a
service
.
And
this
is
the
more
evident
,
because
God
accepteth
not
of
persons
,
but
the
poorest
Christian
may
be
as
well
entertained
of
God
as
any
of
those
States
,
Gal.
3.28
.
Col.
3.11
.
Secondly
,
Gods
service
may
become
any
freeman
in
the
world
,
if
we
consider
what
kinde
of
entertainment
God
gives
his
servants
.
For
,
First
,
all
his
worke
is
faire
worke
.
It
is
no
disgrace
for
any
man
to
doe
it
;
and
he
requires
no
more
of
the
meanest
servant
hee
hath
,
than
hee
doth
of
the
greatest
Prince
on
earth
,
after
he
hath
retained
him
to
be
his
servant
.
Secondly
,
if
it
fall
out
that
they
endure
any
hardship
,
or
be
put
to
beare
any
inconvenience
,
it
is
no
more
than
what
the
Master
himselfe
doth
,
or
hath
endured
,
Matth.
10.25
.
Thirdly
,
&
that
the
difficulty
of
this
work
may
not
dismay
thee
,
he
powres
out
his
owne
spirit
upon
his
servants
,
Ioel
2.29
.
and
guides
them
so
that
in
effect
he
doth
all
their
worke
for
them
,
Esaiah
26.
Psal.
90.
Fourthly
,
when
they
endevour
themselves
to
doe
his
worke
in
sincerity
,
he
accepts
their
service
marvellous
graciously
,
he
is
so
well
pleased
with
them
that
his
countenance
doth
shine
upon
them
,
Psal.
31.16
.
yea
he
boasts
of
their
service
,
Iob
1.8
.
and
2.3
.
Fifthly
,
if
through
ignorance
or
infirmity
they
misse
it
sometimes
,
and
so
marre
his
worke
,
if
they
but
come
to
him
and
confesse
it
,
he
is
ready
and
easie
to
forgive
,
and
plenteous
in
mercy
,
Psal.
86.4
,
5.
Esay
44.20
,
21.
Mal.
3.17
.
Sixthly
,
no
men
are
kept
and
entertained
more
comfortably
than
they
are
:
he
doth
not
onely
finde
them
food
,
but
gives
them
gladnesse
of
heart
;
where
a
thousand
of
other
men
that
have
meanes
enough
have
so
many
sorrowes
among
,
that
they
beare
their
names
as
a
very
curse
,
Esay
65.13
,
14.
Seventhly
,
if
by
wilfull
ignorance
or
carelesnesse
they
offend
him
,
yet
hee
will
correct
in
measure
,
Ier.
30.10
,
11.
and
will
quickly
repent
himselfe
of
his
judgement
concerning
them
,
Psal.
135.14
.
Hee
never
puts
away
any
servants
,
Esay
41.8
,
9.
If
they
should
at
any
time
runne
away
and
be
lost
,
hee
will
never
cease
seeking
them
till
he
finde
them
,
and
bring
them
home
againe
,
Psal.
119.
ult.
Eighthly
,
he
gives
great
wages
,
none
like
him
:
all
his
servants
have
a
great
reward
,
Psal.
19.11
.
And
in
the
end
hee
bestowes
upon
them
great
inheritances
,
besides
what
free-holds
he
bestowes
upon
them
in
this
life
,
Psal.
126.
22.
1
Pet.
1.3
.
Ninthly
,
he
takes
pleasure
in
the
prosperity
of
his
servants
,
Psal.
35.27
.
It
is
a
joy
to
him
when
they
doe
well
and
thrive
.
Tenthly
,
besides
what
they
get
for
themselves
,
they
get
great
suits
for
others
also
:
they
beg
many
a
pardon
,
and
obtaine
any
of
them
,
yea
great
suits
,
Iob
40.5
.
Ioh.
15.15
,
16.
Eleventhly
,
when
any
thing
ailes
them
,
his
mercifull
kindnesse
is
a
wonderfull
comfort
to
them
,
Psal.
119.70
.
And
if
they
should
fall
into
danger
in
respect
of
the
debts
of
other
men
,
God
becomes
surety
for
them
,
and
sees
all
discharged
,
Psal.
119.
verse
122.
Twelfthly
,
no
men
have
such
protections
.
Their
adversaries
are
sure
to
come
to
confusion
:
the
men
that
strive
with
them
shall
certainly
perish
,
Esay
41.11
,
12
,
&c.
The
hand
of
the
Lord
shall
be
knowne
towards
his
servants
,
and
his
indignation
towards
his
and
their
enemies
,
Esay
66.14
.
Thirteenthly
,
they
shall
not
lose
what
they
have
wrought
,
but
God
will
establish
their
worke
:
he
will
never
forget
them
,
and
their
works
shall
be
had
in
everlasting
remembrance
,
Esay
44.20
.
Psal.
90.16
,
17.
Lastly
,
God
doth
not
onely
thus
extraordinarily
provide
for
his
servants
,
but
he
takes
order
and
provides
also
for
the
seed
of
his
servants
,
which
few
or
none
of
worldly
masters
doe
,
Psal.
69.37
.
Uses
.
The
use
should
be
three-fold
:
First
,
it
should
teach
Christians
to
live
with
contentation
,
and
in
all
things
to
give
thanks
,
and
to
say
alwayes
with
David
,
O
Lord
,
thou
hast
dealt
well
with
thy
servant
,
according
to
thy
Word
,
Psal.
119.65
.
Secondly
,
it
should
make
them
take
great
delight
to
doe
his
worke
:
they
should
love
to
be
servants
to
such
a
Master
,
Esay
56.6
.
Thirdly
,
they
should
every
where
speake
of
Gods
praises
that
entertaines
them
so
graciously
:
they
should
open
their
mouthes
all
the
day
long
with
the
praises
of
such
a
Master
,
Psal.
134.1
.
and
135.1
.
Verse
17.
Honour
all
men
:
love
the
brother-hood
:
feare
God
:
honour
the
King
.
THese
words
are
the
conclusion
of
his
exhortation
to
subjects
.
Wherein
the
Apostle
doth
not
onely
repeat
the
substance
of
a
subjects
duty
to
his
Soveraigne
;
but
withall
,
doth
summarily
commend
unto
them
the
description
of
an
absolute
Subject
or
Citizen
in
all
his
relations
,
and
tels
them
in
a
few
words
,
what
would
make
a
Christian
living
in
humane
societies
,
eminent
for
exactnesse
of
his
behaviour
:
for
hee
in
these
words
formes
him
in
his
carriage
to
all
men
,
to
good
men
,
to
God
and
to
the
King
.
And
so
his
charge
enjoynes
,
First
,
courresie
to
all
men
.
Secondly
,
charity
to
godly
men
.
Thirdly
,
piety
to
God
.
Fourthly
,
loyalty
to
the
King
.
Honour
all
men
.
]
The
first
thing
that
the
Apostle
would
have
a
Christian
that
lives
in
humane
societies
looke
to
,
is
a
right
behaviour
of
himselfe
toward
all
men
,
that
is
,
toward
the
multitude
in
generall
;
not
because
that
is
his
greatest
care
,
or
the
greatest
part
of
his
care
and
duty
,
but
because
the
greatest
offence
many
times
arises
from
the
neglect
of
his
outward
carriage
towards
all
sorts
of
men
,
and
because
Christians
are
usually
faulty
in
not
watching
over
their
wayes
herein
.
By
all
men
he
meanes
the
generall
body
of
societies
where
wee
live
,
even
all
sorts
of
men
,
good
and
bad
;
whether
religious
or
profane
,
friends
or
enemies
,
acquaintance
or
strangers
.
Nor
ought
they
to
be
scrupulous
of
giving
honour
to
wicked
men
:
for
though
many
men
or
women
in
the
places
where
wee
live
,
may
and
ought
to
bee
contemned
for
the
wickednesse
of
their
lives
;
yet
there
are
none
so
vile
,
but
there
are
some
grounds
of
honour
in
them
,
either
in
respect
of
some
remainder
of
Gods
Image
in
them
,
some
gifts
worthy
praise
,
or
some
place
of
eminence
or
authority
,
or
some
outward
blessings
in
which
they
excell
others
;
as
riches
,
birth
,
strength
,
valour
,
or
the
like
.
Now
Christians
have
divers
wayes
,
by
which
they
may
expresse
this
generall
honour
to
all
sorts
of
men
.
First
,
in
their
salutation
.
By
what
wayes
we
may
expresse
our
honouring
of
men
.
It
is
a
very
comely
thing
in
Christians
to
salute
willingly
,
and
in
words
and
in
gesture
to
shew
civill
respect
,
even
to
wicked
men
:
Abrahams
behaviour
towards
the
Hittites
may
shame
the
most
Christians
,
Gen.
23.7
,
12
,
&c.
Yea
the
very
Hittites
themselves
may
teach
them
good
manners
in
this
kinde
.
Secondly
,
in
their
communication
:
and
so
it
is
an
excellent
rule
given
by
Salomon
,
that
a
man
should
consider
to
speake
what
is
acceptable
,
and
avoid
what
may
irritate
,
Prov.
10.12
,
13.
and
15.23
.
Thirdly
,
in
their
conversation
:
and
so
they
should
shew
a
worthy
respect
of
such
among
whom
they
live
,
if
they
looke
to
these
rules
:
1.
To
avoid
those
persons
or
things
may
bring
trouble
,
or
wrongs
,
or
offence
to
the
multitude
.
And
this
they
shall
doe
,
if
they
strive
to
live
without
offence
themselves
,
1
Cor.
10.30
.
and
doe
shame
the
company
in
respect
of
tale-bearers
,
Prov.
15.3
.
and
20.19
.
Levit.
19.16
.
and
such
as
cause
divisions
and
offences
amongst
men
,
Rom.
16.17
.
and
that
they
doe
not
vilifie
any
rashly
,
either
by
reproaching
them
for
outwards
defects
;
and
so
they
must
not
curse
the
deafe
,
Levit.
19.14
.
or
by
peremptoty
judging
of
the
finall
estate
of
the
soules
of
men
,
especially
about
doubtfull
or
indifferent
actions
of
men
,
1
Cor.
5.10
.
Iam.
●
.
17
.
2.
To
shew
all
meeknesse
and
gentlenesse
to
all
men
,
striving
to
bee
soft
and
amiable
in
all
their
occasions
of
conversing
,
Tit.
3.1
,
2.
Iam.
3.17
.
studying
to
be
quiet
,
and
to
meddle
with
their
owne
businesse
,
1
Thess.
4.12
.
following
peace
towards
all
men
,
Heb.
12.14
.
Rom.
12.19
.
Onely
in
this
generall
respective
behaviour
towards
all
sorts
of
men
,
Christians
must
looke
to
two
rules
:
First
,
the
one
is
,
that
they
never
justifie
the
wicked
nor
condemne
the
righteous
,
Prov.
17.15
.
Secondly
,
the
other
is
that
by
needlesse
society
they
make
not
themselves
companions
with
open
evill
doers
,
Psal.
1.1
.
Love
the
Brother-hood
.
]
The
second
thing
requisite
to
the
framing
of
a
complete
citizen
or
subject
,
is
the
soundnesse
of
his
affection
or
carriage
towards
such
as
bee
religious
in
the
Common-weale
where
he
lives
.
The
brother-hood
is
the
society
or
company
of
so
many
as
are
true
Christians
in
the
place
of
a
mans
aboad
or
acquaintance
:
that
which
is
required
is
that
howsoever
wee
should
shew
a
generall
respect
of
all
sorts
of
men
,
to
carry
our selves
fairely
towards
them
;
yet
we
should
in
a
speciall
manner
set
our
love
upon
such
as
bee
religious
persons
,
and
should
shew
upon
all
occasions
that
wee
doe
honour
and
affect
them
as
heartily
and
as
tenderly
,
as
if
they
were
our
very
brethren
in
the
flesh
,
or
rather
more
stricter
,
in
that
they
are
allied
unto
us
in
a
far
greater
and
better
bond
than
that
naturall
consanguinity
.
This
is
that
which
is
also
earnestly
required
and
urged
in
other
Scriptures
,
as
Rom.
10.12
.
Heb.
13.1
.
1
Pet.
1.22
.
Ioh.
13.34
.
Ephes.
2.5
.
Now
this
love
to
the
godly
of
our
acquaintance
wee
should
shew
divers
wayes
:
First
,
by
making
choice
of
them
as
the
onely
companions
of
our
lives
,
How
we
shew
our
love
to
the
brother-hood
.
Phil.
1.5
.
All
our
delight
should
bee
in
them
,
Psal.
16.3
.
And
so
wee
should
receive
them
and
intreat
them
as
Christ
received
us
to
glory
,
that
is
,
freely
,
and
with
all
heartinesse
of
affection
,
thinking
nothing
too
deare
for
them
,
Rom.
15.7
.
1
Pet.
4.9
.
This
is
the
noblest
kinde
of
hospitality
:
no
fellowship
like
the
brotherly
society
of
true
Christians
,
so
it
bee
without
dissimulation
,
and
constant
,
Rom.
12.10
.
1
Pet.
4.5
.
Secondly
,
by
imploying
our
gifts
the
best
that
we
can
for
their
good
,
1
Pet.
4.10
.
Now
our
gifts
are
either
spirituall
or
outward
gifts
.
First
,
spirituall
gifts
are
knowledge
,
utterance
,
prayer
,
or
the
like
.
Now
these
are
given
to
profit
withall
,
not
our selves
onely
,
but
others
,
1
Cor.
12.
Thus
Christians
should
help
others
with
what
they
have
learned
when
they
meet
together
,
Prov.
15.7
.
1
Cor.
14.26
.
Col.
3.16
.
And
thus
they
must
help
one
another
by
prayer
,
whether
they
be
absent
or
present
,
2
Cor.
1.11
.
Secondly
,
outward
gifts
are
riches
,
friends
,
authority
,
and
the
like
:
and
these
should
be
imployed
especially
for
the
good
of
the
brethren
,
Psal.
16.3
.
Gal.
6.10
.
Phil.
2.4
.
And
all
this
we
should
doe
with
all
faithfulnesse
,
3
Ioh.
3.5
.
and
with
all
compassion
,
putting
under
our
shoulders
to
beare
their
burthens
,
Gal.
2.6
.
Now
their
burthens
are
either
inward
temptations
,
or
outward
afflictions
:
in
both
these
we
should
help
to
beare
their
burthens
.
If
they
bee
burthened
with
infirmities
or
temptations
,
wee
should
beare
their
burthens
by
laying
their
griefes
to
our
hearts
,
and
by
striving
to
comfort
them
;
and
if
their
sorrows
be
for
wrongs
done
us
,
we
should
let
them
see
how
easily
we
can
forgive
them
.
If
it
bee
outward
afflictions
that
burthen
them
,
we
beare
their
burthens
when
wee
sorrow
with
them
that
sorrow
,
and
are
ready
to
the
uttermost
of
our
power
to
advise
them
,
or
releeve
and
help
them
.
Thirdly
,
wee
should
shew
our
speciall
love
to
them
,
by
striving
together
with
them
in
the
cause
and
quarrell
of
Religion
,
striving
by
all
meanes
to
bee
of
one
opinion
and
affection
with
them
in
matters
of
Religion
,
and
to
the
uttermost
of
our
power
to
defend
them
by
word
and
deed
,
according
to
our
callings
and
occasions
,
Phil.
1.27
.
1
Cor.
1.10
.
Phil.
2.3
.
Uses
.
The
use
may
be
first
,
for
the
discovery
of
the
notable
wickednesse
of
multitudes
of
Christians
,
that
are
so
farre
from
loving
godly
men
in
the
places
where
they
live
,
that
of
all
other
men
they
most
dislike
them
,
and
shew
it
by
reproaching
them
,
by
traducing
them
,
by
avoyding
their
society
,
by
divers
hatreds
of
them
,
and
by
many
injurious
causes
against
them
.
And
this
is
the
condition
of
multitudes
of
Christians
that
imbrace
any
fellowship
with
other
sorts
of
men
,
though
never
so
vile
,
and
stand
in
direct
opposition
to
the
godly
:
yea
so
blinde
are
the
most
,
that
they
almost
thinke
they
doe
God
good
service
,
if
they
could
rid
the
countrey
of
them
,
Esay
65.5
.
The
misery
of
such
men
is
manifestly
described
in
divers
Scriptures
,
and
by
this
signe
they
are
discovered
to
be
no
Christians
indeed
,
1
Ioh.
2.9
.
but
rather
of
the
race
of
Cain
,
or
Ismael
,
1
Ioh.
3.20
.
Gal.
4.29
.
and
therefore
most
hatefull
to
God
,
1
Ioh.
3.15
.
Secondly
,
we
may
hence
gather
a
signe
of
such
as
are
in
the
state
of
salvation
actually
.
For
if
we
love
the
brother-hood
we
shall
be
saved
,
as
the
Apostle
is
peremptory
,
1
Ioh.
3.14
.
and
the
more
apparent
will
be
the
signe
,
if
we
love
all
the
godly
,
and
for
godlinesse
sake
,
both
which
the
word
brotherhood
imports
.
Thus
of
the
first
doctrine
.
Doct.
2.
Secondly
,
I
might
hence
observe
also
,
that
all
the
godly
are
brethren
:
and
so
they
are
in
divers
respects
;
In
what
respects
godly
men
are
brethren
.
First
,
in
respect
of
profession
:
they
have
all
one
faith
,
and
weare
one
and
the
same
livery
of
Baptisme
,
and
serve
all
one
Lord
,
Ephes.
4.4
.
Secondly
,
they
have
all
one
Father
,
Mat.
2.10
.
one
God
begate
them
.
Thirdly
,
they
have
all
one
mother
,
the
Church
.
Fourthly
,
they
must
needs
be
brethren
,
they
are
so
like
one
another
:
they
are
all
fashioned
in
the
image
of
God
,
and
are
all
like
the
Father
.
Use.
1.
The
use
should
be
,
first
,
for
instruction
;
and
so
to
teach
Christians
to
take
heed
of
judging
and
censuring
one
another
,
Rom.
14.10
.
of
offending
and
grieving
one
another
,
Rom.
14.13
,
21.
of
contentions
and
schisme
one
from
another
,
1
Cor.
1.10
.
of
going
to
law
one
with
another
,
1
Cor.
6.1
,
2
,
&c.
to
verse
8.
of
coozening
and
defrauding
one
another
,
1
Thess.
4.6
.
of
accepting
of
persons
,
to
preferre
a
rich
man
before
a
poore
beleever
,
Iam.
2.1
,
2.
of
detracting
one
from
another
,
or
grudging
or
complaining
one
of
another
,
Iam.
4.11
.
so
also
,
Matth.
23.8
.
of
all
dissimulation
and
guilefull
courses
,
Rom.
12.9
.
All
these
things
ought
to
bee
avoided
in
our
carriage
toward
godly
men
,
because
they
are
our
brethren
.
Have
wee
not
all
one
Father
?
why
then
doe
we
transgresse
even
more
against
our
brethren
?
Thus
Mal.
2.10
.
And
secondly
,
it
should
teach
us
divers
things
to
be
done
or
sought
after
;
as
for
instance
:
1.
It
should
teach
us
unity
,
to
live
together
with
all
concord
,
because
we
are
brethren
:
For
how
comely
a
thing
is
it
for
brethren
to
live
together
in
unity
?
Psal.
133.1
.
2.
It
should
teach
us
mercy
,
and
that
both
spirituall
and
corporall
,
as
was
in
part
shewed
before
:
they
are
brethren
,
and
therefore
if
thou
bee
converted
strengthen
them
,
Luke
22.32
.
If
they
trespasse
against
thee
,
and
confesse
it
,
forgive
them
,
Mat.
18.
If
they
fall
by
temptation
into
any
sinne
of
infirmity
hate
them
not
,
but
reprove
them
plainly
,
Lev.
19.17
.
If
they
offend
more
freely
,
separate
from
them
,
but
yet
hope
the
best
as
of
a
brother
:
reject
them
not
as
enemies
,
2
Thess.
3.15
.
And
if
they
be
in
any
outward
adversity
,
remember
that
a
brother
was
borne
for
the
day
of
adversity
,
Prov.
17.17
.
And
therefore
if
thy
brother
be
impoverished
,
let
him
be
releeved
to
the
uttermost
of
thy
power
,
Lev.
25.35
.
3.
All
just
and
faithfull
dealing
should
we
shew
one
towards
another
,
because
wee
are
brethren
:
yea
,
none
of
us
should
allow
himselfe
liberty
,
so
much
as
to
imagine
evill
against
his
brother
,
Zach.
7.9
,
10.
Thirdly
,
Superiours
also
should
learne
here
not
to
be
tyrannicall
,
or
hard-hearted
,
or
proud
,
or
arrogant
in
their
carriage
towards
their
inferiours
:
for
they
rule
their
brethren
,
not
their
slaves
.
Deut.
17.19
.
Phil.
10.
Nor
yet
should
inferiours
for
this
reason
grow
carelesse
or
disobedient
:
for
the
Apostle
shewes
that
that
were
an
abuse
of
this
doctrine
,
1
Tim.
6.1
,
2.
Use.
4.
Fourthly
,
all
poore
Christians
that
are
true
Christians
,
have
much
cause
to
rejoyce
,
Iam.
1.9
.
for
they
have
a
great
kinred
.
All
the
Godly
are
their
brethren
,
yea
,
the
Apostles
,
Acts
15.23
.
yea
,
the
godly
Kings
,
Psal.
122.8
.
yea
,
the
Angels
,
Rev.
19.10
.
yea
,
Christ
himselfe
is
not
ashamed
to
call
them
brethren
,
Rom.
8.29
.
Heb.
2.10
.
Mat.
12.49
.
I
might
adde
,
that
wicked
men
should
take
heed
how
they
oppose
godly
men
:
there
are
a
great
kinred
of
them
;
and
they
never
prospered
that
wronged
them
:
yea
,
some
great
Ones
have
bin
fain
to
humble
themselves
,
&
to
lick
the
very
dust
of
their
feet
sometimes
▪
that
they
might
be
reconciled
to
them
,
Esay
60.14
.
Mat.
7.17
.
And
thus
of
the
second
part
of
the
Apostles
Charge
.
The
third
part
forms
the
Christian
,
in
respect
of
pietie
to
God
.
Feare
God
.
]
Piety
to
God
consists
either
in
knowing
him
,
or
in
worshipping
of
him
:
and
the
right
knowledge
of
God
,
is
conceived
in
the
godly
,
not
for
contemplations
sake
o●ly
,
but
for
practice
,
1.
Ioh.
2.3
,
4.
And
all
the
use
of
our
knowledge
,
in
respect
of
practice
toward
God
,
is
comprehended
in
his
worship
.
This
worship
is
a
religious
honour
we
giue
to
God
;
I
say
,
religious
honour
,
to
distinguish
it
from
that
civill
honour
which
in
generall
we
give
to
all
men
,
or
inspeciall
,
to
some
men
,
either
for
their
graces
,
as
to
the
godly
;
or
for
their
authority
,
as
to
Kings
and
Superiours
.
This
worship
of
God
is
either
internall
,
or
externall
.
The
internall
,
is
the
worship
of
the
heart
:
the
externall
,
is
the
worship
of
the
body
.
The
internall
,
is
the
very
life
and
soule
of
the
externall
;
without
which
,
the
externall
is
but
a
dead
and
contemptible
carcase
.
The
fear
of
God
,
here
commanded
,
belongs
to
the
inward
worship
:
and
so
it
is
to
be
noted
,
that
the
Apostle
,
when
he
would
charge
Christians
about
piety
and
devotion
to
God
,
doth
not
enjoyne
them
to
come
to
Church
,
to
hear
the
Word
,
receive
the
Sacraments
,
or
pray
,
though
these
be
else-where
required
;
but
especially
requires
,
that
they
looke
to
the
heart
within
,
that
the
true
feare
of
God
be
preserved
in
them
,
and
that
especially
for
two
causes
.
First
,
The
Apostle
doth
especially
urge
the
inwar●
worship
of
God
.
because
men
may
doe
that
which
belongs
externally
to
the
outward
worship
,
and
yet
be
still
but
hypocrites
and
wicked
men
,
as
is
manifest
in
the
case
of
the
Jews
,
Esay
1.
and
of
the
Pharisees
,
Mat.
23.
Secondly
,
because
if
they
be
rightly
formed
in
the
inward
devotion
of
the
heart
,
that
will
constraine
them
to
the
care
of
the
outward
worship
:
he
would
have
them
then
to
be
sure
of
the
fear
of
God
in
their
hearts
.
The
fear
of
God
is
sometimes
taken
generally
for
the
whole
worship
of
God
:
sometimes
more
especially
for
one
part
of
the
inward
worship
of
God
;
and
so
I
thinke
it
is
to
be
taken
here
.
The
fear
of
God
,
what
it
is
.
It
is
twofold
.
The
feare
of
God
is
either
filial
or
servile
:
the
one
is
found
only
in
the
godly
;
the
other
▪
in
the
wicked
.
A
servile
fear
is
the
terrour
which
wicked
men
conceive
concerning
God
only
,
as
a
Judge
;
whereby
they
only
fear
God
,
in
respect
of
his
power
and
will
to
punish
for
sinne
:
and
it
is
therefore
servile
,
because
it
is
in
them
without
any
love
to
God
,
or
trust
in
God
,
and
would
not
be
at
all
,
if
his
punishments
be
removed
.
It
is
the
filiall
feare
is
here
meant
:
this
feare
of
God
is
here
peremptorily
required
of
Christians
,
as
it
is
in
other
Scriptures
,
Psal.
2.11
.
and
38.8
Prov.
3.7
.
Esay
8.13
.
●his
filiall
fear
to
God
,
is
an
affection
which
Gods
children
bear
to
God
,
whereby
they
reverence
his
glorious
nature
and
presence
,
and
withall
carefully
honour
him
in
his
Word
and
Workes
;
being
affraid
of
nothing
more
,
than
that
they
should
despise
him
that
hath
been
so
wonderfull
good
unto
them
.
That
this
definition
of
the
true
and
filiall
fear
of
God
may
be
rightly
understood
and
formed
in
us
,
we
must
kno●
,
that
there
are
six
distinct
things
we
should
feare
and
stand
in
awe
of
in
God
.
First
,
his
Majestie
and
glorious
Nature
.
We
cannot
rightly
thinke
of
the
transcendent
excellency
of
Gods
Nature
and
supreme
Majestie
,
Sixe
things
in
God
we
are
to
stand
in
awe
of
.
as
King
of
all
kings
,
but
it
will
make
us
abase
our selves
as
dust
and
ashes
in
his
sight
,
Gen.
18.
If
we
feare
Kings
for
their
Majestie
,
how
should
we
tremble
before
the
King
of
kings
!
If
the
glory
of
Angels
have
have
so
amazed
the
best
men
,
how
should
we
be
amazed
at
the
glory
of
God!
Secondly
,
his
justice
,
and
singular
care
to
punish
sinne
,
should
make
the
hearts
of
men
affraid
;
and
wo
to
men
,
if
they
fear
not
:
for
,
according
to
their
fear
,
is
his
anger
,
Psal.
90.
Thirdly
,
his
goodnesse
is
to
be
dreaded
of
all
that
love
God
:
and
this
is
the
proper
fear
of
Gods
Elect.
To
fear
God
for
his
justice
,
may
be
after
a
sort
in
wicked
men
:
but
to
fear
God
for
his
goodnesse
,
is
only
found
in
true
Converts
,
Hos.
3.5
.
Fourthly
,
his
Word
is
to
be
feared
,
because
it
is
so
holy
,
and
pure
,
and
perfect
,
and
mighty
in
operation
:
this
trembling
at
Gods
Word
,
God
doth
not
onely
require
,
but
accept
very
graciously
,
Esay
66.3
.
And
so
godly
men
do
tremble
as
much
at
Gods
Word
as
at
his
blowes
.
Fiftly
,
his
mighty
works
and
marvellous
acts
are
to
bee
exceedingly
reverenced
,
of
what
kinde
soever
,
Revel.
15.3
,
4.
Lastly
,
if
God
would
never
punish
sinne
,
nor
chide
men
for
it
by
his
Word
,
yet
the
very
offence
of
God
ought
to
be
feared
,
and
is
in
some
measure
by
all
godly
Christians
.
Uses
.
The
Use
may
be
divers
:
First
;
we
should
be
hence
incited
to
seeke
the
true
feare
of
God
,
and
to
labour
to
fashion
our
hearts
to
it
:
it
being
a
speciall
part
of
the
Apostles
charge
,
wee
should
specially
respect
it
.
And
it
is
not
unprofitable
to
consider
some
motives
that
might
beget
in
us
an
earnest
desire
after
it
,
and
care
for
this
true
,
pious
,
and
filiall
fear●of
God
.
First
,
if
we
respect
our selves
,
we
should
strive
to
be
such
as
feare
God
:
Motives
to
get
the
feare
of
God
.
For
if
we
were
never
so
good
subjects
to
Princes
,
or
never
so
courteous
,
and
faire-dealing
men
in
our
carriage
towards
all
sorts
:
yet
if
wee
did
not
feare
God
,
we
were
but
vile
creatures
,
that
had
not
the
qualities
of
a
man
in
us
.
For
to
feare
God
and
keep
his
commandements
is
the
whole
property
of
a
man
,
Eccles.
12.13
.
And
the
feare
of
God
is
the
beginning
of
wisedome
:
Hee
is
not
a
compleat
man
,
that
doth
not
feare
God
:
that
is
all
in
all
,
Iob
28.28
.
Secondly
,
if
we
consider
what
God
is
:
Hee
is
our
Master
:
and
therefore
where
is
his
feare
?
Mal.
1.6
.
He
is
our
praise
,
our
good
God
,
hee
worketh
fruitfull
things
and
wonderfull
,
and
shall
we
not
feare
him
?
Ier.
5.22
.
Deut.
10.20
.
Thirdly
,
if
we
consider
but
the
benefits
will
come
unto
us
,
if
we
be
religious
persons
,
and
truly
fear
God
:
Great
is
the
Lords
mercy
towards
them
that
feare
him
,
Psal.
103.11
.
whether
we
respect
this
life
,
or
a
better
life
,
whether
we
looke
for
temporall
or
spirituall
things
.
For
temporall
things
,
such
as
feare
God
,
have
a
promise
of
great
prosperity
,
Deut.
5.29
.
Eccles.
8.
13.
If
any
thing
be
welcome
,
as
prosperity
in
this
world
,
it
is
Religion
,
and
the
fear
of
God
:
For
to
him
that
feareth
God
,
is
promised
wealth
and
riches
,
Psal.
112.1
,
3.
and
honour
,
and
long
life
,
Pro.
10.27
.
and
22.4
.
protection
from
the
pride
of
men
,
and
the
strife
of
tongues
,
Psal.
31.19
.
and
strong
confidence
,
Pro.
14.26
.
and
they
shall
want
nothing
,
Psal.
34.9
.
And
for
spirituall
things
,
the
secrets
of
the
Lord
are
with
them
that
feare
God
,
and
he
will
shew
them
his
covenant
,
Psal.
25.14
.
and
the
Sun
of
Righteousnesse
shall
rise
unto
them
that
feare
God
,
and
there
shall
bee
covering
under
his
wings
,
and
they
shall
goe
forth
and
grow
as
fat
calves
,
Mal.
4.2
.
and
the
Angels
of
the
Lord
shall
pitch
their
tents
round
about
them
that
feare
him
,
Psal.
34.7
.
And
for
eternall
things
:
there
is
a
booke
of
revelation
to
such
as
feare
God
,
where
God
keeps
the
records
of
them
,
and
all
the
good
they
say
or
doe
,
Mal.
3.16
.
and
at
the
day
of
Judgement
they
shall
have
a
great
reward
,
Revel.
11.18
.
Great
are
the
priviledges
of
such
as
feare
God
in
this
life
:
but
who
is
able
to
expresse
how
great
the
goodnesse
is
(
as
the
Psalmist
saith
)
which
God
hath
laid
up
for
them
that
feare
him
?
Psal.
31.19
.
And
if
it
should
so
fall
out
,
that
God
should
not
see
it
fit
to
give
us
any
great
estates
in
this
world
:
yet
a
little
is
better
with
the
feare
of
God
,
than
great
treasures
,
and
those
troubles
therewith
,
which
the
sinne
of
man
,
or
the
wrath
of
God
will
bring
in
with
them
.
But
if
we
would
have
these
benefits
,
wee
must
be
sure
that
we
doe
indeed
and
truly
feare
God
.
For
there
are
many
men
in
the
visible
Church
,
that
beare
the
name
of
Gods
people
,
which
yet
God
protests
against
,
as
such
as
doe
not
feare
him
indeed
:
as
,
First
,
they
that
pity
not
men
in
affliction
,
feare
not
God
,
Iob
6.14
.
Secondly
,
What
kindes
of
men
do
not
fear
God
.
they
that
oppresse
their
neighbours
by
any
cavill
or
unjust
dealing
,
as
by
usury
,
or
the
like
,
feare
not
God
,
Levit.
25.17.36
.
Thirdly
,
they
that
make
no
conscience
to
pay
their
tithes
,
or
at
least
,
will
not
give
first
fruits
,
or
free
will
offrings
;
such
as
will
pay
no
more
for
religious
uses
than
they
are
forced
unto
,
these
feare
not
God
,
Deut.
14.23
.
Mal.
1.
Fourthly
,
they
that
account
it
a
burthen
,
and
a
course
of
no
profit
to
serve
God
,
or
to
be
so
religious
,
Mal.
3.14
,
15.
Ios.
24.14
.
Fiftly
,
they
that
make
no
conscience
of
secret
sinnes
,
or
hypocrisie
in
Gods
worship
:
these
feare
not
God
,
because
they
set
not
the
Lord
alwayes
before
them
,
nor
feare
to
omit
or
doe
such
things
as
the
world
cannot
take
notice
of
.
Sixthly
,
they
that
meddle
with
the
seditious
,
or
changers
,
how
forward
soever
they
seeme
in
religion
:
yet
such
as
are
set
to
be
so
inclinable
to
be
led
by
changers
,
have
not
the
true
feare
of
God
in
them
,
Pro.
24.21
.
Seventhly
,
they
that
live
in
any
knowne
sinne
,
and
make
no
conscience
to
depart
from
iniquitie
,
Prov.
3.7
.
and
14.2
.
Such
are
they
that
are
mentioned
in
the
Catalogue
,
Mal.
3.5
.
Sorcerers
,
Adulterers
,
&c.
especially
the
men
that
blesse
themselves
in
their
hearts
,
when
they
are
guilty
of
hatefull
sinnes
,
Psal.
26.1
,
2
,
4.
On
the
other
side
,
such
as
truely
feare
God
may
bee
knowne
by
these
signes
:
Signes
of
Gods
feare
.
First
,
they
make
conscience
to
obey
God
in
their
lives
,
and
keepe
his
ordinances
,
Deut.
6.2
.
They
shew
that
they
feare
him
by
serving
of
him
.
Secondly
,
they
doe
beleeve
God
,
and
his
servants
speaking
to
them
in
his
name
.
This
was
a
signe
the
Israelites
feared
God
,
because
they
beleeved
God
,
and
his
,
servant
Moses
,
Exod.
14.31
.
Thirdly
,
they
that
truely
feare
God
doe
depart
from
evill
,
and
dare
not
live
,
or
allow
themselves
in
any
knowne
sinne
,
whether
it
be
sin
in
opinion
,
or
in
life
.
In
opinion
:
they
that
fear
God
,
will
give
him
glory
,
though
it
be
to
change
for
the
opinions
not
only
they
,
but
all
the
world
have
held
,
Revel.
14.7
.
And
so
in
practice
,
he
that
truly
feares
God
,
hates
all
sinne
in
some
measure
.
It
is
a
foule
signe
one
doth
not
fear
God
,
when
he
will
not
forsake
his
errours
or
faults
,
though
he
be
convinced
of
them
.
Fourthly
,
they
that
make
a
conscience
of
it
to
obey
God
in
all
soundnesse
of
practice
in
their
conversation
,
and
so
not
only
in
worshipping
him
with
reverence
,
Psal.
5.8
.
but
in
striving
to
doe
all
the
good
duties
God
requires
,
Psal.
5.8
.
And
that
this
signe
may
bee
applyed
effectually
,
wee
may
try
our selves
by
our
obedience
to
God
,
whether
our
feare
of
him
bee
right
,
or
no
;
First
,
if
wee
obey
in
secret
,
and
dare
not
leave
undone
such
things
as
no
man
can
charge
us
withall
,
and
doe
withall
strive
against
and
resist
the
very
hypocrisie
of
the
heart
,
and
stand
infeare
of
Gods
offence
for
the
evil●
are
found
in
our
very
thoughts
:
this
will
prove
us
to
feare
God
soundly
in
truth
and
uprightnesse
of
heart
,
Ios.
24.14
.
Col.
3.22
.
When
we
set
the
Lord
alwayes
before
us
,
and
with
desire
to
approve
our selves
to
him
,
it
is
an
excellent
signe
.
Secondly
,
when
we
heare
the
Word
of
God
,
and
are
told
what
to
avoide
or
doe
,
we
are
then
tried
whether
we
feare
God
soundly
or
no.
For
,
if
wee
dare
not
delay
,
but
make
Conscience
of
it
,
to
practise
Gods
will
as
fast
as
we
know
it
,
it
is
a
good
signe
:
but
otherwise
,
it
is
a
foule
signe
,
that
many
Christians
that
make
a
faire
shew
,
are
not
found
,
because
they
are
not
afraid
to
live
in
the
sinnes
God
reproves
by
his
Word
,
nor
to
leave
still
unperformed
the
precepts
,
counsels
,
and
directions
are
given
them
from
day
to
day
.
The
Religion
of
many
that
seeme
to
be
of
the
better
sort
,
is
a
meere
formality
,
as
this
very
signe
proves
,
Psal.
86.11
.
Isaiah
50.10
.
Thirdly
,
a
great
ghesse
may
be
had
at
mens
feare
of
God
,
by
their
care
and
conscience
they
make
of
their
obedience
in
their
particular
calling
.
A
man
may
have
comfort
,
that
his
feare
of
God
and
profession
of
Religion
is
right
,
if
he
hate
idlenesse
,
lying
,
covetousnesse
,
deceit
,
frowardnesse
,
and
unjust
dealing
in
his
calling
.
For
though
to
deale
justly
with
all
men
be
no
infallible
signe
of
the
true
feare
of
God
,
yet
it
is
a
probable
one
;
and
where
it
is
not
,
there
can
be
no
true
feare
of
God
.
Thus
Magistrates
must
prove
that
they
feare
God
,
2
Chron.
19.27
.
Exod.
18.21
.
and
thus
every
man
in
his
place
;
yea
,
if
women
would
have
the
reputation
to
be
such
as
feare
God
,
they
must
let
their
workes
praise
them
.
If
they
be
idle
,
froward
,
undutifull
,
busie-bodies
,
and
carelesse
of
their
domesticall
duties
,
Fourthly
,
it
will
be
manifest
that
our
obedience
flowes
from
the
true
feare
of
God
,
if
we
will
obey
against
our
profit
,
or
ease
,
or
credit
,
or
our
own
carnall
reasons
or
affections
.
Hereby
the
Lord
said
he
knew
that
Abraham
feared
him
,
because
he
spared
not
his
owne
sonne
,
Gen.
22.12
.
And
thus
of
the
feare
of
God
.
The
last
part
of
the
charge
concernes
our
loyalty
to
the
King
.
Honour
the
King
.
]
The
Apostlè
intends
in
these
words
,
but
briefly
,
to
urge
the
practice
of
their
duty
,
urged
in
the
exhortation
,
Ver.
13.
fave
that
the
termes
have
something
in
them
of
explication
of
that
doctrine
,
and
something
for
confirmation
;
for
,
we
must
honour
the
King
,
-
1.
In
our
hearts
.
-
2.
In
our
words
.
-
3.
In
our
workes
.
First
,
we
must
honour
him
in
our
hearts
,
and
shew
it
two
wayes
.
1.
We
must
not
curse
the
King
,
no
not
in
secret
,
no
not
in
our
thoughts
:
we
must
not
entertaine
impatient
and
vile
thoughts
of
the
King
,
but
,
from
our
hearts
,
esteeme
him
for
his
greatnesse
,
authority
,
and
gifts
.
2.
When
the
King
commands
any
thing
that
seemes
to
others
or
to
us
harsh
,
inconvenient
,
or
doubtfull
,
we
must
honour
the
King
by
interpreting
his
Lawes
in
the
best
sense
.
If
love
must
not
thinke
evill
,
but
hope
all
things
of
all
sorts
of
men
,
then
much
more
of
Kings
.
It
were
greatly
to
be
longed
for
,
that
this
note
might
enter
into
the
breasts
of
some
men
;
Secondly
,
we
must
honour
the
King
in
our
words
three
wayes
.
-
1.
By
reverent
speeches
to
him
,
and
of
him
.
-
2.
By
a
thankfull
acknowledgement
of
the
good
is
in
him
,
and
we
receive
by
him
.
-
3.
By
praying
to
God
with
all
manner
of
prayer
for
him
,
1.
Tim.
2.1
.
Thirdly
we
must
honour
him
in
our
workes
:
1.
By
paying
him
tributes
and
customes
.
2.
By
submitting
and
yeelding
to
his
ordinances
;
preferring
the
obedience
thereunto
before
the
censures
or
contrary
opinions
of
what
men
soever
.
And
this
is
the
maine
thing
intended
verse
the
13.
of
this
Chapter
.
And
therefore
I
will
omit
the
larger
handling
of
this
point
in
this
place
.
Verse
18.
Servants
,
be
subject
to
your
Masters
with
all
feare
,
not
onely
to
the
good
and
gentle
,
but
also
to
the
froward
.
HItherto
of
the
duties
of
subjects
,
and
so
of
the
exhortation
as
it
is
politicall
,
and
concernes
the
Commonwealth
.
Now
the
Apostle
proceeds
to
give
directions
oeconomicall
,
that
concerne
the
family
,
or
houshold
government
:
Before
I
consider
of
the
particular
exhortations
,
some
thing
would
bee
said
in
generall
concerning
a
family
.
A
family
is
the
society
of
divers
men
dwelling
together
in
one
house
for
preservation
and
happinesse
:
What
a
family
is
.
Where
three
things
are
to
bee
explicated
:
First
,
what
the
persons
are
,
that
take
upon
them
to
constitute
this
societie
:
Secondly
,
what
is
the
difference
between
this
society
,
and
their
humane
societies
:
Thirdly
,
what
is
the
end
of
this
societie
.
First
,
the
persons
that
constitute
a
family
or
families
societie
,
are
to
bee
considered
,
either
as
the
family
is
perfect
,
or
unperfect
.
1.
A
perfect
familie
consists
of
a
triple
societie
:
first
,
the
one
betweene
man
and
wife
:
secondly
,
the
other
between
parents
and
children
:
thirdly
,
and
the
third
between
Masters
and
servants
.
2.
The
unperfect
is
,
when
any
of
these
societies
are
wanting
,
as
when
there
are
not
either
children
,
or
servants
,
or
wives
,
or
husbands
in
it
:
The
Apostles
directions
here
do
forme
only
an
unperfect
familie
:
For
he
gives
not
directions
about
parents
and
children
.
Secondly
,
the
difference
of
this
society
from
others
is
,
in
those
words
,
[
dwelling
together
in
one
house
:
]
For
thereby
is
imported
,
that
this
is
the
first
society
of
all
others
,
and
the
foundation
of
all
the
rest
.
For
a
City
comprehends
many
families
,
a
Countrie
many
Cities
,
a
Monarchie
many
Nations
,
and
the
World
many
Monarchies
.
Thirdly
,
the
end
of
a
fraternity
is
preservation
and
happinesse
:
and
so
,
to
speake
distinctly
,
Three
things
required
to
make
a
society
happy
.
there
are
three
things
requisite
to
make
this
society
happy
,
and
to
preserve
it
so
:
namely
,
first
,
commodity
:
secondly
,
delight
:
and
thirdly
,
Religion
.
Unto
commoditie
is
requisite
possession
of
goods
,
and
the
mutuall
lawfull
labour
of
the
persons
in
the
family
:
unto
delight
is
requisite
quietnesse
and
love
:
unto
Religion
is
required
the
constant
and
right
serving
of
God
.
If
commodity
be
wanting
,
the
family
cannot
bee
at
all
:
If
delight
be
wanting
,
it
cannot
be
well
:
and
if
religion
be
wanting
,
it
cannot
be
for
ever
.
Thus
of
a
family
in
generall
:
and
two
things
may
be
in
generall
noted
from
the
Apostles
charge
about
the
family
.
First
,
that
God
himselfe
doth
binde
all
sorts
of
persons
,
as
strictly
to
the
good
behaviour
in
their
owne
houses
,
or
towards
one
another
,
as
he
doth
toward
those
in
his
house
.
Secondly
,
that
the
conscience
is
bound
,
immediatly
from
God
,
to
nourish
all
good
duties
.
And
this
is
proved
by
the
fift
Commandement
,
and
Pro.
14.13
.
with
many
other
places
of
Scripture
.
There
may
be
divers
reasons
assigned
,
why
God
gives
Commandement
to
binde
us
to
domesticall
duties
.
We
are
bound
of
God
to
the
care
of
domesticall
duties
,
for
divers
reasons
,
First
,
from
his
owne
right
.
For
,
though
there
be
many
Administrators
,
as
,
of
a
Church
,
a
Common-wealth
,
a
Family
,
&c.
yet
there
is
but
one
Lord
:
God
is
the
Head
of
this
society
,
as
well
as
of
any
other
,
1.
Cor.
12.
Secondly
,
because
this
is
the
first
society
God
brought
into
the
world
;
and
therefore
he
would
have
it
honoured
,
and
carefully
preserved
to
the
end
of
the
world
.
The
first
society
in
Paradise
,
was
this
:
and
Religion
was
professed
for
many
hundred
yeers
by
this
society
only
,
even
till
the
people
came
out
of
Egypt
.
Thirdly
,
because
the
persons
we
live
withall
in
the
family
,
are
the
neerest
companions
of
our
lives
:
and
therefore
we
should
live
with
all
due
respect
one
of
another
.
Fourthly
,
because
the
family
is
the
Seminarie
both
of
Church
and
Common-wealth
.
Fiftly
,
because
the
family
is
the
most
usuall
place
for
us
to
practise
our
Religion
in
:
what
we
learne
at
Church
,
is
for
the
most
part
to
bee
practised
at
home
.
Many
have
little
occasion
of
practice
abroad
.
Sixtly
,
because
the
comfort
and
contentment
of
mans
life
lieth
much
in
this
.
How
are
the
lives
of
many
men
made
uncomfortable
,
by
disordered
servants
,
wicked
children
,
idle
,
froward
,
vicious
wives
?
God
gave
the
woman
,
at
the
first
,
as
a
speciall
help
to
man
;
to
shew
,
that
at
home
the
chief
help
of
his
life
was
to
be
had
.
Use.
The
Use
should
be
therefore
to
teach
Christians
,
in
their
severall
places
in
the
family
,
to
make
conscience
of
their
dealing
;
both
to
know
it
,
and
to
doe
it
,
as
ever
they
would
have
God
to
come
to
them
,
and
dwell
with
them
,
Psal.
10.1
,
2.
and
as
they
desire
to
be
no
hypocrites
in
Religion
:
for
,
such
as
make
no
conscience
of
doing
their
duties
in
the
family
,
whether
themselves
,
wives
,
servants
,
or
children
,
are
not
sound
Christians
,
they
are
but
hypocrites
.
They
are
not
compleat
Christians
,
that
are
not
good
at
home
aswell
as
abroad
:
they
walke
not
in
a
perfect
way
,
Psal.
101.2
.
And
besides
,
till
domesticall
disorders
be
redressed
,
the
family
will
never
be
established
,
Pro.
14.3
.
Secondly
,
it
is
to
be
noted
,
that
Inferiours
in
the
family
,
are
either
onely
,
Why
inferiors
in
a
family
are
first
and
especially
charged
with
their
duties
.
or
first
,
or
with
most
words
charged
about
their
duties
;
as
here
,
servants
,
and
not
masters
;
and
servants
and
wives
,
with
many
words
:
and
there
may
bee
divers
reasons
assigned
of
it
.
1.
To
preserve
order
.
God
hath
subjected
the
Inferiours
to
the
Superiours
;
and
the
Superiour
in
a
family
,
is
Gods
Image
:
the
Lord
is
therefore
carefull
to
preserve
his
authoritie
.
The
Superiours
receive
lawes
from
God
,
but
not
from
their
Inferiours
.
The
Inferiours
are
to
learne
their
dutie
,
without
prescribing
lawes
to
their
Superiours
.
2.
Because
the
disorders
of
Inferiours
are
,
for
the
most
part
,
most
dangerous
to
the
troubling
of
the
family
,
because
the
businesses
of
the
family
are
done
by
their
hands
,
the
Superiour
providing
for
the
common
good
by
common
instruments
.
If
the
Master
of
the
family
bee
never
so
godly-wise
,
yet
oftentimes
the
family
may
be
destroyed
by
wicked
servants
,
and
vicious
wives
,
Pro.
14.1
.
3.
Because
faults
in
the
Inferiours
are
most
scandalous
against
Religion
,
especially
where
the
family
is
unequally
yoked
;
as
,
if
the
Head
of
the
family
be
an
unbeleever
,
and
the
Members
beleevers
:
disorder
in
the
beleevers
is
most
extremely
scandalous
.
4.
Because
if
the
Head
of
the
family
be
disord●ed
,
the
orderly
behaviour
of
the
Inferiours
may
bring
him
into
order
,
and
win
him
both
to
Religion
,
and
good
order
at
home
.
A
conversation
with
fear
,
in
wives
,
may
win
their
husbands
,
as
chap.
3.1
,
2.
of
this
Epistle
.
5.
Because
God
would
hereby
shew
,
that
the
Inferiours
must
alwayes
doe
their
duties
,
before
they
looke
after
the
duties
of
Superiours
:
they
must
be
first
served
.
6.
By
this
course
the
Apostles
did
labour
to
intice
the
Gentiles
to
Religion
,
by
letting
them
see
how
carefull
they
were
to
breed
goodnesse
and
love
in
their
wives
,
servants
,
and
children
:
and
the
Apostles
did
wisely
in
so
doing
,
because
it
is
a
greater
gain
to
Religion
,
to
gaine
one
master
,
than
many
servants
,
because
such
a
master
may
doe
more
good
.
The
Use
should
be
therefore
to
interest
the
obligation
upon
the
consciences
of
wives
,
servants
,
and
children
:
and
even
the
more
they
see
that
God
saith
unto
them
,
the
more
they
should
be
carefull
of
their
duties
;
and
ever
the
more
desirous
they
see
the
Lord
to
bee
to
have
them
live
without
offence
,
the
more
abominable
they
should
account
it
to
dare
to
offend
still
:
and
if
they
have
not
masters
or
husbands
,
they
should
strive
to
be
good
themselves
,
before
they
complaine
of
the
fault
of
their
Superiours
;
and
should
thinke
with
themselves
,
If
I
were
a
better
wife
or
servant
,
I
should
finde
my
husband
or
servant
better
to
mee
.
Thus
in
the
generall
.
The
first
thing
then
the
Apostle
gives
in
charge
,
concerns
servants
,
from
verse
18.
to
the
end
of
this
chapter
:
where
observe
,
First
,
the
proposition
,
enjoyning
servants
to
bee
subject
to
their
masters
,
verse
18.
Secondly
,
the
exposition
,
shewing
both
how
they
should
be
subject
,
viz.
with
all
feare
;
and
to
what
masters
,
viz.
not
only
to
the
good
,
but
to
the
froward
,
verse
18.
Thirdly
,
the
confirmation
of
it
,
by
three
reasons
,
viz.
from
the
consideration
,
-
1.
Of
the
acceptation
of
such
subjection
with
God
,
verse
19.20
.
-
2.
Of
their
calling
,
verse
21.
-
3.
Of
the
example
of
Christ
:
which
is
urged
,
-
1.
For
the
use
of
servants
,
verses
22.23
.
-
2.
For
the
use
of
all
Christians
by
digression
,
verses
24.25
.
First
then
of
the
proposition
:
where
we
are
to
consider
,
first
,
the
persons
charged
,
Servants
:
secondly
the
duty
imposed
,
be
subject
:
thirdly
,
the
persons
to
whom
they
owe
it
,
to
your
Masters
.
Servants
.
]
Two
things
are
to
be
inquired
into
about
servants
.
First
,
the
originall
of
their
est●●e
:
and
secondly
,
the
bond
that
ties
them
to
this
subjection
.
There
are
servants
of
God
;
servants
of
sinne
,
servants
of
men
:
It
is
the
servants
of
men
,
that
are
here
meant
.
Servants
of
men
are
not
all
of
one
sort
neither
:
For
first
,
such
as
apply
themselves
to
satisfie
the
unreasonable
humors
of
men
,
Servants
of
men
are
of
divers
sorts
.
are
said
to
be
servants
of
men
,
and
condemned
,
1.
Cor.
7.23
.
Secondly
,
such
as
make
themselves
beholding
to
other
men
through
their
pride
,
are
forc't
many
times
to
become
their
servants
.
Thus
the
borrower
is
a
servant
to
the
lender
,
Pro.
22.7
.
Thirdly
,
such
as
imploy
their
estates
or
bodies
for
the
honour
,
or
preservation
of
their
superiours
,
are
said
to
bee
servants
:
thus
subjects
serve
Princes
,
1.
Sam.
8.17
.
Fourthly
,
such
as
imploy
their
labours
,
and
spend
themselves
for
the
common
good
,
are
said
to
be
servants
:
thus
Ministers
are
the
peoples
servants
2.
Cor.
4.5
.
1.
Cor.
9.19
.
But
none
of
these
are
here
meant
:
These
servants
are
domesticall
servants
,
such
as
are
under
the
yoke
of
particular
Masters
in
a
family
.
Those
servants
in
the
Apostles
time
were
of
two
sorts
:
some
were
bond
servants
,
such
as
were
bought
and
sold
in
the
markets
,
over
whom
the
Masters
had
absolute
and
perpetuall
power
:
some
were
hired
servants
,
that
did
serve
by
covenant
and
contract
,
as
servants
do
now
for
the
most
part
with
us
.
Concerning
these
,
it
may
be
inquired
,
how
it
comes
to
passe
,
that
men
,
that
by
creation
have
the
same
nature
with
other
men
,
should
in
their
condition
be
abased
to
so
low
and
meane
estate
,
as
to
serve
them
,
that
are
in
nature
alike
to
them
?
This
seemes
to
be
a
grievous
inequalitie
;
and
therefore
first
to
be
searched
into
for
the
originall
and
causes
of
it
.
It
is
out
of
doubt
,
that
before
the
Fall
,
if
man
had
staied
in
his
Innocency
,
there
had
beene
no
servitude
,
because
all
men
had
been
made
after
the
Image
of
God
,
both
for
holinesse
and
glory
;
and
so
had
been
on
earth
,
as
the
Saints
shall
be
in
Heaven
.
The
first
cause
then
of
subjection
and
servitude
,
was
the
confusion
,
For
what
causes
servitude
came
in
.
and
sin
of
our
first
parents
brought
upon
the
world
,
the
earth
being
cursed
for
mans
sake
:
A
necessity
of
toylesome
●●bour
lay
upon
men
;
and
so
from
the
advantages
,
or
disadvantages
of
particular
mens
estates
,
did
ar●se
the
freer
,
or
harder
condition
of
some
men
.
Besides
,
this
sin
had
so
confounded
the
very
dispositions
of
men
,
that
through
the
inequality
of
naturall
temper
,
or
care
of
education
,
some
men
are
made
more
fit
to
governe
,
and
others
to
be
governed
.
Secondly
,
as
a
monument
of
Gods
Justice
:
it
is
observed
,
that
some
whole
nations
of
men
have
been
in
their
very
naturall
inclination
onely
disposed
to
bondage
,
being
destitute
of
all
gifts
to
rule
,
or
governe
,
as
it
is
noted
by
the
Mu●covites
and
some
other
nations
,
who
for
the
most
part
at
this
day
are
servants
,
yea
slaves
by
nature
.
Thirdly
,
in
other
nations
many
men
become
servants
,
not
by
nature
,
but
by
necessity
,
as
being
taken
in
mercy
:
and
thus
among
the
Latines
came
up
the
name
of
servants
,
being
servi
,
because
they
were
servati
,
preserved
from
slaughter
in
war
:
and
mancipia
,
because
they
were
manu
capta
,
things
tak●●
by
force
of
armes
.
Fourthly
,
the
horrible
sinnes
sometimes
of
the
Ancestors
brings
beggery
,
and
so
servitude
upon
their
posterity
;
as
the
sinne
of
Cam
made
Canaan
a
servant
of
servants
,
Gen.
9.25
.
So
doth
treason
,
whoredome
,
riotousnesse
,
and
prodigalitie
of
many
parents
,
undoe
their
whole
posteritie
,
and
leave
them
in
a
necessity
of
serving
.
Fiftly
,
wicked
children
,
for
their
disobedience
to
their
parents
,
are
many
times
brought
not
only
to
be
servants
,
but
as
was
noted
before
of
Cam
,
to
be
servants
of
servants
,
Prov.
17.2
.
Sixtly
,
many
men
are
brought
to
a
morsell
of
bread
by
their
owne
disorder
and
wickednesse
of
life
;
sometimes
open
sins
,
sometimes
secret
sins
bringing
this
curse
of
God
upon
them
:
For
men
became
servants
,
only
to
gaine
by
their
service
the
knowledge
,
or
state
of
some
science
,
art
,
or
trade
,
as
many
apprentices
doe
.
Seventhly
,
sometimes
God
by
his
hand
doth
abase
some
men
onely
,
as
a
triall
,
if
they
fall
into
poverty
,
and
so
to
the
necessity
of
working
for
others
,
by
no
sinfull
courses
of
their
owne
,
but
by
the
inevitable
hand
of
God
,
as
by
pyracie
,
shipwrack
,
fire
,
theeves
,
or
the
like
:
and
these
are
so
humbled
,
either
to
warne
others
,
and
shew
the
power
of
God
,
or
to
bring
them
to
repentance
:
or
else
for
triall
of
Gods
grace
in
them
.
Eighthly
,
some
men
are
brought
to
this
misery
by
the
cruelty
,
and
unjust
dealing
of
other
men
:
and
so
that
power
the
Masters
tooke
over
their
bondmen
to
dispose
of
their
very
lives
,
was
not
of
God
or
Nature
,
but
meerely
an
oppression
.
For
why
should
they
have
power
to
take
away
life
,
that
could
not
give
it
?
And
so
,
many
a
man
is
brought
to
poverty
and
servitude
,
by
oppression
and
cruell
Landlords
,
or
by
the
fraudulent
dealings
of
other
men
,
that
falsifie
their
trust
,
or
coozen
them
in
bargaining
.
Now
,
the
servants
brought
to
this
condition
by
any
of
these
meanes
,
must
be
subject
to
their
Masters
:
and
this
is
of
divine
institution
.
For
God
himself
hath
bound
them
to
it
by
the
first
commandement
;
and
so
the
subjection
of
servants
is
a
morall
,
and
perpetuall
ordinance
.
Uses
.
The
Use
of
all
this
may
be
divers
:
For
,
First
,
it
should
teach
all
sorts
of
men
,
the
more
to
hate
and
flee
from
sinne
,
which
hath
brought
these
miseries
upon
such
multitudes
of
men
.
Secondly
,
it
should
teach
Masters
to
use
their
servants
respectively
:
For
though
they
be
servants
,
yet
they
are
men
made
after
the
Image
of
God
,
and
they
are
the
best
part
of
their
possession
.
For
other
things
they
possesse
,
are
without
life
,
and
servants
are
the
living
instruments
of
their
commodities
.
Th●s
wise
and
godly
me●
in
Scripture
were
wont
to
account
it
the
best
part
of
their
possessions
,
Thirdly
,
it
should
teach
servants
especially
two
things
;
the
one
is
humility
:
they
should
runne
a
race
fitted
to
their
condition
,
they
should
conquer
pride
and
aspiring
,
remembring
that
God
hath
abased
them
.
The
other
is
,
they
should
keep
themselves
in
their
places
and
callings
,
and
not
shake
off
the
y●oke
by
running
away
,
&c.
seeing
God
hath
taken
them
bound
to
serve
:
But
the
former
is
most
proper
to
this
place
;
Seeing
they
are
but
servants
,
they
should
be
content
with
such
diet
,
apparell
,
labour
,
and
usage
,
as
is
convenient
to
their
condition
.
Fourthly
,
it
may
serve
for
great
humiliation
to
such
servants
as
are
wicked
men
.
These
are
of
three
sorts
:
some
of
them
were
brought
to
this
condition
by
their
owne
wickednesse
of
life
:
some
of
them
are
wicked
servants
too
,
as
well
as
wicked
men
:
some
are
tolerable
,
and
sometimes
profitable
servants
,
though
evill
men
:
all
are
in
ill
case
.
For
this
is
but
the
beginning
of
evill
to
them
,
if
they
repent
not
;
For
if
they
live
in
their
sinnes
,
as
they
serve
men
now
,
they
shall
serve
divels
hereafter
;
and
so
their
bondage
shall
be
invested
upon
them
without
end
.
Quest.
But
seeing
many
godly
men
and
women
may
be
servants
;
how
may
a
godly
Christian
comfort
himself
in
this
estate
of
abasement
?
Ans.
Though
it
be
an
outward
misery
to
be
a
servant
:
yet
there
are
many
consolations
to
sweeten
the
bitternesse
of
this
abasement
.
First
,
because
extremities
of
bondage
are
removed
from
servants
with
us
for
the
most
part
,
How
a
godly
servant
may
comfort
himselfe
in
that
estate
.
so
as
their
service
is
but
for
a
time
,
and
voluntarie
too
,
to
hire
themselves
to
whom
they
will
;
and
Masters
have
not
power
of
their
lives
.
Secondly
,
because
their
calling
is
acknowledged
for
a
lawfull
calling
by
God
.
Thirdly
,
because
God
hath
bound
Masters
by
his
Word
to
use
them
well
,
and
the
lawes
of
Princes
provide
punishments
for
unreasonable
Masters
.
Fourthly
,
because
Christ
hath
redeemed
them
from
the
spirituall
bondage
of
serving
the
Law
,
and
the
divell
,
and
Gods
Justice
:
so
as
he
is
Christs
freeman
.
Fiftly
,
because
though
his
body
be
subject
,
yet
his
soule
is
free
,
and
not
subject
to
any
mortall
creature
.
Sixtly
,
because
their
Masters
are
their
brethren
in
Religion
.
Seventhly
,
because
God
hath
provided
by
his
unchangeable
Law
,
that
one
day
in
seven
they
shall
rest
from
their
labour
.
Eighthly
,
before
God
there
is
neither
bond
nor
free
:
but
all
are
one
in
Christ
,
Gal.
3.28
.
Col.
31.11
.
Ninthly
,
because
all
the
benefits
of
Religion
,
whether
inward
or
outward
,
belong
to
servants
,
as
well
as
to
Masters
,
1.
Cor.
12.13
.
Tenthly
,
because
the
very
work
that
servants
doe
in
their
particular
calling
,
is
accepted
of
God
,
as
obedience
to
him
,
as
well
as
the
performing
of
the
duties
of
Religion
;
God
accepts
their
daily
labour
,
as
well
as
he
doth
praying
,
hearing
the
Word
,
receiving
the
Sacraments
,
reading
the
Scriptures
,
fasting
,
or
the
like
,
Eph.
6.6
.
Eleventhly
,
because
they
are
freed
in
that
condition
from
many
cares
:
seeing
they
have
now
nothing
to
do
in
effect
,
but
to
obey
in
what
is
appointed
〈◊〉
;
which
is
a
great
ease
to
a
minde
that
desires
to
see
what
he
hath
to
doe
to
please
God
,
seeing
now
only
one
thing
is
necessary
,
which
is
,
to
obey
in
what
he
is
commanded
and
directed
.
Twelfthly
,
because
he
shall
not
only
have
wages
from
men
,
but
from
God
also
,
E●hes.
6.8
.
Lastly
,
bec●●●e
there
shall
be
no
servants
in
heaven
,
but
in
Gods
Kingdome
they
are
as
free
as
their
Masters
,
and
therefore
should
not
thinke
much
of
a
little
hardnesse
,
or
harshnesse
in
this
life
.
Thus
of
the
originall
of
servants
.
Secondly
,
we
may
hence
note
,
that
servants
are
bound
by
God
himselfe
,
in
his
Word
;
unto
their
subjection
.
The
Word
of
God
doth
belong
to
the
calling
of
Servants
,
as
well
as
to
any
other
calling
.
God
hath
included
them
within
the
doctrine
of
Scripture
,
as
well
as
any
other
men
;
partly
to
shew
that
they
have
right
to
the
Scripture
,
as
well
as
others
;
and
partly
to
shew
that
the
power
of
binding
servants
is
from
God
.
And
God
hath
taken
it
upon
him
,
by
his
Word
,
to
teach
Servants
as
well
as
other
men
;
and
that
for
two
reasons
.
The
one
is
,
because
Servants
belong
to
the
Kingdome
of
Christ
and
his
Church
,
as
well
as
other
Christians
,
and
therefore
must
be
taught
as
well
as
they
.
Secondly
,
the
other
is
,
because
usually
Masters
are
negligent
in
teaching
them
,
and
therefore
God
provides
that
by
his
Word
they
shall
bee
taught
.
Men
have
some
care
in
teaching
their
children
,
but
little
of
their
servants
;
and
therefore
God
,
to
shew
that
he
is
no
respecter
of
persons
,
gives
order
to
his
Ministers
to
see
them
instructed
.
The
Use
may
be
divers
.
Uses
.
First
,
Masters
must
learne
from
hence
their
dutie
:
For
,
when
they
see
that
God
takes
care
to
teach
their
servants
,
they
should
not
be
so
proud
or
carelesse
as
to
neglect
their
instruction
:
Yea
it
shewes
also
,
that
if
they
would
have
them
taught
,
or
reproved
,
or
incouraged
,
they
must
doe
it
with
Gods
Word
,
and
with
their
owne
:
yea
,
it
also
shewes
the
folly
and
wickednesse
of
divers
Masters
,
that
cannot
abide
their
servants
should
heare
Sermons
,
or
much
reade
the
Scriptures
;
when
they
doe
not
only
wickedly
,
in
restraining
their
servants
from
the
meanes
of
their
Salvation
,
or
comfort
,
but
do
foolishly
also
hinder
them
of
that
meanes
which
should
especially
make
them
good
servants
.
Secondly
,
Servants
may
hereby
be
instructed
,
or
informed
,
and
taught
.
Informed
,
that
though
neither
Master
nor
Minister
will
teach
them
,
yet
they
are
not
excused
,
because
they
are
bound
to
learn
from
Gods
Word
their
duties
:
And
taught
from
hence
they
must
be
,
to
do
their
duties
to
their
Masters
,
not
for
fear
,
or
reward
,
but
for
conscience
sake
,
because
God
hath
bound
them
to
his
subjection
.
Thirdly
Ministers
should
learne
,
and
from
hence
be
awakened
,
to
take
notice
of
their
charge
,
both
to
catechize
in
speciall
,
and
to
teach
servants
in
generall
,
as
well
as
others
their
hearers
.
If
it
be
a
part
of
the
Commission
of
great
Apostles
,
to
instruct
servants
as
well
as
other
Christians
,
then
what
accounts
can
they
give
to
God
,
if
it
be
found
that
they
have
had
no
care
of
instructing
the
servants
of
their
parishes
,
and
charges
?
Doct.
3.
Thirdly
,
the
indefinite
propounding
of
the
word
Servants
,
shewes
,
that
all
sorts
of
servants
are
equally
bound
to
subjection
;
hired
servants
are
as
strictly
bound
,
as
bond-servants
:
The
servants
of
Princes
are
not
free
from
the
duty
of
servants
,
more
than
other
servants
:
and
●o
likewise
poore
mens
servants
must
be
subject
and
obedient
to
their
Masters
,
with
as
much
reverence
and
fear
,
as
servants
to
great
men
.
Old
servants
are
tied
to
as
much
duty
,
as
such
as
come
new
to
serve
.
Religious
servants
are
bound
to
as
much
subjection
and
obedience
as
Pagans
,
or
rather
their
bond
is
the
stronger
,
because
Religion
should
rather
make
them
better
servants
.
And
so
there
is
no
difference
of
sexes
;
men
servants
are
bound
as
well
as
women
servants
:
neither
doth
birth
,
office
,
gifts
,
or
meanes
,
priviledge
any
servant
from
the
strictnesse
of
the
bond
of
subjection
.
Be
subject
.
]
The
duty
then
required
of
servants
,
is
subjection
:
servants
must
be
subject
.
It
is
not
enough
to
weare
their
masters
Cloth
,
and
to
hire
themselves
to
their
masters
:
they
must
make
conscience
of
it
,
to
performe
constant
and
humble
subjection
to
their
masters
.
And
so
they
must
be
subject
to
their
masters
three
wayes
:
Servants
must
be
subject
three
wayes
.
First
,
to
their
commandements
:
and
so
they
must
obey
them
,
and
yeeld
themselves
to
them
,
to
be
ruled
and
directed
by
them
in
all
things
,
Eph.
6.5
.
Colos.
3.22
.
Secondly
,
to
their
rebukes
and
corrections
.
For
if
children
need
rebukes
and
corrections
,
then
doe
servants
also
,
Pro.
13.1
and
15.5
.
Servants
will
not
alwayes
be
corrected
by
words
,
and
therefore
need
blowes
,
Pro.
29.19
.
Gen.
16.6
.
yea
they
must
patiently
suffer
correction
,
though
it
be
inflicted
unjustly
,
as
appeares
in
the
verses
following
this
Text.
Thirdly
,
to
their
restraints
.
Servants
must
be
subject
to
the
appointment
of
their
masters
,
even
in
the
things
wherein
they
restraine
them
;
as
for
instance
,
in
their
diet
.
It
is
a
sinfull
humour
in
them
,
not
to
be
content
with
such
diet
as
their
masters
appoint
them
,
though
it
be
worse
than
the
diet
of
their
masters
,
or
the
diet
of
the
children
of
the
family
.
So
likewise
in
their
company
:
they
must
avoid
all
company
that
may
be
any
way
offensive
to
their
masters
;
and
so
likewise
in
their
apparell
,
in
such
cases
where
servants
are
to
be
apparelled
by
their
masters
;
as
also
in
respect
of
their
going
out
of
the
house
in
the
day
time
,
when
they
have
not
leave
:
but
much
more
abominable
it
is
to
be
out
of
their
masters
houses
in
the
night
,
without
their
leave
.
And
as
their
subjection
must
be
performed
in
all
these
cases
:
so
the
indefinite
manner
of
propounding
it
,
shewes
,
both
that
they
must
be
subject
in
all
things
and
in
all
the
wayes
of
shewing
subjection
:
for
the
manner
of
it
,
they
must
be
subject
in
all
things
,
so
as
to
beare
with
their
masters
:
for
it
is
a
sinfull
rebellion
to
crosse
,
or
disobey
,
or
leave
undone
any
thing
that
is
required
of
them
to
doe
.
And
besides
,
it
showes
that
they
must
be
subject
in
their
very
hearts
,
and
in
their
words
,
and
in
their
countenance
and
gesture
,
as
well
as
in
the
work
to
be
done
by
them
.
Use.
The
use
may
concerne
both
servants
,
and
the
parents
of
such
servants
,
and
the
masters
that
rule
them
.
Servants
should
hence
,
from
their
hearts
,
learne
to
yeeld
themselves
over
to
their
masters
,
with
all
good
conscience
to
performe
the
subjection
required
:
yea
,
such
servants
as
heare
this
doctrine
,
may
try
their
hearts
,
whether
they
be
indeed
good
servants
or
no
:
for
a
good
servant
,
that
makes
conscience
of
his
duty
,
when
he
heares
the
doctrine
,
doth
from
his
heart
consent
to
it
,
and
will
strive
to
fashion
himselfe
according
to
it
.
Now
the
servants
that
desire
to
be
such
as
is
required
,
may
attaine
to
it
,
if
they
observe
these
rules
:
Helps
for
servants
to
yeeld
subjection
.
First
,
they
must
carefully
study
the
doctrine
of
servants
duties
.
Servants
oftentimes
faile
through
meere
ignorance
,
because
they
doe
not
lay
before
their
mindes
what
God
requires
of
them
.
Secondly
,
they
must
often
judge
themselves
for
their
faults
wherein
they
have
displeased
their
masters
,
or
neglected
their
duties
:
therefore
many
servants
mend
not
,
because
either
they
will
not
see
their
faults
,
or
doe
not
humble
themselves
in
secret
for
them
.
Thirdly
,
they
must
often
meditate
on
the
motives
that
may
perswade
them
to
subjection
.
And
so
there
are
five
things
that
might
bow
their
hearts
,
and
breed
in
them
a
conscience
of
their
duties
.
First
,
the
Commandement
of
God
:
it
is
Gods
will
they
should
beare
themselves
thus
humbly
and
obediently
toward
their
masters
.
Secondly
,
the
promise
annexed
to
Gods
Commandement
should
move
them
:
God
wil
reward
their
work
,
Eph.
6.8
.
Col.
3.24
.
And
in
particular
,
inasmuch
as
their
service
is
required
in
the
fifth
Commandement
,
therefore
if
they
be
good
servants
,
God
will
blesse
them
with
long
life
.
Thirdly
,
the
threatning
,
if
they
bee
not
good
servants
,
but
beare
themselves
naughtily
and
stubbornly
,
they
shall
not
only
receive
shame
and
punishment
from
men
,
but
God
will
plague
them
for
the
wrongs
they
doe
to
their
masters
,
even
for
all
the
grief
wherewith
they
have
vexed
them
,
and
for
all
the
losses
they
have
brought
to
their
masters
,
Col.
3.
ult.
Fourthly
,
the
examples
of
such
as
have
born
themselves
full
well
in
Scripture
,
should
much
move
them
;
the
piety
of
Abrahams
servant
,
Gen.
24.
and
the
painfulnesse
and
faithfulnesse
of
Iacob
,
Gen.
31.38
,
&c.
and
the
readinesse
of
the
Centurions
servant
,
Mat.
8.
yea
,
it
should
much
move
them
,
that
Christ
Jesus
himselfe
was
in
the
forme
of
a
servant
,
Phil.
2.
Fiftly
,
the
care
of
the
Religion
they
professe
should
much
move
them
if
they
be
carelesse
,
and
proud
,
and
stubborne
,
the
Name
of
God
,
and
the
doctrine
of
Religion
,
may
be
blasphemed
,
1
Tim.
6.1
.
And
if
they
be
humble
,
and
carefull
,
and
faithfull
,
they
may
adorne
the
doctrine
of
the
Gospel
,
as
the
Apostle
shews
,
Tit.
2.9
,
10.
Use
2.
Such
parents
as
put
their
children
forth
to
service
,
must
take
heed
,
that
they
spoile
them
not
by
giving
eare
to
the
complaints
of
their
masters
,
or
by
allowing
them
any
way
in
stubborne
and
disobedient
courses
.
Thirdly
,
if
masters
would
have
their
servants
to
please
them
by
their
subjection
,
they
then
must
learn
how
to
rule
and
govern
them
,
not
only
by
teaching
and
charging
them
what
to
doe
,
but
also
by
over-seeing
them
,
whereby
many
faults
may
bee
prevented
;
and
accordingly
by
seasonable
reproving
them
,
and
correcting
of
them
betimes
for
the
more
wilfull
offences
;
so
studying
to
carry
themselves
gently
towards
them
,
as
that
they
lose
not
their
authority
by
too
much
love
of
their
owne
ease
and
quietnesse
:
else
it
is
just
,
that
their
servants
should
prove
a
continuall
vexation
to
them
,
Pro.
30.22
.
and
29.19
.
To
your
Masters
.
]
The
parties
to
whom
they
owe
subjection
,
are
their
masters
:
where
three
things
may
be
observed
;
First
,
that
though
servants
are
under
subjection
,
yet
it
is
not
to
all
men
,
or
to
other
men
,
but
only
to
their
masters
:
which
may
warne
men
to
take
heed
that
they
abuse
not
other
mens
servants
,
or
speake
basely
of
them
.
For
though
in
respect
of
their
masters
,
they
are
servants
;
yet
in
respect
of
them
,
they
are
as
free
as
themselves
.
And
in
particular
,
it
should
teach
divers
to
meddle
lesse
with
other
mens
servants
by
way
of
complaint
to
their
masters
.
It
was
Salomons
rule
;
Accuse
not
a
servant
to
his
master
,
lest
he
curse
thee
,
and
thou
be
found
guilty
,
Pro.
3.10
.
He
gives
two
reasons
of
his
advice
:
The
one
is
,
that
his
complaining
may
so
vex
the
servants
over
whom
he
hath
no
jurisdiction
,
that
it
may
cause
them
in
their
impatience
to
vex
him
with
their
reproaches
of
him
;
which
an
ingenuous
minde
should
strive
to
avoide
.
The
other
is
,
that
in
such
complaints
most
an
end
there
is
much
mis-taking
,
when
men
meddle
with
such
things
as
belong
to
other
mens
families
:
and
then
it
is
a
soule
shame
to
be
found
faulty
.
To
conclude
this
point
,
we
should
remember
that
of
the
Apostle
;
What
hast
thou
to
doe
to
judge
another
mans
servant
?
he
standeth
or
falleth
to
his
own
master
,
Rom.
14.
Secondly
,
that
all
masters
have
authority
over
their
servants
:
though
the
master
be
a
poore
man
,
or
an
ignorant
man
,
or
a
cruell
man
,
or
a
froward
man
,
or
a
hard
man
,
yet
the
servant
must
be
subject
to
him
,
and
beare
himselfe
as
reverently
and
obedient
,
as
if
hee
were
the
richest
,
or
wisest
,
or
worthiest
master
in
the
world
;
and
the
reason
is
,
because
the
subjection
is
due
,
not
to
the
masters
riches
,
or
gifts
,
or
greatnesse
,
but
to
the
authority
which
God
hath
given
him
as
a
master
:
and
therefore
servants
must
looke
to
this
point
;
and
the
rather
,
because
it
will
bee
the
greater
triall
of
their
snbjection
and
singlenesse
of
heart
,
when
neither
feare
,
nor
reward
,
nor
any
outward
respect
doth
compell
or
constrain
them
,
but
simply
the
conscience
of
Gods
Commandement
,
and
the
masters
authority
.
Thirdly
,
wee
may
here
inquire
,
how
masters
come
by
this
authority
over
servants
:
by
nature
they
have
it
not
,
and
therefore
must
have
it
by
law
.
The
laws
of
men
cannot
make
one
man
a
servant
,
and
another
a
master
:
therefore
it
is
by
the
Law
of
God
.
Since
it
is
by
the
Law
of
God
;
if
we
have
recourse
to
the
ten
Commandements
,
The
originall
of
masters
.
we
shall
finde
that
it
is
the
fift
Commandement
which
giveth
masters
this
authority
and
honour
;
the
exhortations
of
the
Apostle
being
but
interpretations
of
that
Law
.
And
that
this
point
may
bee
cleared
,
two
things
must
be
searched
into
:
first
,
what
sorts
of
men
are
called
fathers
and
mothers
there
;
and
secondly
,
why
they
are
so
called
in
the
Commandement
,
seeing
the
most
sorts
of
them
,
in
the
usuall
life
of
man
,
have
other
titles
.
The
name
father
given
to
divers
sorts
.
For
the
first
.
This
tearme
Father
we
shall
finde
in
Scripture
to
be
given
,
first
,
to
such
as
begat
us
,
Heb.
12.9
.
Secondly
,
to
Ancestors
,
Ioh.
6.18
.
Thirdly
,
to
Tutors
:
so
Students
are
called
Children
of
the
Prophets
.
Fourthly
,
to
such
as
beget
us
in
respect
of
grace
,
as
to
our
Ministers
,
1
Cor.
4.15
.
Gal.
4.19
.
Fiftly
,
to
Magistrates
,
Gen.
41.43
.
1
King
.
24.12
.
Ezra
.
1.5
.
Sixtly
,
to
Elders
in
age
,
1
Tim.
5.1
.
Seventhly
,
to
the
Inventors
or
Authors
of
any
science
,
art
,
or
trade
,
Gen.
4.20
.
Lastly
,
it
is
given
to
masters
:
so
Naamans
servants
called
him
Father
,
2
King
.
5.13
.
And
from
hence
,
masters
were
wont
to
be
called
Patr●s
familias
,
as
Magistrates
were
called
Patres
patriae
.
For
the
second
.
Magistrates
,
Tutors
,
Ministers
,
Masters
,
and
all
Superiours
,
are
called
Fathers
,
first
,
because
the
father
was
the
first
degree
of
superiority
,
&
the
fountain
&
seminary
of
all
society
.
Secondly
,
God
of
purpose
preserves
this
title
in
all
superiority
,
therby
to
sweeten
subjection
to
inferiours
,
and
to
make
them
think
the
severall
dangers
,
burdens
,
labours
,
&
subjections
in
each
condition
,
to
bee
not
only
tolerable
,
but
meet
to
be
borns
,
because
they
endure
them
under
parents
as
it
were
:
&
so
such
superiority
,
for
that
reason
,
should
not
be
resisted
or
envyed
.
Thirdly
,
that
thereby
superiors
may
be
put
in
mind
of
their
dutie
,
to
avoid
insolency
,
cruelty
,
oppression
,
and
the
too
much
respect
of
themselves
;
God
charging
them
by
this
title
,
to
remember
that
their
inferiours
are
to
them
,
by
Gods
Ordinance
,
as
their
children
.
Thus
of
the
proposition
of
the
duties
of
servants
.
The
exposition
followes
:
and
so
,
first
,
he
sheweth
the
manner
how
they
must
be
subject
,
viz.
With
all
feare
.
]
Servants
must
subject
themselves
to
their
masters
in
all
feare
:
which
being
put
downe
indefinitely
,
must
be
understood
both
in
respect
of
God
,
and
in
respect
of
their
Masters
.
Servants
must
shew
their
feare
of
God
in
their
places
,
divers
wayes
:
First
,
by
avoiding
such
sinnes
as
are
contrary
to
the
will
and
commandement
of
God
in
their
generall
life
;
How
many
waies
servants
shew
the
feare
of
God
in
their
〈◊〉
.
such
as
are
,
swearing
,
lying
,
slandering
,
hatred
of
the
godly
,
drunkennesse
,
whoredome
,
and
the
like
,
Psal.
101.3
,
4
,
5.
Secondly
,
by
carefulnesse
to
doe
good
service
,
as
well
as
their
masters
;
not
only
by
spending
the
Sabbath
in
the
duties
of
Religion
,
but
in
redeeming
the
time
in
the
week-dayes
(
as
may
be
without
hindrance
of
their
worke
,
or
offence
to
their
masters
)
to
imploy
themselves
in
prayer
,
reading
,
conference
,
&c.
and
the
reason
is
,
because
as
servants
must
doe
their
masters
worke
as
they
are
servants
:
so
they
stand
bound
in
the
common
obligation
,
to
doe
Gods
service
as
they
are
men
;
and
no
man
but
is
subject
to
the
Law
of
God
,
who
hath
given
all
his
commandements
to
servants
,
as
well
as
to
masters
.
Thirdly
,
by
doing
their
masters
worke
out
of
conscience
,
respecting
the
will
and
commandements
of
God
;
and
therefore
serving
their
masters
with
all
faithfulnesse
,
as
if
the
service
were
to
be
done
to
God
himselfe
,
or
to
Jesus
Christ
,
Ephes.
6.5
.
Col.
3.23
.
Fourthly
,
by
praying
for
their
masters
,
and
for
the
good
successe
of
their
labours
for
their
masters
commodity
:
thus
Abrahams
servant
is
commended
for
his
practice
of
the
feare
of
God
,
and
left
for
an
example
to
all
servants
to
doe
likewise
,
Gen.
24.
Fiftly
,
by
doing
their
masters
worke
without
eye-service
,
being
as
carefull
and
as
diligent
when
their
masters
are
absent
,
as
when
they
are
present
;
as
remembring
that
the
Lord
sees
them
,
though
their
masters
do
not
,
Col.
3.22
.
The
feare
then
towards
their
masters
,
they
may
shew
divers
waies
.
First
,
by
avoiding
what
may
displease
their
masters
;
such
as
is
,
answering
againe
,
Tit.
2.10
.
contention
with
their
fellowes
,
and
all
unquietnes
,
Phil.
2.4
.
fullennesse
,
Prov.
29.19
.
and
all
unfaithfulnesse
,
shewed
either
by
pu●loining
in
the
least
things
,
Tit.
2.10
.
or
carelesnesse
in
disappointing
the
trust
committed
to
them
;
as
also
,
masterfulnesse
,
pride
,
and
haughtie
behaviour
,
when
they
will
not
abide
it
to
be
told
or
directed
,
or
doing
what
they
list
,
not
what
they
be
appointed
.
Secondly
,
by
reverent
behaviour
to
bee
shewed
by
lowlinesse
of
countenance
,
by
giving
titles
of
honour
and
respect
,
Iohn
13.13
.
by
standing
before
them
when
they
sit
,
Luk.
17.
by
avoiding
rude
behaviour
,
or
sawcy
familiarity
,
as
accounting
them
in
heart
worthy
of
all
honour
,
1
Tim.
6.1
.
One
point
of
which
reverence
is
,
that
servants
should
not
presume
to
deliver
their
opinions
easily
in
their
masters
presence
,
unlesse
it
be
required
,
or
may
be
gathered
by
argument
from
the
lesse
,
Iob
32.6
,
7.
Thirdly
,
by
their
secrecy
in
all
the
affaires
of
their
masters
,
especially
they
should
take
heed
of
discovering
their
masters
infirmities
to
others
abroad
out
of
the
family
.
Fourthly
,
by
avoiding
inquisitivenesse
,
to
meddle
only
with
their
owne
businesse
;
the
servant
knoweth
not
what
his
master
doth
,
Ioh.
15.15
.
Fiftly
,
by
doing
their
worke
with
all
faithfulnesse
and
diligence
,
in
absence
as
well
as
presence
;
that
when
the
master
comes
,
hee
may
finde
them
so
doing
,
Mat.
24.
Thus
of
the
manner
of
the
duty
;
the
persons
to
whom
they
must
thus
submit
themselves
follow
:
and
so
they
must
be
subject
with
all
fear
,
not
only
to
the
good
,
but
also
to
the
froward
.
To
the
good
and
gentle
.
]
For
the
sense
:
we
must
enquire
who
are
good
masters
,
and
who
gentle
.
Good
masters
are
discerned
by
divers
signes
.
First
,
they
seeke
not
only
painefull
and
skilfull
,
but
religious
servants
,
Signes
of
good
masters
.
Psal.
101.1
,
6
,
7.
Secondly
,
they
not
only
licence
,
but
teach
their
servants
to
keepe
Gods
Sabbaths
,
and
to
worship
him
,
Commandement
4.
Gen.
18.19
.
Thirdly
,
they
will
not
command
their
servants
to
doe
any
thing
that
is
sinfull
,
or
to
lye
as
snares
,
or
defraud
others
for
their
profit
.
Fourthly
,
that
receive
their
servants
,
especially
such
as
are
religious
,
as
their
brethren
.
Fiftly
,
that
are
overseers
as
well
of
the
manners
of
their
servants
,
as
of
their
labours
,
being
as
carefull
that
their
servants
be
no
worse
to
themselves
,
than
to
their
masters
.
Sixtly
,
that
use
their
servants
well
,
not
only
praising
them
for
well
doing
,
but
alwaies
rewarding
their
service
with
liberall
wages
;
and
when
they
part
from
them
,
not
suffering
them
to
goe
from
them
empty
,
without
portion
,
&c.
Masters
shew
their
gentlenesse
also
divers
waies
:
as
,
First
,
when
they
use
their
authority
moderately
,
or
are
not
haughtie
or
violent
towards
their
servants
.
Secondly
,
when
they
passe
by
their
infirmities
,
and
take
not
notice
of
all
the
ill
they
say
or
doe
,
Eccles.
7.22
.
Thirdly
,
when
their
servants
offend
,
they
chide
them
with
good
words
,
and
not
revile
them
.
But
also
to
the
froward
.
]
Froward
masters
are
such
as
are
bitter
to
their
servants
,
hard
to
please
,
that
are
apt
to
finde
fault
,
that
use
their
servants
hardly
in
words
,
or
deeds
,
but
chiefly
such
as
are
cholerick
,
and
passionate
,
and
peevish
in
their
carriage
towards
their
servants
.
So
that
foure
Doctrines
may
be
noted
from
these
words
,
and
from
the
coherence
.
Doct.
1.
First
,
that
God
takes
notice
of
the
faults
of
Superiours
,
as
well
as
he
requires
duties
of
inferiours
:
he
sees
frowardnesse
in
masters
,
as
well
as
disobedience
in
servants
;
and
the
reason
is
,
both
because
God
is
no
respecter
of
persons
,
and
also
because
he
gives
his
law
to
all
men
.
And
therefore
superiours
must
make
conscience
of
their
duties
:
for
though
in
all
things
they
are
not
to
give
accounts
to
their
inferiours
,
yet
they
must
give
accounts
of
all
they
doe
to
God
,
Col.
3.24
.
Doct.
2.
That
God
sees
and
dislikes
such
faults
,
as
the
lawes
of
man
take
not
notice
of
.
If
a
master
should
kill
his
hired
servant
,
mens
lawes
would
take
hold
of
him
:
but
if
he
be
never
so
froward
with
him
,
he
may
escape
mens
lawes
.
But
though
the
lawes
of
men
punish
not
frowardnesse
,
yet
God
will
.
So
we
see
in
the
exposition
of
Christ
given
unto
divers
commandements
,
Mat.
5.
man
failed
in
killing
,
adultery
,
purity
,
&c.
not
once
thinking
of
anger
,
lust
,
filthy
speaking
,
reviling
,
&c.
yet
God
forbids
even
these
things
also
:
which
serves
to
reprove
the
folly
of
such
,
as
justifie
themselves
for
very
just
men
,
because
they
offend
not
the
lawes
of
men
;
but
never
consider
that
God
can
finde
a
world
of
faults
in
them
,
that
mens
lawes
cannot
;
because
God
sees
the
heart
,
and
by
his
lawes
requires
obedience
of
the
inward
man
,
and
condemnes
all
swerving
from
the
right
temper
of
heart
and
carriage
:
And
therefore
we
should
all
looke
to
our
waies
,
to
approve
our selves
not
only
to
men
but
to
God
;
and
so
to
confesse
the
imperfections
of
mens
lawes
,
as
to
admire
the
perfection
of
Gods
Word
.
Doct.
3.
That
frowardnesse
is
a
vice
to
be
avoided
of
all
sorts
of
men
:
It
is
not
only
uncomely
in
servants
,
but
in
masters
too
,
and
so
consequently
in
all
sorts
of
men
;
and
it
is
to
be
avoided
for
many
reasons
.
First
,
if
we
consider
the
nature
of
the
vice
either
in
it selfe
,
or
by
comparison
.
Reasons
〈◊〉
froward●●●●
.
It
is
of
it selfe
a
kinde
of
madnesse
:
A
froward
person
,
during
the
fit
,
is
in
some
degree
a
mad
person
:
besides
,
they
are
very
foolish
and
absurd
.
The
mouth
of
the
righteous
,
saith
〈◊〉
,
bringeth
forth
wisedome
,
but
the
froward
tongue
shall
be
cut
out
.
In
which
words
note
the
opposition
:
The
righteous
mouth
brings
forth
wisedome
,
but
the
froward
mouth
brings
forth
●oolish
things
,
and
therefore
shall
be
cut
out
,
Prov.
●0
.
31
.
Could
froward
and
peevish
persons
remember
and
consider
what
passeth
from
them
in
these
●its
,
they
would
be
wonderfully
ashamed
of
themselves
.
Againe
,
consider
how
contrary
froward●esse
i●to
Gods
nature
:
hee
saith
of
his
words
,
that
there
is
no
frowardnesse
in
them
,
Prov.
8.8
.
to
note
,
that
frowardnesse
is
a
thing
altogether
contrary
to
God
〈…〉
persons
in
their
froward
fits
,
are
not
like
God
,
but
r●ther
like
the
divell
.
Secondly
,
if
we
consider
the
〈◊〉
of
this
peevishnesse
and
frowardnesse
either
in
man
or
woman
,
wee
shall
finde
that
this
ill
humour
is
bred
of
vile
causes
:
sometimes
it
comes
of
drunkennesse
,
as
is
noted
,
Prov.
23.33
.
alwaies
it
proceeds
from
ignorance
and
want
of
wit
&
discretion
,
Pro.
2.11
,
12.
and
usually
it
ariseth
of
idlenesse
and
want
of
constant
imployment
,
and
of
pride
,
arrogance
and
stomacke
,
Pro.
8.13
.
It
sometimes
ariseth
from
jealousie
and
suspition
,
and
sometimes
it
is
raised
by
idle
and
vile
hypocrisie
,
while
they
strive
more
for
reputation
to
be
thought
good
,
than
indeed
to
be
such
either
as
they
would
seeme
to
be
,
or
should
be
.
Thirdly
,
if
wee
consider
the
effects
of
frowardnesse
.
For
those
are
vile
,
whether
we
respect
the
froward
persons
themselves
,
or
others
,
or
God
.
First
,
for
themselves
:
It
is
a
vice
most
unprofitable
.
For
it
is
like
a
disease
full
of
anguish
and
unquietnesse
,
it
eats
up
their
owne
hearts
,
troubles
their
minds
,
and
robs
them
of
all
contentment
:
besides
,
it
breeds
a
grievous
indisposition
in
them
to
all
good
duties
both
to
God
and
men
,
and
brings
upon
them
many
mischiefes
;
It
dares
annoy
their
friends
:
For
they
that
are
wise
will
make
no
friendship
with
the
froward
:
and
insuch
as
are
tyed
to
them
,
that
they
must
needes
converse
with
them
,
it
much
alienateth
their
inward
love
an●
respect
of
them
.
And
therefore
Solomon
saith
well
,
He
that
hath
a
froward
heart
findes
no
good
;
and
hee
that
hath
a
perverse
tongue
falleth
into
mischiefe
,
Pro.
17.10
.
And
againe
,
Thornes
and
snares
are
in
the
mouthes
of
the
froward
,
Pro.
22.5
.
Secondly
,
to
others
,
their
peevishnesse
is
a
great
vexation
and
●u●den
:
Hence
came
the
proverb
,
The
lips
of
the
righteous
know
what
is
acceptable
,
that
is
,
a
godly
,
patient
,
discreet
man
,
is
exceeding
pleasing
to
others
in
his
words
and
carriage
:
but
the
mouth
of
the
wicked
speaketh
frowardnesse
,
that
is
,
a
sinfull
,
peevish
,
foolish
person
,
is
in
his
words
and
carriage
exceeding
troublesome
and
unpleasing
;
for
so
the
Antithesis
imports
.
Besides
,
it
breeds
discord
:
Fourthly
,
if
we
consider
the
condition
of
the
parties
,
that
are
over-growne
with
this
disease
of
peevishnesse
and
frowardnesse
:
It
is
a
terrible
censure
that
God
himselfe
gives
of
such
for
the
most
part
,
that
they
are
wicked
persons
,
Prov.
6.12
.
He
that
walketh
with
a
froward
mouth
,
is
called
a
naughty
person
,
and
a
wicked
man
:
and
though
in
charity
we
may
hope
of
men
,
that
they
are
not
altogether
destitute
of
true
grace
;
yet
as
the
Apostle
said
of
envie
and
strife
,
so
may
we
say
of
frowardnesse
,
that
such
as
are
guilty
of
it
usually
,
are
but
as
carnall
;
at
the
best
,
but
babes
in
Christ
,
1
Cor.
3.1
,
2
,
3.
To
conclude
,
Better
is
the
poore
that
walketh
in
his
uprightnesse
,
than
he
that
is
perverse
in
his
lips
,
though
he
be
rich
,
Prov.
28.6
.
Use.
The
Use
should
bee
for
admonition
,
and
instruction
to
such
masters
,
husbands
,
wives
,
or
others
,
that
finde
themselves
guilty
of
this
hatefull
vice
,
to
labour
by
all
meanes
to
get
themselves
cured
of
it
,
remembring
the
counsell
of
the
holy
Ghost
,
Put
away
from
thee
a
froward
mouth
,
and
perverse
lips
put
far
from
thee
,
Prov.
4.14
.
And
to
this
end
they
must
observe
these
rules
:
First
,
they
must
become
fooles
,
that
they
may
be
wise
:
Helpes
against
frowardnesse
.
they
must
beginne
the
cure
at
the
denyall
of
themselves
,
and
their
vaine
conceits
.
For
if
they
trust
to
their
owne
discretion
,
and
naturall
gifts
,
they
will
never
mend
:
For
naturall
gifts
can
never
make
that
which
is
crooked
straight
,
Eccl.
1.15
.
Secondly
,
they
must
strive
to
breed
in
their
hearts
the
sound
feare
of
God
,
and
his
displeasure
for
their
frowardnesse
.
For
the
feare
of
God
will
take
downe
their
pride
,
and
cause
them
to
abhorre
all
peevish
and
froward
waies
,
Prov.
8.13
.
Thirdly
,
they
must
constantly
judge
themselves
for
their
offences
herein
,
and
that
both
by
daily
confessing
their
frowardnesse
to
God
in
secret
,
and
also
by
acknowledging
their
faults
herein
unto
such
as
are
guided
by
them
.
Fourthly
,
they
must
especially
flie
to
Jesus
Christ
,
whose
office
is
to
make
crooked
things
straight
,
Isa.
40.5
.
and
42.16
.
Luke
3.5
.
The
last
thing
to
be
noted
out
of
this
verse
,
is
,
that
no
faults
in
the
superiours
can
free
the
inferiours
from
their
subjection
,
for
matter
or
manner
;
as
here
servants
must
be
subject
,
yea
with
all
feare
,
to
froward
masters
:
so
afterwards
wives
must
be
subject
to
their
husbands
,
and
with
all
feare
too
,
though
they
be
unbeleevers
,
or
carnall
men
.
Thus
of
the
exposition
:
the
confirmation
followes
.
Verses
19.
and
20.
For
this
is
thank-worthy
,
if
a
man
for
conscience
toward
God
endure
griefe
,
suffering
wrongfully
.
For
what
glory
is
it
,
if
when
yee
be
buffeted
for
your
faults
,
you
shall
take
it
patiently
?
but
if
when
yee
doe
well
,
and
suffer
for
it
,
you
take
it
patiently
;
this
is
acceptable
with
God
.
THe
Apostle
applies
the
reasons
to
that
part
of
the
exposition
which
might
be
most
doubted
,
and
so
gives
three
reasons
why
servants
should
be
subject
even
to
evill
masters
.
The
first
is
taken
from
the
acceptation
of
such
subjection
with
God
,
verses
19.
and
20.
The
second
is
taken
from
their
calling
,
verse
21.
The
third
,
from
the
example
of
Christ
afterwards
.
The
argument
from
acceptation
is
laid
downe
,
verse
19.
and
avouched
,
and
made
good
,
verse
20.
In
the
ninteenth
verse
then
,
it
is
the
drift
of
the
Apostle
to
shew
that
though
masters
should
be
so
froward
,
as
to
beat
their
servants
causelesly
,
yet
they
should
be
subject
,
and
indure
it
for
conscience
sake
unto
God
,
because
this
is
a
Christian
mans
case
,
and
a
great
praise
,
when
out
of
conscience
to
God
he
doth
his
duty
,
and
suffers
wrongfully
.
The
reason
is
so
intended
for
the
particular
case
of
servants
so
abused
,
as
it
holds
in
all
cases
of
injury
for
conscience
sake
.
In
this
verse
then
,
the
Apostle
intreates
of
suffering
:
and
we
may
note
foure
things
about
suffering
.
First
,
what
is
to
be
suffered
,
griefe
.
Secondly
,
how
is
it
to
be
suffered
,
viz.
wrongfully
and
with
enduring
.
Thirdly
,
the
cause
of
suffering
it
,
conscience
toward
God
.
Fourthly
the
effect
,
which
is
praise
and
acceptation
.
Doct.
1.
In
this
world
all
sorts
of
men
are
liable
to
suffer
grief
:
For
though
the
Apostle
in
the
scope
intends
to
speake
of
servants
suffering
griefe
,
yet
the
Argument
with
the
uses
concerne
all
sorts
of
men
.
In
this
world
then
we
must
looke
for
griefe
:
and
how
can
it
be
otherwise
,
since
first
there
are
such
mines
in
our
owne
nature
made
by
sinne
,
and
so
many
abominations
round
〈◊〉
us
to
Gods
dishonour
?
Secondly
,
the
creatures
which
we
are
to
use
in
this
world
,
are
empty
and
vaine
:
and
so
occasion
much
vexation
in
the
users
,
that
are
disappointed
by
them
.
All
is
vanity
and
vexation
of
spirit
,
saith
the
wise
man
.
Thirdly
,
wee
are
liable
to
so
many
crosses
and
losses
;
every
day
hath
his
griefe
and
his
crosse
,
which
must
bee
taken
up
,
Mat.
6.
●lt
.
Luke
9.14
.
Fourthly
,
how
can
we
be
long
without
griefe
,
that
live
in
a
world
so
full
of
sinne
,
and
divels
,
and
divellish
men
?
Fiftly
,
our
owne
bodies
often
grieve
us
,
being
liable
to
so
many
paines
and
diseases
.
What
should
I
say
?
Our
owne
houses
are
full
of
causes
of
griefe
,
if
the
disorders
of
masters
,
husbands
,
wives
,
servants
,
children
bee
considered
of
;
and
therefore
we
should
be
weary
of
the
world
,
and
long
for
heaven
:
we
shall
never
be
long
together
without
griefe
,
till
we
come
thither
.
Doct.
2.
We
must
not
only
endure
grief
,
but
many
times
suffer
it
wrongfully
:
Besides
all
the
griefe
befals
men
otherwise
,
the
world
is
full
of
wrong
and
injury
,
and
the
waies
of
doing
wrong
are
so
many
,
as
cannot
easily
be
reckoned
.
Who
can
recount
what
wrongs
are
done
daily
by
deceit
,
violence
,
oppression
,
lying
,
false
witnesse
,
slanderings
,
and
other
base
indignities
?
Which
should
teach
us
not
to
thinke
it
strange
,
if
wrongs
befall
us
:
and
withall
it
imports
,
that
woe
shall
be
to
all
them
that
doe
wrong
.
That
God
that
discovers
them
that
doe
wrong
,
will
repay
them
according
to
all
the
wrong
they
have
done
.
Doct.
3.
It
may
bee
here
noted
too
,
that
usually
they
suffer
most
wrong
,
that
are
most
carefull
to
doe
their
duties
:
which
ariseth
partly
from
that
fearfull
Ataxie
in
mens
natures
,
that
are
falne
into
such
distemperature
of
disposition
;
and
partly
,
from
that
naturall
malice
ungodly
men
bear
to
them
that
are
good
:
and
partly
,
such
as
are
indeed
godly
,
will
not
use
such
meanes
of
revenge
,
as
others
will
doe
;
and
partly
,
because
the
Lawes
of
men
doe
not
reach
to
a
sufficient
way
of
correcting
and
reforming
such
indignities
:
and
especially
it
proceeds
from
the
pride
,
and
unthankfulnesse
,
and
discontentments
,
which
raigne
in
the
hearts
of
froward
and
corrupt
minded
persons
.
And
from
hence
wee
may
gather
the
necessity
of
Gods
generall
Judgement
,
because
in
this
world
it
is
ill
many
times
with
good
men
,
and
there
is
no
remedy
,
seeing
their
wrongs
are
not
righted
here
.
It
must
needs
be
that
there
will
be
a
time
appointed
of
God
,
for
the
redresse
and
revenge
of
all
wrongs
.
Secondly
,
it
should
the
more
incourage
such
as
suffer
wrong
,
to
endure
it
patiently
,
seeing
it
is
the
lot
of
the
best
.
Thirdly
,
wrong
should
not
measure
the
goodnesse
o●
mens
cases
,
or
the
badnesse
of
it
,
by
the
things
they
suffer
.
For
many
times
they
suffer
wrongfully
.
Doct.
4.
That
God
takes
notice
of
the
wrongs
that
are
done
to
the
meanest
,
even
the
wrongs
that
Masters
doe
to
their
servants
:
and
so
other
Scriptures
shew
,
that
if
the
poorest
bee
oppressed
or
defrauded
,
God
will
require
it
at
the
hands
of
them
that
oppresse
or
defraud
them
,
bee
they
never
so
mighty
or
rich
in
the
world
.
And
so
,
if
the
weakest
Christian
be
wronged
by
scandall
,
or
otherwise
,
it
were
better
for
those
that
give
the
scandall
,
or
doe
the
wrong
,
that
a
milstone
were
hanged
about
their
necks
,
and
they
cast
into
the
sea
.
And
for
that
cause
the
Scriptures
shew
,
that
God
takes
great
notice
of
the
wrongs
done
to
widows
and
orphanes
▪
that
have
little
meanest
to
helpe
or
protect
themselves
;
and
there
is
reason
for
it
:
for
the
meanest
Christians
are
Gods
servants
,
and
belong
to
him
,
and
therefore
hee
must
protect
them
.
And
besides
,
Gods
Law
is
so
powerfull
,
that
it
condemneth
wrongs
of
all
sorts
to
all
men
.
And
further
,
there
is
a
cry
in
oppression
or
wrong
,
that
goeth
up
to
heaven
,
which
will
not
cease
,
till
God
heare
it
:
which
as
it
may
be
a
comfort
to
such
as
are
wronged
,
that
they
have
so
great
a
Patrone
as
God
is
;
so
it
should
warne
all
Superiours
to
looke
to
their
behaviour
:
for
though
man
doe
not
punish
them
,
yet
God
will
.
Doct.
5.
That
barely
to
suffer
griefe
is
not
a
praise
,
but
to
suffer
it
in
a
right
manner
:
and
for
the
manner
,
this
likewise
tels
us
of
two
things
:
first
,
that
we
suffer
not
as
evill
doers
,
justly
;
and
secondly
,
that
we
endure
it
,
that
is
,
continue
with
patience
to
abide
it
,
especially
when
o●●ward
and
lawfull
redresse
may
not
be
had
in
the
world
.
And
therefore
Papists
are
no
Martyrs
though
they
lose
their
lives
,
when
it
is
for
treason
.
Nor
are
wives
to
bee
regarded
,
if
they
complaine
of
their
husbands
,
that
they
are
bitter
to
them
,
love
them
not
so
entirely
,
when
they
suffer
this
for
their
pride
,
or
wilfull
hardinesse
,
or
lasciviousnesse
,
or
frowardnesse
,
or
contention
,
or
wastefulnesse
,
or
the
like
.
Nor
are
those
servants
to
bee
moned
,
that
suffer
blowes
justly
for
their
disobedience
,
or
wilfull
negligence
,
or
unfaithfulnesse
.
Doct.
6.
That
whereas
wrongs
cannot
bee
redressed
by
a
lawfull
meanes
on
earth
,
they
must
be
endured
without
using
unlawfull
meanes
,
and
leave
the
injuries
to
the
judgement
of
God
.
Which
condemnes
servants
,
that
being
hardly
used
,
runne
away
from
their
Masters
,
as
Hagar
did
from
Sarah
;
or
else
,
with
wicked
murmuring
and
reviling
,
back-bite
their
masters
:
and
so
it
condemnes
the
wicked
practice
of
our
Gentry
,
in
righting
their
wrongs
by
their
owne
private
revenges
;
which
case
is
abominable
.
First
,
because
their
wrongs
may
be
righted
by
the
Magistrate
.
Secondly
,
because
the
desired
revenge
is
far
above
the
injuries
:
for
they
seeke
satisfaction
in
bloud
,
for
a
supposed
wrong
in
reputation
.
Thirdly
,
because
it
is
a
course
directly
against
the
Lawes
of
God
,
and
of
Kings
,
and
hath
been
condemned
in
all
well
governed
States
.
Fourthly
,
because
it
is
never
sought
but
by
fooles
:
for
it
is
a
wise
mans
honour
and
reputation
,
to
passe
by
an
offence
;
but
every
foole
will
be
medling
or
quarrelling
,
saith
Solomon
,
Fiftly
,
because
oftentimes
it
proves
damnable
to
one
of
the
parties
;
who
being
slain
in
the
act
of
malice
,
must
needs
be
damned
for
ever
;
besides
,
the
curse
of
God
brought
upon
the
murderer
,
making
his
life
miserable
,
and
oftentimes
his
end
fearfull
.
Doct.
7.
That
it
is
conscience
or
meer
necessity
that
makes
any
man
suffer
.
Men
endure
not
wrong
by
nature
,
but
either
by
necessity
,
because
they
cannot
right
it
;
or
else
for
conscience
sake
,
because
God
hath
so
required
it
.
Which
should
warne
Supe●iours
to
take
heed
that
they
doe
no
wrong
:
for
the
persons
wronged
,
if
they
want
conscience
,
may
so
remember
the
wrong
,
as
sometimes
to
finde
a
desperate
way
of
revenge
,
to
the
mischiefe
of
the
wrong
doer
,
though
the
party
wronged
doe
evill
in
so
doing
,
as
followeth
in
the
next
doctrine
.
Doct.
8.
Inferiours
being
wronged
even
in
blowes
by
the
Superiour
,
ought
not
to
resist
,
but
endure
it
:
servants
may
not
resist
the
correction
of
their
masters
,
nor
strike
againe
;
that
is
horrible
,
and
egregiou●ly
sinfull
.
Which
shewes
the
grievous
pride
and
naughtinesse
of
divers
servants
,
that
boast
or
threaten
that
they
will
take
no
blowes
:
their
resolution
shewes
they
are
voide
of
knowledge
in
the
feare
or
conscience
of
Gods
will
.
And
so
it
is
alike
sinfull
in
children
,
wives
,
or
subjects
,
to
resist
,
or
returne
blow●s
for
blowes
,
or
evill
for
evill
:
neither
doth
this
embolden
masters
or
other
superiours
to
do
wrong
,
because
(
as
was
heard
before
)
they
shall
receive
of
God
according
to
all
the
wrongs
they
have
done
.
Doct.
9.
To
suffer
griefe
and
wrong
is
profi●able
:
for
besides
that
it
is
all
●●●ite
to
them
when
it
makes
them
more
humble
,
and
takes
away
their
sin
▪
it
makes
them
judge
themselves
before
God
for
the
sinnes
they
are
guilty
of
,
and
weanes
them
from
the
world
,
and
breeds
a
greater
desire
of
heaven
,
and
the
like
fruits
.
Besides
all
these
,
this
Text
tels
us
of
one
commodity
more
,
that
is
;
praise
or
thanks
:
it
is
an
honourable
thing
,
to
suffer
wrongfully
:
it
winnes
them
a
great
deale
,
not
only
of
compassion
,
but
also
of
reputation
among
men
.
As
it
makes
the
evill
more
hatefull
:
so
doth
it
procure
love
to
him
that
suffers
wrongfully
.
It
is
a
vertue
worthy
thanks
,
yea
,
the
coherence
with
the
next
verse
seemeth
to
import
,
that
God
will
give
him
thanks
that
suffers
wrong
,
if
he
endure
it
patiently
:
not
that
God
is
bound
to
doe
so
,
or
that
such
suffering
merits
any
such
thanks
of
God
:
but
God
is
so
good
and
compassionate
,
and
he
likes
this
vertue
so
well
,
that
he
is
pleased
to
crowne
this
patience
with
that
high
degree
of
liking
it
.
It
is
thank-worthy
,
not
because
it
deserves
thanks
,
but
because
it
declares
the
party
to
bee
such
and
so
worthy
in
Gods
gracious
acceptation
,
that
he
will
of
his
owne
grace
yeeld
him
that
encouragement
.
Thus
of
the
Doctrines
that
may
be
particularly
gathered
out
of
the
words
of
this
verse
.
Before
I
leave
the
verse
,
there
are
divers
things
to
be
considered
of
about
Conscience
.
For
where
this
verse
mentions
conscience
towards
God
,
it
giveth
us
occasion
to
thinke
what
that
conscience
should
bee
,
and
to
informe
our selves
in
divers
things
about
it
.
There
are
many
reasons
may
be
assigned
,
why
men
should
be
carefully
instructed
about
Conscience
:
Reasons
why
men
ought
to
be
instructed
about
conscience
.
it
is
a
necessary
doctrine
:
for
first
,
we
see
by
experience
,
that
of
most
things
that
concerne
us
,
men
know
least
about
Conscience
;
many
men
knowing
little
more
of
it
,
than
the
bare
use
of
the
word
Conscience
.
Secondly
,
men
through
this
ignorance
doe
many
notorious
injuries
and
abuses
to
their
conscience
,
by
resisting
the
motions
of
conscience
,
not
knowing
what
to
make
of
them
,
and
by
smothering
the
scruples
of
conscience
,
and
by
deading
the
conscience
,
or
else
by
vexing
them
,
and
many
other
wayes
.
Thirdly
,
God
hath
given
men
a
great
charge
about
the
keeping
of
their
consciences
,
which
he
placed
in
their
soules
as
a
great
treasure
;
and
God
would
have
it
respected
and
looked
to
with
as
much
care
as
any
thing
he
hath
given
us
,
1
Tim.
1.19
.
Fourthly
,
God
doth
require
that
men
should
get
grace
and
goodnesse
into
their
consciences
,
as
well
as
into
their
hearts
,
or
words
,
or
lives
;
which
they
can
never
doe
,
if
they
bee
not
taught
.
Fiftly
,
Gods
Word
in
all
the
directions
and
precepts
of
it
,
doth
binde
and
oblige
mens
consciences
to
see
to
the
obedience
of
them
:
now
what
can
conscience
doe
,
if
men
know
not
what
belongs
to
their
consciences
,
and
the
natures
and
works
of
conscience
?
But
above
all
things
,
it
should
awaken
men
to
study
the
knowledge
of
conscience
,
yea
,
of
their
own
consciences
,
if
they
consider
that
the
conscience
of
every
man
is
one
of
the
principall
bookes
shall
bee
opened
at
the
last
day
,
for
evidence
,
before
the
Tribunall
Seat
of
Christ
:
and
therefore
men
were
best
to
looke
about
them
in
this
world
,
to
see
to
it
,
what
is
written
in
this
booke
;
for
it
is
indeleble
,
and
will
stand
upon
record
,
either
for
them
or
against
them
at
that
day
.
Now
concerning
conscience
,
divers
things
are
to
be
considered
:
-
First
,
what
conscience
is
.
-
Secondly
,
what
the
worke
of
conscience
is
.
-
Thirdly
,
what
the
prerogatives
of
conscience
are
.
-
Fourthly
,
the
kindes
or
sorts
of
consciences
.
-
Last
of
all
,
what
it
is
that
bindes
the
conscience
:
which
is
to
be
inquired
into
,
because
men
are
injoyned
to
suffer
wrongs
patiently
for
conscience
sake
,
even
servants
from
their
Masters
.
For
the
first
.
To
know
what
conscience
is
,
we
must
looke
both
to
the
Etymology
of
the
word
,
What
conscience
is
.
and
to
the
definition
of
the
thing
.
The
word
Conscience
imports
a
knowledge
with
another
:
Conscie●●●●●
,
quasi
cum
alia
scientia
:
Conscience
,
that
is
,
science
conjoyned
:
and
the
reason
is
,
because
conscience
is
a
thing
in
us
,
that
knowes
what
wee
have
done
,
and
therein
joynes
with
some
other
thing
that
knowes
it
too
.
Some
of
our
actions
conscience
sees
within
,
and
the
Angels
and
men
see
them
without
:
but
for
our
secret
thoughts
,
Now
for
the
definition
of
conscience
,
omitting
the
diversity
of
frames
given
by
divers
men
,
I
expresse
that
which
I
take
to
be
the
cleerer
,
and
fullest
to
shew
us
what
it
is
.
Conscience
is
a
divine
faculty
in
the
soule
of
all
reasonable
creatures
,
applying
the
principles
or
propositions
of
their
minde
,
in
their
particular
actions
,
either
with
them
or
against
them
.
I
say
,
it
is
a
faculty
,
to
note
that
it
is
more
then
the
act
or
the
habite
of
the
minde
,
judging
or
determining
.
For
acts
and
habits
may
be
lost
,
but
conscience
cannot
.
Besides
,
the
Scriptures
shew
that
conscience
doth
act
,
as
it
excuseth
or
accuseth
,
and
therefore
must
be
a
faculty
it selfe
,
and
not
the
act
of
a
faculty
.
I
say
,
a
faculty
in
the
soule
,
because
I
dare
not
assigne
it
or
confine
it
to
any
part
of
the
soule
,
as
they
doe
,
that
make
it
a
part
of
the
understanding
;
for
the
understanding
hath
no
parts
properly
:
and
to
make
it
a
part
Analogically
,
is
not
to
be
borne
in
a
definition
,
as
Logicians
know
.
I
say
moreover
,
it
is
in
all
reasonable
creatures
;
to
note
,
that
beasts
,
that
have
only
a
sensitive
soule
,
have
no
conscience
.
And
whereas
God
also
is
no
creature
;
therefore
he
hath
no
conscience
.
For
God
being
holinesse
it selfe
,
needs
no
faculties
to
governe
himselfe
by
,
nor
any
conscience
to
witnesse
or
prompt
him
.
And
I
say
it
is
in
all
,
that
none
might
imagine
,
that
some
men
have
a
conscience
,
and
some
have
none
:
For
every
man
hath
a
conscience
,
either
good
or
bad
.
Secondly
,
the
proper
worke
of
conscience
is
imported
in
the
other
words
of
the
definition
,
The
proper
worke
of
Conscience
.
viz.
applying
the
principles
of
the
minde
.
For
the
understanding
whereof
,
we
must
know
,
that
there
are
certain
notions
or
frames
of
truth
planted
in
the
minds
of
all
men
,
being
infused
by
God
as
a
naturall
law
in
their
minds
,
shewing
what
is
good
or
evill
,
and
those
principles
are
increased
in
the
mindes
of
such
as
have
the
benefit
of
the
Scripture
more
or
lesse
,
These
principles
in
the
minde
,
sh●w
a
keeper
they
call
Synteresis
.
according
to
the
degree
of
their
knowledge
.
Now
that
which
conscience
doth
,
is
this
:
it
repaires
to
these
formes
of
truth
or
light
in
the
minde
,
and
takes
such
of
them
as
concerne
the
businesse
in
hand
,
and
with
the
force
of
them
either
comforts
or
affrights
men
,
according
as
the
occasion
is
.
Note
,
that
I
say
,
it
is
a
divine
faculty
:
I
wanted
a
fit
terme
to
expresse
my
meaning
for
that
I
would
●●ter
:
I
say
,
that
it
is
a
wonderfull
speciall
faculty
in
us
:
it
is
a
most
celestiall
gift
.
Conscience
is
so
of
God
,
and
in
man
,
that
it
is
a
kinde
of
middle
thing
betweene
God
and
man
:
lesse
then
God
,
and
yet
above
man
.
So
then
,
Conscience
concludes
about
a
mans
owne
actions
:
for
if
conscience
trouble
it selfe
about
other
mens
actions
,
it
is
either
the
weaknesse
,
or
the
errour
of
conscience
:
and
I
adde
particular
actions
,
because
conscience
never
imployes
it selfe
properly
about
generals
:
and
lastly
,
I
adde
for
the
successe
,
or
end
;
it
is
either
with
a
man
,
or
against
him
,
to
note
,
that
conscience
is
such
an
Arbiter
between
God
and
us
,
that
sometimes
it
speakes
for
God
against
us
,
and
sometimes
for
us
to
God
.
But
that
we
may
be
more
distinctly
informed
about
conscience
;
I
therfore
come
to
the
second
point
,
which
is
,
to
consider
what
conscience
can
doe
,
or
how
it
is
imployed
in
us
:
How
consci●●ce
is
imployed
in
us
.
and
conscience
is
imployed
both
for
God
and
for
man
:
which
worke
I
will
consider
first
apart
,
and
then
joyntly
.
For
God
then
.
Conscience
works
diversly
,
and
hath
many
offices
under
God
,
and
for
God
:
for
it
is
Gods
speciall
spy
set
in
the
heart
of
man
to
watch
him
,
Chir●graphia
De●
.
and
his
intelligencer
and
notary
to
set
downe
what
man
hath
done
:
it
is
Gods
hand-writing
,
the
Law
of
God
written
in
our
hearts
,
or
rather
worketh
by
the
helpe
of
that
body
of
the
Law
written
by
the
finger
of
God
upon
the
tables
of
mens
hearts
:
it
is
a
co-witnesse
with
God
,
Rom.
9.1
.
It
is
also
Gods
Lievtenant
,
and
a
great
commander
placed
within
us
,
that
severely
requires
homage
and
service
to
bee
done
to
God
,
and
especially
diverts
man
from
ill
,
directing
him
in
the
carefull
manner
of
serving
of
God
:
for
God
will
not
accept
any
service
that
conscience
doth
not
order
,
2
Tim.
1.3
.
It
is
a
taster
for
God
,
in
point
of
doctrine
of
Religion
;
for
all
doctrines
must
bee
brought
to
the
conscience
to
bee
tried
,
whether
they
bee
of
God
,
or
no
,
2
Cor.
4.2
.
And
finally
,
it
makes
a
man
endure
grief
,
and
suffer
wrong
for
God
and
his
glory
,
as
this
Text
imports
.
For
man
,
conscience
is
many
waies
imployed
:
as
first
,
it
is
imployed
in
viewing
and
surveying
the
things
of
man
,
especially
the
hidden
things
of
man
:
and
here
the
power
of
conscience
is
wonderfull
.
For
other
creatures
may
see
the
things
without
them
,
but
have
no
power
to
see
the
things
within
them
:
only
man
,
he
hath
a
knowledge
reflexed
.
The
eye
of
a
man
too
can
see
other
things
,
but
without
a
glasse
it
cannot
see
it selfe
.
But
now
conscience
can
discerne
it selfe
,
and
the
whole
actions
of
man
;
and
so
it
differs
from
science
,
or
the
knowledge
of
the
minde
:
for
to
know
other
things
,
is
science
;
but
to
know
our selves
is
conscience
.
The
soule
then
by
conscience
knowes
it self
:
it
views
the
thoughts
,
memory
,
affections
of
the
soule
,
and
can
tell
what
wee
thinke
,
desire
,
love
,
feare
,
hate
,
&c.
Secondly
,
in
matters
of
Religion
,
conscience
is
specially
imployed
:
for
instance
,
both
in
the
Word
and
the
Sacraments
.
For
the
Wo●d
:
the
mystery
of
faith
,
even
all
the
grounds
of
Religion
,
they
are
laid
up
,
and
are
in
the
keeping
of
conscience
,
1
Tim.
3.9
.
And
in
Baptisme
,
where
as
God
makes
a
covenant
with
us
,
and
likewise
requires
a
restipulation
or
promise
on
our
part
,
conscience
is
herein
imployed
;
and
without
conscience
,
God
will
do
nothing
in
the
businesse
.
It
was
the
forme
in
the
Primitive
times
,
that
the
party
which
was
to
be
baptised
,
was
to
be
examined
before
God
,
whether
he
did
beleeve
:
t●e
question
was
,
Credis
?
Doest
thou
beleeve
?
And
he
was
to
answere
,
Credo
.
I
doe
beleeve
.
Now
,
this
answer
God
would
not
take
,
unlesse
the
conscience
would
say
,
that
hee
did
beleeve
as
hee
said
:
this
is
the
answer
.
A
good
conscience
is
mentioned
,
1
Pet.
3.21
.
Againe
,
a
good
conscience
serves
in
all
the
offices
of
our
life
or
affairs
,
even
in
all
things
to
be
a
witnesse
;
if
we
doe
that
which
conscience
thinks
well
,
to
comfort
us
;
and
if
we
doe
that
which
conscience
thinks
ill
,
to
discourage
us
,
Rom.
2.15
.
and
9.1
.
Yea
,
conscience
is
the
guide
of
our
lives
.
We
are
here
pilgrims
and
strangers
,
farre
from
our
home
,
and
in
journey
continually
:
now
God
hath
set
consciences
in
us
to
be
our
guides
,
that
in
all
things
we
are
to
doe
,
we
may
be
directed
and
incouraged
by
conscience
,
taking
the
direction
and
warrant
of
conscience
as
a
speciall
ground
of
our
actions
;
so
as
to
doe
cont●ary
to
what
conscience
bids
us
,
is
a
sin
:
for
it
doth
not
only
witnesse
about
what
is
past
,
but
it
directs
us
about
what
is
to
come
,
as
now
to
be
done
.
But
the
principall
worke
of
conscience
,
whether
we
respect
God
or
man
,
is
to
keepe
court
in
the
heart
of
man
.
There
is
in
man
Forum
Conscientia
,
a
Court
of
Conscience
:
a
secret
Tribunall
is
set
up
in
the
heart
of
man
,
and
therein
fits
conscience
,
and
arraigneth
,
accuseth
,
bringeth
witnes
,
sentenceth
,
and
doth
execution
.
Now
concerning
the
judgement
of
conscience
,
keeping
an
Assise
in
the
heart
of
man
,
two
things
are
to
bee
considered
:
first
,
the
law
by
which
conscience
judgeth
:
secondly
,
the
manner
of
the
proceeding
in
judgement
.
For
the
first
:
Conscience
judgeth
of
the
actions
of
men
,
by
vertue
of
certaine
principles
(
as
I
said
before
)
which
it
findeth
in
the
understanding
,
gathered
either
from
the
law
of
nature
,
or
from
experience
of
Gods
providence
,
or
from
the
Scriptures
.
Now
the
manner
how
it
proceeds
in
judgement
,
is
in
forme
of
reasoning
,
as
I
said
before
:
for
in
the
minde
the
conscience
findes
as
it
were
a
booke
of
law
written
,
which
is
in
the
keeping
of
the
faculty
;
they
call
it
in
schooles
,
Synt●resis
:
from
hence
the
conscience
takes
the
ground
of
reasoning
;
and
from
the
memory
it
takes
evidence
of
the
fact
,
or
state
of
the
man
that
is
arraigned
,
and
then
by
it selfe
it
judiciously
concludes
and
passeth
sentence
:
and
so
it
proceeds
whether
it
condemne
or
absolve
.
In
the
judgement
of
condemnation
,
it
proceeds
thus
:
First
,
it
cites
or
calls
for
the
soule
to
be
tried
:
then
it
accuseth
in
this
forme
,
out
of
the
body
of
the
law
kept
in
the
minde
,
it
takes
the
conclusion
it
meanes
to
workes
upon
,
and
then
useth
the
memory
to
testifie
of
the
fact
;
as
for
instance
:
Every
murderer
is
an
offender
;
thou
art
a
murderer
,
therefore
thou
art
proved
to
be
an
offender
.
Then
comes
the
sentence
in
the
same
order
:
Hee
that
commits
murder
without
repentance
,
shall
be
damned
:
thou
committest
murder
without
repentance
,
and
therefore
art
a
damned
creature
.
So
likewise
it
proceeds
in
absolving
.
For
evidence
,
it
proceeds
thus
:
He
that
hath
such
and
such
marks
,
as
,
godly
sorrow
,
the
love
or
feare
of
God
,
&c.
he
is
a
childe
of
God
;
but
thou
hast
these
marks
,
therefore
thou
art
a
childe
of
God
:
and
then
it
goeth
to
sentence
;
He
that
is
the
childe
of
God
,
shall
bee
saved
:
but
thou
art
proved
to
be
the
childe
of
God
,
therefore
thou
shalt
be
saved
.
Nor
doth
it
rest
in
the
sentence
,
but
immediatly
doth
it selfe
begin
the
execution
:
for
laying
hold
upon
the
guilty
person
,
it
presently
buffets
him
,
and
terrifies
him
,
and
pricks
him
at
the
very
heart
,
and
gnawes
him
many
times
with
unspeakable
torments
and
tortures
.
And
so
contrariwise
,
in
the
sentence
of
absolution
,
it
proceeds
with
comfort
,
settleth
and
quieteth
the
heart
of
the
absolved
,
and
many
times
makes
it
able
with
joy
to
stand
undaunted
against
all
the
powers
of
hell
,
and
the
world
:
of
which
more
afterwards
,
when
I
come
to
intreat
of
the
sorts
of
conscience
.
Observe
by
the
way
the
difference
between
the
court
of
conscience
within
us
,
and
mens
courts
of
Justice
without
us
.
For
in
mens
courts
they
proceed
secundum
allegatae
&
probata
,
according
to
allegation
and
proofes
:
but
God
hath
appointed
another
judgement
in
the
heart
of
man
:
there
God
judgeth
not
according
to
allegation
and
proofes
,
but
according
to
conscience
,
and
hath
associated
to
every
man
a
notary
of
his
owne
,
and
a
witnesse
of
his
owne
,
which
he
produceth
out
of
his
very
bosome
:
so
as
man
shall
bee
made
to
confesse
what
he
hath
done
,
though
all
the
world
excuse
him
,
and
shall
have
comfortable
testimony
in
himselfe
,
though
all
the
world
beside
accuse
him
.
The
glory
of
the
power
of
conscience
appeares
by
the
third
point
,
and
that
is
the
prerogatives
and
properties
of
conscience
in
a
man
for
,
Pr●r●gatives
or
p●●pert●●s
of
conscience
.
1.
It
keeps
court
in
the
heart
of
a
man
,
without
limitation
of
time
it
will
call
a
man
to
answere
and
heare
judgement
at
any
time
;
it
is
not
limited
to
any
terms
,
nor
can
the
sentence
be
delaied
:
it
hath
power
to
examine
,
testifie
,
and
give
sentence
at
any
time
of
the
yeere
at
pleasure
,
nor
will
it
admit
any
appeal
to
any
creature
.
2.
It
is
subject
properly
only
to
God
:
no
earthly
Prince
can
command
the
conscience
of
a
man
,
as
will
more
appeare
afterwards
.
3.
It
keeps
continuall
residence
in
the
heart
of
man
:
it
is
alwaies
with
him
,
at
home
and
abroad
:
it
observeth
and
watcheth
him
in
all
places
,
in
the
Church
,
at
his
table
,
in
his
bed
,
day
and
night
:
it
never
leaves
him
.
4.
God
hath
subjected
man
to
the
obedience
of
conscience
,
if
it
command
erroneously
,
if
it
be
in
things
indifferent
;
as
in
the
case
of
meats
and
daies
:
in
the
Apostles
time
,
if
the
conscience
doubted
or
forbade
the
use
of
them
,
which
yet
in
themselves
might
be
used
,
the
man
was
bound
to
follow
his
conscience
,
though
the
conscience
erred
,
and
so
sinned
in
doubting
or
forbidding
,
Rom.
14.14.23
.
5.
Yea
,
so
much
honour
doth
God
give
unto
the
conscience
,
that
he
suffers
his
owne
most
holy
Spirit
to
bring
in
evidence
in
the
court
of
conscience
:
for
so
we
read
,
that
the
Spirit
of
Adoption
doth
beare
witnesse
before
our
spirits
,
that
is
,
before
the
conscience
,
that
wee
are
the
sonnes
of
God
,
Rom.
8.15
.
6.
It
is
a
great
prerogative
,
that
God
hath
granted
immortality
unto
conscience
:
Conscience
never
dies
,
no
not
when
we
die
.
Every
mans
conscience
shall
bee
found
no
lier
at
the
day
of
Judgement
,
&
in
so
great
request
with
Christ
,
as
that
dreadfull
Judgement
shall
be
guided
according
to
the
evidence
and
verdict
of
conscience
,
Rom.
2.15
,
16.
For
the
fourth
point
.
Conscience
is
not
all
of
a
sort
in
all
men
:
some
have
good
consciences
,
Kindes
of
conscience
.
and
some
have
ill
consciences
:
and
both
these
kindes
of
consciences
must
be
considered
of
.
Conscience
considered
as
good
,
comes
to
be
so
either
by
creation
,
or
by
renovation
.
By
creation
,
Adam
had
his
conscience
good
:
but
by
the
first
sinne
,
conscience
became
evill
in
him
and
all
his
posterity
;
so
as
all
men
naturally
have
evill
consciences
:
and
no
men
have
their
consciences
good
,
but
as
they
are
renewed
.
The
difference
between
a
good
conscience
by
creation
and
renovation
,
is
this
;
that
by
creation
,
conscience
was
perfectly
good
from
the
first
moment
it
was
infused
,
till
the
fall
,
and
did
discover
it self
by
excusing
and
comforting
alwaies
:
for
Adams
conscience
till
his
fall
,
could
accuse
him
of
nothing
.
But
by
renovation
,
conscience
is
good
for
the
time
of
this
life
,
but
imperfectly
,
and
increaseth
in
good
men
by
degrees
:
and
so
,
because
man
is
renewed
but
in
part
,
it
is
a
part
of
the
goodnesse
of
the
conscience
to
accuse
for
sinne
,
especially
if
it
be
presumptuous
after
calling
,
as
well
as
to
excuse
from
faults
,
while
the
man
keeps
his
uprightnesse
.
That
a
good
conscience
should
only
excuse
,
is
true
(
in
this
world
)
onely
of
conscience
,
as
it
was
good
by
creation
.
Now
concerning
the
goodnesse
or
badnesse
of
conscience
,
these
seven
things
are
to
be
considered
of
.
-
First
,
that
all
mens
consciences
by
nature
are
evill
.
-
Secondly
,
the
difference
of
evill
in
mens
consciences
.
-
Thirdly
,
the
signes
of
an
evill
conscience
.
-
Fourthly
,
the
hurt
of
an
evill
conscience
.
-
Fiftly
,
the
meanes
how
evill
consciences
may
be
made
good
.
-
Sixtly
,
the
signes
of
a
good
conscience
.
-
Seventhly
,
the
great
happinesse
of
the
man
that
hath
a
good
conscience
.
For
the
first
,
that
all
mens
consciences
are
by
nature
evill
,
is
manifest
,
because
all
have
sinned
in
Adam
,
and
lost
their
originall
righteousnesse
in
all
the
faculties
of
the
soule
:
and
so
every
man
in
his
naturall
condition
,
is
in
every
point
uncleane
,
and
to
the
impure
all
things
are
impure
,
even
their
consciences
are
polluted
,
saith
the
Apostle
,
Tit.
1.15
.
Difference
of
evill
in
mens
consciences
.
For
the
second
:
evill
is
not
in
the
same
degree
in
all
mens
consciences
,
but
after
a
different
manner
in
divers
men
:
for
,
First
,
in
most
men
wee
see
that
conscience
is
so
feeble
,
and
works
so
little
,
that
it
seemes
to
be
but
a
small
sparke
,
or
like
a
bubble
,
which
riseth
now
and
then
,
and
presently
vanisheth
.
Now
the
reason
why
conscience
stirs
so
little
in
the
most
men
,
is
not
to
be
taken
from
the
nature
of
conscience
,
(
for
that
can
worke
all
workes
mentioned
before
)
but
from
divers
things
in
man
.
For
first
,
Adams
sinne
,
as
it
deprived
all
mens
consciences
of
originall
righteousnesse
,
which
was
the
life
of
the
conscience
;
so
it
brought
such
a
depravation
and
evill
disease
upon
the
conscience
,
that
it
was
never
healed
,
nor
cured
in
the
naturall
man
to
this
day
:
but
the
weaknesse
arising
from
the
infection
,
holds
him
downe
still
.
Secondly
,
the
generall
ignorance
and
darknesse
which
is
in
the
world
,
is
one
great
cause
why
conscience
lieth
so
miserably
weake
,
and
neglected
.
For
it
cannot
worke
for
want
of
light
.
For
in
the
mind
it
findes
only
a
few
naturall
principles
,
or
some
generall
truths
of
religion
,
which
are
altogether
insufficient
to
direct
in
the
particular
occasions
of
mens
lives
.
Thirdly
,
besides
,
the
law
of
nature
is
corrupted
in
man
;
and
so
those
principles
are
very
muddy
and
uncertaine
,
and
the
generals
of
Religion
are
poysoned
with
secret
objections
gathered
from
the
controversies
of
so
many
false
religions
.
Fourthly
,
further
it
is
manifest
,
that
the
cares
and
pleasures
of
life
oppresse
conscience
in
many
,
and
in
them
conscience
stirs
not
,
not
because
it
cannot
stir
,
but
because
there
is
no
leasure
to
heare
what
it
saith
;
men
are
so
violently
carried
to
the
pleasures
and
busines
of
this
world
.
As
a
man
that
runs
in
a
race
,
many
times
runs
with
such
violence
,
that
he
cannot
heare
what
is
said
unto
him
by
some
that
he
passeth
by
,
though
it
were
counsell
that
might
direct
him
in
the
right
way
of
the
race
:
so
is
it
with
men
that
haste
to
be
rich
:
conscience
often
cals
to
them
,
to
take
heed
of
going
out
of
the
way
,
by
deceit
,
or
lying
,
or
oppression
,
or
the
like
;
but
they
pursue
riches
so
violently
,
that
they
cannot
heare
the
voice
of
conscience
.
And
so
is
it
with
the
voluptuous
person
,
and
with
the
most
men
that
live
in
any
habituall
gainfull
sinne
.
Fiftly
,
yea
this
weaknes
comes
upon
the
conscience
of
some
by
custome
of
sinnes
,
that
are
not
sinnes
of
gaine
,
or
pleasure
,
as
the
sinnes
of
negligence
,
sloathfulnesse
,
passion
,
or
the
like
,
in
which
men
are
wilfully
confirmed
,
and
will
not
regard
the
checks
of
their
owne
conscience
.
Finally
,
one
great
reason
why
the
most
of
us
feele
so
little
of
conscience
,
is
,
the
evill
hearing
of
the
Word
of
God
:
for
the
Word
of
God
powerfully
preached
,
would
awake
the
conscience
,
but
that
most
men
set
themselves
to
neglect
it
,
by
a
willing
&
wilfull
entertainment
of
distractions
,
and
in
voluntary
forgetting
of
what
they
have
heard
;
and
so
hood-winking
themselves
,
it
is
no
wonder
they
cannot
see
.
Secondly
,
some
mens
conscience
is
starke
dead
,
it
stirs
not
at
all
.
The
conscience
is
compared
to
a
part
of
the
body
,
that
is
not
only
without
sense
and
rotten
,
but
is
feared
with
an
hot
iron
:
and
this
is
the
case
only
of
some
notorious
either
Hereticks
,
or
malefactors
,
that
have
lived
a
long
time
wilfully
in
some
monstrous
wickednesse
,
either
knowne
,
or
secret
,
1
Tim.
4.2
.
This
seared
conscience
is
either
joyned
with
a
greedinesse
to
commit
speciall
wickednesse
,
or
with
a
reprobate
minde
,
that
is
so
horrible
stupid
,
that
it
judgeth
evill
to
be
good
,
or
,
at
the
best
,
not
dangerously
hurtfull
,
Ephes.
4.18
.
Rom.
1.28
.
Thirdly
,
in
some
men
the
evill
of
conscience
lyeth
in
this
,
that
it
is
over
busie
,
and
sinnes
too
much
:
and
so
in
two
sorts
of
men
;
first
,
the
superstitious
;
or
secondly
,
the
desperate
.
The
superstitious
person
is
many
times
disquieted
by
his
conscience
in
doing
well
,
or
when
he
doth
that
which
is
not
unlawfull
,
as
the
Popish
Priest
is
troubled
for
comming
to
our
Churches
;
or
the
Christian
that
is
carried
with
preposterous
zeale
,
is
troubled
for
obeying
the
Magistrate
in
using
his
liberty
in
things
indifferent
:
in
the
desperate
,
the
evill
of
Conscience
is
the
horrible
tormenting
of
them
beyond
the
bounds
of
the
offence
of
Conscience
,
and
that
in
two
things
.
First
,
in
that
it
presents
the
wrath
of
God
to
them
,
without
the
hope
of
mercy
in
Christ
,
as
did
the
Conscience
of
Cain
.
Secondly
,
in
that
it
drives
them
to
doe
that
against
themselves
,
which
is
desperately
wicked
,
as
to
make
away
themselves
,
as
the
desperate
Conscience
of
Iudas
and
Achitophel
did
.
Fourthly
,
in
some
men
there
was
a
temporary
goodnesse
in
the
Conscience
,
of
which
they
made
shipwracke
,
and
so
utterly
lost
the
goodnesse
they
had
for
a
time
.
And
thus
many
hypocrites
doe
,
that
for
a
time
get
the
forme
of
Religion
even
into
their
Consciences
,
but
afterward
falling
into
the
immoderate
love
of
the
world
,
or
the
lust
of
some
particular
sinne
,
fall
cleane
away
from
Religion
,
and
so
lose
the
goodnesse
which
they
had
,
1
Tim.
1.19
.
Thus
of
the
differences
of
evill
in
the
Consciences
of
divers
men
:
the
signes
of
an
evill
Conscience
follow
.
But
before
I
give
the
signes
,
wee
must
take
notice
of
a
distinction
,
and
that
is
,
that
the
Conscience
may
have
evill
in
it
,
and
not
be
an
evill
Conscience
.
Conscience
in
this
life
in
men
regenerate
is
renewed
and
restored
but
in
part
,
and
so
may
erre
sometimes
,
and
in
some
cases
,
The
signes
of
an
unregenerate
Conscience
may
be
gathered
from
the
differences
of
evill
Consciences
.
The
signes
then
of
an
unregenerate
still
Conscience
are
these
:
First
,
The
signes
of
an
evill
Conscience
〈…〉
.
when
it
is
quiet
in
the
committing
,
and
after
the
committing
of
knowne
sinne
,
whether
open
or
secret
.
For
open
sins
;
as
for
drunkennesse
,
swearing
,
lying
,
profanation
of
the
Sabbath
,
and
the
like
:
the
Conscience
cannot
be
good
,
when
these
or
the
like
open
wickednesses
are
committed
:
and
so
when
it
is
quiet
,
notwithstanding
secret
whoredome
,
or
filthinesse
of
any
kinde
,
or
continuall
wickednesse
in
the
thoughts
or
desires
,
that
Conscience
that
can
abide
a
soule
heart
is
a
wicked
Conscience
.
Secondly
,
when
it
excuseth
for
doing
notorious
evils
:
and
so
they
have
evill
Consciences
that
could
trouble
and
persecute
,
even
to
the
death
,
godly
men
,
and
yet
thinke
they
did
God
good
service
,
Iohn
16.2
.
The
signes
of
an
unregenerate
stirring
Conscience
are
these
:
First
,
Signes
of
an
ill
stirring
Conscience
.
when
the
Conscience
serves
onely
to
tell
ill
newes
,
when
it
serves
to
tell
a
man
onely
of
his
losse
by
Adam
,
or
the
Law
,
but
never
comforteth
him
by
bringing●in
any
evidence
of
Gods
favour
in
Christ
.
That
Conscience
that
terrifies
without
Christ
▪
that
is
,
without
mixing
any
of
the
comforts
of
the
Gospell
in
Christ
,
is
an
evill
Conscience
:
the
speciall
property
of
a
good
Conscience
is
to
excuse
and
comfort
;
and
therefore
that
Conscience
that
doth
onely
accuse
is
an
evill
Conscience
.
Secondly
,
when
the
Conscience
flees
from
the
presence
of
God
,
as
did
Adams
Conscience
after
the
Fall
:
and
this
the
Conscience
discovers
,
when
it
dares
not
stand
before
the
discovery
of
the
Law
of
God
,
not
dares
abide
a
powerfull
Minister
,
that
speakes
to
the
Conscience
of
the
hearers
,
and
ransacks
them
.
Thirdly
,
when
the
Conscience
languisheth
about
questions
that
tend
not
to
edification
,
and
raiseth
the
strength
of
zeale
,
and
all
the
power
of
it
,
about
things
that
are
lesse
necessary
either
unto
faith
or
practice
.
And
this
was
the
case
of
the
Pharisees
Conscience
,
that
spent
all
their
zeale
about
lesse
matters
,
and
neglected
the
waightier
things
of
the
Law
.
And
this
is
the
case
of
all
such
Christians
that
are
zealous
with
a
fiery
zeale
about
circumstances
,
or
the
estates
and
businesses
of
others
,
and
neglect
the
maine
things
of
substance
,
that
concerne
their
owne
sanctification
,
assurance
,
or
salvation
.
Fourthly
,
when
the
Conscience
is
for
men
,
and
not
for
God
;
when
the
motive
that
raiseth
and
incourageth
it
,
is
the
praise
of
men
,
and
not
the
praise
of
God
.
This
also
was
the
case
of
the
Consciences
of
the
Pharisees
:
for
the
Conscience
in
them
was
busie
,
and
did
require
good
duties
,
but
the
respect
was
still
the
praise
of
men
;
whereas
a
good
Conscience
is
for
God
above
all
.
Fiftly
,
when
it
will
accuse
onely
for
grosse
evils
,
and
those
knowne
to
others
,
and
not
for
lesse
and
secret
sins
to
be
repented
of
.
Sixtly
,
when
it
will
accuse
onely
in
the
time
of
adversity
;
as
in
the
case
of
Iosephs
brethren
.
Thus
of
the
signes
of
an
evill
Conscience
.
Hurt
of
an
evill
conscience
.
The
misery
that
the
men
have
that
have
an
evill
Conscience
followes
:
and
they
are
miserable
,
whether
they
have
a
waking
or
a
sleeping
Conscience
.
The
misery
that
comes
from
a
waking
Conscience
is
evill
,
and
may
be
two
wayes
discerned
:
first
,
by
the
tearmes
by
which
it
is
called
and
resembled
in
Scripture
:
secondly
,
by
the
effects
which
it
worketh
really
upon
a
man
.
For
the
first
.
An
evill
Conscience
that
is
awake
,
is
in
Scripture
compared
to
a
sting
or
pricke
wounding
the
heart
of
a
man
.
It
is
likened
also
to
a
dog
or
a
bloud-hound
that
lieth
at
the
doore
;
and
,
having
fresh
sent
,
howleth
and
barketh
after
the
malefactor
,
Gen.
4.
It
is
likened
,
as
some
thinke
,
by
David
,
Psal.
51.4
.
to
an
evill
contentious
wife
,
that
is
ever
before
a
man
chiding
and
brauling
:
and
as
a
moth
secretly
eats
the
garment
,
so
doth
an
evill
Conscience
eat
up
the
heart
of
a
man
,
when
others
little
see
it
,
Prov
25.
It
is
like
a
dart
,
strangely
shot
into
a
mans
body
,
Psalme
38.
and
it
is
compared
to
the
boyling
of
the
tumultuous
sea
,
Esay
57.
and
it
is
called
a
worme
that
dieth
not
,
but
lieth
gnawing
and
eating
upon
the
heart
of
a
man
,
Esay
66.
Marke
9.
So
that
a
man
that
hath
an
evill
Conscience
,
is
like
a
man
that
is
stung
by
a
serpent
,
or
followed
by
a
bloud-hound
,
or
vexed
by
a
continuall-contrarious
wife
,
or
that
is
hourely
shot
through
with
darts
,
or
that
hath
a
living
worme
ever
gnawing
at
his
heart
.
But
that
this
may
be
more
distinctly
understood
,
wee
must
take
notice
of
foure
effects
of
an
evill
Conscience
usually
.
Foure
ill
effects
of
an
ill
conscience
.
The
first
is
shame
.
He
that
hath
an
evill
Conscience
is
betrayed
by
his
own
blushing
many
times
,
when
his
offence
is
secret
:
yea
,
a
man
feeles
an
inward
shame
in
his
owne
heart
,
disgracing
and
abusing
him
,
though
he
make
no
outward
shew
of
it
.
For
though
sometimes
an
innocent
person
,
upon
the
fulnesse
of
an
aspersion
,
may
conceive
shame
,
as
David
did
.
Psal.
44.15
.
yet
it
is
usually
the
effect
of
an
ill
Conscience
.
The
second
is
paine
and
anguish
of
heart
,
arising
from
the
gnawing
and
stings
of
Conscience
mentioned
before
;
which
so
continually
burdens
the
heart
,
that
it
takes
away
all
contentment
in
any
thing
,
and
keepes
the
heart
in
an
habituall
disconsolation
:
and
though
the
disease
of
melancholy
may
breed
a
sadnesse
like
unto
it
,
yet
is
there
manifest
difference
betwixt
this
affliction
of
spirit
,
and
melancholy
;
for
the
melancholick
person
usually
can
assigne
no
certaine
reason
of
that
sadnesse
:
whereas
Conscience
,
when
it
stings
,
a
●●gnes
the
cause
of
it
to
be
such
and
such
things
,
which
bring
no●
only
the
shame
of
men
,
but
the
wrath
of
God
.
Besides
,
melancholick
sadnesse
may
be
eased
by
physicke
:
but
this
sorrow
is
not
cured
by
any
meanes
,
but
such
as
are
spirituall
.
The
third
is
a
strange
kind
of
feare
,
breaking
the
heart
of
a
man
,
and
so
subduing
his
courage
,
that
he
is
not
able
to
sustaine
himselfe
against
the
impressions
of
vaine
causes
of
feare
.
A
trembling
heart
is
the
effect
of
an
ill
conscience
,
Deut.
28.65
.
Thus
wicked
men
are
said
in
Scripture
to
feare
when
no
man
pursueth
them
,
Pro.
28.1
.
and
to
be
so
faint-hearted
,
as
the
sound
of
a
shaken
leafe
shall
make
them
fly
,
as
it
were
from
a
sword
,
Levit.
26.36
.
and
as
it
is
in
Iob
,
The
sound
of
feare
is
alwayes
in
his
eares
:
yea
the
terrours
of
conscience
sometime
so
enrage
upon
the
offender
,
that
no
torments
are
like
unto
their
terrours
;
which
sometimes
are
so
great
,
that
they
are
hardly
able
to
sustaine
themselves
,
but
discover
their
horrible
restlesnesse
,
by
the
grievous
distempers
of
the
body
,
or
failing
of
their
senses
;
being
for
the
time
,
as
Iob
saith
,
brought
under
the
king
of
terrours
,
Iob
18.14
.
What
a
wofull
case
Belshazzar
was
in
,
you
may
reade
Dan.
5.9
.
These
terrours
are
the
fansies
the
Gentiles
so
much
dreamed
of
.
The
fourth
is
desperation
.
An
evill
Conscience
in
sinne
many
times
brings
them
to
hellish
despaire
of
all
mercy
and
pardon
:
thus
Cain
rageth
and
blasphemeth
like
a
frantick
man
.
And
these
effects
of
an
evill
Conscience
are
so
mu●h
the
more
great
,
1.
Because
the
Conscience
can
lash
a
man
without
noise
:
Aggravations
of
the
misery
of
an
ill
Conscience
.
it
can
secretly
inflict
torments
,
when
no
eyes
shall
pity
him
.
2.
Because
there
is
no
escape
from
Conscience
:
a
man
can
neither
drive
it
away
,
nor
run
from
it
:
it
cleaves
to
the
offender
inseparably
.
From
a
tyrant
or
ill
master
some
men
run
away
:
but
from
an
ill
Conscience
there
is
no
flying
.
3.
Because
Conscience
it selfe
is
a
thousand
witnesses
to
prove
the
fault
,
though
never
so
secret
:
and
the
offender
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
condemned
of
himselfe
,
and
goes
up
and
downe
with
a
heavie
sentence
upon
him
in
his
bosome
,
though
all
the
world
should
account
him
innocent
.
4.
Because
an
evill
Conscience
is
such
a
damnable
disease
;
and
the
griefe
raised
by
Conscience
is
such
and
so
lasting
,
that
the
grieved
dies
before
the
griefe
can
be
removed
:
yea
,
so
violent
is
the
confusion
which
despaire
bringeth
into
the
thoughts
,
that
,
out
of
the
grievous
mistaking
and
impatience
,
many
times
the
offender
makes
away
himselfe
,
as
Saul
,
Achitophel
,
and
Iudas
did
,
and
many
in
our
times
doe
.
5.
Because
death
it selfe
doth
not
abate
the
torments
of
an
evill
Conscience
:
but
the
living
worme
gnawes
them
even
in
hell
for
ever
,
and
with
so
much
strength
and
power
there
,
that
one
said
wittily
,
Hell
were
not
hell
if
it
were
not
for
the
gnawing
of
this
never-dying
and
never-ceasing
worme
.
6.
Because
unto
the
making
up
of
the
compleat
misery
of
the
impenitent
sinner
,
the
sentence
of
Conscience
,
and
the
testimony
of
it
shall
be
heard
and
admitted
at
the
last
day
before
the
Tribunall
of
Christ
.
For
though
an
evill
conscience
shall
never
disgrace
for
some
effects
,
as
for
that
of
working
despaire
of
mercy
:
yet
for
the
maine
body
of
the
proceedings
of
Conscience
,
it
shall
be
not
only
allowed
,
but
justified
by
the
voice
of
Christ
,
to
the
eternall
shame
and
confusion
of
the
offender
.
And
though
it
be
true
,
that
the
worst
of
the
effects
before
mentioned
arise
from
a
stirring
Conscience
,
yet
is
not
the
man
safe
that
hath
a
still
Conscience
,
if
it
bee
evill
.
For
first
,
hee
is
in
continuall
danger
of
the
awaking
of
that
conscience
of
his
,
that
now
is
asleep
.
What
ease
can
that
mans
heart
be
at
,
if
he
had
all
pleasures
round
about
him
,
if
he
were
tied
to
a
Beare
,
or
Lion
,
or
mad
Dog
,
though
he
were
then
asleep
?
for
hee
may
awake
every
moment
,
and
then
where
is
hee
?
The
stilnesse
of
an
ill
conscience
is
but
like
the
sleep
of
a
frantick
man
.
Secondly
,
there
can
be
no
true
peace
unto
the
man
that
lieth
in
sinne
without
repentance
:
Isa.
57.
There
is
no
peace
to
the
wicked
,
saith
my
God
.
Though
hee
bee
friends
with
himselfe
for
a
time
,
yet
God
is
not
friends
with
him
,
nor
is
sinne
and
Satan
at
peace
with
him
,
though
there
be
an
uncertaine
truce
for
a
time
.
Thirdly
,
the
danger
of
a
still
conscience
is
the
greater
:
for
the
terrours
of
a
troubled
conscience
may
prepare
a
man
for
Christ
,
and
compell
a
man
to
seeke
helpe
from
Christ
;
but
in
the
case
of
a
still
conscience
,
there
are
these
two
usuall
miseries
:
the
one
,
that
men
take
a
still
conscience
to
be
a
good
conscience
:
and
the
other
is
,
that
a
man
runnes
onely
blindefolded
so
long
,
till
death
and
hell
may
seaze
upon
him
.
Thus
of
the
effects
of
an
evill
conscience
:
the
meanes
how
conscience
may
be
made
good
follow
.
That
an
evill
conscience
may
be
made
good
,
two
things
must
bee
looked
into
:
first
,
that
wee
get
a
right
medicine
to
heale
it
:
secondly
,
that
we
take
a
right
course
in
application
of
the
medicine
.
What
must
bee
done
to
make
an
ill
conscience
good
.
First
,
the
medicine
for
the
curing
of
an
ill
conscience
,
is
onely
the
bloud
of
Christ
:
the
disease
of
conscience
is
of
so
high
a
nature
,
as
all
the
medicines
in
the
world
are
insufficient
,
nothing
but
sprinkling
it
with
bloud
will
serve
the
turne
,
and
it
must
be
no
other
bloud
than
the
bloud
of
the
immaculate
Lambe
of
God
,
as
the
Apostle
shews
,
Heb.
9.14
.
The
reason
of
this
is
,
because
conscience
will
never
be
quiet
,
till
it
see
a
way
how
Gods
anger
may
be
pacified
,
and
sinne
abolished
,
which
cannot
be
done
any
way
but
by
the
bloud
of
Christ
,
which
was
powred
out
as
a
sacrifice
for
sinne
.
Now
unto
the
right
application
of
this
medicine
,
foure
things
are
requisite
.
First
,
the
light
of
knowledge
.
Secondly
,
the
washing
of
regeneration
.
Thirdly
,
the
assurance
of
faith
.
Fourthly
,
the
warmth
of
love
.
First
,
knowledge
;
a
man
must
have
both
Legall
and
Evangelicall
:
for
they
must
know
by
the
law
,
what
sinnes
lie
upon
the
conscience
,
and
trouble
it
;
and
they
must
know
by
the
Gospel
,
what
a
propitiation
is
made
by
Christ
for
sinnes
.
And
for
the
second
,
an
evill
conscience
will
never
bee
gotten
off
,
unlesse
our
hearts
be
sprinkled
and
washed
from
the
filth
and
power
of
the
sinnes
which
did
lie
upon
the
conscience
,
Heb.
10.22
.
1
Tim.
1.5
.
Now
unto
such
removing
of
such
sinnes
from
the
heart
,
two
things
are
requisite
:
First
,
that
by
particular
confession
wee
doe
,
as
it
were
,
scratch
off
the
filth
of
those
sinnes
that
soule
the
heart
,
and
trouble
the
conscience
.
Secondly
,
and
then
that
wee
wash
our
hearts
,
and
daily
rinse
them
with
the
teares
of
true
repentance
and
humiliation
before
God
for
those
sinnes
.
Thirdly
,
assurance
of
faith
is
necessary
to
the
cure
of
an
ill
conscience
,
because
faith
is
the
hand
that
layes
on
the
medicine
.
A
man
must
apply
the
sufferings
of
Christ
to
himselfe
,
and
beleeve
that
Christ
did
satisfie
for
those
sinnes
that
lie
upon
the
conscience
,
and
must
accordingly
all
to
besprinkle
the
conscience
with
that
bloud
of
Christ
,
and
then
of
an
evill
conscience
it
will
presently
become
good
:
but
men
must
looke
to
one
thing
,
and
that
is
,
that
their
faith
be
unfained
.
For
conscience
will
not
be
satisfied
with
the
profession
of
faith
:
they
must
beleeve
indeed
,
and
with
their
hearts
,
and
with
sound
application
of
the
promises
of
the
Gospel
concerning
the
bloud
of
Christ
,
or
else
conscience
will
not
be
answered
,
Heb.
10.22
.
1
Tim
1.5
.
Fourthly
,
the
heat
of
love
must
be
added
:
a
man
must
so
apply
the
bloud
of
Christ
,
as
that
his
owne
bloud
be
heated
in
him
,
affection
with
both
towards
God
,
and
Christ
,
and
Christians
.
Christian
love
doth
put
,
as
it
were
,
naturall
heat
into
the
conscience
,
and
makes
it
(
now
receiving
life
by
faith
)
to
bestirre
it selfe
in
all
the
workes
,
either
of
service
to
God
,
or
duty
to
men
,
1
Tim.
1.5
.
Heb.
9.24
.
knowledge
bringing
it
light
,
mortification
making
it
cleane
,
faith
curing
it
,
and
putting
life
into
it
,
by
sprinkling
it
with
the
bloud
of
Christ
,
and
love
infusing
or
rather
inflaming
it
with
the
heat
of
life
.
All
these
things
are
requisite
,
though
I
stand
not
upon
the
precise
order
of
the
working
of
every
one
of
these
.
Thus
how
conscience
may
bee
made
good
.
Now
I
might
adde
a
direction
or
two
,
how
conscience
may
doe
her
worke
aright
,
that
is
,
a
good
conscience
,
and
not
doe
ill
offices
in
the
soule
.
Two
things
,
I
say
,
Two
things
for
the
guiding
of
conscience
.
are
of
great
use
for
the
guiding
of
a
good
conscience
.
First
,
that
in
all
her
proceedings
she
must
follow
the
warrant
of
Gods
word
.
Secondly
,
that
she
doe
not
mistake
in
judging
of
particular
actions
,
she
must
bee
sufficiently
informed
about
our
Christian
liberty
:
for
unlesse
the
conscience
discerne
that
wee
are
freed
from
the
malediction
of
the
law
,
and
from
the
rigorous
perfection
of
obedience
,
and
have
restored
unto
us
a
free
use
of
all
things
indifferent
,
and
the
like
;
shee
may
be
over-busie
and
troublesome
,
disquieting
the
heart
,
and
restraining
the
joyes
should
refresh
and
support
a
man
.
Thus
of
the
meanes
how
conscience
may
be
made
good
:
the
signes
of
a
good
conscience
follow
.
First
,
by
the
opposition
it
makes
against
the
remainders
of
sinne
in
the
godly
.
It
maintaines
a
constant
combating
against
the
law
of
the
members
,
Signes
of
a
good
conscience
.
having
at
command
the
law
of
the
minde
.
It
doth
not
only
resist
grosse
evils
,
but
even
the
most
secret
corruptions
in
the
heart
of
man
.
This
Paul
discerned
in
himselfe
,
Rom.
7.
of
doing
God
service
.
Secondly
,
by
the
manner
of
exacting
of
obedience
:
for
a
good
conscience
,
First
,
doth
incline
a
man
to
doe
good
duties
,
not
by
compulsion
;
but
a
man
shall
find
that
he
doth
them
by
force
of
an
internall
principle
in
himself
.
Secondly
,
it
cannot
abide
dead
works
:
a
good
conscience
abhors
all
cold
,
and
carelesse
,
or
luke-warm
,
or
counterfeit
serving
of
God
:
Thirdly
,
it
more
respecteth
God
,
than
all
the
world
,
or
the
man
himselfe
;
and
therefore
will
compell
a
man
to
obey
against
profit
,
and
pleasure
,
and
liking
of
the
world
,
2
Cor.
1.12
.
Fourthly
,
it
requires
an
universall
obedience
:
it
would
have
all
Gods
commandements
respected
:
and
therefore
Paul
saith
,
I
desired
in
all
things
to
live
honestly
,
Heb.
13.18
.
The
allowing
of
one
sin
,
shewes
the
depravation
of
the
conscience
,
if
it
bee
a
knowne
sinne
,
and
still
tolerated
.
As
one
dead
flie
will
spoyle
a
boxe
of
pretious
oyntment
,
I
say
,
one
dead
flie
,
though
many
living
flies
may
light
upon
a
boxe
of
oyntment
,
and
do
it
no
great
hurt
:
so
a
godly
man
may
have
many
infirmities
,
and
yet
his
conscience
be
sound
:
but
if
there
be
one
corruption
that
lives
and
dies
there
,
that
is
,
such
a
corruption
as
is
knowne
and
allowed
,
and
doth
by
custome
continue
there
,
it
will
destroy
the
soundnesse
of
the
best
conscience
of
the
world
,
and
doth
usually
argue
a
conscience
that
is
not
good
.
Fiftly
,
a
good
conscience
doth
require
obedience
alwaies
:
thus
Paul
pleads
,
I
have
served
God
till
this
day
.
It
doth
not
command
for
God
by
fits
,
but
constantly
,
Acts
23.1
.
A
third
signe
is
,
that
a
good
conscience
is
alwayes
toward
God
,
it
still
desires
to
bee
before
God
,
it
seekes
Gods
presence
,
it
reckons
that
day
to
be
lost
,
and
that
it
did
not
live
(
as
it
were
)
when
it
found
not
the
Lord
,
or
had
no
fellowship
or
conversation
with
God
.
A
good
conscience
is
like
a
good
Angell
,
it
is
alwayes
looking
into
the
face
of
God
,
Acts
23.1
.
Thus
of
the
signes
,
Benefits
of
a
good
conscience
.
The
benefits
of
a
good
conscience
are
many
and
great
:
for
,
First
,
it
is
the
best
companion
a
man
hath
all
the
daies
of
his
life
:
it
is
ever
with
him
,
and
speakes
good
unto
him
,
and
comforts
him
.
A
man
that
hath
no
company
needs
not
to
be
alone
;
for
he
may
converse
with
much
delight
with
his
owne
conscience
;
and
it
is
the
surest
friend
a
man
can
have
;
for
it
will
neither
hurt
him
by
flattery
,
nor
forsake
him
for
any
carnall
respects
;
and
being
an
internall
agent
,
is
out
of
the
watch
of
all
outward
hinderances
,
and
is
alwaies
a
messenger
of
good
things
to
a
man
,
and
fits
him
and
fills
him
with
peace
,
that
passeth
all
the
understanding
of
all
men
that
want
a
good
conscience
.
Secondly
,
it
gives
a
man
assurance
of
the
best
treasures
;
it
makes
a
man
certaine
of
his
salvation
:
for
a
good
conscience
will
not
be
quiet
,
till
it
know
the
love
of
God
,
and
the
promises
of
grace
in
Christ
:
and
the
assurance
that
conscience
gives
,
is
a
better
assurance
than
any
man
can
have
for
his
lands
,
or
any
estate
on
earth
,
because
it
is
so
highly
honoured
,
that
Gods
owne
Spirit
doth
not
disdaine
at
any
time
to
witnesse
with
it
,
and
to
it
,
Rom.
8.15
,
16.
Thirdly
,
by
reason
of
that
new
acquaintance
and
affinity
it
hath
with
the
holy
Ghost
,
it
brings
us
into
a
familiar
friendship
with
God
,
as
being
an
immediat
Agent
with
the
holy
Ghost
in
all
things
that
concerne
us
;
for
Gods
Spirit
treates
with
the
conscience
,
and
the
conscience
treates
with
the
Soule
.
Fourthly
,
it
is
a
continuall
bulwarke
against
the
divell
,
and
all
his
fiery
darts
,
whether
he
tempt
us
to
sinne
,
or
to
feare
and
doubting
:
for
,
so
soone
as
the
temptation
is
cast
in
;
a
good-conscience
by
her
reasoning
presently
throwes
it
out
,
reserving
principles
both
of
precept
and
promise
alwaies
in
a
readinesse
to
that
end
:
so
as
by
contrarious
reasoning
within
us
,
it
both
hinders
us
from
yeelding
to
sin
and
supports
us
against
all
doubts
and
feares
,
Prov.
28.1
.
Fiftly
,
against
all
afflictions
,
and
disgraces
,
and
reproches
of
the
world
,
a
good
conscience
still
comforts
a
man
,
and
makes
him
rejoyce
by
the
force
of
the
testimony
thereof
,
2
Cor.
1.14
.
So
as
it
is
most
true
,
that
a
good
conscience
is
a
continuall
feast
;
he
never
fares
ill
that
hath
a
good
conscience
,
Psal.
7.8
.
Acts
24.16
.
Rom.
9.10
.
Sixtly
,
and
the
greater
is
the
comfort
of
a
good
conscience
,
because
it
will
comfort
us
,
and
stand
by
us
,
and
for
us
,
when
all
other
comforts
faile
.
It
will
never
leave
us
in
sicknesse
,
or
in
death
;
and
so
is
better
than
a
thousand
friends
,
or
wives
,
or
children
:
yea
,
it
will
goe
with
us
to
the
Judgement
feat
of
Christ
,
with
this
assurance
,
that
as
a
good
conscience
speakes
to
us
now
,
so
will
Christ
speake
to
us
at
that
day
,
Rom.
2.16
.
Thus
of
the
sorts
or
kindes
of
consciences
.
The
last
point
is
about
the
bond
of
conscience
,
what
it
is
that
can
binde
a
mans
conscience
:
and
the
doubt
ariseth
from
this
,
and
other
Texts
:
because
here
a
servant
is
bound
in
conscience
to
submit
himselfe
to
a
froward
master
,
both
to
his
command
,
and
to
his
punishments
;
and
other
Scriptures
speake
of
his
obedience
to
superiours
for
conscience
sake
.
For
answer
hereunto
,
we
must
know
,
How
far
conscience
may
be
bound
.
that
God
and
his
law
have
power
simply
and
absolutely
to
binde
conscience
,
that
is
,
to
urge
it
to
require
obedience
of
a
man
,
or
to
accuse
if
he
obey
not
,
or
to
excuse
if
he
obey
.
As
for
the
authority
of
masters
,
or
other
superiours
,
it
cannot
reach
to
the
conscience
properly
for
they
have
no
power
to
command
or
punish
conscience
;
but
that
which
ties
conscience
to
submit
unto
them
,
is
the
commandement
of
God
in
his
Word
,
in
this
and
such
like
places
.
And
therefore
hence
wee
may
learne
the
difference
between
the
power
of
mens
lawes
,
and
the
power
of
Gods
Word
:
which
difference
will
further
appeare
distinctly
in
many
things
.
First
,
men
may
make
many
lawes
,
either
ecclesiasticall
or
civill
,
which
bind
not
at
all
,
yea
,
which
we
are
bound
not
to
keep
;
as
,
if
they
command
a
thing
contrary
to
the
Word
of
God
:
and
in
that
case
it
is
better
to
obey
God
than
men
,
and
conscience
is
first
bound
to
God
,
Acts
5.
Dan.
3.
Now
,
all
Gods
laws
binde
.
Secondly
,
if
such
as
are
next
above
us
in
authority
,
command
us
any
things
contrary
to
the
lawes
of
the
supreme
Magistrate
,
to
whom
they
and
we
are
bound
,
we
are
not
tied
to
obey
.
Thirdly
,
mens
lawes
can
only
binde
us
to
outward
working
or
suffering
;
they
cannot
make
lawes
,
or
inflict
punishment
upon
the
hearts
or
mindes
of
men
:
whereas
Gods
lawes
enjoyne
obedience
upon
the
inward
man
,
as
well
as
the
outward
;
and
eternall
punishment
as
well
as
temporary
.
Fourthly
,
the
best
lawes
of
men
where
they
binde
most
,
binde
not
by
any
immediate
power
of
their
owne
,
but
by
feare
of
Gods
Word
,
that
enjoynes
us
to
obey
their
lawfull
authority
.
Fiftly
,
mens
lawes
ever
binde
with
limitation
,
that
is
,
with
respect
of
the
end
of
the
law
,
and
the
person
of
the
law-maker
,
and
the
offence
of
others
:
and
hereupon
Divines
say
,
if
mens
laws
be
omitted
,
so
as
the
end
of
the
laws
bee
not
hindred
,
that
is
,
that
the
Common-wealth
be
not
damnified
,
or
other
particular
ends
crossed
,
or
offence
be
not
given
as
much
as
in
us
lieth
,
or
the
law-giver
be
not
despised
or
contemned
,
the
conscience
may
not
accuse
a
man
of
sinne
.
Sixtly
,
some
lawes
of
men
are
meerly
penall
;
note
that
I
say
,
meerly
penall
,
that
is
,
they
are
made
about
matters
of
lesse
importance
,
and
not
uttered
precisely
in
commanding
tearmes
;
or
so
uttered
,
that
the
Common-wealth
is
accounted
by
the
law-giver
to
be
sufficiently
provided
for
,
if
the
penalty
be
inflicted
.
Now
,
he
that
is
ready
to
pay
the
fine
,
or
the
penalty
,
and
doth
not
transgresse
,
but
in
some
case
of
necessary
respect
,
he
is
not
to
be
charged
with
sinne
before
God
.
And
thus
of
conscience
,
and
of
the
laying
downe
of
the
first
reason
.
The
avouching
of
it
followes
in
verse
,
20.
Verse
20.
For
what
glory
is
it
,
if
when
you
be
buffeted
for
your
faults
,
you
shall
take
it
patiently
?
But
if
when
you
doe
well
,
and
suffer
for
it
,
you
take
it
patiently
;
this
is
acceptable
with
God
.
WHere
the
Apostle
makes
it
good
,
that
the
best
praise
is
,
to
suffer
wrongfully
;
First
,
by
affirming
that
it
is
no
true
glory
for
a
man
to
suffer
for
his
faults
,
and
endure
it
.
Secondly
,
by
shewing
that
to
suffer
patiently
for
well
doing
,
is
a
thing
very
acceptable
to
God
.
That
it
is
no
true
glory
for
a
man
to
suffer
for
his
faults
,
that
he
endure
it
patiently
,
he
expresseth
in
these
words
:
What
glory
is
it
,
if
when
yee
be
buffeted
for
your
faults
,
you
take
it
patiently
?
Out
of
which
words
divers
doctrines
may
be
briefly
noted
▪
Doct.
1.
First
,
that
men
of
all
sorts
doe
naturally
affect
glory
,
〈…〉
,
or
reputation
,
and
are
guided
by
it
in
their
actions
or
sufferings
,
even
the
meanest
sort
of
men
set
before
themselves
something
,
which
they
glory
in
,
and
according
to
which
they
order
themselves
;
as
here
servants
,
even
of
the
worst
sort
too
,
yea
,
such
as
are
faulty
,
and
so
disliked
,
and
corrected
,
yet
will
not
be
without
something
to
glory
in
:
and
that
is
,
as
is
here
supposed
to
bee
,
their
patience
in
abiding
blowes
.
And
this
ariseth
in
man
,
partly
out
of
corruption
of
nature
and
pride
,
that
seekes
to
cover
their
faults
with
some
thing
they
account
to
bee
of
praise
,
and
partly
out
of
the
force
of
some
remainder
of
goodnesse
in
their
natures
,
that
are
not
destitute
of
all
desire
of
vertuous
actions
.
Doct.
2.
Usually
men
account
that
to
be
glory
,
which
is
not
:
vain-glory
is
taken
for
true
glory
by
most
men
:
thus
men
mistake
that
place
,
Their
glory
.
In
Idols
and
Pictures
,
Hos.
10.5
.
In
Epicurisme
and
shamefull
lusts
,
Wherein
vaine-glory
is
seene
.
Phil.
3.19
.
In
the
increase
of
meanes
and
power
to
sinne
,
Hos.
4.6
,
7.
In
the
gifts
and
power
of
other
men
,
1
Cor.
3.21
.
In
Russian-like
pride
,
or
vain
and
strange
apparell
,
1
Cor.
11.14.1
Pet.
3.5
.
1
Tim.
2.9
,
10.
In
mischief
and
malicious
practices
against
the
godly
,
Psal.
52.1
&
94.4
.
In
fraudulent
bargaines
,
Pro.
20.23
.
In
a
mans
owne
gifts
of
nature
,
as
wit
,
strength
,
memory
,
&c.
Ier.
9.23
.
In
the
common
graces
of
Religion
,
as
knowledge
,
zeale
,
&c.
Rom.
2.27
.
1
Cor.
4.7
.
In
the
praise
sought
and
given
by
himself
,
Ioh.
7.10
.
and
8.54
.
2
Cor.
10.18
.
In
the
merit
of
his
owne
workes
,
Rom.
4.2
.
In
the
praise
of
men
more
then
of
God
.
In
strife
,
In
the
falls
of
other
men
,
that
are
divided
from
them
in
judgement
,
1
Cor.
5.6
.
In
earthly
things
,
as
houses
,
riches
,
beauty
,
honour
,
pleasures
,
&c.
1
Pet.
1.
24.
Isa.
48.16
.
So
here
some
men
account
it
their
glory
to
suffer
patiently
,
though
they
be
guilty
,
and
have
deserved
all
they
suffer
.
And
therefore
we
should
be
warned
,
and
directed
in
studying
that
which
is
true
glory
.
And
if
any
aske
what
were
indeed
glorious
:
I
answer
,
that
spirituall
riches
are
the
best
glory
,
and
therefore
our
soules
are
called
our
glory
by
an
excellency
,
Psal.
3.4
.
The
best
glory
is
within
,
Psal.
45.14
.
And
in
particular
,
it
is
true
glory
,
To
be
righteous
and
mercifull
,
Prov.
21.21
.
Wherein
true
glory
consists
.
To
be
humble
and
feare
God
,
Prov.
22.4
.
To
know
God
,
Ier.
9.23
.
To
live
so
sincerely
,
as
we
may
have
the
testimony
of
a
good
conscience
,
2
Cor.
1.12
.
To
be
exalted
of
God
to
the
priviledges
&
hope
of
his
children
,
Iam.
1.9
.
To
have
interest
in
the
crosse
of
Christ
,
Gal.
6.14
.
To
be
abased
,
and
truly
humbled
for
our
sins
,
Iames
1.9
.
To
abound
in
labours
and
sufferings
for
the
Gospel
,
2
Cor.
11.
and
22.12
.
To
defer
anger
,
and
passe
by
a
trespasse
,
Prov.
19.11
.
To
suffer
without
fainting
for
Religion
,
Ephes.
3.13
.
So
here
to
doe
well
and
suffer
for
it
,
and
endure
it
patiently
,
this
is
a
glory
with
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Sinning
.
]
Doct.
3.
The
words
may
be
rendred
thus
:
What
glory
is
it
,
if
sinning
and
buffeted
,
yee
take
it
patiently
?
The
word
rendred
Sinning
,
signifies
properly
to
erre
from
the
way
,
or
misse
the
marke
:
and
so
it
shewes
us
the
nature
of
sinne
,
which
swarveth
from
the
direction
of
Gods
Word
,
that
agreeth
not
to
the
way
there
appointed
.
Where
God
hath
appointed
a
way
,
not
to
walk
in
it
,
or
to
goe
besides
it
,
is
sinne
:
and
in
what
things
God
hath
not
in
his
Word
appointed
a
way
,
there
men
have
liberty
,
and
they
are
to
be
reckoned
indifferent
;
and
there
are
a
world
of
such
things
.
Doct.
4.
We
may
further
note
from
the
word
sinning
,
that
where
servants
displease
,
disobey
,
and
vexe
their
masters
,
and
will
not
do
as
they
are
bidden
,
they
sinne
:
The
holy
Ghost
useth
the
same
word
,
to
censure
the
fault
of
a
servant
towards
his
master
,
which
is
used
to
censure
the
fault
of
any
man
towards
God
.
Doct.
5.
Servants
that
will
not
be
corrected
by
words
,
may
bee
corrected
by
blowes
,
they
may
be
buffeted
,
Prov.
29.17
,
19.
Doct.
6.
Men
many
times
inflict
shamefull
and
sudden
punishments
for
trespasses
against
them
:
as
here
they
buffet
their
servants
.
And
therefore
how
just
is
it
,
if
God
for
sinnes
against
him
powre
out
exquisite
shame
and
confusion
upon
wicked
men
that
are
impenitent
?
Doct.
7.
To
suffer
for
our
faults
,
and
not
take
it
patiently
,
is
a
detestable
and
hatefull
vice
in
the
judgement
of
all
sorts
of
men
.
Doct.
8.
It
is
no
true
glory
to
be
patient
,
when
a
man
suffers
for
his
faults
:
not
but
that
patience
is
a
duty
,
and
praise-worthy
in
all
sufferings
;
but
it
is
no
glory
comparatively
with
theirs
that
suffer
and
are
not
faulty
:
and
besides
,
it
is
no
glory
at
all
,
so
long
as
the
fault
is
not
repented
of
,
while
it
remaines
a
fault
:
and
so
it
doth
,
whilst
men
doe
not
judge
themselves
for
it
,
and
reforme
it
:
it
is
no
true
praise
to
endure
punishments
.
For
patience
ariseth
either
out
of
a
naturall
defect
of
sense
or
judgement
,
or
else
it
is
forced
by
feare
of
men
,
or
is
directed
to
vaine
ends
,
as
the
applauses
of
men
,
or
the
extenuating
or
hiding
of
their
faults
,
or
the
like
.
Thus
of
the
first
part
of
the
verse
:
out
of
the
latter
part
divers
things
may
be
also
observed
,
&c.
Doct.
1.
Such
is
this
evill
world
,
that
a
man
may
suffer
evill
for
doing
well
.
Doct.
2.
We
must
not
be
weary
of
well
doing
,
though
we
suffer
for
it
.
Doct.
3.
To
suffer
for
wel-doing
may
befall
any
sort
of
men
,
as
here
it
is
supposed
to
be
the
case
of
servants
.
Doct.
4.
It
is
by
accident
,
and
not
from
the
nature
of
wel-doing
,
or
any
necessity
that
is
absolute
,
that
men
suffer
for
wel-doing
:
it
doth
not
necessarily
follow
,
that
men
must
suffer
alwayes
,
or
all
sorts
of
men
,
for
goodnesse
.
It
may
befall
them
;
it
doth
not
follow
that
it
must
befall
them
:
and
therefore
the
Apostle
saith
,
If
you
suffer
.
Doct.
5.
To
suffer
for
wel-doing
patiently
is
wonderfull
glorious
,
and
acceptable
before
God
.
Doct.
6.
Many
things
may
be
gracious
with
men
,
that
are
no
whit
regarded
with
God
.
Doct.
7.
To
suffer
for
wel-doing
,
when
it
is
not
patiently
taken
,
is
not
thank-worthy
with
God
:
though
the
cause
men
suffer
for
be
good
,
yet
they
lose
their
praise
,
when
they
use
ill
meanes
to
be
delivered
,
or
carry
themselves
impatiently
.
Doct.
8.
To
know
that
God
favours
us
,
or
accepts
of
what
we
doe
,
will
make
a
man
endure
strange
things
;
as
here
servants
,
that
were
used
many
times
little
better
than
beasts
,
yet
endure
it
,
because
it
is
at
all
times
acceptable
to
God
.
Doct.
9.
Lastly
,
it
would
here
be
noted
,
that
to
suffer
for
any
kind
of
wel-doing
is
acceptable
before
God
:
though
a
man
doe
not
suffer
for
Religion
,
but
for
the
duties
of
his
particular
calling
,
(
as
the
case
was
here
)
yet
every
such
suffering
is
gracious
before
God
.
Ver.
21.
For
hereunto
yee
are
called
:
for
Christ
also
suffered
for
us
,
leaving
us
an
example
,
that
yee
also
should
follow
his
steps
.
Divers
wayes
of
suffering
.
THus
of
the
first
reason
taken
from
Gods
acceptation
:
the
same
reason
followes
in
the
beginning
of
this
Verse
,
and
that
is
taken
from
their
calling
:
and
for
these
words
,
For
thereunto
were
ye
called
,
the
sense
is
,
that
unto
patient
suffering
for
well-doing
they
were
tied
by
their
calling
,
if
need
did
require
.
Now
God
calls
men
to
suffering
divers
wayes
.
First
,
by
his
decree
:
for
he
hath
here
destinated
men
to
be
made
like
to
his
Sonne
,
in
suffering
unjustly
;
they
were
ordained
to
afflictions
,
Rom.
8.29
.
1
Thes.
3.3
.
Secondly
,
〈◊〉
his
Word
or
Law
we
are
called
to
it
,
because
the
Word
of
God
doth
require
,
that
we
should
take
up
our
crosse
and
suffer
for
the
truth
,
as
many
Scriptures
shew
.
Thirdly
,
by
the
worke
of
Gods
grace
,
when
he
make
us
againe
new
men
in
Jesus
Christ
:
for
by
the
same
calling
that
he
calls
us
to
be
Saints
,
he
calls
us
to
suffer
for
sanctity
;
and
this
seemes
to
be
intended
specially
here
.
Fourthly
,
God
calls
us
to
suffer
by
his
speciall
gift
:
for
as
he
hath
given
us
to
beleeve
,
so
hath
he
given
us
to
suffer
for
his
sake
.
Now
God
by
every
gift
doth
really
call
us
to
the
execution
and
use
of
it
,
when
there
is
occasion
.
Fiftly
,
Servants
and
other
Inferiours
are
called
to
suffer
correction
,
though
it
should
be
unjust
,
even
by
their
particular
Calling
.
Sixtly
,
the
coherence
shewes
,
that
the
example
of
Christ
suffering
unjustly
is
a
pattern
that
calls
us
also
to
suffer
,
and
so
to
walke
in
his
steps
.
This
last
,
and
the
third
way
of
Calling
,
are
especially
meant
in
this
place
:
and
so
from
thence
divers
things
may
be
briefly
noted
by
way
of
doctrine
.
For
of
our
effectuall
Calling
I
have
at
large
intreated
,
both
in
the
former
chapter
,
and
the
tenth
verse
of
this
chapter
.
First
,
all
Gods
people
or
servants
become
his
by
Calling
:
it
is
the
way
by
which
God
hires
servants
,
and
makes
a
people
to
himselfe
:
for
by
nature
even
the
Elect
are
not
a
people
,
but
live
in
darknesse
,
dead
in
sinne
,
sensuall
and
carnall
as
other
men
;
and
re-creation
is
such
a
linke
in
the
chaine
of
salvation
,
as
cannot
be
wanting
,
Rom.
8.30
.
And
therefore
men
should
labour
to
make
their
Calling
sure
,
as
ever
they
would
have
comfort
that
they
are
Gods
servants
or
people
.
Secondly
,
God
workes
great
things
many
times
without
any
great
toile
,
or
power
of
instruments
;
as
here
,
To
convert
a
man
,
is
but
to
call
him
;
To
make
him
live
,
is
but
to
bid
him
live
.
Thus
God
can
call
up
generations
of
men
out
of
the
heape
of
dead
and
forlorne
mankinde
.
Thus
the
dead
shall
be
raised
at
the
last
Day
by
the
voyce
of
the
Sonne
of
God
:
which
should
teach
us
to
live
by
faith
in
all
estates
,
and
rest
upon
Gods
power
,
by
which
we
are
kept
to
salvation
.
Thirdly
,
Gods
Calling
accepts
not
the
persons
of
men
,
it
puts
no
difference
:
all
are
called
alike
,
as
to
honour
,
so
to
labour
and
danger
.
The
Apostle
puts-in
all
Christians
,
by
this
Calling
,
to
suffer
,
if
need
require
,
as
well
as
servants
.
So
with
God
there
is
neither
circumcision
nor
uncircumcision
,
Jew
nor
Gentile
,
bond
nor
free
:
but
all
are
one
in
Christ
,
Col.
●
.
11
.
Which
should
be
a
marvellous
comfort
to
Christians
that
are
meaner
than
others
in
the
world
,
to
think
on
it
,
that
God
requireth
as
hard
worke
of
the
richest
,
as
he
doth
of
them
;
and
makes
as
great
account
of
a
poore
Christian
,
as
of
the
mightiest
Monarch
.
And
it
should
teach
Christians
humility
,
and
not
to
strive
so
much
for
precedency
;
but
rather
,
if
men
will
excell
others
,
it
should
be
in
service
and
sufferings
.
Fourthly
,
all
men
are
not
called
:
he
saith
here
.
Yee
are
called
;
as
importing
,
that
it
was
a
speciall
honour
done
to
them
.
Many
have
not
the
meanes
of
Calling
;
and
many
refuse
their
Calling
,
when
they
have
the
meanes
.
Which
shewes
the
wofull
estates
of
worlds
of
men
,
unto
whom
the
voice
of
God
by
his
Word
in
the
Spirit
comes
not
.
Fiftly
,
the
Calling
of
God
doth
propound
conditions
,
upon
which
his
election
in
time
doth
depend
:
for
many
are
called
,
but
few
chosen
upon
their
Calling
;
and
the
reason
is
,
because
they
yeelded
not
to
the
conditions
of
their
Calling
.
God
calls
men
to
a
new
Covenant
,
and
requires
,
first
,
the
beleefe
of
all
things
promised
on
his
part
:
secondly
,
sanctity
and
holinesse
of
life
;
thus
they
are
said
to
be
Saints
by
Calling
,
1
Cor.
1.1
.
thirdly
,
to
suffer
for
well-doing
,
if
there
be
occasion
;
so
here
.
Now
upon
the
Conscience
and
consent
of
the
heart
unto
these
conditions
doth
God
make
his
choice
,
or
acknowledge
men
:
and
therefore
hereby
mens
hearts
must
bee
tried
,
or
men
must
try
their
hearts
and
estates
,
whether
they
be
effectually
called
or
no.
Sixtly
,
men
are
bound
to
take
notice
of
,
and
to
learne
and
obey
the
will
of
God
revealed
in
his
Word
,
though
it
be
hard
to
finde
out
:
as
here
the
Apostle
faith
,
They
were
called
to
suffer
;
which
is
a
thing
that
is
not
easie
to
prove
by
expresse
Scripture
,
but
must
be
found
out
as
it
lies
enwrapped
in
consequences
in
divers
places
of
Scripture
.
For
if
the
lawes
of
men
binde
and
oblige
us
to
punishment
,
though
we
know
them
not
,
because
we
ought
to
take
notice
of
them
:
much
more
must
we
study
the
Lawes
of
God
,
though
they
be
many
in
number
,
and
hard
to
finde
out
without
much
labour
,
and
many
helps
.
Seventhly
,
our
generall
Calling
doth
binde
us
to
a
carefull
observation
of
our
particular
Calling
:
as
here
,
their
Calling
in
Religion
to
be
Gods
servants
,
did
binde
them
to
looke
to
their
duty
as
mens
servants
,
yea
,
and
to
be
subject
to
their
corrections
,
though
unjust
.
And
therefore
those
Christians
are
farre
out
of
the
way
,
that
neglect
their
particular
Calling
,
and
the
charge
God
hath
delivered
them
,
upon
sentence
of
Religion
,
and
their
generall
Calling
.
Eightly
,
the
maine
doctrine
in
them
,
or
in
the
scope
of
them
,
is
,
that
God
calls
his
servants
,
all
of
them
,
to
suffer
for
the
truth
.
Hee
shewes
them
heaven
,
and
the
salvation
of
their
soules
,
and
bestowes
rich
treasure
upon
their
hearts
;
but
withall
tells
them
,
he
lookes
they
should
arme
themselves
with
a
resolution
to
suffer
what
may
befall
them
for
well-doing
.
Our
Saviour
Christ
told
his
Disciples
plainely
,
that
they
must
thinke
of
taking
up
the
Crosse
daily
,
before
they
come
to
wearing
of
the
Crowne
.
And
therefore
they
do
foolishly
that
undertake
the
profession
of
Religion
,
before
they
have
set
downe
to
know
what
it
will
cost
them
.
Thus
of
the
second
reason
.
The
third
reason
is
taken
from
the
example
of
Christ
,
who
suffered
greater
wrongs
than
can
be
befall
servants
,
or
any
other
sort
of
men
:
and
this
doctrine
of
Christs
suffering
he
handles
at
large
from
verse
21.
to
the
end
of
the
chapter
.
Which
doctrine
of
Christs
suffering
is
fitted
partly
to
the
case
of
servants
,
and
partly
to
the
use
of
all
Christians
.
Concerning
the
Passion
five
things
are
in
all
these
verses
noted
.
First
,
who
suffered
:
Christ
suffered
,
ver.
21.
Secondly
,
the
end
of
his
suffering
,
viz.
to
leave
us
an
example
,
&c.
verse
21.
Thirdly
,
the
manner
how
he
suffered
,
set
out
,
-
1.
Negatively
:
and
so
he
suffered
,
first
,
without
sin
,
verse
22.
secondly
,
without
reviling
,
ver
23.
-
2.
Affirmatively
:
and
so
hee
commits
himselfe
to
him
that
judgeth
righteously
.
Fourthly
,
the
matter
what
he
suffered
,
viz.
our
sins
in
his
owne
body
on
the
tree
,
ver.
24.
Fiftly
,
the
effect
of
his
sufferings
,
-
1.
In
respect
of
us
:
and
so
his
sufferings
serve
-
To
kill
our
sins
.
Verse
24.
-
To
make
us
alive
to
righteousnesse
.
Verse
24.
-
To
heale
our
natures
.
Verse
24.
-
2.
In
respect
of
himselfe
:
and
so
they
procured
his
exaltation
,
to
be
Shepheard
and
Bishop
of
our
soules
,
ver.
25.
Thus
of
the
order
.
Even
Christ
suffered
.
]
The
first
thing
to
be
considered
in
the
Apostles
description
of
the
Passion
of
the
person
who
suffered
,
is
,
that
it
is
named
here
with
speciall
Emphasis
,
Even
Christ
,
or
Christ
also
.
Christ
is
the
sir-name
of
our
Saviour
,
as
Jesus
was
his
proper
name
.
Jesus
is
a
name
onely
given
him
in
the
New
Testament
:
but
Christ
was
his
name
in
both
Testaments
,
and
signifies
Anointed
,
being
a
Greek
word
,
as
Messiah
doth
in
the
Hebrew
.
And
so
it
is
a
name
importing
his
office
of
Mediator
;
as
being
thereby
proclaimed
to
bee
the
substance
of
the
ceremoniall
types
,
even
the
supreme
Doctor
,
or
Prophet
,
Priest
and
King
of
the
Church
:
for
these
three
sorts
of
men
were
anoynted
in
the
Old
Testament
,
and
were
types
of
Christs
anointing
.
It
is
true
,
that
we
doe
not
reade
that
our
Saviour
was
himselfe
anointed
with
oyle
,
because
his
anointing
consisted
in
the
substance
of
that
shadow
.
For
the
shadow
signifieth
two
things
:
first
,
ordination
to
the
office
;
secondly
,
the
pouring
out
of
gifts
by
the
holy
Ghost
,
for
the
exornation
of
the
office
.
Now
whereas
Christ
is
Mediatour
in
both
natures
,
his
anointing
must
be
distinguished
according
to
his
natures
.
The
whole
person
was
anointed
,
but
yet
differently
in
respect
of
his
natures
:
for
gifts
could
not
be
poured
out
upon
his
divine
nature
;
yet
,
as
the
Sonne
of
God
,
the
second
person
in
Trinity
,
he
was
anointed
,
in
respect
of
ordination
to
the
office
of
Mediatour
:
and
as
the
Sonne
of
man
he
was
anointed
,
in
respect
of
the
pouring
out
of
the
gifts
of
the
holy
Ghost
upon
that
nature
in
measure
,
as
the
Psalmist
saith
,
above
his
fellowes
,
Psal.
45.
The
first
doctrine
about
the
Passion
is
here
briefly
contained
in
these
three
words
of
the
Apostle
,
Even
Christ
suffered
;
which
is
a
doctrine
full
of
excellent
Uses
:
for
thence
,
First
,
we
may
see
how
vile
the
errour
was
of
those
Hereticks
they
called
Patri-passianus
;
who
taught
that
God
the
Father
suffered
:
whereas
in
this
and
other
Scriptures
we
are
taught
that
it
was
onely
Christ
,
the
second
Person
in
Trinity
,
that
suffered
.
The
ground
of
their
errour
was
,
that
there
was
but
one
Person
in
the
Deity
,
which
in
heaven
was
called
the
Father
;
in
earth
,
the
Sonne
;
in
the
powers
of
the
creatures
,
the
holy
Ghost
:
and
thence
they
affirme
the
same
things
of
the
Father
they
did
of
the
Sonne
,
that
he
was
visible
,
mortall
and
immortall
,
passible
and
impassible
;
passible
on
earth
,
and
impassible
in
heaven
.
But
we
have
learned
from
the
Prophets
and
Apostles
to
beleeve
three
Persons
,
and
so
to
acknowledge
,
that
the
second
Person
suffered
onely
,
and
that
in
his
humane
nature
.
Secondly
,
we
may
hence
learne
,
that
Christ
was
subject
to
the
Law
after
a
peculiar
manner
,
so
as
no
other
man
was
subject
:
for
he
did
not
onely
fulfill
the
Law
by
a
most
perfect
obedience
,
but
he
suffered
the
malediction
and
curse
of
the
Law
also
.
Some
men
are
subject
to
the
malediction
of
the
Law
onely
:
and
so
are
all
the
wicked
reprobates
that
obey
it
not
.
Some
men
are
subject
to
the
Commandements
of
the
Law
,
and
not
to
the
malediction
:
and
so
our
first
parents
were
while
they
continued
in
their
innocency
,
because
God
did
not
require
them
to
suffer
,
so
long
as
they
obeyed
the
Law
:
and
so
all
godly
men
in
Christ
,
are
under
the
Law
,
in
respect
of
obedience
,
but
not
in
respect
of
malediction
:
only
Christ
is
subject
to
the
malediction
,
and
obedience
of
the
Law
,
as
our
surety
.
Thirdly
,
hence
we
learne
a
plain
demonstration
of
the
truth
of
the
humane
nature
of
Christ
:
He
had
not
a
fantasticall
body
,
but
a
true
body
,
because
he
did
verily
suffer
in
the
flesh
,
as
followes
afterwards
.
Fourthly
,
hence
we
may
be
informed
of
the
excessively
vile
disposition
of
the
world
,
in
that
it
is
so
set
on
wickednesse
,
that
the
very
Saviour
of
the
world
,
if
he
come
into
the
world
,
shall
suffer
from
the
world
.
Fiftly
,
we
may
hence
learne
,
that
Christ
suffered
willingly
,
and
of
his
own
accord
.
For
in
that
he
that
is
God
suffered
,
it
shewes
he
had
power
to
preserve
himselfe
so
,
as
all
the
world
could
not
have
forced
him
to
suffer
:
and
therefore
we
have
cause
so
much
the
more
to
admire
his
love
to
us
,
that
suffered
for
our
sakes
,
as
the
next
point
will
shew
.
Sixtly
,
we
may
hence
learne
to
know
how
abominable
sinne
is
,
that
makes
the
Son
of
God
suffer
miserable
things
,
if
he
become
a
surety
for
sinne
.
Seventhly
,
we
may
hence
learne
to
know
the
inevitable
destruction
,
and
fearfull
perdition
of
impenitent
sinners
.
For
if
God
spared
not
his
owne
Sonne
,
that
was
but
a
suretie
for
sinne
,
and
did
none
himselfe
:
will
hee
ever
spare
them
that
are
principals
and
monstrous
offenders
?
Eightly
,
did
even
Christ
suffer
?
then
we
should
evermore
arme
our selves
with
the
same
mind
,
and
provide
to
suffer
in
the
flesh
,
1
Pet.
4.1
.
It
is
a
shame
for
us
to
expect
,
or
desire
a
life
of
ease
and
prosperity
,
seeing
the
Prince
of
our
salvation
was
consecrated
through
afflictions
,
Heb.
2.10
.
and
12.3
.
And
the
more
should
we
be
confirmed
to
suffer
in
willingnesse
in
this
life
,
because
God
hath
predestinated
us
to
be
conformed
to
the
image
of
his
Sonne
in
sufferings
,
Rom.
8.29
.
Lastly
,
in
that
it
was
Christ
that
suffered
,
we
may
hence
gather
comfort
to
our selves
in
his
passion
,
all
the
dayes
of
our
life
,
because
his
sufferings
must
needs
be
of
infinite
merit
,
being
the
sufferings
of
him
that
is
God
as
well
as
man
.
Thus
of
the
Person
suffering
.
The
persons
for
whom
he
suffered
,
follow
.
For
us
.
]
The
sufferings
of
Christ
were
not
casuall
,
such
as
befell
him
for
no
use
;
nor
were
they
deserved
by
himselfe
.
For
he
never
offended
God
,
nor
did
hee
seeke
his
own
peculiar
good
in
them
,
but
he
suffered
all
he
did
,
for
our
sakes
,
Isa.
53.5
.
He
was
wounded
for
our
transgressions
:
the
chastisement
of
our
peace
was
laid
upon
him
;
and
verse
8.
Hee
was
plagued
for
the
transgression
of
Gods
people
:
and
as
the
Apostle
saith
,
he
was
delivered
to
death
for
our
sinnes
,
and
rose
againe
for
our
justification
,
Rom.
4.25
.
Hee
was
sacrificed
for
us
,
1
Cor.
5.7
.
He
gave
himselfe
for
us
,
Ephes.
5.2
.
Now
he
suffered
for
us
in
divers
respects
,
as
,
First
,
to
make
satisfaction
unto
the
justice
of
God
for
our
sinnes
,
Christ
suffered
for
us
in
divers
respects
.
and
to
appease
the
wrath
of
God
toward
us
,
as
the
former
places
shew
:
His
sufferings
were
a
sacrifice
for
sinne
:
He
bare
the
curses
of
the
Law
which
were
due
to
us
,
Gal.
3.10
.
And
thus
he
paid
our
ransome
,
and
pacified
God
,
especially
in
his
death
and
buriall
:
He
nayled
the
hand-writing
that
was
against
us
,
to
his
crosse
,
Col.
2.15
.
And
as
Ionas
was
cast
into
the
bowels
of
the
sea
,
to
still
the
raging
of
it
,
so
was
Christ
cast
into
the
bowels
of
the
earth
;
to
make
the
seas
of
Gods
wrath
quiet
for
us
.
Secondly
,
he
suffered
,
as
to
make
satisfaction
for
our
sinnes
,
so
together
with
that
satisfaction
to
remove
from
us
the
many
miseries
might
have
falne
upon
us
for
our
sinnes
.
Thus
he
was
judged
and
condemned
at
the
barre
of
Pilate
,
that
we
might
be
acquirted
at
the
barre
of
God
:
He
endured
all
sorts
of
paines
and
torments
in
soule
and
body
,
that
wee
might
be
delivered
from
eternall
torments
in
hell
:
He
died
,
that
hee
might
deliver
us
from
death
and
the
feare
of
it
,
and
from
him
which
had
the
power
of
death
,
which
is
the
divell
,
Heb.
2.13
.
He
was
crucified
,
that
he
might
abolish
the
power
of
sinne
in
us
,
Rom.
6.10
.
Thirdly
,
he
suffered
for
us
,
that
so
by
his
sufferings
he
might
merit
the
supply
of
our
wants
,
and
the
possession
of
happinesse
:
Hee
suffered
to
make
us
blessed
.
Thus
he
died
,
to
ratifie
the
eternall
counsell
,
Heb.
9.15.16.17
.
He
was
poore
,
to
make
us
rich
,
2
Cor.
8.9
.
He
was
bound
,
to
make
us
free
:
Hee
was
unclothed
,
to
cover
our
nakednesse
:
He
was
forsaken
of
God
for
a
time
,
that
we
might
be
received
to
everlasting
mercy
:
Hee
was
crowned
with
a
crowne
of
thornes
,
that
he
might
merit
for
us
a
crowne
of
glory
:
Hee
found
no
mercy
from
the
Priests
and
Jewes
,
that
we
might
finde
sure
mercy
with
God
:
He
was
cast
out
of
the
earthly
Jerusalem
,
and
suffered
without
the
gates
,
that
he
might
provide
a
place
for
us
in
the
heavenly
Jerusalem
.
Fourthly
,
he
suffered
for
us
in
this
,
that
he
suffered
,
that
so
he
might
have
a
sympathy
of
our
sufferings
,
and
have
a
feeiing
of
our
miseries
:
He
suffered
being
tempted
,
that
he
might
be
able
to
secure
us
being
tempted
,
Heb.
2.17
,
18.
and
4.15
.
The
consideration
hereof
may
serve
for
divers
uses
.
Uses
.
First
,
it
should
breed
in
us
an
admiration
of
the
love
of
Christ
to
us
,
that
could
ever
be
willing
to
become
surety
for
us
,
and
suffer
for
us
,
especially
considering
what
we
were
,
viz.
unjust
men
,
1
Pet.
3.18
.
wicked
men
,
Rom.
5.6
.
enemies
to
him
,
Rom.
5.8
,
10.
That
one
should
die
for
a
good
or
righteous
man
,
or
for
one
that
is
a
common
good
for
or
to
other
men
,
is
very
rare
:
But
it
might
be
Ionathan
might
die
for
David
,
or
a
subject
be
willing
to
die
for
a
good
Prince
about
no
man
would
die
for
his
enemies
,
as
Christ
died
for
us
.
Secondly
,
it
should
worke
in
us
sorrow
and
hearty
griefe
for
our
sins
:
wee
should
now
mourne
as
heartily
for
piercing
Christ
by
our
sinnes
,
as
if
we
had
lost
an
only
childe
,
&c.
We
complaine
of
the
Jewes
,
and
Iudas
,
and
Pilate
for
abusing
him
:
but
the
truth
is
,
it
was
thy
sinnes
,
and
my
sinnes
,
that
brought
him
to
suffer
for
them
;
our
debt
was
laid
upon
him
:
We
that
are
principals
,
are
escaped
;
and
he
that
was
our
surety
,
hath
paid
for
it
,
even
to
the
uttermost
fa●thing
.
And
if
there
were
no
other
reason
to
shew
how
little
reason
Christ
had
no
suffer
for
us
;
even
this
were
sufficient
,
that
our
hearts
are
so
hard
as
we
cannot
be
grieved
to
remember
his
sorrows
for
our
sinnes
.
Thirdly
,
it
should
especially
worke
in
us
a
hatred
of
our
sinnes
,
and
a
fall
and
finall
resolution
to
sinne
no
more
,
but
to
consecrate
our
whole
life
unto
him
,
and
to
his
service
,
that
hath
suffered
for
us
,
and
by
suffering
,
●aid
so
dear
a
price
.
Shall
we
not
live
to
him
that
died
for
us
?
Or
doe
wee
so
little
care
for
his
sorrow
,
as
by
new
sinnes
we
would
,
as
much
as
in
us
lieth
,
crucifie
againe
the
Son
of
God
?
Take
heed
of
despising
the
bloud
of
Christ
,
lest
you
sinne
so
long
till
there
be
no
more
sacrifice
for
sinne
,
2
Cor.
5.15
.
Heb.
6.
Fourthly
,
we
should
strive
to
be
disposed
,
as
the
Apostle
Paul
was
,
to
glory
in
the
crosse
and
sufferings
of
Christ
above
all
things
,
seeing
his
sufferings
were
for
us
,
to
satisfie
and
merit
for
us
.
It
must
needs
be
an
estate
of
wonderfull
safety
and
felicity
,
that
is
purchased
by
such
variety
of
sufferings
of
the
Sonne
of
God
.
As
the
world
despiseth
us
,
so
we
should
with
singular
and
secret
rejoycing
despise
and
contemne
the
world
,
having
such
interest
in
the
crosse
of
Christ
,
Gal.
6.14
.
Lastly
,
it
should
worke
in
us
a
most
hearty
willingnesse
to
suffer
any
thing
for
Christ
and
the
Gospel
,
that
hath
suffered
such
extreame
things
for
us
:
it
should
not
be
grievous
to
us
to
forsake
father
,
or
mother
,
or
wife
,
or
children
,
or
house
,
or
lands
,
or
our
owne
lives
for
his
sake
,
or
for
the
Gospel
,
Marke
10.29
.
Thus
of
the
second
thing
in
the
doctrine
of
the
passion
of
Christ
.
The
third
thing
is
the
use
of
it
,
and
that
is
,
to
be
an
example
unto
us
,
that
we
might
walk
in
his
steps
.
Leaving
us
an
example
.
]
The
end
then
of
the
sufferings
of
Christ
,
is
to
be
an
example
to
us
to
learn
by
.
The
word
rendred
an
example
,
is
a
metaphor
taken
from
Scriveners
,
or
Painters
,
and
signifies
properly
a
copy
or
pattern
,
or
portraiture
of
a
thing
exactly
drawne
out
.
We
are
then
set
to
schoole
to
learne
by
example
:
Christs
suffrings
are
as
a
writing-schoole
,
where
the
copies
are
most
exactly
drawne
.
Before
I
come
to
the
particulars
we
should
beare
for
Christ
in
his
suffering
,
divers
things
may
bee
briefely
noted
out
of
the
words
,
especially
about
examples
.
Doct.
1.
God
would
have
us
learne
by
examples
,
as
well
as
by
precept
:
and
thence
it
is
the
Scripture
is
so
stored
with
all
sorts
of
examples
.
Doct.
2.
Such
as
give
good
example
of
wel-doing
,
are
as
a
common
treasure
;
many
may
learne
good
by
them
.
Good
examples
are
like
common
schooles
,
and
the
better
,
because
they
are
free-schooles
,
we
may
learne
from
example
without
cost
.
Though
thou
couldst
not
shew
all
the
meanes
thou
desirest
,
yet
to
give
a
good
example
of
sound
life
and
holinesse
,
is
a
great
treasure
in
the
Church
:
It
doth
not
only
make
Religion
well
spoken
of
,
but
it
profits
many
,
to
teach
their
wel-doing
:
and
therefore
such
as
shine
by
the
light
of
good
example
,
should
be
much
made
of
in
every
place
:
and
they
sin
fearfully
that
wrong
them
,
&c.
Doct.
3.
It
requires
a
speciall
goodnesse
to
be
fit
to
bee
an
example
to
others
,
which
the
metaphor
imports
:
for
every
man
that
can
write
,
yet
cannot
set
copies
for
other
men
to
write
by
:
so
every
good
Christian
is
not
able
to
teach
by
example
to
the
life
,
but
with
great
imperfection
:
some
had
more
need
to
be
learners
than
to
be
teachers
,
and
therefore
should
not
bee
over-hasty
to
shew
their
gifts
.
Doct.
4.
Good
examples
are
very
scarce
in
the
world
,
and
therefore
Christ
is
faine
to
leave
us
one
of
his
owne
:
the
skilfull
practice
of
Gods
Word
is
so
rare
,
that
it
is
very
hard
to
finde
a
man
whom
wee
would
set
before
us
as
a
patterne
to
imitate
.
Doct.
5.
There
was
very
great
need
of
Christs
example
to
teach
us
by
.
The
world
is
so
generally
fallen
away
from
the
care
of
obedience
,
and
the
doctrine
of
well-doing
is
entertained
so
dully
,
as
a
very
matter
of
for
me
and
for
outward
shew
;
and
the
examples
of
the
godly
are
so
imperfect
,
that
it
was
necessary
,
after
so
many
hundreds
of
yeeres
,
in
which
sound
practice
was
neglected
,
that
the
Christian
world
should
be
fired
with
the
incitations
of
so
exquisite
a
patterne
of
obedience
,
as
Christs
was
.
Doct.
6.
Christs
example
is
to
bee
imitated
by
degrees
.
God
doth
not
looke
we
should
follow
the
copy
exactly
at
the
first
:
which
similitude
imports
a
great
deal
of
incouragement
to
the
weake
,
but
willing
Christian
;
and
withall
shews
the
doubtfull
estate
of
such
Christians
,
as
in
a
short
time
and
with
little
labour
thinke
they
have
learned
the
substance
of
all
Christianity
.
Doct.
7.
In
that
he
saith
,
Leaving
us
an
example
,
it
imports
,
that
many
good
workes
tarry
behinde
the
godly
in
the
world
.
For
though
it
bee
true
that
their
workes
follow
them
to
heaven
,
yet
it
is
true
also
,
they
are
left
behinde
.
They
follow
them
to
heaven
,
in
respect
of
Gods
remembrance
and
acknowledgement
of
them
,
and
they
tarry
behind
them
,
in
respect
of
the
example
of
them
,
and
the
praisefull
memory
of
them
amongst
men
.
Well-doing
cannot
be
lost
,
which
withall
imports
,
that
it
is
a
great
honour
and
comfort
,
when
a
man
goes
out
of
the
world
,
to
leave
the
memory
and
patterne
of
good
workes
behind
him
:
and
it
is
a
fearefull
thing
for
such
men
as
goe
out
of
the
world
to
leave
an
ill
report
behind
them
,
and
die
an
example
of
evill
doers
:
though
those
could
leave
a
great
estate
in
worldly
things
,
yet
are
they
most
accursed
,
because
they
leave
behind
them
such
an
ill
sent
and
savour
,
by
reason
of
their
filthy
,
or
vaine
,
or
worldly
kind
of
living
.
Doct.
8.
It
is
more
than
a
step
to
heaven
;
we
are
here
required
to
follow
Christs
steps
,
importing
,
it
is
a
long
journey
,
and
we
are
to
make
many
steps
.
Doct.
9.
The
more
good
any
doth
,
the
neerer
they
come
to
heaven
:
every
good
work
is
,
as
it
were
,
a
step
neerer
to
heaven
:
and
therefore
as
we
desire
to
be
with
the
Lord
,
so
should
we
hasten
and
finish
our
work
;
nothing
will
bring
us
sooner
to
heaven
:
whereas
if
we
be
barren
and
unfruitfull
,
either
we
shall
never
come
there
,
or
it
will
be
a
great
while
first
.
Doct.
10.
The
way
to
heaven
is
a
very
hard
way
to
hit
;
it
is
marked
out
by
steps
:
if
we
step
awry
,
we
are
in
great
danger
,
either
of
fouling
our selves
,
or
losing
our
way
.
It
is
like
to
his
way
that
is
to
passe
over
a
brooke
,
or
through
thornes
,
or
through
miery
wayes
,
where
are
placed
steps
,
or
a
print
of
some
footing
before
,
which
is
hard
to
hit
,
and
dangerous
to
misse
.
And
therefore
men
must
looke
to
themselves
,
after
they
have
undertaken
profession
of
the
care
of
a
better
life
:
for
the
similitude
importeth
,
that
men
must
never
looke
off
their
way
,
and
they
must
not
goe
over
rashly
or
hastily
,
nor
must
they
listen
to
strange
noises
,
nor
must
they
looke
to
goe
that
way
with
much
company
,
nor
is
it
safe
for
them
to
have
distractions
or
cares
in
their
heads
:
all
which
parts
of
the
similitude
let
men
apply
to
themselves
.
Doct.
11.
He
that
lives
so
as
he
hath
the
commandement
of
God
,
and
the
example
of
Christ
for
a
warrant
of
his
actions
,
is
in
a
sure
way
,
and
is
safe
,
and
in
the
right
way
to
heaven
.
They
that
walke
by
rule
,
and
are
carefull
to
tread
right
in
the
steps
marked
out
in
the
way
,
shall
have
peace
,
and
much
comfort
and
assurance
,
Gal.
6.16
.
Doct.
12.
If
we
be
not
skilfull
enough
to
teach
others
by
our
example
,
yet
if
we
be
willing
to
learne
goodnesse
from
such
as
give
us
good
example
,
we
may
be
happy
.
Some
Christians
are
examples
to
others
,
as
,
1
Tim.
4.12
.
Tit.
2.7
.
1
Thes.
1.7
,
8.
Other
Christians
learne
,
both
in
matters
of
faith
and
life
,
from
them
,
as
those
places
shew
:
and
this
Text
imports
,
that
if
we
but
follow
example
,
we
please
God
.
Thus
of
the
doctrines
out
of
these
words
.
It
remaines
that
we
consider
more
specially
of
the
copy
or
example
here
left
us
to
follow
.
God
teacheth
us
many
things
by
examples
,
and
to
that
end
he
hath
given
us
divers
sorts
of
examples
to
learne
by
.
And
so
God
is
pleased
to
raise
up
in
the
world
examples
,
sometimes
of
his
Power
,
sometimes
of
his
Justice
,
sometimes
of
his
Holinesse
.
Examples
or
monuments
of
Gods
Power
are
those
strange
workes
of
wonder
which
God
doth
at
some
times
,
to
shew
his
Almightinesse
and
Soveraignty
;
such
was
that
,
Iohn
9.1
.
to
make
a
man
,
blind
from
his
birth
,
to
see
.
Examples
of
his
Justice
he
hath
given
us
in
all
Ages
:
so
Numb.
5.21
.
Ezek.
5.15
.
Heb.
4.
11.
Iude
7.1
Cor.
10.
Examples
and
patternes
of
his
Holinesse
he
hath
given
us
,
partly
in
his
adopted
sonnes
,
and
partly
in
his
naturall
Son
,
and
his
Sonne
by
the
grace
of
personall
union
:
thus
hee
gave
us
Iob
and
the
Prophets
for
examples
of
patience
in
suffering
,
Iam.
5.10
.
thns
Timothy
and
Titus
are
charged
to
be
patterns
of
good
works
,
1
Tim.
4.12
.
Tit.
2.7
.
But
it
is
the
example
of
Christ
which
is
here
urged
as
the
best
pattern
of
all
others
.
Quest.
Now
the
speciall
question
is
,
What
must
we
distinctly
learne
from
the
sufferings
of
Christ
?
Ans.
There
are
many
things
wherein
Christ
hath
set
us
an
example
in
his
sufferings
,
which
we
may
and
ought
to
learne
from
him
;
as
,
First
,
his
sufferings
should
make
us
willing
to
resolve
to
suffer
,
Ten
things
for
us
to
follow
in
the
example
of
Christs
sufferings
.
if
God
call
us
to
it
:
it
should
teach
us
to
stand
upon
our
guard
,
and
looke
for
warre
;
as
resolved
,
It
is
meet
wee
suffer
with
him
,
if
wee
meane
to
reigne
with
him
,
2
Tim.
2.11
.
Secondly
,
when
he
was
tempted
or
troubled
in
Spirit
,
he
left
us
an
example
for
the
manner
of
the
fight
,
and
which
way
we
should
make
resistance
,
and
overcome
;
and
that
is
,
by
the
Word
of
God
and
prayer
:
for
he
beat
the
Divell
away
by
Scripture
,
Mat.
4.
And
in
all
his
speciall
agonies
we
still
heare
him
praying
,
and
making
his
mone
to
his
Father
.
Thirdly
,
he
left
us
a
patterne
of
matchlesse
humility
,
and
told
us
,
if
ever
we
would
learne
any
thing
of
him
,
we
should
learne
of
him
to
be
lowly
and
meeke
;
who
,
being
the
Sonne
of
God
,
was
abased
to
take
upon
him
the
forme
of
a
servant
,
and
in
worlds
of
occasions
to
deny
himselfe
,
and
his
owne
greatnesse
and
reputation
,
Mat.
11.29
.
Phil.
2.6
,
7.
Fourthly
,
we
may
learne
from
his
suffering
condition
the
contempt
of
the
world
.
Why
should
we
seeke
great
things
for
our selves
,
when
our
Lord
and
Saviour
was
in
some
cases
worse
provided
for
than
the
birds
of
the
aire
,
and
foxes
of
the
field
,
as
not
having
a
place
where
to
lay
his
head
?
And
therefore
he
suffered
without
the
City
,
to
teach
us
that
we
also
have
here
no
abiding
City
,
but
should
cast
all
our
cares
upon
providing
for
our
eternall
habitation
in
heaven
,
Heb.
13.11
,
12.
Fiftly
,
we
should
learne
obedience
from
him
towards
our
heavenly
Father
.
Christ
obeyes
his
Father
,
even
in
hard
commandements
,
against
his
credit
,
ease
,
liberty
,
yea
life
it selfe
:
and
therefore
we
should
learne
to
desire
to
goe
and
doe
likewise
.
Sixtly
,
he
left
us
an
example
of
loving
one
another
,
and
gave
a
speciall
charge
we
should
prove
our selves
to
be
his
,
and
to
be
like
him
indeed
,
as
his
true
Disciples
,
by
loving
one
another
,
Iohn
13.
Eph.
5.2
.
Seventhly
,
we
should
learne
patience
of
him
when
we
doe
suffer
,
though
strange
things
should
befall
us
.
What
though
we
should
be
betrayed
or
forsaken
of
our
friends
in
our
just
cause
,
or
suffer
injuries
,
or
be
falsely
accused
even
of
hainous
crimes
,
or
most
basely
used
,
even
to
be
buffetted
,
derided
,
spetted
on
,
or
to
see
vile
wretches
and
grosse
offenders
preferred
before
us
,
or
lose
all
we
have
,
to
our
very
garments
?
&c.
yet
none
of
these
things
should
be
grievous
to
us
,
because
all
these
things
befell
our
Lord
and
Master
in
a
worse
measure
and
manner
than
they
can
befall
us
:
yea
,
we
should
be
patient
,
though
it
were
to
lose
our
lives
,
as
●e
did
.
Eighthly
,
he
left
us
also
an
example
of
hope
in
suffering
:
for
when
he
suffered
shame
and
misery
in
this
life
,
he
looked
upon
the
joy
and
crowne
in
another
world
;
thereby
teaching
us
,
with
whole
arguments
to
sense
our selves
against
all
the
scornes
and
miseries
of
this
world
,
Heb.
12.3
.
Ninthly
,
he
left
us
a
patterne
of
mercy
,
who
made
himselfe
poore
to
make
us
rich
:
and
therefore
how
much
more
should
we
,
out
of
our
abundance
,
yeeld
some
supply
to
others
wants
?
2
Cor.
8.
Lastly
,
the
mortification
and
crucifying
of
the
old
man
is
to
be
learned
from
the
Passion
of
Christ
,
Rom.
6.
For
looke
how
Christ
was
used
,
so
should
we
use
our
sinnes
:
he
was
crucified
,
and
so
should
we
crucifie
our
sinnes
,
piercing
the
heart
of
them
by
confession
and
godly
sorrow
,
and
so
hanging
them
up
upon
the
Crosse
till
they
be
dead
.
Thus
we
see
that
Christ
hath
set
us
a
large
copy
,
and
that
many
things
are
to
be
learned
from
his
example
.
Quest.
But
doth
Christs
example
binde
us
to
imitation
in
all
things
?
Answ.
In
many
things
it
doth
binde
,
but
in
all
things
it
doth
not
binde
.
There
are
divers
things
that
Christ
did
,
which
to
leave
undone
by
us
,
it
no
sinne
:
In
what
things
Christs
example
binds
not
.
as
the
works
of
his
power
and
omnipotency
are
not
imitable
;
and
so
also
the
works
of
his
office
,
as
Mediator
,
are
peculiar
to
himselfe
,
and
cannot
be
done
by
us
.
Besides
a
world
of
indifferent
actions
of
his
,
divers
of
which
are
recorded
;
yet
all
men
grant
they
doe
not
binde
us
to
exact
imitation
,
though
they
be
things
we
have
power
to
doe
.
He
sate
and
preached
:
hee
received
the
Sacrament
in
a
private
chamber
at
night
,
and
gave
it
onely
to
Clergy-men
,
and
used
unleavened
bread
,
&c.
Quest.
But
what
rules
are
then
left
to
ground
our
practice
upon
?
and
how
far
are
our
consciences
bound
by
examples
,
and
so
by
the
example
of
Christ
?
How
farre
examples
binde
conscience
.
Answ.
Examples
,
and
so
the
example
of
Christ
,
binde
us
in
the
things
hee
did
,
which
were
required
by
the
morall
Law
,
or
the
Word
of
God
.
For
an
example
is
but
the
illustration
of
a
precept
:
it
is
but
like
the
seale
to
a
blank
,
if
there
be
no
precept
.
Secondly
,
in
other
things
which
Christ
did
,
not
required
by
the
Law
,
we
are
so
farre
forth
tied
to
follow
his
practice
,
as
hee
hath
for
those
specialties
given
himselfe
a
precept
:
as
here
we
are
bound
to
suffer
from
others
,
and
for
others
,
if
need
require
,
by
the
force
of
Christs
example
;
but
so
as
it
is
specified
,
that
his
example
bindes
in
this
and
other
things
.
But
where
the
Scripture
doth
not
make
use
of
his
example
,
there
we
are
not
bo●nd
in
things
indifferent
i●
their
owne
nature
,
to
follow
any
example
out
of
necessity
.
Verse
22.23
.
Who
did
no
sinne
,
neither
was
there
guile
found
in
his
mouth
:
Who
when
he
was
reviled
,
reviled
not
againe
:
when
be
suffered
,
bee
threatned
not
,
but
committed
it
to
him
that
judgeth
righteously
.
HItherto
of
the
end
of
Christs
suffering
:
the
manner
followes
,
set
down
both
negatively
and
affirmatively
.
Negatively
,
Hee
suffered
without
sinne
,
in
this
verse
;
and
without
reviling
,
in
the
next
verse
.
Affirmatively
,
He
committed
himselfe
and
his
cause
to
him
that
judgeth
righteously
.
He
did
no
sinne
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
The
words
of
this
verse
doe
commend
the
innocency
of
this
our
Saviour
:
which
doth
much
increase
the
price
and
value
of
his
sufferings
.
He
suffered
for
the
sinnes
of
others
,
that
never
committed
any
sinne
himself
in
thought
,
word
,
or
deed
:
and
as
he
was
innocent
in
all
the
course
of
his
life
,
so
did
hee
beare
his
sufferings
without
fault
,
and
carried
himselfe
so
,
as
no
man
could
finde
any
just
occasion
against
him
.
The
first
thing
affirmed
of
Christ
to
shew
his
innocency
,
is
,
that
hee
did
no
sinne
.
In
the
Originall
it
is
expressed
by
a
word
of
great
force
,
which
signifies
to
make
,
or
frame
,
or
fashion
with
art
,
or
to
make
sinne
;
and
it
may
be
rend●ed
(
as
I
conceive
)
more
fitly
,
He
〈◊〉
-
sinne
.
To
make
sinne
,
being
a
phrase
somewhat
unusuall
,
the
sense
is
to
be
〈◊〉
red
into
.
Now
a
man
may
be
said
to
make
sinne
many
waies
▪
A
man
is
said
to
make
sinne
many
waies
.
First
,
when
a
man
〈◊〉
and
commits
a
sinne
never
heard
of
before
.
Thus
Onan
made
that
sin
of
filthinesse
.
Thus
the
Sodomites
and
Gentilish
men
and
women
made
sinnes
of
lust
.
Thus
drunkards
make
strange
kindes
of
drinkings
.
Thus
the
〈…〉
of
our
times
〈◊〉
the
sinnes
of
strange
apparell
.
And
thus
the
Papists
make
that
horrible
sin
of
murthering
of
〈…〉
.
And
thus
swearers
now
make
their
monstruous
oaths
.
Secondly
,
when
a
man
sinnes
,
having
not
so
much
as
temptation
to
sinne
in
himselfe
,
or
pronenesse
of
nature
to
sinne
:
and
so
he
sinnes
that
sinnes
wilfully
,
and
not
by
infirmitie
,
or
weaknesse
of
nature
.
Thus
Adam
made
the
first
sinne
:
for
he
had
no
corruption
of
nature
to
intice
him
,
or
incline
him
,
nor
could
any
temptation
from
without
compell
him
;
but
he
sinned
wilfully
.
Thus
those
men
of
bloud
make
sin
,
that
kill
their
brethren
in
cold
bloud
.
And
so
many
whoremongers
and
drunkards
make
sinne
,
when
they
are
not
inticed
,
but
intice
themselves
,
and
strive
by
all
meanes
to
fire
and
force
themselves
to
wickednesse
.
And
thus
swearers
,
and
usurers
,
and
such
like
,
make
sinne
.
Thirdly
,
when
a
man
commits
such
a
sinne
as
other
men
condemne
by
the
very
light
of
nature
,
though
he
doe
it
by
corrupt
inclination
,
or
though
it
bee
sinne
which
others
commit
:
so
to
make
sinne
,
is
to
be
a
malefactor
,
or
one
that
is
guilty
of
any
grosse
sinne
.
Fourthly
,
when
a
man
studies
mischiefe
,
and
sinnes
not
suddenly
,
but
imagines
,
and
deviseth
,
and
forecasts
,
and
plots
how
to
compasse
his
sinne
:
and
thus
all
wicked
men
make
sinne
,
because
they
sinne
not
suddenly
,
or
by
meere
frailty
,
but
doe
study
iniquitie
:
every
wicked
man
is
a
great
student
,
Psal.
36.4
.
Fiftly
,
when
a
man
causeth
others
to
sinne
by
evill
counsell
,
or
example
,
or
compulsion
:
Thus
Tyrants
made
sinne
,
that
forced
men
to
deny
the
faith
:
and
thus
they
make
sinne
,
that
make
their
neighbours
drunke
:
and
thus
Stage-plaiers
and
Minstrels
make
sinne
,
that
call
and
provoke
others
to
licentiousnesse
and
wantonnesse
:
and
thus
superiours
make
sinne
,
when
by
their
evill
example
,
or
negligence
in
not
punishing
offences
,
they
tempt
others
to
sinne
.
Sixtly
,
when
a
man
makes
a
trade
of
sinning
:
and
thus
men
are
said
in
Scripture
to
bee
workers
of
iniquity
,
which
is
a
Periphrasis
of
wicked
men
.
Now
he
that
is
said
to
make
a
trade
of
sinne
,
or
to
bee
a
worker
of
iniquity
;
first
,
is
one
that
makes
it
his
daily
custome
to
follow
his
sinfull
course
of
life
,
or
that
followes
sinne
as
the
trades-man
doth
his
trade
.
Secondly
,
that
cannot
live
without
his
sinne
,
that
accounts
his
sinne
the
life
of
his
life
,
that
had
as
liefe
be
dead
as
restrained
of
his
sinne
:
as
the
trades-man
accounts
himselfe
undone
if
his
trade
be
destroyed
.
Seventhly
,
when
a
man
calls
good
evill
,
and
evill
good
;
when
a
man
makes
that
to
bee
a
sinne
which
is
no
sinne
.
Thus
they
make
sinne
,
that
call
those
things
sinne
,
which
God
by
his
Law
never
called
sinne
:
and
thus
men
make
sinne
both
out
of
superstition
on
the
left
hand
,
and
out
of
rash
zeale
on
the
right
hand
:
thus
also
profane
persons
make
godlinesse
and
a
body
conversation
to
be
Schismes
,
and
truth
to
be
Heresie
:
thus
the
Jewes
called
Pauls
religious
course
Heresie
,
when
he
by
that
way
,
which
they
called
Heresie
,
worshipped
the
God
of
his
fathers
:
and
the
Professors
of
Christian
Religion
they
called
a
Sect
,
Acts.
2●
.
Isa.
5.20
.
Thus
Lawyers
many
times
make
sinnes
,
when
they
make
a
good
cause
bad
,
and
a
bad
cause
good
.
Eightly
,
when
a
man
by
slander
casts
foule
aspersions
upon
other
men
that
are
innocent
,
speaking
evill
with
any
manner
of
evill
report
of
such
as
live
religiously
.
And
this
art
of
making
sinne
,
the
slanderer
learned
of
the
divell
,
that
accuser
of
the
brethren
.
Thus
many
godly
persons
are
many
〈◊〉
by
wicked
reports
made
grosse
offenders
in
the
common
acceptation
of
the
world
▪
and
in
the
rumours
speed
abroad
of
them
in
many
places
.
Thus
they
made
Christ
and
the
Apostles
grievous
sinners
,
and
a
spectacle
to
men
and
Angels
.
Ninthly
,
when
a
man
in
adversity
deviseth
〈…〉
to
get
out
of
trouble
,
or
deliver
himselfe
from
the
crosse
is
laid
upon
him
.
And
this
sense
may
in
some
sort
be
applyed
to
the
case
of
our
Saviour
,
who
never
used
ill
meanes
to
deliver
himselfe
,
though
he
suffered
extreme
things
.
Lastly
,
in
a
generall
sense
,
every
man
that
is
guilty
of
sinne
,
may
be
said
to
make
sinne
.
And
so
it
is
commonly
by
way
of
removall
said
of
Christ
,
that
he
made
no
sinne
,
that
is
,
that
he
was
never
guilty
of
any
offence
against
God
or
man
.
Thus
of
the
sense
of
the
words
.
Divers
Doctrines
may
be
gathered
out
of
these
words
:
but
because
one
is
principall
,
I
will
but
touch
the
rest
.
Doct.
1.
Mens
sinnes
are
of
mens
making
:
man
made
sinne
,
God
made
none
.
Doct.
2.
It
is
a
hatefull
thing
to
be
a
maker
of
sinne
.
As
it
was
most
glorious
for
God
to
make
a
world
of
creatures
:
so
it
is
most
ignominious
for
man
to
make
a
world
of
sinnes
.
Doct.
3.
Christ
made
no
sinne
.
This
is
the
chiefe
Doctrine
,
and
plaine
in
the
Text
:
He
was
not
only
free
from
the
first
and
worst
kinds
of
making
of
sinne
,
mentioned
before
,
but
he
was
free
from
all
sinne
in
all
estates
of
his
life
,
he
knew
no
sinne
,
he
did
none
iniquity
:
he
was
that
just
One
by
an
excellency
.
Quest.
But
how
came
it
to
passe
,
that
the
man
Jesus
had
no
sinne
,
seeing
all
other
men
bring
sinne
with
them
into
the
world
,
and
daily
sinne
?
Answ.
He
was
sanctified
from
the
wombe
,
being
conceived
by
the
holy
Ghost
,
How
Christ
had
no
sinne
.
which
no
other
are
:
so
as
both
originall
sinne
was
stopped
from
flowing
in
upon
him
in
his
conception
;
and
besides
,
hee
was
qualified
with
perfect
holinesse
from
the
wombe
:
and
therefore
is
called
that
holy
thing
borne
of
the
Virgin
,
Luke
1.35
.
And
it
was
necessary
his
humane
nature
should
bee
so
holy
,
and
that
hee
should
doe
no
sin
,
because
his
humane
nature
was
to
be
a
tabernacle
for
the
Deity
to
dwel
in
,
Col.
2.9
.
and
besides
,
from
his
very
humane
nature
,
as
well
as
from
his
Deity
,
must
flow
unto
us
life
,
and
all
good
things
;
and
therefore
he
must
needs
be
undefiled
:
The
man-hood
of
Christ
is
as
the
conduit
,
and
the
God-head
as
the
spring
of
grace
unto
us
.
Besides
,
his
sufferings
could
not
be
availeable
,
if
he
were
not
innocent
himselfe
.
The
Uses
follow
:
and
so
,
Uses
.
First
,
we
see
the
difference
between
the
two
Adams
:
the
first
made
sinne
,
and
infected
all
the
world
with
it
:
the
other
made
no
sinne
,
but
redeemed
all
the
world
from
it
.
The
first
Adam
,
as
he
had
power
not
to
sinne
,
so
he
had
power
to
sinne
:
but
the
second
Adam
had
not
only
a
power
not
to
sinne
,
but
also
no
power
to
sinne
;
not
only
,
as
they
say
in
Schooles
,
Posse
non
peccare
;
but
also
,
Non
posse
peccare
.
Secondly
,
we
may
hence
see
in
what
a
wofull
damnity
against
goodnesse
the
world
stands
;
when
this
most
innocent
Man
,
that
never
did
any
sinne
,
that
never
offended
God
or
man
in
all
his
life
;
when
he
.
I
say
,
comes
into
the
world
,
how
is
he
despised
and
rejected
of
men
!
Who
looked
after
him
,
unlesse
it
were
for
his
miracles
?
few
honoured
him
for
his
holinesse
.
How
is
the
world
set
on
wickednesse
,
that
it
should
account
him
without
forme
or
handsomenesse
,
that
shone
before
God
and
Angels
in
such
a
spotlesse
innocency
?
Oh
what
wit
had
the
rulers
of
this
world
,
that
condemned
him
as
a
malefactor
,
that
had
no
spot
in
him
from
the
crowne
of
the
head
to
the
soale
of
the
foot
,
that
never
did
man
wrong
,
or
sinned
against
God
?
Isa.
49.7
.
and
53.2
,
3
,
4.
Thirdly
,
we
may
hence
see
cause
to
wonder
at
the
love
of
Christ
to
us
.
Oh
how
is
it
〈…〉
of
such
a
world
of
sinnes
,
that
yet
himselfe
never
knew
sinne
?
What
heart
of
man
can
sufficiently
admire
his
love
unto
us
,
that
can
abase
himselfe
to
be
made
sinne
for
us
,
that
never
did
sinne
himselfe
?
Fourthly
,
is
it
not
hence
also
most
manifest
,
that
impenitent
sinners
shall
not
be
spared
or
pitied
of
God
?
Did
not
God
spare
his
owne
Son
that
never
offended
in
all
his
life
?
and
shall
he
spare
them
that
never
left
offending
of
him
?
Oh
what
madnesse
hath
besotted
men
so
,
as
with
stubborne
wilfulnesse
still
to
trust
upon
an
unknowne
mercy
in
God
,
yea
such
a
mercy
as
God
could
never
conceive
in
the
case
of
his
Sonne
,
that
was
not
to
him
as
they
are
in
any
respect
!
Were
these
men
but
throughly
beaten
from
this
sinfull
plea
of
mercy
in
God
,
they
would
repent
of
their
sins
in
time
,
and
seeke
true
mercy
from
God
,
which
never
is
with-held
from
penitent
sinners
.
Lastly
,
Did
our
Saviour
Christ
suffer
so
patiently
such
extreme
things
,
that
never
deserved
any
evill
in
himselfe
?
What
a
shame
is
it
for
us
to
be
so
unquiet
,
and
dejected
,
or
so
froward
,
or
so
unsettled
,
when
any
crosses
or
afflictions
fall
upon
us
,
who
yet
have
deserved
at
Gods
hands
to
suffer
a
thousand
times
more
,
and
worse
things
than
those
that
doe
befall
us
?
In
his
mouth
was
found
no
guile
.
]
We
reade
in
the
Scripture
of
guile
in
the
spirit
,
when
we
have
false
hearts
,
and
guile
in
the
hands
by
false
weights
and
ballances
,
and
guile
in
the
mouth
in
deceitfull
words
.
Guile
in
words
is
committed
many
wayes
:
First
,
by
lying
;
when
men
speake
what
they
thinke
not
.
Guile
in
words
many
waies
.
Secondly
,
by
flattering
;
when
men
praise
others
after
a
corrupt
maner
,
or
for
corrupt
ends
.
Thirdly
,
by
backbiting
;
when
men
censure
others
behind
their
backs
,
of
malice
,
or
whisper
evill
against
others
,
Psal.
41.7
.
Fourthly
,
by
wresting
the
words
of
others
to
their
hurt
,
Psal.
56.11
.
and
52.1
,
2.
Fiftly
,
by
with-holding
the
just
praises
of
others
,
or
Apologie
.
Sixtly
,
by
fearefulnesse
in
evill
times
;
when
men
will
not
stand
for
the
truth
,
or
speake
against
their
Consciences
.
Seventhly
,
by
disgracefull
jests
,
Ephes.
5.4
.
Eighthly
,
by
telling
the
truth
of
malice
,
1
Sam.
22.9
,
10.
Ninthly
,
by
boasting
of
a
false
gift
,
Pro.
27.1
.
Tenthly
,
by
hypocrisie
and
dissimulation
,
and
that
divers
wayes
;
as
,
-
1.
When
men
speake
faire
to
mens
faces
,
but
reproach
them
behinde
their
backs
,
or
flatter
them
meerely
,
Guile
in
Hypocrisie
many
wayes
.
to
catch
them
and
intangle
them
in
their
talke
,
as
the
Pharisees
often
tempted
Christ
.
-
2.
That
reproveth
sinne
in
others
,
and
yet
commits
it
himselfe
,
Rom.
2.19
.
-
3.
That
colours
sin
under
pretence
of
Religion
,
Marke
12.40
.
-
4.
That
professeth
Religion
in
words
,
and
yet
denieth
it
in
his
heart
.
-
5.
That
hideth
his
sin
by
deniall
or
excuses
,
to
avoyd
shame
and
punishment
.
-
6.
That
gives
good
words
to
men
in
affliction
,
but
relieves
them
not
,
1
Iohn
3.17
,
18.
None
of
these
,
nor
any
other
wayes
of
guile
were
found
in
Christ
,
though
they
called
him
a
deceiver
,
and
sought
all
occasions
against
him
.
Thus
of
the
sense
:
the
doctrines
follow
.
Doct.
1.
Guile
in
words
is
a
vice
that
wonderfully
dishonours
a
man
:
it
was
a
fault
would
give
great
advantage
to
the
enemies
of
the
truth
.
As
it
is
a
sinne
which
is
in
a
speciall
manner
hatefull
to
God
,
Psal.
5.7
.
so
it
is
shamefull
amongst
men
:
and
therefore
as
any
man
would
enjoy
good
dayes
,
let
him
refraine
his
tongue
from
evill
,
and
his
lips
that
they
speake
no
guile
,
Psal.
34.13
.
Doct.
2.
When
he
saith
,
that
they
found
no
guile
in
his
mouth
,
it
imports
,
that
they
sought
it
.
And
so
we
learne
,
that
the
godly
are
so
hated
of
the
wicked
,
that
they
seeke
occasion
against
them
:
when
they
see
not
,
or
heare
not
of
any
faults
in
them
,
they
search
,
and
inquire
,
and
lie
in
waite
to
see
if
they
can
catch
their
foot-slippings
at
any
time
:
yea
they
marke
their
words
,
to
see
whether
they
can
find
any
falshood
or
hurt
in
them
.
And
therefore
Christians
should
watch
themselves
and
their
words
the
more
carefully
,
and
strive
so
much
the
more
to
shew
themselves
plaine
men
in
their
words
and
dealing
,
that
they
may
speak
what
they
think
at
all
times
.
Doct.
3.
The
third
doctrine
which
falls
in
this
text
is
,
that
in
Christ
was
found
no
guile
:
he
could
never
be
taken
in
the
sin
of
flattering
,
lying
,
coozening
,
backbiting
,
or
any
dissimulation
,
or
hypocriticall
or
deceitfull
speeches
;
and
therefore
the
use
may
be
,
Use
1.
First
,
to
shew
the
fearefull
estate
of
such
as
use
lying
and
deceit
,
and
hypocriticall
courses
in
the
dealings
with
men
in
their
trades
,
or
other
occasions
of
life
.
There
was
no
guile
in
Christ
;
and
therefore
it
is
probable
,
they
are
not
true
Christians
,
because
they
are
not
herein
made
like
unto
Christ
:
yea
deceit
and
guile
is
made
a
signe
of
a
wicked
man
,
Psal.
36.1
,
3.
And
therfore
such
as
are
given
to
the
sins
of
deceit
and
hypocriticall
dealing
,
are
in
a
miserable
case
,
especially
such
as
cover
their
deceit
with
smooth
words
,
Ier.
9.8
.
Pro.
26
.
24.&c
.
2.
And
such
as
make
a
trade
of
it
,
give
their
tongues
to
evill
,
and
frame
deceit
,
and
binde
their
tongues
to
lies
,
and
teach
their
tongues
to
speak
evill
lies
.
Ier.
9.5
.
3.
And
such
as
will
deceive
their
neighbours
,
their
brethren
,
or
such
as
are
harmlesse
,
Ier.
9.5
.
Psal.
35.20
.
Use
2.
Againe
,
this
patterne
in
Christ
may
comfort
the
plaine-dealing
and
plaine-meaning
man
,
and
plaine-speaking
Christian
,
that
hath
no
tricks
and
methods
,
and
subtilty
in
his
words
or
carriage
,
but
is
a
plain
man
like
Iacob
:
this
is
made
a
signe
of
a
godly
man
,
Zeph.
3.13
.
of
a
happy
man
,
Psal.
15.2
.
of
a
true
Israelite
,
Iohn
1.47
.
Being
reviled
.
]
Hitherto
hath
beene
shewed
that
Christ
suffered
without
sin
:
now
the
Apostle
shewes
that
he
suffered
without
reviling
or
threatning
,
which
praise
is
increased
in
this
,
that
he
reviled
not
when
he
was
reviled
,
nor
threatned
at
the
very
time
when
he
suffered
extreme
injuries
.
Reviling
is
a
sin
condemned
in
the
sixt
Commandement
,
What
reviling
is
.
and
is
committed
by
bitter
and
disgracefull
words
against
any
other
without
desire
of
doing
good
:
and
so
men
revile
when
they
disgrace
others
by
false
accusations
,
as
when
they
called
Christ
a
deceiver
,
and
said
he
had
a
Divell
,
or
was
a
glutton
,
or
an
enemy
to
Cesar
,
or
a
blasphemer
,
or
the
like
.
Againe
,
it
is
reviling
when
the
very
termes
used
are
base
and
ignominious
,
if
they
be
used
onely
out
of
passion
:
as
to
call
men
,
made
after
the
image
of
God
,
by
the
names
of
beasts
,
or
the
like
.
Againe
,
when
we
upbraid
others
with
such
deformities
or
infirmities
as
God
hath
laid
upon
them
;
as
to
mock
a
man
for
his
deafenesse
,
or
lamenesse
,
or
ill
sight
,
or
the
like
,
Lev.
19.14
.
Besides
,
when
men
reproach
others
with
such
words
for
any
thing
they
faile
in
,
as
expresse
more
disgrace
than
the
fault
deserves
;
as
for
some
mistaking
to
call
a
man
foole
,
Mat.
5.
yea
it
is
reviling
when
the
faults
of
others
are
charged
upon
them
without
a
calling
,
or
desire
of
their
amendment
:
and
so
it
is
reviling
to
upbraid
any
with
the
sins
they
have
repe●ted
of
.
And
thus
what
reviling
is
.
Doct.
1.
Reviling
is
a
hatefull
sin
:
that
appeares
from
hence
,
that
it
is
accounted
a
great
suffering
to
suffer
reviling
.
And
our
Saviour
accounts
it
murther
in
his
exposition
upon
the
sixt
Commandement
.
Mat.
5.
and
therefore
bitter
words
are
compared
to
arrowes
and
swords
,
which
are
〈◊〉
of
murther
:
and
reviling
godly
men
is
termed
blasphemy
in
sun
〈…〉
the
Originall
:
it
growes
out
of
a
bitter
root
,
and
is
the
very
〈…〉
naughty
disposition
,
or
maliciousnesse
,
Heb.
12.14
,
15.
〈…〉
altogether
contrary
to
the
Spirit
of
God
,
which
is
a
Spirit
of
mockenesse
.
And
if
a
godly
man
suddenly
fall
into
bitter
words
,
it
makes
the
holy
Ghost
stirre
within
him
,
Ephes.
4.30
.
and
evill
words
corrupt
〈…〉
Thou
losest
so
much
of
thy
honesty
as
thou
usest
of
reviling
.
Use.
The
use
is
therefore
,
first
,
to
perswade
all
that
are
godly
to
avoid
this
sin
,
and
at
home
and
abroad
to
revile
no
man
upon
any
occasion
,
Tit.
3.2
.
and
the
rather
,
because
they
are
heires
of
blessing
,
1
Pet.
●
.
9
.
and
have
the
example
,
not
onely
of
the
godly
in
Scripture
,
but
of
Christ
himselfe
,
as
it
is
here
urged
.
Secondly
,
it
serves
to
reprove
and
shame
all
such
as
are
guilty
of
〈◊〉
full
a
sin
:
especially
,
1.
Such
as
have
a
mouth
full
of
cursing
and
bitternesse
;
Who
are
guilty
of
reviling
.
such
as
are
many
Masters
and
Mistresses
,
or
Dames
,
that
cannot
speake
to
their
servants
,
but
it
is
with
reviling
termes
;
their
usuall
speech
to
them
is
to
find
〈◊〉
with
reproach
:
and
so
in
any
sort
of
men
that
are
thus
bitter
〈◊〉
,
Rom.
3.14
.
Iam.
3.9
.
it
is
the
signe
of
an
●●regenerate
heart
.
2.
Such
as
are
given
to
it
to
complaine
of
their
neighbours
in
all
places
,
evill-minded
men
,
that
know
little
other
discourse
,
but
by
way
of
finding
fault
,
or
reproaching
this
or
that
man
:
and
they
cease
〈…〉
have
filled
towne
and
countrey
with
reproaches
and
slanders
,
Iam.
5.9
.
3.
Such
as
revile
innocent
men
,
and
speake
evill
of
the
just
and
godly
,
whom
they
ought
to
praise
and
honour
.
4.
Such
as
revile
men
for
this
very
reason
,
because
they
are
good
.
It
is
monstrous
ill
to
revile
a
good
man
,
but
a●ominable
vile
to
revile
goodnesse
and
religion
it selfe
,
to
scoffe
and
reproach
preaching
,
and
hearing
of
sermons
,
and
praying
,
&c.
Woe
is
to
them
that
thus
call
good
evill
:
and
the
worst
is
,
when
they
set
up
,
instead
of
those
things
,
the
praises
of
drunkennesse
,
good
fellowship
,
and
lascivious
meetings
,
and
〈◊〉
disorders
,
and
so
call
bitter
sweet
,
and
evill
good
.
5.
Such
as
raile
at
such
as
are
in
authority
,
and
speake
evill
of
dignities
,
6.
Such
as
revile
their
very
parents
,
and
speake
evill
of
such
as
God
and
nature
have
so
neerely
bound
them
to
.
And
so
is
it
monstrous
vile
for
〈◊〉
to
traduce
their
husbands
,
and
by
backbiting
to
destroy
their
〈◊〉
;
as
it
is
monstrous
for
the
people
〈◊〉
revile
their
〈◊〉
that
are
godly
and
painefull
men
.
7.
Such
as
revile
Christ
,
as
the
Jewes
did
:
(
of
which
afterwards
)
and
such
are
they
that
revile
God
,
as
〈◊〉
,
and
〈…〉
kinde
,
as
well
as
Pagans
and
〈◊〉
,
that
speake
reproachfully
of
this
doctrine
.
Thus
of
the
sin
of
reviling
.
Doct.
2.
Christ
himselfe
was
reviled
:
He
that
was
●o
〈◊〉
and
innocent
:
He
that
did
so
much
good
in
every
place
:
He
that
had
power
to
be
revenged
on
such
as
did
revile
him
.
This
is
the
more
〈◊〉
if
we
also
consider
by
whom
he
was
reviled
,
even
by
such
as
had
their
birth
,
breath
,
and
being
,
and
all
from
him
:
yea
he
was
reviled
of
all
sorts
of
men
;
Jewes
,
〈◊〉
Rulers
,
the
people
,
learned
men
,
and
unlearned
.
And
this
was
the
more
to
be
wondred
at
too
,
if
we
consider
with
what
kinde
of
reviling
he
was
〈◊〉
,
and
that
was
with
most
hatefull
〈◊〉
,
as
deceiving
,
working
by
the
Divell
,
blasphemy
,
sedition
,
treason
,
&c.
The
Use
followes
.
Use.
Was
Christ
reviled
?
Then
it
is
most
manifest
that
the
world
hates
goodnesse
incurably
:
if
that
just
One
cannot
scape
reproach
and
slanders
,
then
may
not
any
godly
persons
promise
to
themselves
peace
that
wayes
.
Therefore
carnall
friends
of
such
as
suffer
reproach
for
Religion
many
times
say
,
It
must
needs
be
they
are
faulty
some
way
,
or
at
least
are
not
discreet
:
whereas
this
instance
of
our
Saviour
shewes
,
that
wordly-minded
men
will
reproach
such
as
are
godly
,
though
they
were
never
so
discreet
or
innocent
.
Besides
,
this
should
teach
us
patience
under
such
indignities
and
wrongs
:
Christ
was
reviled
,
and
shall
we
be
so
troubled
and
disquieted
?
Christ
did
not
revile
againe
.
]
And
the
reason
was
,
partly
because
reviling
is
a
sin
,
and
partly
because
he
suffered
as
our
surety
,
though
he
had
deserved
no
such
shame
,
and
we
had
:
and
therefore
holds
his
peace
,
not
onely
from
reviling
,
but
many
times
from
just
apologie
,
confessing
our
guiltinesse
by
his
silence
.
The
practice
of
our
Saviour
is
here
reported
for
our
learning
,
that
all
Christians
might
hence
be
warned
,
not
to
render
reviling
for
reviling
,
1
Pet.
3.9
.
Motives
to
patience
.
There
are
many
reasons
to
perswade
us
to
patience
,
and
not
to
render
reviling
for
reviling
.
First
,
the
reproaches
of
unreasonable
men
cannot
take
away
thy
innocency
.
Secondly
,
better
men
than
we
have
beene
as
vilely
abused
.
Thirdly
,
as
David
said
,
God
may
blesse
thee
for
their
cursing
,
and
honour
thee
for
their
disgracing
of
thee
.
Fourthly
,
because
we
are
heires
of
blessing
;
and
therefore
such
foule
language
as
cursing
and
reviling
should
not
be
found
in
our
mouthes
.
Fiftly
,
though
thou
deserve
not
those
reproaches
from
men
,
yet
thou
art
not
innocent
before
God
.
Sixtly
,
herein
thou
shalt
be
conformed
to
the
Patterne
and
Image
of
the
Lord
Jesus
Christ
,
not
onely
in
suffering
wrongfully
,
but
in
forbearing
reviling
for
Conscience
sake
.
He
threatned
not
.
]
To
threaten
those
that
wrong
us
is
usually
a
blemish
and
a
fault
:
First
,
because
usually
it
ariseth
of
passion
,
and
desire
of
revenge
.
Secondly
,
because
oftentimes
it
is
joyned
with
lying
,
when
such
things
are
threatned
as
for
matter
or
degree
cannot
be
done
,
or
are
not
intended
to
be
done
.
Thirdly
,
because
by
threatning
so
passionately
we
doe
injury
to
God
,
to
whom
vengeance
belongs
.
This
condemnes
the
usuall
practice
of
all
sorts
of
men
,
that
sin
fearfully
in
the
customary
practice
of
thwarting
,
upon
all
occasions
of
discontent
and
displeasure
.
Who
is
he
that
suffers
now
,
and
in
his
heart
or
words
threatens
not
?
Especially
,
how
exceeding
common
is
this
sin
in
the
most
families
where
parents
and
masters
can
hardly
tell
how
to
speake
of
the
faults
of
servants
and
children
,
but
it
is
with
foolish
and
passionate
threatning
,
contrary
to
the
expresse
prohibition
,
Eph.
6.9
.
Masters
use
not
threatnings
.
But
all
such
as
would
have
the
comfort
of
a
sound
conversation
,
and
desire
to
carry
themselves
as
Christ
hath
left
us
a
patterne
,
must
strive
to
breake
off
this
wretched
habit
of
threatning
:
and
if
they
be
oppressed
by
Superiours
,
or
wronged
by
the
incurable
faults
of
Inferiours
,
they
must
learne
of
Christ
to
commit
all
to
him
that
judgeth
righteously
;
which
is
the
affirmative
part
of
the
manner
of
Christs
suffering
.
But
committed
himselfe
to
him
that
judgeth
righteously
.
]
From
these
words
divers
things
may
be
observed
.
Doct.
1.
First
,
that
in
case
of
wrongs
from
other
men
,
it
is
not
alwaies
needfull
or
convenient
to
complaine
to
the
Magistrate
for
redresse
.
Christ
here
commits
his
cause
to
God
,
but
complaineth
not
:
nay
,
though
he
were
wronged
almost
continually
,
and
with
grievous
wrongs
,
yet
we
read
not
that
ever
he
complained
against
them
that
did
him
wrong
.
Here
two
things
are
to
be
enquired
after
.
First
,
in
what
cases
it
is
not
fit
to
complaine
to
men
.
Secondly
,
in
what
cases
it
may
be
lawfull
and
fit
.
In
these
cases
following
it
is
not
fit
to
complaine
to
the
Magistrate
.
First
,
In
what
cases
it
is
not
fit
to
complaine
unto
the
Magistrate
.
where
redresse
of
the
wrongs
may
be
had
by
private
and
peacefull
courses
,
1
Cor.
6.
Secondly
,
where
the
lawes
of
men
doe
not
provide
punishment
:
some
wrongs
are
offences
,
and
yet
not
punishable
by
mens
lawes
.
Thirdly
,
where
the
offence
is
commited
of
meere
frailty
or
ignorance
.
Fourthly
,
where
the
offence
is
grounded
upon
meere
surmises
,
which
in
the
judgement
of
charity
ought
not
to
be
conceived
,
1
Cor.
13.
Fiftly
,
where
the
injury
is
lesse
,
and
the
party
trespassing
doth
acknowledge
the
wrong
:
in
this
case
the
rule
of
Christ
holds
;
If
thy
brother
say
,
It
repenteth
me
,
thou
must
forgive
him
,
Luke
17.4
.
Sixtly
,
where
by
the
suit
religion
will
receive
greater
dammage
by
the
scandall
,
than
the
party
suffers
by
the
wrong
;
as
in
the
case
of
the
Corinthians
,
where
a
brother
went
to
law
with
a
brother
before
Judges
that
were
Infidels
.
Seventhly
,
where
the
Magistrates
have
declared
themselves
to
be
enemies
to
justice
and
just
men
;
as
here
in
the
case
of
Christ
it
was
boot
lesse
to
complaine
,
because
all
the
Rulers
were
his
professed
enemies
.
Contrariwise
,
in
these
and
such
like
cases
following
men
may
lawfully
seek
justice
from
men
in
authority
.
First
,
where
the
offence
is
grievous
,
and
against
the
lawes
of
God
and
men
.
In
what
cases
men
may
lanfully
seeke
redresse
from
the
Magistrate
.
Secondly
,
where
the
offender
persists
in
evill-doing
,
without
repentance
.
Thirdly
,
where
the
offence
is
against
God
and
Religion
,
as
well
as
against
the
party
wronged
.
Fourthly
,
where
such
wrongs
are
usually
punishable
.
Fiftly
,
where
the
party
complaining
is
bound
to
complaine
by
his
office
,
either
by
charge
or
oath
:
provided
,
that
the
party
complaining
,
first
,
love
his
enemies
;
and
secondly
,
prosecute
with
continuall
respect
to
Gods
glory
;
and
thirdly
,
use
the
benefit
of
the
Law
with
charity
and
mercy
,
without
cruelty
or
extremity
.
Thus
of
the
first
Doctrine
.
Doct.
2.
The
malice
of
wicked
men
against
the
godly
is
so
great
,
that
when
they
begin
to
oppose
them
,
though
it
be
but
in
their
name
,
they
will
never
cease
opposition
,
if
they
have
power
,
till
they
have
their
lives
too
.
Thus
I
gather
from
hence
,
that
our
Saviour
,
being
reviled
,
doth
not
only
commit
his
cause
to
God
,
but
commits
himselfe
to
God
,
as
expecting
the
increase
of
their
oppositions
,
till
they
have
put
him
to
death
.
This
is
the
reason
why
God
indites
every
man
that
hates
his
brother
,
of
murther
,
1
Iohn
3.15
.
And
David
so
often
complaines
of
his
enemies
that
slandred
him
,
that
they
also
sought
his
life
,
yea
his
soule
;
as
if
they
were
desirous
not
only
to
kill
his
body
,
but
damne
his
soule
also
.
Doct.
3.
We
may
here
also
note
,
that
God
is
to
be
conceived
of
according
to
the
occasion
:
seeing
we
cannot
comprehend
God
wholly
as
he
is
,
we
ought
to
raise
up
such
conceptions
in
our
hearts
of
the
glory
of
God
,
as
may
with
honour
answer
the
occasion
that
presently
concerns
us
:
as
here
in
the
case
of
wrongs
,
God
is
conceived
as
a
righteous
Judge
:
in
the
case
of
death
he
is
called
the
God
of
the
spirits
of
all
flesh
:
in
the
case
of
prayer
he
is
called
a
God
that
delighteth
to
heare
prayer
:
in
the
case
of
infirmities
,
a
God
that
takes
away
iniquity
,
and
passeth
by
transgression
:
Th●t
God
is
a
Iudge
,
is
terrible
to
wicked
men
,
and
that
in
many
respects
.
and
in
cases
of
great
difficulty
he
is
conceived
of
as
Almighty
,
and
so
forth
.
Doct.
4.
It
is
evident
from
hence
,
that
God
is
a
Judge
:
and
this
point
is
both
terrible
to
the
wicked
,
and
comfortable
to
the
godly
.
It
is
terrible
to
the
wicked
many
waies
:
First
,
because
he
is
Judge
of
all
the
world
;
all
must
bee
judged
by
him
,
Gen.
18.25
.
Heb.
12.23
.
1
Sam.
2.10
.
He
is
not
a
Judge
of
some
one
circuit
,
as
Judges
amongst
men
are
.
Secondly
,
because
hee
is
a
Judge
that
needs
no
evidence
be
brought
in
:
for
hee
knowes
all
causes
,
and
is
witnesse
himself
,
Ier.
29.23
.
and
so
Judges
among
men
are
not
.
Thirdly
,
because
he
judgeth
for
all
offences
:
he
tries
the
hearts
and
the
reines
,
as
well
as
the
words
and
works
of
men
,
Psal.
7.9
,
11.
Earthly
Judges
try
malefactors
but
in
one
or
some
few
cases
.
Fourthly
,
because
hee
hath
Armies
of
executioners
:
hee
can
call
to
the
heavens
,
or
speake
to
the
earth
,
and
have
hostes
of
servants
to
doe
his
will
,
and
execute
his
judgements
,
Dan.
7.9
.
10.
Psal.
50.4
,
22.
so
as
none
can
deliver
out
of
his
hands
.
Fiftly
,
because
hee
is
Judge
himselfe
,
Psal.
50.6
.
and
75.8
.
He
doth
not
doe
justice
by
Deputies
,
but
will
heare
all
cases
himselfe
.
Sixtly
,
because
his
judgement
is
the
last
and
highest
judgement
;
and
therefore
there
lieth
no
appeale
from
it
.
Seventhly
,
because
he
can
bring
men
to
judgement
without
any
warning
:
hee
standeth
before
the
doore
,
and
often
seizeth
upon
the
offender
,
without
serving
any
writ
,
or
giving
him
any
summons
,
Iames
5.9
.
And
therefore
wicked
men
doe
very
foolishly
,
that
ruffle
here
in
the
world
,
and
lift
up
their
hornes
so
high
,
and
speake
with
such
a
stiffe
neck
,
and
walke
on
in
their
sinnes
and
injuries
so
securely
,
Psal.
75.5
,
6
,
7
,
8.
God
is
comfortable
to
godly
men
.
Againe
,
if
God
be
Judge
,
it
is
comfortable
to
penitent
sinners
:
First
,
because
repentance
will
alter
the
judgement
,
if
it
be
after
the
fact
,
and
before
the
sentence
,
even
in
such
offences
as
deserve
everlasting
death
,
as
appeareth
in
the
case
of
David
and
the
Ninivites
,
&
is
notified
to
the
world
,
Act.
17.31
.
whereas
earthly
Judges
must
proceed
in
their
judgement
,
whether
the
parties
be
penitent
or
no.
Again
,
it
is
the
more
comfortable
,
that
God
is
Judge
,
because
all
parties
wronged
or
grieved
may
have
accesse
to
God
,
and
put
up
their
supplications
at
any
time
;
he
is
ready
to
be
found
,
and
willing
to
hear
:
which
is
seldome
true
of
earthly
Judges
.
Thirdly
,
because
godly
men
know
their
sentence
already
,
God
hath
acquitted
them
by
his
Word
,
and
by
his
Sonne
,
and
by
his
Spirit
,
and
therefore
they
need
not
feare
his
last
judgement
.
Doct.
5.
God
will
judge
righteously
:
Gods
judgement
is
a
most
righteous
judgement
,
Psal.
9.
8.
Rom.
2.5
.
2
Tim.
4.8
.
Hee
is
the
righteous
Judge
by
an
excellency
,
because
there
is
no
Judge
but
misseth
it
some
way
:
only
Gods
judgement
is
alwaies
righteous
;
and
it
must
needs
be
so
for
many
reasons
:
How
Go●
〈◊〉
rig●t●o●●●y
First
,
because
he
judgeth
the
high
as
well
as
the
low
,
Iob
21.22
.
Secondly
,
because
his
judgement
extendeth
to
every
offender
in
the
world
,
Iude
15.
Earthly
Judges
may
punish
some
malefactors
,
but
they
leave
thousands
of
men
that
are
as
great
as
they
,
I
meane
as
great
offenders
as
they
:
as
for
other
reasons
,
it
is
because
they
cannot
apprehend
them
.
Thirdly
,
because
he
judgeth
for
the
breach
of
most
righteous
Lawes
.
Fourthly
,
because
he
will
take
no
gifts
,
Iob
36.18
,
19.
Fiftly
,
because
he
hateth
heartily
what
he
condemnes
severely
:
so
the
day
of
judgement
is
called
,
A
day
of
wrath
,
Rom.
2.5
.
whereas
man
may
censure
other
men
for
such
faults
as
they
themselves
commit
,
or
at
least
are
not
moved
to
the
sentence
simply
out
of
the
disliking
of
the
fault
.
Sixtly
,
because
he
is
not
deceived
with
shewes
and
outward
appearances
,
but
his
judgement
is
according
to
truth
,
Rom.
2.2
.
Seventhly
,
because
it
is
generall
,
according
to
mens
works
,
2
Cor.
5.10
.
Eighthly
,
because
in
the
day
of
his
judgement
hee
will
specially
honour
the
righteous
,
Rom.
2.7
,
&c.
Ninthly
,
because
when
a
man
can
have
no
justice
from
men
,
hee
shall
be
sure
to
have
justice
from
God
:
and
this
is
especially
here
intended
.
Tenthly
,
because
he
doth
not
judge
rashly
:
but
as
we
see
after
wonderfull
patience
,
and
the
many
daies
men
have
had
of
sinning
,
he
appoints
his
day
of
judging
.
Uses
.
The
Uses
may
be
divers
:
for
,
First
,
it
shewes
the
wofull
case
of
wicked
men
that
forget
God
,
and
in
the
hardnesse
of
their
hearts
runne
on
in
sinne
,
and
so
heap
up
wrath
against
the
day
of
wrath
,
Rom.
2.4
,
5.
Secondly
,
it
should
teach
all
men
that
have
any
care
of
themselves
,
to
deny
all
ungodlinesse
,
and
worldly
lusts
,
and
to
live
godly
,
and
righteously
,
and
soberly
in
this
present
world
,
Tit.
2.12
,
13.
Thirdly
,
it
should
be
a
singular
comfort
to
all
such
as
suffer
wrongs
and
injuries
in
this
world
,
whether
in
their
names
,
or
bodies
,
or
states
,
or
any
way
;
let
them
but
be
patient
,
God
will
doe
them
justice
,
as
these
places
shew
,
2
Thes.
1.5
.
Psal.
4.5
.
Iam.
5.6
,
7
,
8.
Iude
15.
Doct.
6.
It
is
the
duty
of
Gods
servants
in
all
distresses
to
commit
themselves
and
their
causes
to
God
and
to
his
righteous
providence
and
judgement
.
This
the
example
of
Christ
here
shews
us
,
&
there
is
reason
for
it
.
First
,
because
God
requires
we
should
doe
so
,
as
these
places
shew
,
Psal.
37.5
,
6.
Prov.
16.3
.
1
Pet.
4.
ult.
Secondly
,
because
it
is
not
in
man
to
direct
his
owne
way
,
Ier.
10.23
.
Thirdly
,
because
God
never
disappointed
the
trust
of
them
that
committed
themselves
to
him
,
Nabum
1.7
.
Pro.
16.3
.
The
Use
should
be
to
teach
us
,
First
,
never
to
use
ill
meanes
to
get
out
of
distresse
,
Esay
28.16
.
Rules
in
committing
our
cause
to
God
.
Secondly
,
not
to
limit
God
,
but
to
let
him
doe
whatsoever
pleaseth
him
.
Thirdly
,
not
to
be
impatient
,
or
troubled
,
but
quiet
our selves
in
God
,
and
waite
and
trust
in
him
;
and
if
we
finde
any
difficulties
,
wee
must
then
roule
our
way
upon
the
Lord
,
as
the
Psalmist
saith
,
Psal.
37.5
,
6
,
7.
Fourthly
,
we
must
acknowledge
him
in
all
our
waies
,
and
give
him
glory
,
when
he
doth
us
justice
,
Pro.
3.6
.
Verse
24.
Who
his
owne
selfe
bare
our
sinnes
in
his
body
on
the
tree
;
that
we
being
delivered
from
sinne
,
should
live
in
righteousnesse
;
by
whose
stripes
you
were
healed
.
HItherto
of
the
manner
of
the
suffering
of
Christ
.
Now
follows
in
the
fift
place
the
matter
he
suffered
,
viz.
He
bare
our
sinnes
,
amplified
by
shewing
how
,
and
that
three
waies
:
first
,
his
own
selfe
:
secondly
,
in
his
body
:
thirdly
,
on
the
tree
.
He
bare
our
sinnes
.
]
Christ
may
be
said
to
beare
our
sinnes
in
two
respects
chiefely
.
First
,
In
what
respects
Christ
bare
our
sins
.
because
he
did
undergoe
the
imputation
of
all
our
sinnes
;
our
faults
were
charged
upon
him
,
as
our
surety
:
He
was
made
sin
for
us
,
2
Cor.
5.21
.
He
stood
before
Gods
justice
in
our
roome
.
Secondly
,
because
hee
suffered
the
malediction
due
to
our
sinnes
by
the
Law
:
Hee
bare
our
sinnes
,
in
being
made
a
sacrifice
for
sinne
:
He
became
indebted
unto
the
justice
of
God
,
as
our
surety
,
to
beare
the
curses
of
the
Law
,
which
our
sinnes
deserved
,
Esay
53.5
,
8.
Ga●
.
3.10
.
And
as
this
is
true
in
generall
of
all
the
wrath
of
God
,
and
the
fearfull
things
due
to
our
sinnes
:
so
if
we
marke
the
story
of
Christs
sufferings
,
wee
may
observe
,
how
the
sinnes
of
our
first
parents
,
and
our
owne
,
light
heavily
upon
his
backe
,
God
suffering
our
sinnes
to
be
charged
upon
him
in
a
speciall
fitnesse
of
the
judgement
to
our
sinnes
:
and
that
wee
may
note
,
both
in
the
circumstances
of
our
sinning
,
and
in
the
sorts
of
sinnes
.
Christs
sufferings
●itted
to
the
circumstances
of
sin
.
For
the
circumstances
:
The
first
Adam
sinnes
in
a
garden
;
the
second
Adam
suffers
fearfully
for
sinne
in
a
garden
:
The
second
Adam
suffers
on
a
tree
,
and
so
beares
the
sinne
of
the
first
Adam
,
eating
the
forbidden
fruit
of
a
tree
.
For
the
sorts
of
sinne
:
Why
was
Christ
betrayed
by
Iudas
,
denyed
by
Peter
,
forsaken
by
all
his
Disciples
,
refused
by
the
Priests
and
people
,
but
because
wee
had
betrayed
,
denied
,
forsaken
,
and
refused
God
in
Paradise
?
And
many
of
us
are
now
guilty
of
the
same
or
the
like
sinnes
in
the
course
of
our
lives
.
He
was
charged
to
bee
a
seducer
,
to
satisfie
for
our
being
seduced
:
for
our
evill
words
,
and
sinfull
excuses
,
he
was
silent
:
because
wee
and
our
first
Parents
have
preferred
the
Divell
before
God
,
therefore
was
a
malefactor
preferred
before
him
.
Why
was
he
mocked
,
buffered
,
and
spit
upon
,
but
to
beare
the
shame
was
due
unto
us
for
our
filthinesse
,
and
vile
conversation
?
Why
drank
he
gall
,
but
to
pay
for
our
sinfull
pleasures
?
Why
suffered
he
reviling
and
scoffing
,
but
to
satisfie
for
our
sinfull
words
?
Many
other
things
might
be
observed
.
The
consideration
whereof
should
serve
for
many
Uses
:
and
so
it
should
teach
us
divers
duties
;
as
,
Uses
.
First
,
since
he
hath
borne
our
sinnes
in
the
imputation
of
them
,
and
the
malediction
due
unto
them
,
wee
should
bee
most
ready
and
willing
to
beare
his
crosse
,
as
accounting
it
a
great
shame
to
bee
unwilling
to
suffer
a
little
,
and
for
a
little
while
,
for
his
sake
,
that
hath
borne
such
strange
things
for
us
:
we
should
be
content
to
forsake
all
for
his
sake
.
Secondly
,
it
should
grieve
us
at
the
heart
for
our
sinnes
,
considering
the
fearfull
imputation
of
our
faults
charged
upon
him
,
and
the
bitter
things
hee
suffered
,
to
make
amends
to
Gods
justice
for
our
wickednesse
,
Zach.
12.10
.
Thirdly
,
hath
Christ
borne
our
sinnes
?
and
can
wee
finde
in
our
hearts
to
sinne
any
more
?
shall
he
againe
be
charged
with
our
faults
?
shall
we
againe
crucifie
him
?
Rom.
6.6
.
Heb.
10.24
.
&c.
and
as
followeth
in
the
next
words
of
this
Text.
Fourthly
,
Oh
how
should
we
love
the
Lord
Jesus
;
that
holy
One
,
that
bare
the
imputation
of
such
base
crimes
,
and
endured
such
grievous
things
for
us
,
before
wee
ever
knew
him
,
or
cared
for
him
;
even
for
us
that
were
enemies
to
him
!
Deserve
they
not
to
bee
accursed
,
that
love
not
the
Lord
Jesus
?
1
Pet.
1.9
.
●
Cor.
16.22
.
Fiftly
,
we
should
therefore
eat
the
Passeover
with
sowre
hearbs
;
we
should
remember
his
grievous
sufferings
with
hearty
affection
,
and
melting
of
soule
before
the
Lord
,
when
we
come
before
him
to
celebrate
the
memory
of
his
Passion
in
the
Sacrament
.
Sixtly
,
we
should
no
more
stagger
or
waver
in
faith
,
but
with
all
peace
and
joy
in
beleeving
,
rest
upon
the
propiriation
made
by
Christ
for
our
sins
:
wee
should
therefore
confidently
beleeve
the
pardon
of
all
our
sinnes
,
because
he
hath
borne
ou●
iniquities
.
Seventhly
,
we
should
never
more
bee
afraid
of
death
and
hell
:
for
our
debt
being
paied
by
the
surety
,
the
hand-writing
that
was
against
us
,
is
now
cancelled
,
Col.
2.15
.
and
there
is
no
condemnation
to
them
that
are
in
Christ
Jesus
,
Rom.
8.1
.
Heb.
2.14
.
Eighthly
,
we
should
not
be
so
much
troubled
to
be
unjustly
traduced
,
seeing
Christ
beyond
all
example
,
suffered
most
unspeakable
ignominie
,
bearing
the
i●putation
of
the
sinnes
of
all
the
Elect.
Ninthly
,
seeing
he
hath
beene
made
in
the
similitude
of
sinfull
flesh
,
and
suffered
for
sinne
in
the
flesh
,
wee
should
strive
to
bee
made
the
righteousnesse
of
God
in
him
;
and
as
he
hath
borne
our
sins
,
so
should
we
strive
to
beare
his
vertues
.
Who
his
owne
selfe
.
]
It
is
emphaticall
that
the
Apostle
saith
,
He
bare
our
sinnes
his
owne
selfe
:
for
there
be
two
things
which
are
here
imported
.
First
,
that
he
had
no
partners
:
there
were
none
with
him
:
He
bare
all
himselfe
,
Esay
59.16
.
He
trod
the
wine-presse
alone
,
Esay
63.3
,
5.
And
therefore
it
is
a
vile
dishonour
to
Christ
to
ascribe
any
part
of
satisfaction
to
our selves
,
or
to
any
Saint
or
Angel
.
Secondly
,
it
imports
,
that
therefore
his
suffering
is
of
infinite
value
,
in
that
he
bare
all
his
owne
selfe
in
person
,
who
was
God
and
man
.
Then
it
will
follow
,
that
he
hath
made
a
sufficient
propitiation
for
all
the
world
,
2
Iohn
2.1
,
2.
In
his
body
.
]
Quest.
Why
,
did
he
not
suffer
in
his
soule
?
Answ.
Yes
:
for
so
saith
the
Scripture
,
He
made
his
soule
a
sacrifice
for
sin
,
Esay
53.10
.
and
the
Son
of
man
came
to
give
his
soule
a
ransome
for
many
,
Mat.
20.28
.
Mark●
10.45
.
This
was
shadowed
out
by
the
Holocaust
,
or
whole
burnt-offering
:
for
it
noted
that
the
whole
man
should
suffer
.
So
in
the
Sacrament
,
the
breaking
of
the
bread
is
not
referred
so
properly
to
his
body
;
for
there
was
not
a
bone
broken
of
him
,
saith
the
holy
text
:
but
fitly
to
his
soule
,
which
was
broken
with
sorrowes
and
heavinesse
for
our
sakes
:
So
that
by
the
body
he
meanes
synechdochically
whole
Christ
;
but
yet
the
body
is
named
,
because
that
was
the
outward
sacrifice
that
was
offered
for
our
sins
on
the
tree
.
Christ
then
bare
our
sinnes
in
his
body
.
What
may
wee
learne
from
thence
?
First
,
we
see
a
manifest
difference
betwixt
Christs
Priesthood
,
and
theirs
in
the
Law
.
For
they
offered
the
bodies
of
beasts
or
fowles
,
but
Christ
offered
his
owne
body
.
Secondly
,
we
may
take
comfort
in
the
assurance
,
that
he
is
the
Saviour
of
our
bodies
as
well
as
our
soules
.
Thirdly
,
seeing
such
grievous
things
befell
the
body
of
Christ
,
why
seeke
we
so
much
ease
for
our
bodies
?
why
pamper
we
our
flesh
so
?
and
why
are
we
so
impatient
in
the
paines
of
our
bodies
,
and
remember
not
what
Christ
suffered
in
his
body
?
Fourthly
,
we
should
therefore
esteeme
his
body
to
be
a
precious
body
above
all
bodies
,
seeing
it
was
laid
downe
as
a
price
for
our
sinnes
:
yea
we
should
long
to
see
that
glorious
body
of
his
,
that
we
might
admire
it
,
and
adore
it
,
and
embrace
it
;
and
in
the
meane
time
love
and
delight
in
the
Lords
Supper
,
that
exhibiteth
the
body
of
Christ
spiritually
unto
us
,
rejoycing
in
such
meetings
above
the
joy
of
all
carnall
people
,
before
any
other
things
.
Fiftly
,
we
should
therefore
take
heed
of
sinning
against
our
bodies
,
b●●
make
conscience
to
serve
God
both
in
body
and
Spirit
,
and
say
with
David
and
Christ
,
Lord
,
a
body
thou
hast
given
me
:
for
I
come
to
doe
thy
will
.
Sixtly
,
what
cursed
monsters
are
swearers
,
that
reare
the
body
of
our
Lord
with
their
cursed
oathes
,
and
rake
their
nailes
in
his
wounds
with
their
blasphemies
?
On
the
tree
.
]
The
originall
word
signifies
sometimes
a
staffe
,
Mat.
26.47
.
sometimes
a
paire
of
stockes
,
Acts
16.24
.
sometimes
a
tree
growing
,
Rev.
2.11
.
usually
wood
,
●
Cor.
3.12
.
here
,
a
Gallowes
made
of
wood
.
Christ
bare
our
sins
on
the
tree
,
because
he
did
in
a
speciall
manner
suffer
bitter
extremities
on
the
tree
,
which
he
suffered
as
our
Suretie
,
and
for
our
sins
:
for
,
Reasons
why
Christ
suffered
on
a
tree
.
First
,
to
die
on
a
tree
was
by
a
speciall
Law
of
God
made
a
curse
,
and
so
is
every
one
that
hangs
on
a
tree
Gal.
3.13
.
Secondly
,
he
was
debarred
of
the
benefit
of
ordinary
naturall
comforts
:
for
he
lived
in
paine
three
houres
in
the
d●rke
,
and
had
not
the
light
of
the
Sunne
.
Thirdly
,
in
that
darknesse
he
was
put
to
the
most
fearfull
conflict
with
the
Divels
,
which
at
that
time
did
with
their
utmost
fury
assault
him
,
and
sight
against
him
,
Col.
3.25
.
Fourthly
,
he
endured
most
grievous
paines
and
torments
of
body
,
and
the
effusion
of
his
most
precious
bloud
.
Fiftly
,
he
was
reckoned
amongst
the
wicked
in
his
death
,
and
therefore
hanged
betweene
two
malefactors
,
Esay
53.9
.
Sixtly
,
he
was
reviled
by
the
base
multitude
,
and
mocked
and
derided
by
the
chiefe
Priests
and
Scribes
,
Mat.
27.39
.
to
45.
Seventhly
,
God
his
Father
poured
out
upon
him
the
fearfull
vials
of
his
wrath
,
in
with-drawing
for
a
time
the
sense
of
his
favour
,
Mat.
27.46
.
Eighthly
,
his
whole
body
was
offered
up
on
the
tree
,
as
a
Sacrifice
for
the
sinnes
of
the
world
,
and
the
substance
of
all
the
Sacrifices
in
the
Law
.
Uses
.
We
have
therefore
cause
to
rejoyce
in
the
crosse
of
Christ
above
all
things
;
for
on
the
tree
he
freed
us
from
the
curses
of
the
Law
,
and
purchased
for
us
the
blessings
promised
to
Abraham
,
as
the
father
of
the
faithfull
,
Gal.
3.13
,
14.
and
besides
,
by
suffering
so
shamefull
a
death
he
hath
sanctified
all
sorts
of
wayes
of
inflicting
death
upon
the
godly
;
so
as
now
they
may
with
comfort
in
a
good
cause
,
or
after
repentance
for
their
faults
,
even
suffer
that
death
on
a
tree
with
joy
.
And
we
should
the
more
praise
God
for
his
favour
,
if
he
suffer
any
of
us
to
die
of
any
other
more
easie
or
more
honourable
death
.
And
then
we
may
againe
see
the
hatefulnesse
of
sin
,
in
that
God
,
punishing
our
sins
in
the
person
of
his
owne
Sonne
,
doth
not
omit
the
very
circumstances
of
abasement
;
his
justice
exacting
not
onely
death
,
but
that
painfull
and
ignominious
death
on
the
tree
.
Lastly
,
hence
we
may
see
how
little
cause
there
is
for
Christians
to
plead
merit
,
if
they
think
how
fearfully
sinne
hath
angred
God
;
and
withall
,
how
senselesse
the
best
of
us
are
,
when
wee
heare
,
reade
,
or
thinke
of
these
sufferings
of
Christ
:
they
may
rather
see
cause
for
ever
to
abhorre
the
doctrine
of
merit
,
seeing
hereby
we
proclaime
our selves
to
be
worthy
of
the
very
merits
of
Christ
,
that
can
be
so
little
affected
with
the
thought
of
his
sufferings
.
Thus
of
the
matter
of
Christs
sufferings
.
The
effects
follow
:
and
the
effects
,
in
respect
of
us
,
are
named
to
be
three
:
first
,
the
death
of
sin
;
secondly
,
the
life
of
grace
;
thirdly
,
the
healing
of
our
natures
.
That
we
being
dead
to
sin
.
]
Men
die
divers
wayes
.
Men
may
be
said
to
die
divers
wayes
:
First
,
in
respect
of
nature
;
when
the
Frame
of
nature
is
dissolved
by
the
p●●ting
of
the
soule
from
the
body
.
Secondly
,
in
respect
of
God
;
when
God
is
departed
from
men
with
his
grace
,
and
righteousnesse
,
and
favour
:
thus
wicked
men
are
spiritually
dead
,
Eph.
2.1
.
and
4.17
.
1
Tim.
5.6
.
〈◊〉
,
in
respect
of
the
world
;
when
a
man
is
overwhelmed
with
crosses
,
〈…〉
as
are
〈◊〉
wit●
〈◊〉
in
his
reputation
,
he
is
said
to
be
dead
,
and
his
life
to
be
hid
under
〈…〉
,
being
despised
and
〈◊〉
as
〈◊〉
m●n
o●t
of
●inde
,
Col.
●
.
3
.
Esay
26.19
.
Fourthly
,
in
respect
of
sinne
:
and
so
men
either
are
dead
for
sin
,
as
malefactors
;
or
dead
in
sinne
,
as
all
wicked
men
;
or
dead
to
sinne
,
as
the
godly
here
.
To
take
the
soule
from
the
body
is
the
death
of
all
men
:
To
take
God
from
the
soule
is
the
death
of
all
wicked
men
:
To
take
sinne
from
the
soule
is
the
death
of
all
godly
men
.
To
be
dead
to
sinne
then
is
to
be
mortified
in
respect
of
sin
.
Sin
is
said
to
be
dead
,
either
in
appearance
or
in
deed
.
In
appearance
only
it
is
dead
in
such
as
have
their
sins
only
restrained
for
a
time
,
e●●her
by
Gods
owne
strong
hand
,
or
else
by
themselves
kept
downe
for
certaine
hypocriticall
ends
,
or
else
for
want
of
occasion
or
temptation
to
stir
the
sinne
:
thus
sinne
was
dead
in
Paul
,
when
he
was
unregenerate
,
and
revived
when
the
Law
came
,
Rom.
7.9
.
Sin
is
dead
indeed
in
godly
men
,
but
with
a
difference
:
for
though
in
this
life
they
be
wholly
rid
of
many
sins
,
yet
some
corruptions
are
not
wholly
removed
;
yet
are
they
dead
to
them
in
the
inchoation
of
it
,
their
sins
lie
a
dying
:
but
in
the
life
to
come
they
shall
be
wholly
and
fully
delivered
from
all
sin
.
Thus
of
the
sense
.
There
be
many
Doctrines
may
be
hence
observed
:
as
,
Doct.
1.
First
,
it
is
evidently
here
implied
,
that
all
men
by
nature
,
and
out
of
Christ
,
are
alive
to
sin
,
or
live
to
sin
:
and
in
sinning
they
may
be
said
to
live
,
or
be
alive
,
or
live
to
it
,
in
divers
respects
;
1.
Because
all
the
parts
of
their
life
are
full
of
sin
:
Naturall
men
a●e
said
to
be
alive
to
sin
in
divers
respects
sin
infecteth
their
persons
and
their
workes
.
2.
Because
they
are
in
bondage
to
sin
,
so
as
all
their
life
they
are
at
the
command
of
sin
:
they
are
servants
of
sin
,
Rom.
6.
3.
Because
they
account
sin
to
be
the
life
of
their
lives
:
they
could
not
esteeme
life
but
for
the
hope
of
liberty
and
power
of
sinning
.
It
were
a
death
to
them
to
live
restrained
of
sin
,
as
appeares
,
when
either
by
punishment
,
or
for
other
ends
,
they
are
found
to
cease
sinning
.
4.
Because
they
doe
not
destroy
sin
,
in
letting
it
live
:
they
are
guilty
of
the
life
of
sin
in
them
,
because
they
will
not
use
the
means
to
subdue
and
mortifie
sin
that
dwels
in
them
,
but
let
it
alone
unresisted
.
5.
Because
they
have
most
life
,
or
are
most
lively
,
when
they
have
most
liberty
to
sin
.
6.
Because
they
continue
in
sinne
:
they
spend
not
an
houre
,
but
it
is
in
sinne
:
yea
they
so
sinne
now
,
that
they
desire
to
spend
everlasting
life
in
sinne
.
Use.
And
so
from
hence
by
way
of
use
men
may
discerne
whether
they
live
in
sin
or
not
:
for
he
that
is
a
servant
to
his
corruptions
,
and
esteemeth
them
as
the
happinesse
of
his
life
,
and
resists
them
not
,
and
hath
a
desire
to
sin
ever
,
i●
(
without
doubt
)
alive
in
sin
,
and
dead
to
righteousnesse
.
And
so
contrariwise
,
where
these
things
cannot
be
found
,
there
the
person
is
not
alive
to
sinne
.
Doct.
2.
Hence
is
implied
also
,
that
to
live
in
sin
is
but
miserable
living
;
and
therefore
those
whom
God
loveth
,
he
chang●th
from
that
condition
,
and
maketh
them
die
to
sin
.
Now
this
may
be
shewed
out
of
other
Scriptures
briefly
:
for
,
1.
Sin
infects
a
man
,
and
all
he
goes
about
:
it
staines
his
very
conscience
,
Great
is
the
misery
of
such
as
live
in
sin
.
and
like
the
leprosie
will
pollute
his
clothes
,
his
flesh
,
his
house
,
and
whatsoever
he
toucheth
almost
,
Titus
1.15
.
It
maketh
all
things
impure
.
2.
To
harbour
sinne
is
to
harbour
the
divell
too
,
who
alwaye●
takes
possession
of
the
soule
that
is
given
over
to
sin
:
so
as
the
heart
of
the
sinner
is
the
Fortresse
of
the
Divell
,
Eph.
2.
●
.
2
Tim.
2.26
.
2
Cor.
10.5
.
Eph.
4.26
.
3.
While
a
man
lives
in
sin
he
is
in
danger
to
be
crossed
and
〈…〉
in
every
thing
he
doth
:
he
shall
have
no
portion
from
God
,
nor
inheritance
from
the
Almighty
,
Iob
31.2
.
Good
things
will
be
restrained
from
him
,
Esay
59.2
.
and
he
may
finde
himselfe
cursed
in
every
thing
he
sets
his
hand
unto
,
Deut.
28.16
,
17
,
18
,
&c.
his
very
blessings
may
be
cursed
,
Mal.
2.2
.
his
very
table
may
be
a
snare
.
For
certainly
God
will
be
revenged
of
the
sinfull
man
that
is
alive
in
sin
,
Nah.
1.2
,
3
,
6.
4.
His
soule
is
dead
within
him
while
he
is
alive
,
Eph.
2.2
.
1
Tim.
5.6
.
And
how
can
it
be
otherwise
,
when
God
,
which
is
his
life
,
is
departed
from
him
?
and
with
God
all
spirituall
blessings
are
gone
from
his
soule
too
.
The
end
of
this
life
is
to
die
miserably
,
Rom.
8.10
.
and
6
.
2●
.
Gal.
6.
and
to
perish
for
ever
with
the
Divell
and
his
Angels
,
Revel.
21.8
.
Mat.
25.45
.
And
in
a
speciall
m●ner
it
is
a
miserable
living
to
be
lively
and
joviall
(
as
they
call
it
)
in
sin
:
such
men
are
worse
than
the
generall
sort
of
sinners
.
For
these
wretched
men
,
that
are
so
lively
in
sin
,
have
a
most
miserable
heart
in
them
,
a
heart
like
an
Adamant
,
like
a
very
stone
within
them
,
are
senselesse
and
brutish
like
the
very
beasts
that
perish
,
Psal.
49.
ult.
Besides
,
in
many
of
these
God
scourgeth
sin
with
sin
,
and
giveth
them
up
to
such
a
reprobate
mind
,
that
their
wickednesse
oftentimes
exceeds
the
wickednesse
of
the
wicked
,
Ier.
5.
Rom.
1.26
,
28.
And
further
,
many
times
strange
punishments
light
upon
those
workers
of
iniquity
,
Iob
31.3
.
To
which
may
be
added
,
that
oftentimes
such
wretched
creatures
conclude
in
most
wofull
and
hellish
terrors
;
so
as
they
howle
for
vexation
of
spirit
,
while
Gods
servants
sing
for
joy
of
heart
,
Esay
65.13
,
14.
Rev.
6.15
,
16.
But
in
generall
of
all
that
live
in
sin
it
is
manifestly
here
implied
,
that
they
have
no
part
in
Christ
:
Christ
,
in
respect
of
them
,
and
as
they
are
in
their
present
condition
,
died
in
vaine
.
Use.
The
consideration
whereof
should
awaken
men
from
that
heavie
sleep
in
sin
,
unto
an
earnest
care
to
live
righteously
:
it
should
warne
men
every
where
to
repent
,
Eph.
5.14
.
and
the
rather
,
because
this
very
patience
of
God
,
in
bearing
thus
long
with
them
,
and
the
mercy
offered
them
in
the
Gospel
,
will
increase
to
greater
wrath
and
condemnation
,
if
men
will
not
be
warned
,
Rom.
2.4
,
5.
2
Thes.
1.8
,
9.
Doct.
3.
Hence
also
it
is
cleere
,
that
Gods
Elect
,
before
their
Calling
,
have
lived
in
sin
as
well
as
others
,
Eph.
2.3
.
Tit.
3.3
.
Col.
3.6
.
Which
is
fit
to
be
noted
for
divers
uses
.
For
first
,
it
sets
out
the
rich
mercy
of
God
,
and
his
free
grace
in
election
;
and
manifestly
shewes
that
we
merit
not
the
blessing
,
Eph.
2.3
,
4
,
&c.
And
secondly
,
it
should
teach
the
godly
divers
duties
;
as
first
,
not
to
be
proud
or
high-minded
,
but
rather
,
remembring
what
they
were
,
to
make
them
the
more
humble
all
their
dayes
.
Secondly
,
to
despaire
of
no
man
,
but
rather
to
shew
all
meeknesse
toward
all
men
,
2
Tim.
2.25
.
Tit.
3.2
,
3.
Thirdly
,
to
cleave
fast
unto
Christ
,
in
whose
only
propitiation
they
can
be
saved
from
their
sins
,
1
Iohn
2.1
,
2.
God
forbid
we
should
rejoyce
in
any
thing
more
than
in
Christ
,
and
him
crucified
,
Gal.
6.16
.
Lastly
,
we
should
think
it
more
than
enough
that
we
have
heretofore
lived
in
sin
:
we
should
henceforth
resolve
to
spend
that
little
time
that
remaineth
in
a
carefull
obedience
unto
Gods
will
,
ceasing
from
sin
,
1
Pet.
4.1
,
2
,
3.
Thus
of
the
Doctrines
implied
in
the
Text.
The
Doctrines
that
may
be
gathered
more
expresly
follow
.
Doct.
1.
None
but
mortified
Christians
are
true
Christians
.
It
is
manifest
th●t
none
have
part
in
Christ
,
but
such
as
are
dead
to
sin
;
such
men
only
doth
Christ
acknowledge
:
for
he
is
a
Redeemer
to
none
but
such
as
turne
from
transgress●●n
in
Iacob
,
Esay
59.20
.
All
that
are
in
Christ
are
new
creatures
:
their
old
thi●gs
are
past
,
and
all
things
are
new
,
2
Cor.
5.17
.
None
are
Christs
but
such
as
beare
the
similitude
of
his
death
in
their
dying
to
sin
,
Rom.
6.
Men
lose
their
Baptisme
,
if
they
be
not
baptized
into
the
death
of
Christ
.
Such
men
as
place
their
happinesse
in
worldly
things
are
not
the
right
seed
,
but
such
onely
as
are
borne
by
promise
,
that
is
,
that
received
life
by
the
promises
of
grace
and
a
better
life
,
Rom.
9.8
.
Christ
was
sent
to
preach
glad
tidings
to
such
as
mourne
in
Sion
,
Esay
61.1
,
2
,
3.
The
mourners
in
Jerusalem
were
the
onely
men
that
were
marked
for
God
,
Ezek.
9.
Christ
will
have
no
Disciples
but
such
as
will
deny
themselves
,
Luke
9.
and
are
not
fashioned
according
to
this
world
,
Rom.
12.2
.
And
this
should
teach
men
to
have
mortified
Christians
in
greater
honour
,
and
to
esteeme
highly
of
such
as
will
not
be
corrupted
with
the
excesse
of
the
times
,
and
doe
shew
by
a
sound
conversation
,
that
they
are
weaned
from
the
lust
after
earthly
things
,
and
are
consesecrated
to
God
and
his
service
.
We
should
honour
and
acknowledge
such
above
all
other
men
in
the
world
,
yea
,
in
the
Church
.
It
should
●lso
compell
upon
us
a
care
of
a
mortified
life
,
and
a
daily
resisting
of
sin
and
the
Divell
,
and
striving
to
be
made
like
to
Christ
.
Finally
,
if
the
count
must
be
made
by
mortification
,
there
will
then
be
but
a
short
count
upon
earth
.
For
looke
into
Christian
Churches
,
and
cast
out
,
first
,
all
open
profane
persons
,
such
as
are
drunkards
,
fornicators
,
swearers
,
murderers
,
railers
against
goodnesse
,
such
as
serve
vanity
,
and
shew
it
by
strange
apparell
,
and
such
like
men
:
secondly
,
all
open
idolaters
,
and
superstitious
persons
,
and
such
as
hold
damnable
opinions
:
thirdly
,
all
civill
honest
men
,
such
as
have
only
the
praise
of
men
for
a
harmelesse
conversation
in
the
world
,
but
have
no
taste
of
religion
,
or
conscience
of
zeale
for
Gods
glory
:
fourthly
,
all
open
worldlings
,
that
minde
not
heavenly
things
,
and
savour
nothing
but
the
things
of
this
world
:
and
lastly
,
all
hypocrites
,
that
make
a
shew
of
mortification
,
and
yet
are
not
mortified
:
and
then
suppose
how
small
a
number
will
be
left
in
every
place
,
to
be
reckoned
in
this
lift
of
true
Christians
.
Doct.
2.
Mortification
is
the
very
first
step
of
grace
,
and
the
entrance
into
all
power
of
godlinesse
.
Till
our
sins
be
soundly
crucified
and
dead
,
no
worke
of
Religion
that
is
acceptable
to
God
can
be
done
:
and
therefore
Iohn
Baptist
,
and
Christ
,
and
the
Apostles
call
for
repentance
,
as
the
first
thing
that
opens
a
way
into
the
kingdome
of
heaven
,
because
else
sin
unrepented
,
like
a
prison
,
will
infect
all
wee
doe
,
Esay
1.13
.
to
16.
Besides
,
the
heart
of
man
being
naturally
like
a
stone
or
iron
,
till
it
be
softned
no
impression
of
grace
can
be
fastned
upon
it
:
and
if
the
ground
of
our
hearts
be
not
well
plowed
up
,
the
seed
of
the
Word
cannot
but
be
lost
,
Ier.
4.4
.
The
seed
cast
upon
the
high
way
will
be
picked
up
by
the
fowles
of
the
aire
,
and
not
grow
:
or
if
any
seed
or
plant
of
grace
did
grow
for
a
while
in
the
heart
,
yet
the
weeds
of
sin
would
overgrow
and
choake
all
,
as
is
evident
in
seed
sowne
i●
thorny
ground
,
or
plants
set
in
ground
that
is
not
digged
and
weeded
.
And
f●●ther
,
while
the
person
is
evill
,
the
worke
will
be
vile
and
abominable
.
An
evill
tree
can●ot
bring
forth
good
fruit
.
And
therefore
this
shewes
,
that
such
Christians
as
leape
into
the
profession
of
Religion
so
easily
,
and
thinke
it
is
no
more
but
to
give-ov●r
ill
courses
,
and
fall
to
the
practice
of
good
duties
,
are
deceived
:
for
if
by
●ound
mortification
their
sins
past
be
not
bewailed
,
and
they
soundly
humbled
,
either
their
sins
will
after
a
while
grow
and
revive
againe
,
or
else
the
conscience
of
these
sins
will
secretly
throughout
their
lives
torment
them
;
or
else
the
Divell
on
a
sudden
may
seize
upon
them
with
de●paire
,
having
so
manifest
a
reason
against
them
,
that
they
did
never
practise
mortific●tion
for
their
sins
.
Besides
,
lamentable
experience
shewes
,
in
those
places
where
Christians
are
not
soundly
formed
at
first
in
the
exercise
of
mortification
,
they
leade
their
lives
in
a
dull
course
of
profession
,
and
have
not
the
experience
of
the
life
and
power
of
Religion
in
themselves
for
the
joyes
of
it
,
or
towards
others
in
the
practice
of
it
.
The
mourners
in
Sion
,
and
such
as
are
broken-hearted
,
are
the
most
glorious
and
the
most
fruitfull
Christians
,
Is.
61.1
,
2
,
3
,
4.
and
continue
in
the
greatest
power
of
Religion
.
And
further
,
it
may
be
noted
in
the
best
of
those
,
that
their
separation
from
the
love
of
the
world
is
most
really
performed
,
as
hath
appeared
,
when
in
any
speciall
workes
of
men
,
or
for
the
help
of
the
Church
of
God
,
they
are
called
upon
to
shew
their
zeale
by
their
bounty
:
in
such
cases
one
poore
Macedonian
would
shame
a
hundred
of
those
rich
Corinthians
.
2
Cor.
8.
Doct.
3.
True
repentance
for
sin
doth
in
divers
respects
kill
a
man
,
it
strikes
him
dead
:
to
repent
is
to
be
a
dead
man
,
not
only
in
respect
of
the
world
,
which
casts
off
a
man
that
will
not
run
in
the
excesses
of
the
time
,
as
a
dead
man
indeed
,
Col.
3.3
.
but
in
respect
of
themselves
.
For
first
,
by
the
assise
a
man
must
keep
upon
himselfe
he
will
be
found
dead
by
sentence
,
when
he
judgeth
himselfe
before
the
Lord
:
he
stands
as
a
man
condemned
in
the
flesh
,
he
sentenceth
himselfe
to
eternall
death
for
his
deserts
,
by
confessing
what
he
meriteth
,
1
Pet.
4.6
.
Now
a
condemned
man
is
reckoned
for
a
dead
man
in
Law
.
Secondly
,
repentance
destroyes
the
senses
,
and
affections
,
and
conceits
,
and
reason
,
that
were
wont
to
be
alive
in
men
;
it
dissolves
the
very
frame
of
the
old
conversation
.
The
word
rendred
dead
,
signifies
to
undoe
what
was
done
about
the
life
of
man
,
This
Doctrine
serves
effectually
to
discover
the
estate
of
multitudes
of
Christians
not
to
be
right
:
as
they
That
doe
nothing
at
all
about
their
sins
.
That
excuse
their
sins
,
and
hide
them
,
and
favo●r
them
,
and
cast
the
fault
upon
others
,
Pro.
28.13
.
Gen.
3.
Iob
20.11
,
12
,
13.
That
blesse
themselves
in
their
hearts
,
when
their
iniquity
is
found
worthy
to
be
hated
,
Psal.
36.2
.
That
haunt
with
such
persons
as
may
make
them
sin
more
.
That
say
,
It
is
no
profit
to
walke
humbly
before
the
Lord
,
Mal.
3.14
.
and
rather
blesse
the
proud
.
That
hate
and
revile
such
as
are
mortified
.
That
are
dead
rather
in
faith
and
good
workes
,
and
finde
a
deadly
savour
in
the
Word
.
That
have
sense
and
savour
onely
in
the
things
of
the
flesh
.
Secondly
,
this
should
teach
all
that
mind
their
owne
salvation
to
looke
carefully
to
the
truth
of
their
mortification
,
and
not
to
thinke
it
is
such
a
sleight
and
easie
worke
;
but
to
consider
,
that
in
repenting
for
sinne
they
must
never
cease
,
till
they
be
like
Christ
dying
for
sinne
;
and
that
is
in
the
sense
before
given
.
So
our
bearing
of
the
similitude
of
Christs
death
in
our
repentance
,
notes
divers
particular
things
in
our
repentance
;
as
,
-
1.
That
our
sorrowes
be
voluntary
,
not
inforced
;
he
gave
his
life
,
Divers
things
in
Christs
death
that
ought
to
be
in
our
repentance
.
it
was
not
taken
from
him
:
we
must
not
tarry
till
the
Divell
fire
us
with
the
terrors
of
despaire
.
-
2.
That
we
be
pained
at
the
very
heart
for
our
sins
;
so
was
Christ
:
it
must
be
a
hearty
griefe
.
-
3.
That
wee
shew
forth
the
fruits
of
our
repentance
:
so
hee
suffered
openly
.
-
4.
That
he
suffered
by
degrees
,
and
ceased
not
till
he
died
:
so
must
we
by
degrees
resist
sin
,
and
never
cease
untill
it
be
quite
abolished
.
Hence
also
we
may
know
whether
we
have
truely
repented
.
It
is
a
signe
of
true
mortification
,
when
-
1.
A
man
hath
seriously
condemned
himselfe
before
God
for
his
sin
.
-
2.
When
he
feeles
the
wonted
violence
of
affections
after
sinne
,
Signes
of
true
mortification
.
and
the
world
to
be
deaded
,
and
his
heart
growne
dull
and
out
of
taste
in
matters
of
sin
and
the
world
.
He
is
crucified
that
hath
his
lusts
and
affections
crucified
,
Gal.
5.24
.
-
3.
That
he
is
weary
of
life
is
selfe
,
by
reason
of
the
remainders
of
sin
in
his
flesh
,
Rom.
7.
-
4.
That
hath
felt
as
sensible
sorrowes
for
his
sinnes
,
as
he
was
wont
to
doe
for
his
crosses
:
sorrowes
,
I
say
,
that
are
voluntary
,
and
for
sinne
as
it
is
sinne
.
Do●t
.
4.
The
Passion
of
Christ
is
the
best
medicine
to
kill
sin
in
us
:
he
died
that
we
might
die
to
sin
.
There
is
a
vertue
in
the
death
of
Christ
to
kill
sin
,
Rom.
6.
Now
the
death
of
Christ
may
be
said
to
kill
sin
,
First
,
in
respect
of
the
guilt
of
sin
:
Christ
in
his
death
paid
all
that
was
needfull
for
satisfaction
,
and
●o
destroyed
the
imputation
of
it
,
and
stilled
the
clamour
of
it
.
It
cannot
cry
against
us
in
heaven
,
because
God
is
fully
satisfied
,
and
the
bond
discharged
and
cancelled
:
the
plea
of
our
sins
died
in
the
Passion
of
Christ
.
Secondly
,
in
respect
of
the
hatefulnesse
of
it
,
or
the
demonstration
of
the
hatefulnesse
of
it
.
The
Passion
of
Christ
gives
all
men
occasion
to
see
how
unworthy
sin
is
to
live
,
that
made
him
die
,
when
it
was
only
imputed
to
him
,
and
not
done
by
him
.
Thirdly
,
in
respect
of
the
power
of
it
in
us
actually
.
There
is
a
secret
vertue
in
the
wounds
of
Christ
to
wound
sin
,
and
in
the
death
of
Christ
to
kill
sinne
:
and
therefore
the
Scripture
speakes
not
only
of
the
merit
,
but
of
the
vertue
of
his
death
,
Rom.
6.
Phil.
3.
which
vertue
is
secretly
derived
unto
the
penitent
sinner
,
by
the
ordinances
of
Christ
,
his
Word
,
Prayer
,
and
Sacraments
.
Uses
.
The
Use
should
be
for
triall
:
men
may
know
whether
as
yet
they
have
any
part
in
the
death
of
Christ
,
by
inquiring
whether
they
be
dead
in
their
sins
.
First
,
they
have
no
interest
in
the
merit
of
his
death
,
that
have
not
experience
of
the
vertue
of
his
death
in
killing
their
corruptions
.
Secondly
,
for
instruction
.
When
godly
men
find
any
corruption
begin
to
be
too
strong
for
them
,
they
must
flye
to
Christ
for
this
medicine
;
and
then
there
is
no
sin
so
strong
in
them
,
but
by
constant
prayer
to
Christ
for
the
vertue
of
his
death
will
be
subdued
,
if
they
pray
in
faith
.
Prayer
gets
the
medicine
,
and
faith
applies
it
to
the
disease
.
Doct.
5.
True
mortification
doth
not
encounter
one
sin
only
,
but
sins
in
the
plurall
number
,
and
indefinitely
.
It
notes
,
that
in
true
repe●tance
there
is
a
respect
had
to
amendment
of
all
sins
.
To
amend
only
one
or
two
faults
is
not
true
repentance
:
for
he
that
is
truely
dead
,
is
dead
to
sins
:
there
is
no
sin
but
the
true
Convert
desires
and
endeavours
to
be
rid
of
it
,
so
far
as
hee
knowes
it
to
be
a
sin
.
Her●d
did
mend
in
some
things
,
but
yet
was
not
sound
,
because
in
one
sin
he
minded
no
repentance
.
And
this
point
doth
give
an
infallible
rule
of
triall
of
mens
estates
in
Christ
:
for
no
wicked
man
on
earth
doth
so
much
as
in
true
desire
forsake
all
sin
.
There
be
some
corruptions
he
knowes
that
he
would
upon
no
conditions
part
with
.
To
desire
and
endeavour
to
be
rid
of
all
sins
is
an
infallible
mark
of
a
child
of
God
.
Doct.
6.
Mortification
makes
a
man
dead
only
to
sins
:
it
doth
not
make
him
of
a
dead
and
lumpish
disposition
in
doing
good
duties
,
Heb.
9.14
.
nor
doth
it
require
that
it
should
destroy
his
nature
or
naturall
temper
,
or
the
parts
of
his
body
,
but
his
sin
only
:
nor
doth
it
kill
his
contentment
in
the
creatures
of
God
,
and
the
use
of
lawfull
things
;
nor
doth
it
destroy
his
liberty
in
lawfull
delights
and
recreations
,
it
kils
his
sin
only
.
Might
live
unto
righteousnesse
.
]
These
words
containe
the
second
effect
of
Christs
death
and
passion
,
viz.
the
raising
of
us
unto
a
righteous
life
:
his
death
makes
us
live
,
and
live
righteously
.
Divers
Doctrines
may
be
hence
observed
.
The
happinesse
of
such
as
live
spiritually
.
Doct.
1.
First
,
that
men
truely
mortified
shall
live
happily
.
These
dead
men
will
live
:
there
is
no
danger
in
great
sorrow
,
and
the
other
workes
of
mortification
.
It
kils
sin
,
but
the
soule
lives
by
that
meanes
.
He
is
sure
to
live
that
is
dead
to
his
sins
,
Rom.
8.13
.
Esay
26.19
.
1
Pet.
4.6
.
Ezek.
18.
Hos.
14.2
.
The
reasons
are
,
first
,
because
God
hath
promised
comfort
to
such
as
mourne
for
sin
,
Mat.
5.4
.
Pro.
14.10
.
Secondly
,
Christ
hath
a
speciall
charge
given
him
to
looke
to
those
mourners
,
that
they
miscarry
not
,
Esay
61.1
,
2
,
3.
Thirdly
,
they
are
freed
from
eternall
death
,
they
cannot
be
condemned
,
1
Cor.
11.31
,
32.
Iob
33.27
,
28.
Fourthly
,
because
the
fruit
of
the
lips
is
peace
to
these
,
they
are
ever
after
interessed
in
the
comforts
of
the
Word
,
Esay
57.
15
,
18.
Fiftly
,
the
nature
of
godly
sorrow
is
only
to
tend
to
repentance
:
it
is
worldly
sorrow
that
tends
to
death
,
2
Cor.
7.10
.
Sixtly
,
they
that
are
conformed
to
the
similitude
of
Christs
death
by
mortification
,
shall
be
conformed
to
Christs
life
by
the
resurrection
from
the
dead
,
Rom.
6.5
,
8
,
11.
Uses
.
The
Use
may
be
,
first
,
for
confutation
of
such
as
think
that
mortification
is
a
way
full
of
danger
,
and
makes
many
men
come
to
great
extremities
;
whereas
they
may
here
see
there
is
no
danger
in
it
.
Hellish
terrours
,
and
despaire
,
and
some
kinde
of
diseases
may
make
strange
effects
in
some
men
;
but
never
was
any
hurt
by
godly
sorrow
for
sin
,
if
we
will
beleeve
the
Scriptures
:
and
therefore
it
should
incourage
men
to
fall
to
worke
soundly
about
searching
their
wayes
,
and
confessing
their
sins
,
and
judging
themselves
in
secret
for
their
sinnes
,
Iames
4.7
.
2
Cor.
7.10
,
11.
But
here
men
must
looke
to
some
few
rules
:
First
,
that
they
see
the
warrant
of
the
course
in
the
Word
,
and
know
the
places
that
require
these
duties
:
that
they
lay
up
such
promises
made
to
the
duties
of
mortification
,
as
may
uphold
their
hearts
in
the
practice
of
them
.
Thirdly
,
that
they
refuse
not
consolation
;
but
when
they
have
found
true
humiliation
for
their
sins
,
and
comfort
from
God
in
his
ordinances
,
that
they
turne
their
sorrow
into
joy
,
and
their
prayers
into
thanksgiving
,
and
spend
their
dayes
alwayes
rejoycing
in
the
Lord
.
Doct.
2.
It
is
not
enough
to
die
to
sinne
,
unlesse
wee
also
live
to
righteousnesse
:
it
is
not
enough
to
forsake
our
sinnes
,
but
wee
must
spend
our
dayes
in
good
workes
:
we
are
so
charged
to
cease
to
doe
evill
,
as
withall
we
are
charged
to
learne
to
doe
well
,
Esay
1.16
.
we
must
bring
forth
fruits
worthy
amendment
of
life
,
as
well
as
confesse
our
sinnes
,
Matth.
3.8
.
A
man
will
cut
downe
his
fig-tree
for
want
of
good
fruit
,
though
it
beare
no
ill
fruit
,
Luke
13.6
.
It
will
not
please
any
husbandman
that
his
land
beare
no
thornes
,
not
briers
,
not
weeds
,
if
it
beare
him
not
good
graine
.
It
is
not
enough
for
a
servant
,
that
he
do
his
Master
no
hurt
,
but
he
must
●ee
to
it
,
that
he
do
his
Masters
worke
.
For
first
,
obedience
and
good
fruits
are
required
at
our
hands
in
the
Law
of
God
,
besides
the
prohibition
of
sinne
.
Secondly
,
Christ
dyed
to
this
end
,
that
we
might
live
righteously
,
as
well
as
die
to
sinne
.
Thirdly
,
because
all
the
gifts
of
the
Spirit
,
bestowed
on
us
in
our
regeneration
,
are
given
to
profit
withall
,
not
to
lay
them
up
in
a
napkin
,
1
Cor.
12.
Fourthly
,
because
we
shall
be
judged
at
the
last
day
according
to
our
works
,
Rom.
2.6
.
Use.
And
therefore
this
shewes
the
dangerous
folly
of
such
carnall
people
,
as
think
,
if
they
come
to
Church
,
and
live
civilly
,
and
doe
nobody
no
wrong
,
they
are
out
of
all
question
in
a
right
course
.
And
besides
,
it
should
awake
carelesse
and
sluggish
Christians
,
to
look
to
their
gifts
,
and
remember
what
accounts
they
will
give
to
God
for
their
unprofitablenesse
and
unfruitfulnesse
,
2
Pet.
1.8
.
Doct.
3.
It
is
from
hence
evident
,
that
the
only
living
,
is
to
live
righteously
:
He
is
worthy
to
be
sayd
to
live
,
that
lives
to
righteousnesse
:
a
religious
life
is
the
best
life
:
And
these
are
the
reasons
,
First
,
because
it
is
the
most
honorable
life
:
For
to
live
to
righteousnesse
,
makes
a
man
highly
in
the
favour
of
God
,
A
religious
●s●
is
the
best
li●e
,
for
6.
reasons
.
Psa.
11.7
.
Prov.
15.9
.
and
it
shewes
that
a
man
is
borne
of
God
,
1
Ioh.
2.29
.
and
besides
,
it
helps
a
man
to
the
best
,
and
most
blessed
memoriall
,
Prov.
10.7
.
and
the
fruits
of
righteousnesse
are
the
best
means
of
glorifying
God
,
Phil.
1.11
.
And
therefore
Salomon
sayd
well
,
that
the
righteous
is
more
excellent
than
his
neighbour
,
Pro.
12.26
.
And
David
saith
.
They
are
the
only
excellent
Ones
,
Ps.
16.
whereas
every
wicked
man
is
lothsome
;
and
a
sinfull
life
is
a
shamefull
life
,
Prov.
1●
.
5
.
&c.
14.34
.
Secondly
,
because
it
is
the
most
profitable
life
,
and
the
most
gainfull
:
for
blessings
are
upon
the
head
of
the
righteous
,
Pro.
10.6
.
The
wicked
worketh
a
deceit●ull
work
:
but
to
him
that
●oweth
righteousnes
shall
be
a
sure
reward
;
Pro.
11.18
.
And
righteousnesse
is
both
the
best
riches
,
and
the
most
durable
,
Pro.
8.18
,
19
,
20.
And
it
hath
the
promise
of
this
life
,
as
well
as
the
life
to
come
,
1
Tim.
6.
Iob
8
6.
And
the
profit
of
righteousnesse
will
help
a
man
when
he
is
to
die
;
when
the
treasures
of
the
wicked
will
profit
nothing
,
Pro.
10.2
.
Yea
,
a
good
man
lacketh
not
an
inheritance
for
his
childrens
children
:
and
the
wealth
of
the
sinner
is
many
times
layd
up
for
the
juit
.
Thi
rely
,
because
it
is
the
safest
and
quietest
life
:
Hee
that
walketh
uprightly
,
walketh
surely
,
Prov.
10.19
.
and
the
fruit
of
righteousnesse
is
peace
,
Iam.
3.18
.
For
Gods
promise
is
,
that
no
evill
shall
happen
to
the
just
;
whereas
the
wicked
shall
be
filled
with
mischiefe
,
Pro.
12.21
.
And
Gods
blessing
makes
them
rich
,
and
he
mingles
no
sorrow
with
it
,
Pro.
10.21
.
and
15.6
.
And
righteousnesse
is
reckoned
as
an
impenetrable
a●mour
,
2
Cor.
●
.
7
.
And
God
doth
marke
every
one
that
doth
righteousnesse
,
and
solaceth
his
heart
,
Esay
64.5
.
And
the
very
doing
of
good
,
is
sweetnesse
to
the
●ou●e
,
Pro.
13.19
.
And
whereas
there
is
no
peace
to
the
wicked
,
the
righteous
is
at
peace
with
God
,
with
Angels
,
with
the
creatures
,
and
with
all
godly
men
.
Fourthly
,
because
it
is
the
most
durable
life
:
for
the
feare
of
the
Lord
prolongeth
the
dayes
;
but
the
yeeres
of
the
wicked
shall
be
shortned
,
Pro.
10.
27.30
.
The
way
of
righteousnesse
is
life
,
and
in
the
path-way
thereof
is
no
death
,
Pro.
12.28
.
As
a
whirl-winde
,
so
is
the
wicked
seene
no
more
:
but
the
righteous
is
an
everlasting
foundation
,
Prov.
10.25
.
Fiftly
,
because
it
is
a
life
that
ends
the
best
of
all
mens
lives
:
for
the
wicked
is
driven
away
in
his
wickednesse
:
but
the
righteous
hath
hope
in
his
death
,
and
great
hope
too
,
having
the
promises
of
a
better
life
,
and
so
much
glory
,
as
the
eye
of
mortall
man
never
saw
,
nor
eare
of
man
heard
,
nor
came
into
the
heart
of
a
naturall
man
,
Pro.
14.32
.
1
Tim.
6.
1
Cor.
2.9
.
Sixtly
,
because
righteousnesse
is
more
proper
to
the
soule
.
What
is
riches
,
or
honour
,
or
any
outward
thing
to
the
soule
of
man
?
or
what
shall
it
profit
a
man
to
provide
the
whole
world
to
be
his
estate
,
if
hee
provide
not
grace
for
his
soule
?
Riches
profit
but
the
outward
estates
of
a
man
:
whereas
righteousnesse
profits
the
man
himselfe
.
And
therefore
Adams
losse
was
greater
in
losing
his
innocency
,
than
in
losing
of
Paradise
.
What
can
it
profit
a
man
to
have
all
other
things
good
about
him
,
if
he
be
not
good
himselfe
?
Use.
The
Use
should
be
,
first
,
for
triall
.
Men
should
throughly
search
themselves
whether
they
be
indeed
righteous
men
;
and
the
more
carefully
should
they
search
,
because
the
most
righteous
on
earth
have
their
many
ignorances
and
frailties
.
There
is
no
man
but
sinneth
daily
,
and
in
many
things
.
And
besides
,
a
man
may
attaine
to
some
kinde
of
righteousnesse
,
and
yet
not
enter
into
the
Kingdome
of
heaven
;
as
there
is
a
generation
that
are
pure
in
their
owne
eyes
,
and
yet
are
not
cleansed
from
their
sins
.
And
the
Pharisees
had
a
righteousnesse
that
had
many
praises
;
they
gave
almes
,
and
fasted
,
and
prayed
long
prayers
,
and
did
that
which
was
warrantable
,
in
respect
of
the
Law
outwardly
;
and
yet
if
our
righteousnesse
exceed
not
the
righteousnesse
of
the
Scribes
and
Pharisees
,
we
cannot
enter
into
the
Kingdome
of
heaven
.
Quest.
But
how
may
a
man
know
all
his
infirmities
,
notwithstanding
he
be
truely
righteous
,
and
have
such
a
righteousnesse
as
doth
exceed
the
righteousnesse
of
the
Scribes
and
Pharisees
?
Ans.
For
answer
hereunto
I
will
cast
the
signes
of
a
righteous
man
into
two
rankes
.
First
,
such
as
describe
him
in
himselfe
;
secondly
,
such
as
describe
him
in
the
difference
from
Pharisaicall
righteousnesse
.
Signes
that
describe
a
righteous
m●n
in
hims●l●e
.
The
signes
that
describe
him
in
himselfe
,
either
appeare
upon
him
in
his
infancy
,
or
in
his
ripe
age
.
In
the
very
infancy
of
the
just
man
,
even
when
God
first
changeth
his
heart
,
and
cleanseth
him
,
and
raiseth
him
up
to
live
righteously
,
there
be
divers
things
by
which
he
may
discerne
the
truth
of
his
sanctification
;
as
,
First
,
by
the
dissolving
of
the
stoninesse
of
his
heart
.
When
God
comes
effectually
to
cleanse
a
man
,
he
takes
away
the
stony
heart
out
of
the
body
,
and
gives
him
a
heart
of
flesh
:
he
may
feele
his
heart
melt
within
him
,
especially
when
he
stands
before
the
Lord
,
when
the
Lord
is
fashioning
of
him
for
himselfe
by
his
Ordinances
,
Ezek.
36.25
,
26.
He
hath
a
new
heart
that
hath
not
a
stony
heart
.
Secondly
,
by
the
rising
of
the
day-starre
in
his
heart
.
The
Father
of
lights
,
when
he
renueth
the
heart
of
a
man
,
causeth
a
sudden
and
heavenly
light
,
as
it
were
a
starre
,
to
shine
in
the
understanding
;
by
vertue
of
which
men
see
more
into
the
mysteries
of
Religion
in
that
first
moment
,
than
they
did
all
the
dayes
of
their
life
before
.
This
is
that
new
spirit
the
Prophet
speaks
of
;
He
that
sate
in
darknesse
before
,
now
sees
a
great
light
:
he
sees
and
wonders
at
divine
things
in
Religion
,
whereas
before
he
was
a
●ot
,
and
understood
nothing
with
any
power
or
life
;
and
by
the
comforts
of
this
light
he
can
heare
as
the
learned
,
understands
doctrine
in
a
moment
,
which
before
was
altogether
harsh
and
dark
unto
him
,
2
Pet.
1.19
.
Ezek.
36.28
.
Psal.
119.130
.
Mat.
4.16
.
Esay
50
4.
Thirdly
,
by
his
vehement
desire
to
righteousnesse
,
or
after
righteousnesse
,
Mat.
5.5
.
Which
he
shewes
many
wayes
;
as
,
by
the
loathing
of
himselfe
for
his
want
of
righteousnesse
,
and
for
all
his
wayes
that
were
not
good
,
Ezek.
36.35
.
and
by
his
estimation
of
righteousnesse
above
riches
and
all
worldly
things
,
Psal.
3.8
,
9.
and
by
his
affectionate
enquiry
after
directions
for
righteousnesse
;
Men
and
brethren
what
shall
we
do
to
be
saved
?
Act.
2.37
.
and
by
his
longing
after
the
Word
of
truth
,
by
which
he
may
learne
righteousnes
.
Fourthly
,
by
his
estimation
of
righteousnesse
in
others
:
he
honours
them
that
feare
the
Lord
,
as
the
only
Noble
Ones
:
all
his
delight
is
in
them
,
and
he
loves
them
,
and
longs
after
them
for
righteousnesse
sake
.
Fiftly
,
by
the
covenant
he
makes
in
his
heart
about
righteousnesse
:
he
not
only
consents
to
obey
,
Esay
1.19
.
but
hires
himselfe
as
a
servant
to
righteousnesse
;
resolving
to
live
to
righteousnesse
,
and
spend
not
an
houre
in
a
day
,
but
a
life
in
the
service
of
righteousnesse
,
Rom.
6.13
,
18.
And
as
the
righteous
man
growes
more
strong
,
and
better
acquainted
with
God
and
his
Ordinances
,
and
the
workes
of
righteousnesse
,
other
signes
break-out
upon
him
,
which
doe
infallibly
prove
the
happinesse
of
his
condition
;
such
as
are
,
First
,
Sixe
other
signes
of
righteousnesse
,
as
it
groweth
.
vexation
in
his
soule
at
the
wickednesse
and
unrighteousnesse
of
others
,
2
Pet.
2.8
.
Secondly
,
rejoycing
with
joy
unspeakable
and
glorious
,
when
he
feeles
the
comforts
of
Gods
presence
,
and
begins
to
see
some
evidence
of
Gods
love
to
him
in
Christ
,
1
Pet.
1.9
.
Thirdly
,
the
personall
and
passionate
love
of
the
Lord
Jesus
Christ
,
the
fountaine
of
righteousnesse
,
though
he
never
saw
him
in
the
flesh
,
esteeming
him
above
all
persons
and
things
,
1
Pet.
1.9
.
Phil.
3.8
,
9.
longing
after
his
comming
,
with
great
●rivings
of
affections
,
2
Cor.
5.
2
Tim.
4.8
,
&c.
Fourthly
,
flourishing
like
a
Palm-tree
,
when
he
is
planted
in
the
house
of
the
Lord
,
and
enjoyes
powerfull
meanes
in
the
house
of
his
God
,
growing
like
the
Willowes
by
the
water-courses
,
Psal.
92.12
,
13.
and
1.3
.
Fiftly
,
resolution
to
suffer
any
thing
for
righteousnesse
sake
,
Mat.
5.12
.
so
as
he
will
forsake
father
or
mother
,
house
or
lands
,
yea
life
it selfe
,
rather
than
forsake
the
truth
,
and
the
good
way
of
God
,
Mat.
16.23
.
Mark
10.29
.
Sixtly
,
he
lives
by
faith
:
The
just
lives
by
faith
.
In
all
estates
of
life
hee
cas●eth
his
cares
and
himselfe
upon
God
,
trusting
on
the
merits
of
Jesus
Christ
;
and
is
in
nothing
carefull
,
but
patien●ly
waits
upon
God
,
Gal.
2.2
.
Heb.
10.38
.
Gal.
3.11
.
And
thus
he
is
described
in
himselfe
.
Now
his
righteousnesse
is
distinguished
from
the
righteousnesse
of
the
Scribes
and
Pharisees
,
by
divers
signes
and
markes
;
as
,
First
,
How
the
righteousnesse
of
a
godly
m●n
disfers
from
that
of
the
Scribes
and
Pharisees
.
in
the
ends
of
it
.
His
righteousnesse
is
not
intended
for
the
praises
of
men
:
for
his
praise
is
of
God
,
Rom.
2.26
.
He
doth
not
his
work
,
to
be
seen
of
men
,
Mat.
6.1
,
&c.
He
had
rather
be
righteous
,
than
seem
so
.
Secondly
,
in
the
parts
of
it
.
The
Pharisees
righteousnesse
is
outward
:
his
is
inward
also
.
The
very
thoughts
of
the
righteous
are
right
,
Pro.
12.5
.
Hee
strives
to
get
a
cleane
heart
,
as
well
as
cleane
hands
;
and
is
as
well
grieved
for
evill
thoughts
,
and
lusts
,
and
desires
within
,
as
for
evill
words
or
works
:
whereas
the
Pharisee
is
but
like
a
painted
sepulchre
,
all
full
of
rottennes
and
filth
within
:
his
soule
desires
evill
,
when
he
dares
not
practise
it
in
his
life
,
Pro.
21.10
.
Againe
,
the
Pharisee
makes
conscience
of
great
commandements
,
but
not
of
the
least
.
Hee
refraines
whoredome
,
murder
,
perjurie
,
swearing
by
God
,
sacriledge
,
&c.
but
makes
no
conscience
of
filthy
speaking
,
anger
,
swearing
by
that
which
is
not
God
,
or
by
lesser
oathes
,
deceit
,
covetousnesse
,
or
the
like
:
whereas
a
righteous
man
indeed
makes
conscience
even
of
the
least
comm●ndements
,
Mat
5.19.20
.
Again
,
a
Pharisee
may
be
good
abroad
,
but
is
not
usually
so
at
home
:
but
he
that
is
truly
righteous
,
is
so
at
home
,
as
well
as
abroad
:
hee
becomes
a
good
husband
,
master
,
father
,
friend
,
&c.
as
well
as
a
●●od
man
.
Finally
,
the
righteous
man
hath
respect
to
all
Gods
Comman●ements
;
whereas
the
Pharisee
,
in
some
one
or
other
of
the
commandements
,
lives
in
the
breach
of
it
wilfully
,
and
without
out
desire
of
r●formation
;
some
in
covetousnesse
and
extortion
;
some
in
lust
and
filthinesse
.
Thirdly
,
in
the
degrees
or
measure
of
righteousnesse
.
The
Pharisee
is
carefull
of
some
few
workes
,
of
which
he
seekes
glory
:
but
the
righteousnesse
of
the
just
man
,
is
as
the
waves
of
the
sea
:
he
is
industrious
to
increase
in
all
well-doing
,
and
to
bee
filled
with
the
fruits
of
righteousnesse
every
day
,
Esay
48.18
.
Fourthly
,
in
the
continuance
of
righteousnesse
.
The
just
man
doth
righteousnesse
at
all
times
,
Psal.
106.2
.
Luke
1.75
.
his
desire
is
for
ever
to
bee
imployed
in
good
workes
:
whereas
the
Pharis●●s
righteousnesse
is
but
by
fits
,
and
as
the
morning
deaw
;
and
if
trouble
come
for
righteousnesse
,
he
fals
away
,
and
forsakes
his
righteousnesse
,
&c.
And
thus
of
the
Use
for
triall
.
Use
2.
Secondly
,
the
excellent
living
of
such
as
live
righteously
,
may
greatly
reprove
such
as
cannot
be
stirred
with
these
things
to
a
conscionable
care
of
forsaking
their
sinnes
,
and
of
living
righteously
.
Quest.
What
should
be
the
cause
that
such
men
as
heare
so
much
of
the
excellent
estate
of
righteous
men
,
are
not
perswaded
to
convert
,
and
embrace
that
kinde
of
life
?
Answ.
The
cause
is
divers
in
divers
men
:
as
,
Why
so
many
do
not
imbrace
a
righteous
life
.
First
,
in
some
it
is
long
of
certaine
corruptions
,
that
discover
themselves
about
the
hearing
of
the
doctrine
of
righteousnesse
.
For
either
mens
hearts
are
like
a
beaten
path
in
the
high-way
,
that
the
sound
of
doctrine
cannot
enter
into
their
understanding
,
Mat.
13.
Or
else
they
understand
not
with
application
to
themselves
,
but
thinke
only
how
the
doctrine
may
fit
others
,
Luke
13.1
,
2.
Or
else
they
meet
with
some
hard
condition
that
they
are
not
willing
to
observe
,
as
the
rich
young
Pharisee
did
;
or
some
other
harsh
doctrine
,
as
they
account
it
,
which
doth
so
vex
and
offend
them
,
that
they
fall
cleane
off
from
the
respect
of
Christ
and
holinesse
;
as
,
Iob.
6.59.66
.
Or
else
they
have
some
vile
opinions
,
that
let
them
in
the
time
of
hearing
;
as
to
thinke
,
that
one
is
not
bound
to
doe
as
the
rules
of
Scripture
doe
require
;
or
that
,
if
one
be
not
a
grosse
offender
,
God
will
not
impute
lesse
faults
;
contrary
to
our
Saviours
doctrine
,
Mat.
5.18
,
19
,
20.
Or
else
their
hearts
break
,
that
is
,
they
let
the
doctrine
runne
out
,
and
never
thinke
of
it
when
they
are
gotten
out
of
the
Church
,
Heb.
2.1
.
Or
else
they
have
resisted
the
light
of
the
truth
so
long
,
that
God
hath
now
delivered
them
over
to
a
spirit
of
slumber
,
lest
they
should
convert
,
and
he
should
heal
them
,
Mat.
13.15
,
16.
Isa.
6.10
.
Secondly
,
in
some
the
world
is
the
cause
of
it
.
For
either
they
are
entangled
with
the
examples
of
the
multitude
,
especially
of
the
wise
Ones
and
great
Ones
of
the
world
,
1
Cor.
1.26
,
27
,
28.
Or
else
they
are
affrighted
with
the
evill
reports
with
which
the
good
way
of
God
is
disgraced
in
the
world
,
Act.
28.22
.
Or
else
they
are
insnared
with
respect
of
their
carnall
friends
;
they
are
loth
to
displease
father
,
or
mother
,
or
sisters
,
or
brothers
,
or
any
they
have
great
hopes
from
,
or
dependance
upon
,
Mat.
10.35
,
37.
1
Pet.
4.2
.
Or
else
they
have
so
much
businesse
to
doe
,
and
so
many
cares
about
their
worldly
affaires
,
they
cannot
be
at
leisure
●o
long
as
to
thi●ke
,
they
cannot
bring
their
lives
into
order
,
Mat.
13.22
.
Luke
17.
Or
else
they
live
at
hearts-ease
,
and
prosper
in
their
estate
,
and
so
desire
not
to
alter
their
course
of
life
:
and
so
their
prosperity
destroyes
them
,
Pr●
.
1.32
.
Thirdly
,
in
some
men
the
cause
is
,
the
lust
after
some
particular
wickednesse
of
life
,
in
which
they
live
either
secretly
,
or
openly
,
which
sinne
is
the
very
Idol
of
their
hearts
,
and
hinders
a
good
resolution
.
Fourthly
,
in
some
the
cause
is
conceitednesse
;
they
are
pure
in
their
owne
cic●
,
and
yet
are
not
cleansed
:
they
rest
in
the
outward
profession
of
religion
,
and
the
feare
of
godlinesse
,
and
regard
not
the
sound
power
of
it
in
their
lives
.
Lastly
,
in
all
unregenerate
men
there
are
three
causes
,
why
they
are
not
perswaded
to
a
religious
life
:
First
,
the
one
is
the
forgetfulnes
of
their
death
:
therefore
their
filthinesse
is
still
in
their
skirts
,
because
they
remember
not
their
latter
end
,
Lam.
1.9
.
Secondly
,
the
other
is
,
that
they
are
dead
in
sin
:
What
should
hinder
the
conversion
of
multitudes
at
once
,
but
that
we
preach
to
congregations
of
dead
men
?
Thirdly
,
the
divell
workes
effectually
in
all
the
children
of
disobedience
,
striving
to
hide
the
Gospel
from
them
,
and
the
glory
of
a
righteous
life
,
that
so
they
might
perish
,
1
Cor.
4.4
.
And
thus
of
the
second
Use.
Use
3.
Thirdly
,
such
as
consent
to
obey
,
and
feele
themselves
raised
from
death
to
life
,
and
are
now
desirous
to
spend
their
daies
in
a
religious
and
righteous
course
of
life
,
must
observe
all
such
rules
as
may
further
them
and
establish
them
in
an
orderly
and
fruitfull
conversation
.
Hee
that
would
live
in
righteousnesse
,
must
thinke
on
these
directions
following
,
as
the
very
gates
of
righteousnesse
.
First
,
he
must
give
over
all
needlesse
conversation
with
vaine
persons
,
Helpes
unto
righteousnesse
.
and
profane
men
:
hee
must
shunne
their
company
,
as
he
would
such
as
have
the
plague
running
upon
them
:
hee
must
not
come
neere
them
,
as
is
urged
,
Pro.
14.15
.
For
what
fellowship
can
bee
between
righteousnesse
and
unrighteousnesse
?
2
Cor.
6.14
.
Depart
from
me
,
ye
evill
doers
,
saith
David
:
for
I
will
keep
the
commandements
of
my
God
,
Psal.
119.115
.
Secondly
,
he
must
redeeme
time
:
he
must
buy
time
from
his
worldly
occasions
,
and
settle
such
an
order
in
his
worldly
estate
,
or
outward
estate
,
that
he
may
provide
to
serve
the
Lord
without
distraction
,
abstayning
from
all
things
that
may
intangle
him
,
or
interrupt
him
,
Eph.
5.16
.
1
Cor.
7.29
,
35.
and
9.28
.
2
Tim.
2.4
.
He
must
provide
to
him
time
for
Gods
service
,
and
for
commerce
and
fellowship
with
the
godly
,
and
for
works
of
mercy
.
Thirdly
,
he
must
be
wise
for
himselfe
:
that
is
,
he
must
in
all
the
meanes
hee
useth
for
or
in
religion
,
especially
apply
what
hee
can
for
his
owne
use
;
and
study
himselfe
,
and
to
understand
his
owne
way
,
and
provide
whatsoever
he
doe
,
for
his
justification
,
and
sanctification
,
and
finall
salvation
,
Pr●
.
9.
12.
and
14.8
.
And
to
this
end
he
must
meddle
with
his
owne
businesse
,
and
take
heed
of
being
a
busie-body
in
other
mens
matters
,
so
much
as
in
his
thoughts
,
1
Thes.
4.11
,
12.
And
he
must
also
avoid
vaine
janglings
,
and
doubtfull
disputations
in
religion
,
and
quarrels
that
tend
not
to
his
edification
,
but
to
shew
wit
or
science
,
Tit.
3.9.1
Tim.
6.20.2
Tim.
2.23
.
And
he
must
keep
his
eye
straight
upon
the
mark
,
to
proceed
directly
and
distinctly
in
building
himselfe
up
in
knowledge
and
grace
,
not
losing
his
time
,
or
going
about
;
but
keeping
a
straight
path
to
supply
what
he
wants
,
and
grow
in
what
he
hath
,
Pro
4.25
.
Ier.
31.32
.
Hee
must
take
heed
of
uncertaine
running
,
but
bee
sure
to
take
accounts
of
himselfe
for
all
his
courses
,
to
see
that
hee
goe
very
straight
towards
the
mark
:
and
finally
,
hee
must
not
respect
company
,
to
goe
the
pase
of
other
men
,
but
run
as
if
hee
alone
were
to
obtaine
,
striving
to
excell
,
1
Cor.
9.24
.
and
14
▪
12.
Fourthly
he
must
esteeme
the
Word
above
all
treasures
,
Psal.
119.72
.
Mat.
1●
.
and
take
hold
of
the
instruction
thereof
,
as
that
must
bee
the
very
life
of
his
life
,
Pro.
4
.
1●
.
(
For
by
the
Word
doth
God
sanctifie
us
,
and
make
us
righteous
,
Ioh.
17.
)
And
he
must
order
his
whole
course
of
life
so
,
as
that
he
may
see
the
meanes
of
all
his
actions
from
the
Word
:
he
must
live
by
the
rules
of
Scripture
,
that
will
live
righteously
,
Gal.
6.16
.
Now
that
he
may
doe
thus
,
he
must
looke
to
divers
things
:
First
,
that
he
place
no
confidence
in
the
flesh
,
neither
trusting
upon
his
owne
wit
,
nor
carnall
reason
,
nor
gifts
,
nor
yet
yeelding
himselfe
to
be
a
servant
to
any
mans
humour
,
Fiftly
,
he
must
daily
lift
up
his
heart
to
God
,
to
seeke
a
way
of
him
,
whose
glory
it
is
to
teach
to
profit
,
and
who
giveth
his
Spirit
to
lead
men
in
the
paths
of
righteousnesse
,
Psal.
23.
Esay
48.17
.
Sixtly
,
he
must
remember
the
Sabbath
day
,
to
sanctifie
it
:
For
this
will
be
both
the
meanes
and
the
signes
of
his
sanctification
and
true
righteousnesse
:
It
is
the
market
day
for
the
soule
,
Esay
58.13
,
14.
Exod.
31.13
,
&c.
Seventhly
,
he
must
haste
to
the
comming
of
Christ
,
hee
must
dispatch
his
worke
as
fast
as
he
can
:
and
to
this
end
he
must
cast
about
to
finde
out
waies
of
well-doing
,
and
when
he
hath
any
projects
or
opportunities
of
well-doing
,
he
must
not
delay
,
but
with
heart
and
readinesse
finish
his
worke
.
This
is
to
seeke
righteousnesse
,
and
to
haste
to
it
,
Esay
16.5
.
Amos
5.14
.
Thus
he
must
observe
to
doe
,
as
the
phrase
was
,
Deut.
5.22
.
Eighthly
,
it
will
be
a
great
helpe
unto
him
if
he
get
into
the
way
of
good
men
,
and
walke
with
the
wise
,
sorting
himselfe
with
discreet
and
sincere
Christians
,
Pro.
2.20
.
Ninthly
,
he
must
keep
his
heart
with
all
diligence
:
for
thereout
commeth
life
:
He
must
carefully
resist
the
beginnings
of
sinne
within
,
and
avoid
those
secret
and
spirituall
dalliances
of
the
soule
with
inward
corruptions
and
temptations
,
and
withall
take
heed
of
secret
hypocrisie
,
in
suffering
his
heart
to
be
absent
when
God
is
to
be
served
,
Pro.
4.23
.
For
thereby
hee
may
lose
what
he
worketh
,
if
his
spirit
be
not
without
that
guile
.
Tenthly
,
all
that
know
the
happinesse
of
a
righteous
life
,
should
strive
to
amend
those
defects
which
are
found
even
in
the
better
sort
of
people
,
that
so
their
life
at
length
may
answer
to
the
end
of
Christs
death
:
and
therefore
wee
should
examine
our selves
throughly
.
Defects
of
a
righteous
life
of
two
sorts
.
The
defects
and
faylings
found
in
the
lives
of
righteous
men
,
may
be
referred
to
two
heads
.
First
,
for
either
they
faile
in
the
parts
of
righteousnesse
.
Secondly
,
or
in
the
manner
of
well-doing
.
First
in
t●e
parts
of
it
.
In
the
parts
of
righteousnesse
there
are
great
failings
,
whether
we
respect
the
first
or
second
table
.
I
will
briefely
touch
the
principall
defects
,
which
are
observed
and
complained
of
in
Christians
in
both
tables
.
And
〈◊〉
in
respect
of
the
f●rst
table
:
In
the
first
table
,
men
faile
either
in
the
knowledge
of
God
,
or
in
the
affections
to
God
,
or
in
the
service
to
God
.
First
,
for
knowledge
:
how
little
do
many
men
know
of
Gods
praises
and
glory
,
that
might
be
knowne
?
and
how
farre
are
many
from
a
right
con●eit
of
God
,
when
they
come
to
thinke
of
him
,
or
to
worship
him
?
Secondly
,
in
the
most
there
is
a
great
want
in
the
exercise
both
of
the
fear
of
God
,
and
trust
in
God
:
men
have
not
such
awfull
thoughts
of
God
as
they
should
have
,
nor
doe
they
tremble
so
as
they
should
at
his
judgements
that
are
in
the
world
,
Psal.
4.4
.
Heb.
2.
ult.
Dan.
6.26
.
And
for
the
trust
in
God
:
men
are
specially
faulty
,
that
they
doe
not
commit
their
waies
daily
to
God
for
assistance
and
successe
in
all
estates
,
Thirdly
,
joying
and
delighting
our selves
in
God
is
hardly
found
in
any
:
and
yet
no
wife
should
take
such
continuall
delight
in
her
husband
,
to
solace
her selfe
with
him
,
as
a
Christian
ought
to
doe
with
God
,
Psal.
37.4
.
and
68.3
,
4.
Phil.
4.4
.
Fourthly
,
in
the
service
of
God
there
are
divers
defects
;
as
,
1.
Some
neglect
the
private
reading
of
the
Scriptures
,
who
ought
to
exercise
themselves
therein
day
and
night
,
Psal.
1.2
.
2.
In
prayer
:
some
have
not
the
gift
of
prayer
,
nor
seeke
it
:
and
prayer
for
others
is
extremely
neglected
,
contrary
to
Gods
expresse
commandement
,
that
enjoynes
us
to
pray
one
for
another
,
in
many
Scriptures
.
3.
Praising
of
God
in
our
discourses
,
as
becommeth
his
great
glory
in
his
workes
,
where
is
this
found
,
and
yet
required
at
our
hands
,
and
at
the
hands
of
all
people
,
and
that
which
we
should
doe
with
a
whole
heart
,
and
while
we
live
?
Psal.
96.6
,
7
,
8.
and
63.4
.
and
9.1
.
and
67.2
.
4.
Where
is
that
walking
with
God
required
in
Scripture
?
Who
doth
alwayes
set
the
Lord
before
him
?
And
thus
of
the
defects
concerning
the
first
table
.
In
the
second
table
divers
things
may
be
noted
,
Or
else
in
respect
of
the
second
table
.
as
were
defective
in
the
parts
of
righteousnesse
;
as
,
First
,
there
is
a
generall
defect
of
mercy
:
men
doe
exceedingly
faile
in
that
liberality
to
the
distressed
and
poore
servants
.
The
bowels
of
mercy
are
every-where
shut
up
,
either
altogether
,
or
in
the
neglect
of
many
degrees
and
duties
of
mercy
.
Secondly
,
in
many
Christians
there
is
a
fearfull
want
of
meekenesse
,
they
being
guilty
of
daily
sins
,
of
passions
,
and
worldly
vexations
,
and
that
many
times
with
a
kind
of
wilfulnesse
,
against
knowledge
and
conscience
.
Thirdly
,
the
car●●
of
life
and
worldlinesse
doe
strive
,
and
blemish
the
conversation
of
many
,
and
discover
a
strange
defect
of
that
contempt
of
the
world
should
be
in
them
.
Fourthly
,
domesticall
disorders
doe
even
cry
to
heaven
against
many
husbands
for
want
of
love
,
and
of
most
wives
for
want
of
obedience
,
and
of
servants
for
want
of
diligence
and
faithfulnesse
in
their
places
.
And
thus
men
faile
in
the
parts
of
righteousnesse
.
In
the
manner
of
well-doing
many
things
are
wanting
,
Defects
in
the
manner
of
doing
righteously
:
and
so
,
first
,
both
in
the
generall
well-doing
of
good
duties
:
secondly
,
and
in
speciall
affection
to
God
;
thirdly
,
and
in
the
manner
of
Gods
service
.
In
generall
,
First
,
zeale
of
good
workes
is
exceeding
defective
in
the
most
,
Tit.
3.14
.
Men
shew
not
that
willingnesse
and
fervency
of
affection
should
be
shewed
in
all
parts
of
righteousnesse
:
men
doe
not
lift
up
their
hearts
in
Gods
waies
:
In
generall
,
5.
waies
.
Gods
commandements
are
usually
grievous
and
tedious
.
Secondly
,
there
ought
to
be
a
holy
feare
in
the
practice
of
their
good
duties
,
1
Pet.
3.2
.
which
is
u●ually
wanting
:
men
doe
so
much
trust
upon
themselves
,
and
doe
duties
with
such
boldnesse
and
neglect
of
their
wayes
,
whereas
they
should
feare
alwayes
,
Pro.
28.14
.
Oh
that
meeknesse
of
wisedome
(
required
Iames
3.9
.
)
where
is
it
to
be
found
?
Thirdly
,
men
are
not
circumspect
to
make
conscience
even
of
the
least
duties
as
they
ought
,
and
to
observe
to
doe
them
,
even
to
watch
for
the
opportunity
of
well-doing
,
and
to
looke
to
the
meanes
of
the
performance
of
every
duty
,
and
to
abstaine
from
the
very
appearance
of
evill
,
and
to
be
discreet
in
looking
to
the
circumstances
of
time
,
place
,
persons
,
&c.
Eph.
5.15
.
Deut.
5.32
.
Fourthly
,
there
is
great
want
of
moderation
in
Christians
:
for
either
they
are
just
over-much
,
in
conceiving
too
highly
of
themselves
for
what
they
doe
,
or
else
they
are
wicked
over-much
in
thinking
too
vilely
of
their
workes
,
Eccles.
7.
Fiftly
,
men
are
strangely
negligent
in
the
growth
of
grace
and
knowledge
:
men
stand
still
and
doe
not
prosper
,
and
strive
to
increase
in
every
good
gift
,
as
they
ought
,
2
Pet.
3.18
.
Many
graces
are
not
strengthened
,
and
many
workes
are
not
finished
.
Secondly
,
in
mens
affections
to
God
how
are
men
defective
?
Where
is
he
that
loves
the
Lord
with
all
his
heart
,
and
all
his
might
,
and
all
his
soule
?
Deut.
30.6
.
and
6.3
.
Thirdly
,
in
Gods
worship
,
these
things
are
in
many
wanting
.
Many
defects
in
Gods
worship
.
1.
Reverence
,
and
that
holy
feare
which
should
be
shewed
when
we
appeare
before
the
Lord
,
Heb.
12.28
.
2.
Men
usually
forget
to
doe
all
worship
in
the
Name
of
Christ
,
Colos.
3.17
.
3.
The
care
of
praising
of
God
,
that
is
,
of
looking
to
Gods
acceptation
in
all
service
,
is
much
forgotten
,
Heb.
12.28
.
4.
The
desire
of
unity
and
consent
in
judgement
among
our selves
when
we
worship
God
,
is
miserably
neglected
and
rejected
by
divers
wilfull
Christians
,
Zeph.
3.9
.
Phil.
2.2
,
3.
5.
Men
miserably
neglect
thankfulnesse
to
God
for
the
good
they
receive
daily
from
his
mercies
,
Col.
3.17
.
6.
Many
faile
publikely
and
shamefully
in
want
of
care
to
come
time
enough
to
Gods
service
,
Zech.
8.21
.
Esay
60.8
.
In
these
things
Christians
should
be
admonished
to
mind
their
wayes
and
their
workes
,
and
to
strive
to
walke
as
becommeth
the
Gospel
,
and
the
death
of
Christ
,
that
they
may
hold
fast
the
light
of
the
truth
,
and
shew
out
better
the
glory
of
a
Christian
life
.
And
thus
of
living
to
righteousnesse
.
Now
followes
the
third
forme
of
speech
.
By
whose
stripes
we
are
healed
.
]
The
healing
of
our
sicknesses
is
reckoned
as
another
fruit
of
the
Passion
of
Christ
;
or
else
it
is
the
same
with
the
former
,
exprest
in
other
words
.
These
words
then
are
borrowed
from
the
Prophet
Esay
,
ch.
53.5
.
who
doth
chiefely
understand
the
spirituall
healing
of
our
soules
,
of
our
sins
,
as
the
coherence
shewes
in
the
Prophet
:
but
yet
the
Evangelist
saith
,
Mat.
8.17
.
and
understands
of
the
healing
of
our
bodies
also
.
And
therefore
I
consider
of
the
death
of
Christ
both
in
respect
of
soule
and
body
.
And
first
,
as
this
healing
is
referred
to
the
soule
divers
Doctrines
may
be
observed
.
Doct.
1.
The
soules
of
all
men
are
diseased
by
nature
;
even
the
very
soules
of
the
Elect
are
so
,
till
they
be
healed
by
Christ
.
The
soule
is
diseased
divers
wayes
,
especially
by
sorrowes
and
sins
:
it
is
the
disease
by
sin
is
here
meant
.
Quest.
It
would
be
inquired
how
the
soule
comes
to
be
sick
of
these
diseases
,
and
why
sin
is
called
sicknesse
in
the
soule
?
Ans.
This
spirituall
sicknesse
comes
into
the
soule
by
propagation
.
Adam
hath
infected
all
his
posterity
;
How
the
〈◊〉
com●
.
5
to
be
diseased
.
and
every
man
hath
increased
the
diseases
of
his
nature
by
his
owne
wilfull
transgressions
.
Now
sin
is
called
sicknesse
,
because
it
doth
worke
that
upon
the
soule
which
sicknesse
doth
upon
the
body
:
for
sin
hath
weakned
the
strength
of
the
soule
in
all
the
faculties
of
it
,
which
all
men
may
discerne
and
observe
in
themselves
by
nature
.
Besides
,
it
causeth
spottednesse
and
deformity
in
the
soule
,
as
sicknesse
doth
in
the
body
:
and
therefore
sin
was
likened
to
the
leprosie
in
the
Law
.
Further
,
it
often
causeth
pain
and
torment
in
the
soule
,
as
wounds
and
diseases
do
in
the
body
:
for
there
is
no
peace
to
the
wicked
,
especially
when
God
fighteth
against
them
with
his
terrours
.
Besides
,
it
will
cause
the
death
of
the
soule
,
as
sicknesse
will
of
the
body
,
if
it
be
not
helped
:
and
so
men
are
said
to
be
dead
in
sins
.
Use.
The
Use
may
be
to
shew
the
fearfull
negligence
of
worlds
of
people
,
that
are
exceeding
carefull
to
help
their
bodies
to
health
,
but
never
think
of
the
poore
soule
that
lieth
lamentably
full
of
diseases
.
And
withall
it
shewes
,
that
all
wicked
men
are
men
of
ill
natures
,
because
their
dispositions
are
all
diseased
,
though
there
be
degrees
of
ill
nature
,
or
of
this
evill
in
men
;
natures
,
as
there
is
difference
of
sicknesses
in
mens
bodies
.
And
godly
men
should
be
compassionate
when
they
see
the
grievous
diseases
in
the
natures
and
lives
of
other
men
,
remembering
that
they
also
were
by
nature
subject
to
the
same
diseases
as
well
as
they
.
Doct.
2.
The
diseases
in
the
soules
of
men
by
nature
are
very
grievous
;
which
is
here
also
implied
,
in
that
God
was
faine
to
send
his
owne
Son
to
help
and
heale
us
.
Now
that
the
diseases
of
mens
soules
are
so
grievous
,
may
appeare
many
wayes
;
First
,
because
such
a
multitude
of
men
are
infected
,
The
diseases
of
the
soule
are
grievous
many
wayes
.
not
some
one
person
in
the
whole
world
:
in
the
body
of
mankind
,
not
on
some
part
,
but
from
the
crowne
of
the
head
to
the
soale
of
the
foot
,
all
full
of
sores
and
diseases
.
There
is
no
man
that
sinneth
not
,
and
so
no
man
that
is
not
sick
:
and
that
is
the
reason
why
men
feare
the
pestilence
,
because
it
makes
so
many
sicke
.
Secondly
,
because
the
soule
of
man
by
nature
is
sicke
of
a
multitude
of
diseases
at
once
;
for
even
sin
is
a
sicknesse
:
and
so
our
sicknesses
are
innumerable
,
because
our
sins
are
so
.
And
hence
it
is
that
in
Scripture
so
many
metaphors
are
used
to
expresse
the
sicknesse
of
the
soule
,
as
,
leprosie
,
wounds
,
plagues
,
poyson
,
gall
,
&c.
Thirdly
,
because
the
disease
lieth
in
the
soule
it selfe
.
Of
diseases
those
are
most
mortall
that
get
into
the
spirits
,
and
doe
most
enfeeble
man
:
how
much
more
when
it
is
in
the
soule
?
Fourthly
,
because
,
in
respect
of
our selves
,
our
sins
or
our
diseases
are
incurable
:
we
can
give
our selves
no
remedy
that
can
help
us
,
Ier.
30.
Fiftly
,
because
in
the
Colledge
of
spirituall
Physicians
there
is
scarce
one
of
a
thousand
that
can
help
the
poore
soule
out
of
these
diseases
,
Iob
33.
Sixtly
,
because
there
be
but
certaine
seasons
onely
in
which
men
can
be
healed
,
as
it
was
with
the
lame
man
at
the
poole
of
Bethesda
;
and
if
men
misse
these
seasons
,
they
are
in
danger
to
dye
of
these
sicknesses
.
There
be
seasons
of
grace
,
and
dayes
of
salvation
;
and
men
must
not
harden
their
hearts
,
while
it
is
called
To
day
.
Use.
The
Use
should
be
to
awaken
wicked
men
to
a
serious
consideration
of
their
danger
,
and
at
length
to
thinke
of
helpe
for
their
soules
,
being
thus
diseased
;
as
they
would
doe
for
their
bodies
,
if
they
were
desperately
sicke
.
Ob.
We
feele
no
such
diseases
in
our
soules
.
Sol.
First
,
wicked
men
have
a
kinde
of
spirituall
lethargie
upon
them
,
Why
many
feel
not
the
diseases
of
their
soules
.
and
so
are
in
grievous
danger
:
but
by
reason
of
their
spirituall
sleepinesse
they
feele
it
not
.
Secondly
,
though
they
feele
not
their
diseases
now
,
they
shall
doe
hereafter
:
and
then
thinke
what
a
paine
it
will
be
unto
them
when
God
awakens
them
whether
they
will
or
no.
It
may
be
it
will
be
in
this
life
,
as
it
was
with
Cain
and
Iudas
:
and
then
a
wounded
spirit
will
ake
so
,
who
can
beare
it
?
Thirdly
,
the
matter
is
not
altogether
so
easie
with
wicked
men
as
they
pretend
▪
f●r
they
doe
feele
so
much
as
may
shew
they
are
very
sicke
.
Sometimes
they
feele
their
consciences
galling
and
paining
them
at
the
very
heart
for
the
time
:
and
what
are
the
passions
and
perturbations
of
their
soules
but
as
so
many
fits
of●a
Feaver
?
And
that
they
are
grievously
sicke
may
appeare
by
the
want
of
their
spirituall
senses
:
they
can
hardly
see
or
heare
any
thing
.
Besides
,
they
may
know
they
are
sicke
by
the
potions
of
afflictions
which
God
gives
them
,
who
doth
nothing
in
vaine
.
Doct.
3.
That
in
Christ
the
diseases
of
our
soules
may
be
healed
,
Esay
53.5
.
Mal.
4.2
.
Luke
4.18
.
He
is
a
sure
Physician
for
our
soules
.
God
hath
undertaken
it
that
he
will
cure
and
heale
us
:
he
challengeth
it
as
a
glory
to
himselfe
,
which
he
executes
by
Christ
,
Iob
5.17
,
18.
Deut.
32.39
.
Now
in
as
much
as
our
diseases
may
be
healed
by
Christ
,
and
that
he
is
our
Physician
appointed
by
God
,
we
may
gather
many
arguments
of
great
comfort
,
even
from
hence
,
that
he
is
the
Physician
.
First
,
because
he
can
heale
all
diseases
,
Wherein
Christs
healing
excels
for
our
com●ort
.
and
hath
done
it
:
and
therefore
it
is
here
set
downe
indefinitely
,
to
import
,
that
by
his
stripes
we
may
be
healed
of
any
sicknesse
:
no
sin
but
Christ
can
cure
us
of
it
,
Psal.
103.3
.
Mat.
4.
23.
Psal
30.33
.
Secondly
,
because
hee
doth
it
freely
;
hee
takes
nothing
for
his
cure
,
Hos.
14.4
.
Thirdly
,
because
he
hath
offered
,
and
doth
dayly
offer
to
cure
us
,
Ier.
3.22
.
Fourthly
,
because
he
doth
all
his
cures
with
wonderfull
compassion
and
love
,
as
is
noted
in
the
Gospell
,
when
he
healed
their
sicke
bodies
:
much
more
hath
he
compassion
of
a
sicke
soule
.
Fiftly
,
because
he
is
alwayes
about
his
Patients
:
The
Lord
is
neere
to
them
that
are
afflicted
in
spirit
,
Psal.
34.
Sixtly
,
because
he
heales
all
that
aske
him
to
cure
them
,
Psal.
30.2
.
But
then
withall
we
must
observe
such
rules
as
are
appointed
us
in
Scripture
:
for
if
we
would
have
God
by
Christ
to
heale
us
,
What
we
must
do●
to
be
healed
of
Christ
.
Psal.
147.3
.
Esay
57.15
,
18.
First
,
we
must
pray
for
our
healing
.
He
will
be
sought
unto
for
this
.
We
must
be
importunate
,
like
the
woman
of
Canaan
.
Secondly
,
we
must
feele
our
sicknesse
,
and
acknowledge
with
sorrow
of
heart
that
we
are
very
sick
,
and
need
his
help
:
for
the
whole
need
not
the
Physician
,
but
they
that
are
sicke
,
Mat.
9.13
.
and
he
heales
none
but
such
as
are
broken
in
heart
.
Thirdly
,
we
must
bring
faith
to
be
healed
.
This
was
required
in
such
as
Christ
healed
in
their
bodies
,
and
therefore
much
more
in
those
that
would
be
healed
in
their
soules
.
If
we
trust
in
the
Lord
we
shall
be
healed
,
as
some
reade
it
.
Pro.
28.25
.
There
is
no
sin
but
by
prayer
and
faith
in
Christ
may
be
subdued
,
Ier.
17.14
.
Fourthly
,
we
must
take
heed
that
we
neglect
not
the
time
of
healing
:
there
is
a
time
to
heale
,
Eccles.
3.3
.
We
must
into
the
water
as
soone
as
the
Angell
comes
downe
to
trouble
it
,
as
the
lame
men
did
at
the
poole
of
Bethesda
;
we
must
be
very
carefull
to
make
use
of
the
opportunities
of
Gods
grace
,
when
he
calls
us
to
repentance
,
and
offers
mercy
,
and
affords
helpe
and
meanes
.
Fiftly
,
we
must
turne
to
God
with
all
our
hearts
without
dissembling
,
desiring
in
all
things
to
please
God
:
though
we
have
still
many
infirmities
,
yet
our
hearts
must
be
converted
to
God
,
that
he
may
heale
us
.
If
we
become
not
new
creatures
,
the
mending
of
particular
faults
is
to
little
purpose
,
Esay
6.10
.
as
we
see
in
Herod
.
Sixtly
,
we
must
make
conscience
of
it
to
receive
the
medicines
of
the
Word
of
God
:
for
now
we
are
healed
by
meanes
,
not
by
miracle
:
Peace
and
healing
are
the
fruit
of
his
lips
,
Esay
57.18
,
19.
We
must
obey
them
that
have
the
oversight
of
it
,
and
suffer
their
words
of
exhortation
patien●ly
,
Prov.
12.18
.
He
sent
his
Word
and
healed
them
,
Psal.
107.20
.
There
is
no
disease
in
the
soule
,
but
remedies
may
be
found
in
the
Word
.
Gods
words
are
life
to
those
that
finde
them
,
and
health
to
all
their
flesh
:
that
is
good
for
all
diseases
,
Prov.
4.22
.
And
to
this
end
we
must
take
heed
of
tampering
with
our
owne
medicines
,
or
contesting
with
our
Physicians
:
we
must
not
be
wise
in
our
owne
eyes
:
no
man
is
Physician
good
enough
to
heale
himselfe
,
Pro.
3.7
,
8.
And
we
must
take
heed
of
superstitious
medicines
:
In
vaine
shall
the
daughter
of
Egypt
use
many
medicines
,
for
she
shall
not
be
cured
,
Ier.
46.11
.
Indulgences
,
pilgrimages
,
penances
,
w●ipping
of
the
body
,
or
the
like
,
are
vaine
medicines
,
and
,
being
not
appointed
by
Christ
,
they
wil
never
profit
to
heale
the
soule
of
sin
.
And
further
,
such
as
would
be
soundly
healed
,
must
take
heed
of
secret
flattering
teachers
,
that
do
all
their
cures
with
preaching
mercy
,
and
cry
Peace
,
Peace
,
and
never
teach
men
sound
courses
to
be
rid
of
their
sins
:
those
are
they
that
heale
the
hurt
of
the
daughter
of
Gods
people
sleightly
,
Ier.
8.11
.
Seventhly
,
looke
to
the
beginning
of
sin
:
when
we
first
feele
lamenesse
in
the
wayes
of
righteousnesse
we
must
speedily
seeke
help
,
lest
we
be
turned
cleane
out
of
the
way
.
Sins
of
infirmitie
nourished
or
neglected
may
prove
grievous
diseases
at
length
,
Heb.
12.13
.
Eighthly
,
men
that
have
some
good
evidence
that
they
are
healed
by
Christ
,
that
their
comfort
may
be
established
,
they
shall
doe
to
shew
themselves
to
the
Priest
,
that
he
may
trie
and
testifie
that
they
are
whole
from
their
leprosie
,
Levit.
14.
Ninthly
,
if
Christ
heale
us
,
we
must
be
sure
to
remember
to
make
him
our
praise
;
we
must
acknowledge
his
great
mercy
in
healing
our
natures
,
Ier.
17.
14.
He
stands
upon
the
credit
of
the
cure
.
Christians
faile
exceedingly
,
that
they
are
not
more
thankfull
for
deliverance
from
faults
and
temptations
:
they
doe
lesse
for
the
cure
of
their
soules
than
they
doe
for
the
cure
of
their
bodies
:
we
must
blesse
the
Lord
,
and
call
upon
our
soules
to
doe
it
,
as
David
did
,
Psal.
103.1
,
3.
and
14.13
.
and
the
rather
should
we
with
all
thankfulnesse
praise
God
for
such
cures
:
First
,
because
no
outward
medicines
can
doe
any
good
;
God
cures
onely
by
his
Word
.
Secondly
,
because
God
only
can
cure
us
,
Ier.
33.6
.
Deut.
32.39
.
Thirdly
,
because
God
accounts
it
the
greatest
honour
we
can
doe
him
to
offer
him
praise
,
Psal.
50.14
.
Fourthly
,
because
God
never
doth
those
cures
upon
the
soule
of
a
man
but
he
loves
him
wonderfully
ever
after
,
and
forgives
him
all
his
sins
,
Hos.
14.
Psal.
103.2
,
3
,
4.
Ier.
33.68
.
Tenthly
,
we
must
be
patient
,
and
indure
the
medicines
,
whether
they
be
hard
sayings
or
afflictions
.
David
prayes
to
God
to
wash
him
,
and
to
purge
him
with
hysope
,
and
not
spare
,
Psal.
51.
Eleventhly
,
it
is
a
great
help
to
get
our
soules
healed
,
to
shew
mercy
to
the
bodies
of
other
men
:
God
will
not
heale
our
soules
if
we
oppresse
other
mens
bodies
,
as
we
see
in
the
case
of
oppressors
in
our
times
,
Esay
58.6
,
7
,
8.
Thirdly
,
since
in
Christ
men
may
be
healed
,
it
gives
us
occasion
to
bewaile
the
fearefull
carelesnesse
of
the
most
men
,
that
will
not
seeke
cure
,
yea
in
places
where
the
meanes
is
offered
to
cure
them
.
All
sorts
of
people
are
like
Babylon
for
this
confusion
,
she
would
not
be
cured
,
Ier.
51.
Men
refuse
cure
,
and
all
comfort
and
advice
:
yea
when
they
are
warned
of
their
diseases
they
breake
out
into
more
wilfulnesse
and
offending
,
as
God
said
of
Ephraim
,
When
I
would
have
healed
Ephraim
,
then
the
iniquity
of
Ephraim
was
discovered
,
Hos.
7.1
.
Doct.
4.
The
fourth
Doctrine
is
,
that
we
are
cured
by
Christs
stripes
.
His
sufferings
heale
our
sorrowes
:
His
wounds
make
us
whole
:
His
sickenesse
offers
us
health
:
and
his
stripes
heale
us
;
partly
by
satisfying
for
our
sins
,
and
so
removing
the
cause
of
our
diseases
both
spirituall
and
corporall
;
and
partly
by
an
unspeakeable
vertue
of
his
Passion
,
which
being
applied
to
our
soules
,
makes
our
sins
dye
.
And
this
point
may
serve
for
Use
many
wayes
:
Uses
.
First
,
for
information
:
and
so
it
may
shew
us
the
wonder
of
Gods
working
,
that
can
doe
great
things
by
meanes
,
in
respect
of
us
,
altogether
unlikely
.
We
hold
it
a
thing
almost
beyond
beliefe
,
that
the
applying
of
medicines
to
the
sword
that
wounded
a
man
,
shall
make
the
wounds
heale
in
a
man
.
But
this
here
is
a
mystery
,
that
onely
the
Christian
Religion
can
tell
of
,
of
which
there
never
was
president
in
nature
:
that
the
wounding
of
one
man
should
heale
another
,
or
that
the
stripes
of
the
Captaine
should
cure
all
his
diseased
souldiers
:
and
yet
thus
it
is
,
even
thus
is
the
Lord
pleased
to
glorifie
the
power
of
his
working
.
Secondly
,
we
may
hence
be
informed
of
the
precious
use
of
every
part
of
Christs
sufferings
;
not
his
dying
only
doth
us
good
,
but
every
thing
he
did
endure
.
His
stripes
cure
our
wounds
,
his
shame
wrought
our
honour
,
his
temptations
drave
the
Divels
from
us
;
not
any
thing
was
done
to
him
by
his
adversaries
,
but
God
made
it
worke
for
our
good
.
Shall
we
then
dare
to
take
offence
at
the
crosse
of
Christ
?
Have
we
not
reason
to
glory
in
it
above
all
things
?
Thirdly
,
doe
we
not
here
see
how
hatefull
sin
is
in
Gods
sight
,
Use
2.
Secondly
,
how
many
wayes
should
this
instruct
us
,
what
care
the
Lord
Jesus
requires
of
us
?
what
should
not
this
make
us
willing
to
doe
?
Oh
how
should
we
love
him
with
all
our
hearts
,
above
all
the
world
,
that
could
endure
to
be
thus
abased
,
even
unto
stripes
,
for
our
sakes
,
when
he
could
have
prevented
it
,
if
he
had
pleased
?
what
a
shame
shou●d
it
●e
to
us
to
be
impatient
,
or
to
thinke
much
of
our
crosses
,
who
though
we
had
suffered
many
things
,
yet
not
so
grievous
as
those
things
befell
our
Saviour
?
Yea
further
,
it
should
encourage
us
to
●uffer
any
thing
for
Christ
,
and
the
rather
,
because
we
have
not
resisted
to
stripes
,
or
bloud
,
nor
cannot
now
suffer
the
thousandth
part
for
him
of
that
he
hath
suffered
for
us
.
Thus
of
the
healing
of
our
sou●es
.
These
words
also
may
be
expounded
of
the
healing
of
our
bodies
,
as
we
shewed
before
,
and
so
the
like
doctrines
may
be
observed
;
as
,
Doct.
1.
That
the
bodies
of
all
men
by
nature
need
healing
.
For
sin
hath
brought
upon
man
the
sentence
of
deform●●●●
,
and
infirmities
,
and
diseases
;
and
we
see
God
doth
inflict
diseases
upon
many
,
and
that
of
divers
sorts
;
and
many
men
that
for
the
present
●r●
free
from
the
paines
of
diseases
,
yet
have
their
enemies
in
their
bodies
in
divers
parts
of
them
,
laid
as
it
were
in
garison
,
which
may
and
will
breake
out
upon
them
at
a
time
they
know
not
:
or
if
they
were
not
there
,
the
Lord
from
without
can
send
diseases
upon
them
.
The
world
is
every
where
full
of
occasions
of
sicknesse
:
or
if
there
were
not
outward
meanes
to
worke
them
,
yet
God
can
strike
men
from
heaven
.
Use.
The
Use
should
be
to
warne
such
as
are
in
health
to
walke
humbly
:
For
they
know
not
how
soone
sicknesse
may
seaze
upon
them
.
Secondly
,
such
as
have
their
friends
taken
away
by
sicknesse
or
are
yet
afflicted
,
should
submit
to
Gods
will
;
for
this
is
the
case
of
all
men
,
even
the
greatest
,
yea
and
Gods
elect
are
liable
to
such
a
condition
by
nature
.
Doct.
2.
The
diseases
of
the
body
are
grievous
,
and
therefore
Christ
takes
notice
of
that
kind
of
distresse
to
provide
for
the
healing
of
our
bodies
.
We
see
by
experience
,
that
of
many
sorts
of
crosses
,
it
is
most
grievous
to
be
are
the
paines
that
arise
from
the
wounds
or
sicknes
of
the
body
:
and
it
is
the
more
grievous
,
partly
because
no
men
are
priviledged
from
diseases
,
but
either
have
them
,
or
are
in
danger
of
them
,
as
was
said
before
;
and
partly
because
God
hath
armed
such
a
multitude
of
sorts
of
diseases
,
to
which
the
body
of
man
is
liable
.
Use.
Therefore
the
use
should
bee
,
to
take
warning
from
these
paines
of
the
body
,
to
prevent
eternall
paines
in
hell
,
by
reconciling
our selves
to
that
God
that
can
so
fearefully
afflict
both
bodie
and
soule
;
and
as
wee
feele
the
outward
man
to
decay
,
the
more
to
labour
for
the
health
of
the
inward
man
,
especially
by
those
harbingers
of
death
to
provide
for
the
time
when
our
change
shall
come
.
Doct.
3.
Christ
is
a
Physician
for
the
bodie
of
man
as
well
as
for
the
soule
;
in
Christ
our
bodies
may
bee
healed
.
Christ
provided
healing
for
mans
bodie
as
well
as
for
his
soule
,
and
mens
bodies
he
heales
either
in
this
life
,
or
in
the
generall
resurrection
.
First
,
in
this
life
some
he
hath
healed
by
miracle
,
as
he
did
multitudes
in
the
daies
of
his
flesh
,
while
hee
was
here
in
this
world
;
which
he
did
in
execution
of
his
office
,
as
having
charge
of
mens
bodies
:
and
some
he
healed
by
meanes
,
giving
his
blessing
unto
the
medicines
provided
in
nature
,
and
applied
by
the
skilfull
to
the
diseased
;
yea
he
undertakes
the
healing
of
all
Gods
Elect
in
their
bodies
,
as
this
place
imports
,
which
hee
doth
promise
and
will
performe
,
if
it
bee
good
for
them
.
Many
times
to
heale
the
bodie
,
would
hurt
the
soule
,
or
keepe
the
Leaper
from
heaven
,
and
then
Christ
will
not
heale
them
;
else
he
undertakes
,
and
is
bound
to
heale
the
bodie
as
well
as
the
soule
.
But
the
especiall
healing
is
at
the
resurrection
,
when
all
the
bodies
of
the
Saints
shall
be
healed
perfectly
of
all
diseases
,
and
freed
from
the
very
disposition
,
yea
the
very
possibility
to
have
any
diseases
.
Use
1.
The
use
should
be
for
great
comfort
to
the
godly
:
when
they
are
distressed
,
they
may
and
ought
to
looke
up
to
Christ
,
and
say
,
If
it
be
good
for
me
,
my
Saviour
will
heale
me
;
and
the
rather
,
because
Christ
is
such
a
compassionate
Physician
,
and
hath
had
the
feeling
of
our
infirmities
and
paines
that
way
:
and
besides
,
he
is
such
a
Physician
,
as
can
do
two
things
that
never
Physician
could
doe
:
For
first
,
he
can
take
away
the
first
cames
of
diseases
,
which
is
sinne
,
which
no
physick
:
can
doe
,
Mat.
9.
Secondly
,
he
can
cure
our
bodies
when
they
are
starke
dead
,
which
never
any
Physician
could
doe
;
they
may
helpe
some
living
bodies
,
but
they
could
never
helpe
one
dead
body
.
Yea
such
as
finde
not
cure
for
the
paines
of
the
bodie
,
should
be
of
good
comfort
,
because
they
should
have
had
cure
of
it
,
if
it
had
beene
good
for
them
;
and
they
must
consider
it
is
the
Lord
that
doth
it
,
Psal.
39.
and
that
all
shall
worke
together
for
the
best
,
Rom.
8.
and
that
nothing
can
separate
them
from
the
love
of
Christ
;
and
that
they
are
delivered
from
eternall
paine
;
and
that
Gods
deare
children
have
suffered
as
great
torments
or
weaknesses
.
Use
2.
Secondly
,
all
men
should
be
taught
to
seeke
to
Christ
for
cure
,
since
it
is
his
office
to
heale
:
and
so
this
end
men
are
bound
to
looke
to
divers
rules
,
if
they
would
have
Christ
to
heale
them
.
First
,
they
must
seeke
to
him
for
cure
,
they
must
pray
him
to
heale
them
;
we
doe
not
read
that
ever
Christ
healed
any
sicke
person
,
Rules
for
such
as
desire
Christ
to
heale
or
help
their
bodily
griefes
.
unlesse
he
were
brought
to
him
,
or
he
intreated
to
heale
him
:
wee
must
pray
for
our
bodies
,
as
well
as
our
soules
:
thus
did
David
,
Psal.
6.
and
31.
and
Hezekiah
,
&c.
Secondly
,
wee
must
use
the
lawfull
meanes
wee
can
get
for
our
healing
.
Our
Saviour
shews
that
when
he
said
,
the
whole
needed
not
the
Physician
,
but
the
sicke
;
the
sicke
then
doe
need
,
and
must
with
conscience
and
care
use
all
lawfull
and
outward
helps
that
they
can
attaine
to
,
that
are
fit
for
them
,
Mat.
9.
Thirdly
,
they
must
take
heed
of
trusting
upon
the
Physician
,
or
physick
given
them
:
that
was
Asa
his
great
sinne
:
For
if
we
bee
cured
,
it
is
not
physick
,
but
Christ
that
healeth
us
.
Fourthly
,
we
must
bring
faith
to
bee
healed
for
our
bodies
also
:
this
our
Saviour
often
asketh
after
,
when
he
is
about
to
cure
mens
bodies
,
as
the
Evangelists
shew
.
Fiftly
,
wee
must
bee
carefull
to
seeke
the
removing
of
the
cause
of
our
diseases
,
which
is
sinne
;
especially
if
wee
finde
that
God
hath
a
quarrell
with
us
▪
for
any
speciall
fault
we
are
falne
into
:
thus
David
got
the
punishment
of
his
sinne
remitted
,
by
judging
himselfe
for
his
sinne
,
Psal.
32.4.5
.
Sixtly
,
we
must
submit
our selves
to
Gods
will
,
and
in
the
case
of
our
bodies
,
must
refigne
our selves
into
his
hands
,
to
let
him
doe
with
us
what
it
shall
please
him
,
since
hee
knowes
what
is
best
for
us
:
and
if
Christ
will
not
heale
us
now
,
yet
to
comfort
our selves
,
as
Iob
did
in
the
hope
of
that
time
,
when
our
Redeemer
will
be
seene
of
us
in
the
body
,
when
it
shall
be
utterly
and
for
ever
freed
from
all
paines
and
infirmities
whatsoever
,
Iob
19.
Doct.
4.
It
is
further
to
be
noted
,
that
we
are
not
only
healed
by
Christ
,
but
it
is
by
his
stripes
:
The
wounds
made
in
his
bodie
,
doe
heale
our
bodies
.
Which
should
make
us
so
much
the
more
to
love
the
Lord
Jesus
,
and
the
more
patiently
to
beare
it
,
if
we
be
not
presently
healed
,
became
hee
did
beare
more
grievous
paines
even
in
the
bodie
;
and
because
if
it
were
good
for
us
,
he
would
heaie
us
,
in
that
he
paied
so
deare
for
our
healing
.
Verse
25.
For
you
were
as
sheepe
going
astray
,
but
are
now
returned
unto
the
Shepheard
and
Bishop
of
your
soules
.
HItherto
of
the
effects
of
Christs
sufferings
in
respect
of
us
:
in
respect
of
himselfe
,
the
effect
was
his
exaltation
to
become
the
Shepheard
and
Bishop
of
our
soules
,
even
the
soules
of
all
the
Elect
:
which
is
so
implied
in
the
words
of
this
verse
,
as
withall
in
a
passage
is
expressed
both
our
misery
without
Christ
,
and
our
happinesse
under
his
government
.
The
words
of
this
verse
in
themselves
containe
three
things
.
First
,
our
misery
by
nature
:
in
our selves
wee
are
as
sheep
deceived
,
or
going
astray
.
Secondly
,
the
meanes
of
our
recovery
ou●
of
that
estate
,
and
that
is
the
causing
of
us
to
returne
.
Thirdly
,
our
happinesse
under
the
government
of
Jesus
Christ
,
to
whose
charge
we
are
committed
when
we
returne
.
The
first
words
expressing
our
misery
,
are
words
borrowed
out
of
the
Prophet
Esay
,
chapter
53.6
,
7.
and
in
the
words
unregenerate
men
,
even
Gods
Elect
among
them
,
are
likened
to
sheep
.
A
sheep
is
a
certaine
image
to
resemble
a
man
by
.
And
so
we
finde
in
Scripture
,
that
a
sheep
is
the
image
or
resemblance
,
first
,
of
Christ-man
:
He
is
likened
to
a
sheep
dumb
before
his
shearer
,
for
his
silence
and
patience
at
his
arraignment
,
Esay
53.7
.
Secondly
,
of
men
that
are
●rue
beleevers
,
for
the
harmlesnesse
,
tractablenesse
,
and
profitablenesse
,
Mat.
25.33
.
Thirdly
,
of
men
that
erre
and
wander
out
of
the
way
of
godlinesse
.
And
so
wicked
men
before
their
calling
,
are
likened
to
wandring
sheep
;
yea
,
godly
men
after
their
calling
,
in
respect
of
their
fals
or
failings
,
are
likened
to
sheep
going
astray
;
as
David
saith
of
himselfe
,
Psal.
19.
ult.
But
here
it
is
understood
of
the
Elect
of
God
,
before
their
calling
.
The
word
here
rendred
[
Going
astray
]
properly
signifies
deceived
,
and
is
so
used
in
divers
places
of
the
new
Testament
:
but
the
metaphor
to
the
which
it
is
joyned
,
requires
it
should
bee
expressed
,
Going
astray
,
or
wandring
,
or
erring
;
but
so
as
it
doth
import
two
things
.
First
,
the
evill
condition
of
the
unregenerate
,
they
are
like
wandring
sheepe
.
Secondly
,
the
cur●e
of
it
;
and
that
is
,
they
are
deceived
,
they
are
as
sheep
deceived
.
Now
that
this
point
may
be
distinctly
understood
,
I
propound
five
things
to
bee
considered
of
.
First
,
what
faults
in
men
are
meant
by
the
tearme
of
going
astray
.
Secondly
,
what
the
misery
of
their
condition
is
,
that
doe
goe
astray
.
Thirdly
,
what
the
cause
is
of
their
going
astray
.
Fourthly
,
by
what
signes
a
lost
sheepe
may
be
knowne
,
especially
such
as
are
within
the
Church
,
which
seemes
to
be
the
Fold
.
And
lastly
,
the
doctrines
that
may
be
briefly
noted
out
of
all
the
words
of
that
part
of
the
verse
.
For
the
first
.
Under
the
tearme
of
erring
or
going
astay
,
What
is
meant
by
going
astray
are
construed
in
Scripture
,
errors
in
opinion
,
Iames
1.16
.
Mat.
22.29
.
called
erring
from
the
faith
,
1
Tim.
6.10
.
whoredome
,
Numb.
5.12
.
idolatry
,
Deut.
13.5
.
drunkennesse
,
Esay
28.1
,
7.
bribery
,
and
all
wayes
of
unrighteousnesse
,
2
Pet.
2.15
.
all
devising
of
evill
,
Pro.
14.12
.
yea
the
Prophe●
Esay
expounds
it
of
every
turning
after
our
owne
wayes
,
for
which
we
have
no
warrant
in
the
Word
of
God
,
and
in
which
men
persist
without
repentance
,
Esay
53.6
.
It
is
implied
,
Psal.
119.110
.
For
the
second
.
The
misery
of
such
a●
goe
astray
●ppears
in
divers
r●spects
.
The
misery
of
men
living
in
their
sinnes
without
repentance
is
very
great
.
I
am
tied
to
the
consideration
of
it
,
only
so
far
forth
,
as
the
simih●
e
of
a
sheep
going
astray
will
import
.
Every
wicked
man
then
is
like
a
lost
sheep
,
and
that
in
divers
respects
.
1.
Because
hee
is
not
within
the
compasse
of
Gods
speciall
providence
:
God
doth
not
tend
him
,
nor
locke
to
him
,
he
is
no
part
of
his
flocke
:
he
is
without
God
in
the
World
,
and
without
Christ
,
as
the
lost
sheepe
is
without
the
protection
and
keeping
of
the
shepheard
.
Wicked
men
have
no
keeper
:
they
are
left
to
the
way
of
their
own
hearts
;
which
is
a
fearefull
curse
,
Esay
53.6
.
The
wicked
shall
be
as
a
sheep
that
no
man
takes
up
,
Esay
13.14
.
2.
Because
hee
hath
no
certaine
pasture
.
The
provision
for
his
life
,
for
soule
and
body
,
is
altogether
uncertaine
.
Hee
is
like
Cain
,
a
vagabond
upon
the
earth
.
Hee
is
here
to
day
:
he
knowes
nor
where
he
shall
be
tomorrow
.
God
hath
not
given
him
any
assurance
of
the
keeping
or
getting
of
any
thing
he
hath
or
desires
.
Hee
is
like
the
stray
sheep
,
that
hath
all
the
world
before
him
,
but
knowes
not
where
to
settle
,
Mat.
9.26
.
3.
Because
in
the
midst
of
all
the
best
possessions
of
this
life
,
they
have
no
peace
,
Esay
57.
ult.
The
sound
of
feare
is
alwaies
in
their
eares
.
If
a
stray
sheep
get
into
a
good
pasture
,
yet
he
is
still
in
feare
,
apt
to
be
frighted
with
every
sound
,
ready
to
runne
away
upon
every
occasion
:
so
is
it
with
them
that
are
rich
in
the
world
,
and
not
ri●h
with
God
,
1
Tim.
6.10
.
4.
Because
he
is
shut
out
from
all
comfortable
society
with
the
godly
:
he
enjoyes
not
the
sound
fruit
of
communion
with
Saints
.
The
stray
sheep
may
sort
with
hogges
or
wilde
beasts
,
but
from
the
sheep
it
is
gone
away
.
Evill
company
is
a
miserable
plague
of
a
mans
life
,
to
sort
with
such
all
a
mans
da●es
,
from
whom
he
may
have
a
world
of
vanity
and
filthinesse
,
but
not
any
thing
scarce
worthy
of
the
nature
of
men
in
an
age
.
Every
wicked
man
is
an
alien
,
a
stranger
and
forainer
from
the
Common-wealth
of
Israel
,
Ephes.
2.12
.
5.
A
sheepe
going
astray
,
is
easily
taken
by
a
strange
Lord
:
it
is
driven
any
whither
by
anybody
,
it
is
so
silly
.
And
such
is
the
fearefull
estate
of
a
man
living
in
sinne
:
strange
Lords
may
easily
surprize
him
:
false
teachers
may
easily
seduce
him
:
evill
company
may
carry
him
to
any
wickednesse
:
a
Prince
may
turne
him
to
any
religion
:
a
very
Atheist
or
Divell
incarnate
may
easily
lead
him
captive
.
6.
A
Sheep
is
apt
to
be
worried
with
Dogs
,
or
devoured
with
Wolves
or
wilde
Beasts
,
when
there
is
no
Shepheard
to
tend
him
.
So
it
is
with
wicked
men
:
their
soules
,
their
bodies
,
their
estates
,
are
all
in
danger
to
bee
seized
upon
by
Divels
,
by
unjust
and
unreasonable
men
;
especially
as
any
of
them
are
more
simple
,
so
they
are
more
liable
to
become
a
prey
to
the
mighty
ones
of
the
earth
.
7.
Men
that
wander
out
of
the
way
of
understanding
,
shall
remaine
in
the
congregation
of
the
dead
,
Ps.
49.15
.
Pro.
21.16
.
And
therefore
he
that
converts
a
man
from
the
er●our
of
his
way
,
is
said
to
save
a
soule
from
death
,
Iam.
5
ult.
And
this
going
astray
of
unregenerate
men
is
the
more
grievous
,
because
they
are
liable
to
many
aggravations
:
for
Aggravations
,
of
their
misery
.
First
,
they
goe
astray
from
the
womb
:
they
were
never
yet
in
the
right
way
,
Psalm
.
58.3
.
Secondly
,
because
they
wander
in
every
worke
they
do
,
as
was
said
of
Egypt
,
Esay
19.14
.
All
their
works
are
abominable
,
Psal.
14.
All
things
are
impure
.
Thirdly
,
because
this
is
the
curse
of
all
unregenerate
men
:
we
are
turned
every
one
to
his
owne
way
,
Esay
53.6
.
Fourthly
,
because
they
delight
to
wander
,
place
their
felicity
in
their
sins
,
and
will
not
be
reclaimed
or
advised
.
Fiftly
,
because
they
may
provoke
God
so
long
,
that
he
may
sweare
they
shall
never
enter
into
his
rest
,
Psal.
95.10,11
.
〈…〉
mens
〈◊〉
as●ray
.
The
third
point
is
the
cause
of
their
going
astray
,
and
that
is
noted
in
the
originall
word
.
They
were
deceived
.
Now
then
it
is
to
bee
considered
distinctly
,
who
are
the
great
deceivers
of
the
world
,
that
cause
millions
of
●oules
to
goe
astray
.
First
,
the
Divell
is
the
Arch-deceiver
,
he
hath
beene
a
lier
and
a
murtherer
from
the
beginning
;
he
deceived
our
first
Parents
,
and
made
them
and
all
their
posterity
goe
astray
,
Iohn
8.44
.
1
Tim.
2.14
.
And
by
him
are
all
wicked
men
drawne
out
of
the
way
,
and
led
captive
at
his
will
,
2
Tim.
2.26
.
Secondly
,
Antichrist
is
the
next
great
deceiver
,
who
by
his
sorceries
made
all
Nations
in
the
time
of
the
Gospell
goe
astray
,
Eccles.
18.23
.
with
his
divellish
doctrine
,
and
by
wicked
sorceries
he
deceived
the
Christian
world
.
Thirdly
,
a
●●arme
of
wicked
ministers
have
deceived
whole
Townes
and
Countries
,
and
made
the
sheep
goe
astray
,
even
their
whole
flocks
in
many
places
,
some
of
them
because
they
take
the
fleece
,
and
never
feed
the
flock
,
Ezech.
●4
.
2
.
&c.
Iohn
10.12
.
some
of
them
by
preaching
lies
,
and
flattering
the
people
with
devices
of
men
,
and
say
,
Peace
,
when
there
is
no
peace
,
Ierem.
23.17
,
19
,
20
,
32.
Fourthly
,
the
world
is
a
mischievous
deceiver
,
and
it
deceiveth
by
evill
example
,
and
evill
company
,
and
evill
report
raised
against
the
godly
and
the
good
way
,
and
the
inticements
of
profits
and
pleasures
,
and
vanities
of
all
sorts
,
and
honours
,
and
the
like
.
Fiftly
,
mans
owne
heart
deceiveth
him
,
yea
the
heart
of
man
is
deceitfull
above
all
things
,
Ier.
17.19
.
It
will
use
such
carnall
reasons
,
pretend
such
vaine
excuses
,
entertaine
such
deceivable
hopes
,
and
joyne
it selfe
to
such
swarmes
of
temptations
and
lusts
,
as
it
cannot
avoid
wandring
,
if
there
were
no
other
deceivers
to
go
withall
the
way
of
our
own
harts
is
alwaies
to
go
out
of
the
way
.
Sixtly
,
ignorance
of
the
Scripture
is
a
chiefe
cause
of
erring
and
going
astray
,
both
in
opinion
and
life
,
Mat.
22.29
.
Seventhly
,
the
love
of
some
particular
sin
doth
utterly
undoe
many
a
man
,
that
will
not
be
warned
of
the
deceitfulnesse
of
sin
,
Heb.
3.12
.
Thus
covetousnesse
made
many
a
man
to
erre
from
the
faith
,
1
Tim.
6.20
.
Eighthly
,
God
himselfe
in
a
fearefull
kinde
of
justice
many
times
not
only
consents
,
but
permits
a
very
spirit
of
perverinesse
and
errour
to
seize
upon
some
men
,
that
refused
to
be
guided
or
kept
by
God
:
so
as
they
are
given
over
to
eternall
perdition
and
destruction
by
reason
of
it
.
Signes
of
a
l●s●
sheep●
.
Fourthly
,
the
signes
of
a
lost
sheepe
follow
:
and
they
are
,
First
,
he
that
refuseth
reproofe
is
out
of
the
way
.
Men
that
cannot
abide
to
be
told
of
their
faults
are
not
healed
,
Pro.
10.17
.
as
he
is
in
the
way
of
life
that
keepeth
instruction
.
Secondly
,
he
that
liveth
in
any
knowne
sinne
without
repentance
,
is
a
lost
sheepe
.
Thirdly
,
he
that
fouleth
with
his
feet
that
which
the
good
sheepe
should
eate
or
drinke
,
and
he
that
thrusts
with
the
side
,
and
pusheth
the
diseased
with
his
hornes
,
is
no
good
sheepe
,
Ezek.
34.17
,
19
,
21.
They
are
so
farre
from
feeding
upon
the
good
Word
and
Ordinances
of
God
,
that
by
wicked
reproaches
they
soule
it
as
much
as
they
can
,
and
they
,
that
if
they
find
a
poore
Christian
that
is
diseased
with
some
infirmities
will
push
at
him
,
to
dishearten
him
utterly
from
a
religious
course
,
these
are
wicked
beasts
,
they
are
no
good
sheepe
.
Fourthly
,
he
that
lives
without
God
and
Christ
,
that
can
spend
whole
daies
and
nights
without
any
communion
with
God
,
yea
,
that
when
he
is
present
before
God
,
finds
his
heart
continually
carried
with
wandring
distractions
,
that
constantly
draw
him
away
from
all
inward
attendance
upon
God
.
Ephes.
2.12
.
Esay
29.13
.
he
erres
in
his
heart
,
Psal.
95.10
.
Fiftly
,
he
that
hath
no
other
companions
of
his
life
but
swine
and
wilde
beasts
,
that
is
,
wicked
men
of
all
sorts
,
especially
when
it
is
joyned
with
willing
neglect
and
shunning
of
the
society
of
the
godly
,
Psal.
5.
2
Cor.
6.
Sixtly
,
he
that
tastes
nothing
but
earthly
things
,
and
findes
no
savour
in
spirituall
things
,
it
is
a
signe
that
he
is
out
of
the
pasture
,
and
feeds
in
the
wildernesse
,
Rom.
8.
1
Iohn
2.18
.
Seventhly
,
he
that
when
he
is
told
he
is
out
of
the
way
,
blesseth
himselfe
in
his
heart
,
when
it
is
plainely
found
that
he
openly
wandereth
,
Psal.
36.1
,
2.
Deut.
29.19
.
Eighthly
,
he
that
lives
in
any
of
the
grosse
sins
expressely
mentioned
in
the
Catalogue
in
Scripture
,
without
repentance
,
as
swearing
,
Com.
3.
adultery
,
covetousnesse
,
drunkennesse
,
railing
,
extortion
,
1
Cor.
6.9
.
or
the
knowne
sins
of
deceit
,
Micah
6.10
.
Ninthly
,
he
that
doth
his
workes
of
purpose
to
be
seene
of
men
,
resting
only
in
the
praises
of
men
,
not
seeking
the
praise
of
God
,
Mat.
6.
Rom.
2.26
.
Tenthly
,
he
that
knowes
not
Gods
wayes
,
especially
if
he
desire
nor
knowledge
,
or
entertaine
wilfull
objections
against
the
meanes
of
knowledge
,
Psal.
95.10
.
Eleventhly
,
they
that
spend
their
zeale
in
meeting
with
other
mens
infirmities
,
neglecting
sound
reformation
in
themselves
.
It
is
the
wisedome
of
the
prudent
to
understand
his
owne
wayes
:
but
to
be
a
busie-body
in
other
mens
matters
is
erring
,
and
the
folly
only
of
fooles
,
Pro.
14.8
.
Every
busie-body
is
out
of
the
way
.
The
Doctrines
follow
:
and
so
divers
things
may
be
observed
out
of
these
words
.
Doct.
1.
Even
godly
men
,
before
their
calling
,
were
out
of
the
way
,
as
lost
sheep
,
as
well
as
others
,
Ephes.
2.2
.
Tit.
3.3
.
Which
should
serve
,
first
,
to
set
out
the
riches
of
Gods
free
grace
,
as
the
only
first
cause
of
the
happinesse
and
salvation
of
the
Elect.
Secondly
,
it
should
teach
the
godly
divers
duties
both
toward
God
,
other
men
,
and
themselves
.
As
for
God
,
they
should
live
to
his
prayse
,
and
spend
their
dayes
in
magnifying
his
great
compassions
in
their
deliverance
,
that
deserved
so
ill
at
his
hands
.
And
withall
,
it
should
teach
them
to
put
all
their
trust
in
God
,
seeing
they
carry
about
them
a
nature
that
hath
beene
apt
to
wandring
,
and
therefore
have
cause
to
mistrust
themselves
.
And
for
other
men
that
are
out
of
the
way
,
they
should
pity
them
,
and
carry
themselves
with
all
meeknesse
and
charity
,
remembring
what
themselves
have
beene
,
Tit.
3.1
,
2
,
3.
And
for
themselves
,
they
should
be
the
more
humble
and
abased
,
hating
all
pride
and
conceitednesse
,
and
contempt
of
others
.
Doct.
2.
A
man
may
be
a
sheep
,
and
yet
lost
.
Not
only
Dogs
,
Goats
,
Swine
,
Lyons
,
&c.
may
be
out
of
the
way
,
but
even
sheep
may
wander
,
and
be
clean
lost
.
Men
of
harmlesse
natures
,
and
such
as
are
profitable
members
of
humane
societies
,
and
such
as
are
of
a
gentle
disposition
,
and
free
from
grosse
offenses
,
yet
may
be
utterly
lost
,
and
cleane
out
of
the
way
of
happinesse
;
and
,
if
they
returne
not
by
repentance
,
may
perish
for
ever
.
And
this
is
a
point
which
should
marvellously
affect
civil-honest
men
,
and
move
them
at
length
to
see
the
weake
vanity
of
their
confidence
in
their
prayses
for
civillity
of
nature
or
life
.
This
is
a
doctrine
very
hardly
entertayned
by
this
sort
of
men
;
and
the
rather
,
because
they
think
they
want
nothing
unto
the
prayse
of
a
good
life
;
never
considering
that
they
are
not
religious
,
though
they
be
civill
;
and
that
they
have
a
world
of
inward
impurities
,
though
they
are
free
from
outward
grosse
uncleannesse
of
life
;
and
that
they
never
felt
the
joyes
of
the
holy
Ghost
to
approove
of
them
,
though
they
have
beene
tickled
with
the
prayses
of
men
;
and
that
they
have
not
sought
or
desired
the
assurance
of
Gods
favour
,
or
a
better
life
,
but
spend
their
time
in
a
still
dreame
,
without
providing
for
what
is
most
necessary
;
and
that
they
never
serve
●od
,
not
have
had
any
sociable
fellowship
with
him
in
any
of
his
Ordinances
,
in
respect
of
the
inward
power
of
them
.
Doct.
3.
To
breake
out
from
the
meanes
of
Religion
,
and
from
the
society
of
godly
Christians
,
is
the
very
way
to
undo
many
a
soule
.
A
sheep
is
〈◊〉
when
it
is
gotten
from
sheep
,
and
is
out
of
the
pasture
,
and
hath
no
discreet
shepheard
to
take
the
care
of
it
.
Thus
of
the
first
part
,
that
is
,
mans
misery
by
nature
.
The
meanes
of
recovery
out
of
that
misery
,
followeth
;
and
that
is
noted
in
the
word
Returne
.
Where
first
may
be
observed
,
that
wicked
men
may
returne
.
It
is
not
impossible
for
men
that
have
spent
a
〈…〉
lives
in
sinne
and
vanity
,
at
the
length
to
be
saved
.
And
it
is
the
first
part
of
a
mans
work
that
would
return
,
to
inform
himselfe
seriously
of
〈◊〉
●●●●ments
that
may
proove
that
he
may
bee
helped
out
of
his
misery
.
The
fi●●t
thing
a
diseased
man
inquires
after
,
is
,
whether
his
disease
be
curable
or
no.
Now
there
are
divers
things
that
give
hope
of
curing
and
salvation
even
to
men
that
are
as
yet
cleane
out
of
the
way
;
as
,
Divers
things
that
give
hope
of
curing
to
such
as
be
out
of
the
way
.
First
,
the
disposition
of
God
towards
sinners
:
which
appears
,
first
,
because
he
sweares
he
desires
not
the
death
of
a
sinner
,
but
rather
that
he
should
return
and
live
,
Ezech.
18.21
.
Secondly
,
he
is
patient
,
and
hath
been
with
thee
all
this
while
;
and
he
is
therefore
patient
,
that
men
might
repent
,
and
be
saved
,
Rom.
2.4
.
2
Pet.
3.9
.
Thirdly
,
he
hath
declared
himselfe
to
be
willing
to
forgive
all
sinnes
,
but
only
the
sinne
against
the
holy
Ghost
.
One
sinne
only
is
unpardonable
:
all
other
sinnes
may
be
forgiven
.
Secondly
,
the
sufficiency
of
the
sacrifice
of
Christ
:
He
is
the
Lamb
of
God
that
taketh
away
the
sinnes
of
the
world
,
Iohn
1.
Rom.
3.25
.
Thirdly
,
the
worke
of
Gods
grace
already
shewed
unto
them
.
For
first
,
God
hath
placed
them
in
the
visible
Church
,
where
repentance
and
salvation
may
be
had
.
Secondly
,
he
hath
bestowed
upon
them
many
temporall
blessings
,
to
allure
them
to
seeke
to
him
for
mercy
.
Thirdly
,
he
causeth
the
Gospell
to
be
preached
to
all
sorts
of
men
,
without
exception
.
And
so
grace
is
offred
to
them
:
and
there
is
no
other
let
but
their
refusall
of
grace
offred
.
Fourthly
,
the
example
of
all
sorts
of
sinners
that
have
returned
.
As
great
sinners
as
they
have
beene
received
to
mercy
;
and
they
are
set
out
as
examples
to
encourage
other
men
to
seeke
mercy
;
as
Manasses
,
Mary
Magdalen
,
David
,
Peter
,
Paul
,
and
others
.
Many
among
the
Corinthians
have
beene
notorious
offenders
,
but
were
justified
and
sanctified
.
The
explication
of
the
doctrine
of
returning
followes
;
where
these
things
are
to
be
considered
of
:
First
,
the
motives
to
perswade
men
to
returne
.
Secondly
,
the
persons
that
need
returning
.
Thirdly
,
the
time
when
men
must
returne
.
Fourthly
,
the
false
wayes
men
must
avoyd
in
returning
.
Fiftly
,
what
a
number
of
lost
sheep
doe
usually
returne
.
Sixtly
,
the
aggravations
against
certaine
persons
for
not
returning
.
Sevently
,
the
means
of
returning
.
Eightly
,
the
manner
how
we
must
returne
;
or
the
rules
to
be
observed
in
returning
.
Ninthly
,
the
signes
of
a
lost
sheepe
returned
.
Lastly
,
the
lets
of
returning
.
For
the
first
.
I
meane
not
to
insist
upon
all
sorts
of
motives
,
First
,
the
consideration
of
Gods
marvellous
goodnesse
,
and
amiablenesse
of
nature
to
all
such
as
turne
unto
him
:
he
is
wonderfull
gracious
to
them
,
and
mercifull
,
and
will
repent
him
of
the
evill
,
Ioel
2.12
,
13.
Ier.
3●
.
19
,
20.
The
parable
of
the
lost
sheepe
shewes
this
fully
.
Secondly
,
the
great
danger
that
men
are
in
if
they
returne
not
.
God
is
angry
with
the
wicked
every
day
,
Psal.
7.12
.
And
his
fury
may
breaks
forth
suddenly
upon
them
like
fire
,
Ier.
4.4
.
For
the
words
of
his
servants
will
certainly
take
hold
upon
them
,
Zech.
1.4
,
6.
And
iniquity
will
be
their
ruine
,
Ezech.
18.
verse
30.
Except
they
repent
,
they
must
perish
,
Luke
13.5
.
And
therefore
if
we
warme
men
of
their
sinnes
,
and
they
will
not
return
,
we
are
delivered
and
their
blood
will
be
upon
themselves
.
Ezech.
3.19
.
Thirdly
,
if
a
man
consider
but
the
happinesse
of
such
as
doe
returne
:
God
will
forgive
them
all
their
sinnes
,
he
will
aboundantly
provide
for
them
,
Esay
55.7
.
If
they
return
,
they
shall
live
and
not
die
,
Ezech.
18.23
.
and
32.11
.
And
everlasting
joy
shall
bee
upon
their
heads
,
and
sorrow
and
mourning
shall
flee
away
,
Esay
51.11
.
And
in
this
verse
the
Apostle
shewes
their
happinesse
.
For
they
shall
alwayes
live
under
Jesus
Christ
,
as
the
Shepheard
and
Bishop
of
their
soules
.
For
these
and
many
other
reasons
,
it
is
the
only
wise
course
to
returne
,
Luke
1.16
.
And
there
is
not
one
wise
man
amongst
all
them
that
returne
not
,
Iob
17.
And
thus
of
the
motives
.
The
second
point
is
,
the
persons
that
need
returning
.
It
is
certaine
,
The
time
of
returning
.
The
third
point
is
the
time
of
returning
:
and
in
short
,
the
best
time
to
returne
is
the
present
time
,
while
it
is
called
to
day
,
while
we
have
the
means
of
returning
,
when
God
calls
upon
us
by
the
ministry
of
his
servants
;
especially
when
he
knockes
at
the
doore
of
our
hearts
,
and
layes
the
axe
to
the
root
of
the
tree
.
It
is
wonderfull
dangerous
to
defer
repentance
:
for
even
the
longer
thou
livest
in
sin
,
the
more
hard
will
thy
heart
be
,
Heb.
3.13
.
and
the
meanes
of
grace
,
even
the
Kingdome
of
God
may
be
taken
away
;
or
God
may
cut
thee
downe
even
by
sudden
death
,
or
may
cast
thee
into
a
reprobate
sense
,
and
give
thee
up
to
a
heart
that
cannot
repent
,
Rom.
2.4
,
5.
〈…〉
returning
.
The
fourth
point
is
,
the
false
wayes
to
be
avoyded
in
returning
:
and
these
are
first
,
to
returne
with
despaire
,
or
to
goe
backe
without
the
guide
faith
in
in
Gods
mercy
,
or
to
goe
the
way
that
despaire
leades
.
In
this
way
Cain
and
Iudas
perished
.
Secondly
,
to
returne
fainedly
,
and
not
with
a
mans
whole
heart
;
to
make
a
shew
of
returning
,
when
men
doe
not
returne
indeed
,
Ier.
3.10
.
Thirdly
to
returne
but
part
of
the
way
,
and
to
repent
by
halfes
,
as
Ahab
and
Herod
did
.
Fourthly
,
to
returne
when
it
is
too
late
,
even
when
the
doore
is
shut
:
to
repent
when
it
is
too
late
,
Iob
27.9
.
〈…〉
against
d●vers
the
〈◊〉
.
The
fift
point
is
,
aggravations
against
divers
that
returned
the
aggravations
that
lye
against
divers
persons
about
their
not
returning
.
For
if
it
be
evill
in
it selfe
for
any
not
to
returne
,
then
how
fearefull
is
their
case
,
first
,
that
are
proud
of
their
skill
in
going
out
of
the
way
,
that
are
wise
to
doe
evill
,
Ier.
4.22
.
Secondly
,
that
are
deeply
revoiced
,
that
is
,
that
are
such
as
live
in
horrible
and
fearefull
sins
,
Esay
31.6
.
Thirdly
,
that
will
not
returne
though
their
transgressions
be
upon
them
,
and
they
pine
away
in
them
?
Ezek.
33.10
.
They
will
not
give
over
though
they
have
no
peace
,
and
are
daily
buffered
for
their
evill-doing
,
and
their
consciences
beare
the
shame
and
trouble
of
their
offending
.
Fourthly
,
that
will
not
returne
though
the
servants
of
God
openly
testifie
against
them
,
Neb.
9.29
.
2
Kings
17.13
,
14.
Fiftly
,
that
will
not
returne
though
the
hand
of
God
he
upon
them
:
even
to
consume
them
,
Ier.
5.3
.
Sixtly
that
are
turned
backe
by
a
perpetuall
backsliding
,
Ier.
8.4
.
that
hold
fast
their
sins
,
and
refuse
to
returne
,
Ier.
8.5
.
〈…〉
of
lost
〈◊〉
do
〈…〉
.
The
sixt
point
may
be
this
,
viz.
what
number
of
lost
sheep
doe
usually
returne
.
Not
all
that
goe
astray
:
our
Saviour
tels
us
of
a
parable
of
one
lost
sheep
returning
:
and
the
Prophet
Ieremie
tels
us
of
one
of
a
Tribe
,
and
two
of
a
Tribe
,
Ier.
3.14
.
Multitudes
of
men
perish
,
and
never
returne
.
The
meanes
of
returning
.
The
seventh
point
is
,
the
meanes
or
cause
of
our
returning
:
and
these
are
either
Principall
,
or
Instrumentall
.
The
principall
causes
are
God
and
Christ
that
good
Shepheard
.
It
is
God
that
turneth
backe
the
captivity
of
his
people
,
Psal.
14.
ult.
and
three
times
in
one
Psalme
the
people
pray
God
to
turne
them
againe
,
Psal.
80.3
,
7
,
19.
This
is
Ephraims
suite
,
Turne
thou
me
,
O
Lord
,
and
I
shall
be
turned
,
Ier.
21.18
.
So
the
Church
faith
,
Lam.
5.21
.
And
Christ
is
that
good
Shepheard
that
seekes
that
which
is
lost
,
yea
layeth
downe
his
life
for
his
sheep
,
Iohn
10.
The
instrumentall
causes
of
returning
are
either
externall
or
internall
.
The
externall
meanes
of
returning
is
the
Word
preached
,
and
so
both
the
reproofes
of
Gods
servants
testifying
against
the
wicked
,
to
make
them
turne
from
their
sins
,
Nehem.
9.26
,
29.
as
also
the
promises
of
the
Gospell
,
by
which
the
sinner
in
the
name
of
Christ
is
as
it
were
wooed
and
intreated
to
returne
,
with
assurance
of
salvation
.
The
internall
meanes
is
Faith
:
for
that
is
it
which
turnes
a
man
cleane
about
,
and
causeth
him
to
set
his
face
upon
God
and
Jesus
Christ
,
and
to
leave
all
his
old
courses
and
by-wayes
,
Acts
15.9
.
The
eight
point
is
,
the
manner
how
we
must
returne
:
First
,
that
we
in
returning
make
a
thorow
search
and
triall
of
our
wayes
,
to
finde
out
distinctly
in
what
particulars
we
have
gone
astray
,
Lam.
3.40
.
They
must
remember
,
and
be
thinke
themselves
,
and
turne
,
Psal.
23.28
.
Secondly
,
we
must
with
true
sorrow
bewaile
our
former
wandrings
,
and
judge
our selves
for
them
,
going
and
rejoycing
:
we
must
goe
with
our
faces
toward
Zion
,
Ier.
51.4
,
5.
Hosh.
14.2
,
3.
2
Chron.
6.24
,
37.
Ierem.
3.13
.
Ioel
2.12
.
Thirdly
,
we
must
order
our
wayes
to
a
generall
reformation
.
The
Prophet
complaines
,
that
they
would
not
frame
their
doings
to
turne
to
the
Lord
:
importing
,
there
can
be
no
returning
to
God
,
unlesse
men
cast
their
courses
into
a
frame
of
reformation
,
Hos.
5.4
.
Men
must
amend
their
doings
and
their
workes
,
Ier.
35.15
.
Fourthly
,
we
must
returne
in
sincerity
:
and
that
hath
divers
things
considerable
:
for
,
1.
We
must
returne
with
our
whole
hearts
,
nor
fainedly
,
Ier.
3.7
.
2
Chron.
6.38
.
our
very
faces
must
be
turned
from
so
much
as
looking
after
our
abominations
,
Ezek.
14.6
.
2.
We
must
returne
from
our
owne
evill
wayes
,
every
man
from
his
way
:
note
it
,
from
his
way
,
that
is
,
from
those
courses
in
which
he
hath
specially
offended
,
Iames
3.8
.
Esay
55.7
.
the
wicked
must
forsake
his
way
.
3.
WE
must
forsake
not
only
outward
sins
,
but
inward
sins
also
:
we
must
reforme
the
wandring
of
our
hearts
,
as
well
as
our
lives
:
the
unrighteous
must
forsake
his
very
thoughts
,
Esay
55.7
.
and
put
downe
the
very
Idols
of
his
heart
,
Ezek.
14.7
.
4.
We
must
turne
from
all
our
transgressions
.
It
is
not
enough
to
forsake
sin
,
as
some
outward
or
inward
sins
;
but
we
must
forsake
all
sorts
of
sins
,
Ezek.
18.30
.
5.
We
must
returne
with
resolution
never
to
start
backe
:
we
must
not
be
like
a
deceitfull
bow
,
Hos.
7.16
.
Fiftly
,
we
must
so
returne
,
as
we
must
consecrate
our selves
to
God
,
to
wait
upon
him
continually
,
Hos.
12.6
.
and
to
●erve
the
true
and
living
God
,
1
Thes.
1.9
.
and
to
doe
workes
meet
for
repentance
,
Acts
26.20
.
The
ninth
point
is
,
the
signes
of
returning
,
or
how
we
may
trie
whether
we
be
effectually
returned
:
and
that
may
be
partly
gathered
by
some
of
the
points
before
,
and
partly
by
some
other
things
may
be
added
.
He
that
is
truely
turned
may
know
it
,
First
,
by
the
cause
of
his
returning
.
Secondly
,
by
the
manner
of
his
returning
.
For
if
he
returne
in
the
manner
before
mentioned
,
he
needs
not
doubt
the
truth
of
his
repentance
;
especially
if
he
be
sure
to
have
no
hypocriticall
or
carnall
ends
of
his
reformation
,
and
that
he
doe
desire
to
returne
from
all
his
transgressions
,
making
conscience
of
the
least
Commandement
of
God
as
well
as
the
greatest
,
and
of
secret
sins
as
well
as
open
,
and
of
the
evill
that
leaves
to
his
best
workes
,
Esay
1.16
.
Thirdly
,
by
the
fruits
of
repentance
of
returning
:
and
so
he
may
comfort
himselfe
,
1.
If
he
esteeme
Christs
pasture
above
all
worldly
things
,
finding
the
sweetest
savour
in
the
Word
,
of
all
things
in
this
life
,
Psalm
.
19.
and
119.
2
Cor.
2.
2.
If
he
have
a
mind
to
know
God
,
that
he
find
that
out
of
habituall
disposition
he
have
an
earnest
desire
to
know
God
,
and
to
be
knowne
of
him
,
Ier.
24.7
.
he
will
follow
on
to
know
the
Lord
,
Hos.
6.3
.
3.
If
he
doe
distinguish
betweene
the
precious
and
the
vile
,
Ier.
15.19
.
and
discerne
betweene
the
righteous
and
the
wicked
,
betweene
him
that
serveth
God
,
and
him
that
serveth
him
not
,
Mal.
3.18
▪
esteeming
godly
men
to
be
the
onely
wise
men
,
Luke
1.17
.
4.
If
he
be
carefull
to
put
iniquity
far
from
his
Tabernacle
:
if
he
be
carefull
to
reforme
his
house
,
and
cannot
abide
to
dwell
where
sin
dwels
unreformed
,
Iob
22.23
.
5.
If
he
become
as
a
little
childe
for
humility
,
and
trust
upon
God
for
all
things
necessary
,
as
the
little
child
trusts
upon
his
father
for
diet
,
clothes
,
inheritance
,
preferment
,
&c.
without
any
doubting
,
or
carking
care
.
6.
If
he
be
earnest
with
God
to
heale
his
nature
,
and
to
perfect
his
worke
.
Esay
19.22
.
Ier.
31.18
,
19.
He
prayes
,
and
that
earnestly
,
for
the
mending
of
his
disposition
to
wander
.
7.
If
he
be
profitable
according
to
his
bignesse
and
pasture
,
if
he
be
full
of
mercy
and
good
fruit
,
if
he
be
zealous
of
good
workes
.
These
be
things
meet
for
repentance
,
that
is
,
things
that
be
of
equall
weight
with
it
in
the
scales
:
they
each
of
them
weigh
just
as
much
as
repentance
.
The
last
point
is
,
what
should
be
the
reason
that
men
have
so
little
minde
to
returne
;
they
will
not
be
driven
home
againe
,
though
they
know
that
they
live
sinfully
,
and
heare
of
Gods
wrath
,
and
discerne
vanity
in
all
their
pleasures
,
and
that
sin
hath
usually
proved
it selfe
to
be
a
lie
,
and
that
they
are
in
danger
of
strange
punishments
,
and
of
eternall
torment
.
What
(
I
say
)
should
be
the
lets
of
returning
,
Answ.
The
causes
are
,
Secondly
,
impotency
of
consideration
is
the
cause
they
neither
can
nor
doe
thinke
of
the
arguments
should
make
them
to
returne
,
or
move
them
:
they
cannot
spend
an
houre
in
the
consultations
upon
it
,
whether
they
doe
well
not
to
returne
.
Thirdly
,
ignorance
of
the
glory
of
Religion
,
and
the
Kingdome
of
Jesus
Christ
,
Col.
1.26
.
there
is
a
vaile
upon
their
hearts
,
2
Cor.
3.
Fourthly
,
opinion
that
it
is
dishonour
and
shame
to
return
:
this
makes
divers
continue
in
erroneous
and
humorous
conceits
,
or
in
fantasticall
conformity
to
the
wicked
:
yea
,
the
very
excuses
of
sinning
,
because
they
feare
they
shall
be
vilified
,
laughed
at
,
and
censured
for
it
.
Fiftly
,
expectation
to
have
their
particular
courses
to
be
proved
to
be
sins
.
Thus
doe
almost
all
men
in
their
times
persist
in
their
sins
,
under
the
coverture
of
this
question
,
Who
can
prove
them
to
be
sinners
?
Thus
scapes
usury
,
excesse
,
and
vanity
of
apparell
;
excesse
likewise
in
drinking
of
healths
,
till
the
wine
inflame
them
;
swearing
,
prophanation
of
the
Sabbath
,
&c.
being
willingly
ignorant
of
this
,
that
God
hath
condemned
sin
in
the
generall
in
Scripture
,
and
layes
it
to
men
to
looke
unto
it
,
that
they
fall
not
into
his
hands
for
transgressing
;
and
if
they
doubt
,
they
must
be
ruled
by
their
teachers
.
Sixtly
,
forgetfulnesse
of
their
latter
end
.
Therefore
is
their
iniquity
in
their
skirts
still
,
because
they
remember
not
their
last
end
:
for
both
the
terrour
of
that
day
,
and
the
shortnesse
of
their
life
,
and
the
judements
they
would
meet
with
of
those
things
,
if
they
were
to
die
,
would
fright
them
out
of
those
courses
.
But
they
will
not
apply
their
hearts
to
wisedome
,
because
they
cannot
remember
their
dayes
,
Lam.
1.9
.
Psal.
90.12
.
Seventhly
,
evill
teachers
are
a
great
hinderance
:
for
they
strengthen
the
hands
of
the
wicked
,
and
by
preaching
peace
perswade
them
they
are
in
no
danger
,
Ier.
23.14
.
Ezek.
13.22
.
Eighthly
,
in
some
there
is
a
very
spirit
of
fornication
in
the
midst
of
them
,
they
are
so
excessively
delighted
with
an
influence
after
the
courses
they
take
,
that
no
arguments
can
enter
into
their
hearts
,
though
they
have
never
so
good
meanes
used
,
Hos.
5.4
.
Ninthly
,
there
is
in
some
men
a
senslesse
spirit
,
a
fat
heart
,
a
reprobate
mind
,
so
as
the
things
they
doe
see
,
yet
they
cannot
lay
them
to
their
hearts
,
nor
be
stirred
by
them
;
and
so
for
the
most
part
they
see
little
or
nothing
at
all
,
but
are
utterly
unteachable
.
There
are
of
these
sorts
of
men
almost
in
all
assemblies
aad
conditions
of
Christians
,
where
they
have
had
the
meanes
with
much
power
,
Esay
6.10
.
Acts
28.27
.
Tenthly
,
there
is
in
some
a
perverse
spirit
,
wilfully
to
reject
the
Word
of
God
,
and
all
good
counsell
,
though
they
know
they
are
not
right
;
and
so
follow
vanity
,
and
become
vaine
,
2
Kin.
17.14
,
15.
and
by
following
foolish
vanities
forsake
their
owne
mercies
.
Eleventhly
,
the
custome
of
the
world
hath
overcome
many
,
and
that
makes
their
hearts
dead
and
senslesse
,
and
carelesse
of
returning
;
the
examples
of
the
most
,
and
of
the
wise
men
,
and
great
ones
of
the
world
,
hath
confirmed
them
in
their
wandrings
,
Ephes.
2.1
,
2.
Twelfthly
,
despaire
is
the
cause
in
some
;
they
say
there
is
no
hope
,
Ier.
18.12
.
Use.
The
Use
of
all
should
be
especially
to
awaken
the
carelesse
,
and
to
perswade
men
,
all
shifts
and
excuses
laid
apart
,
to
set
their
hearts
upon
this
worke
of
repentance
,
and
returning
:
men
should
not
be
like
horses
or
mules
,
but
receive
instruction
,
and
turne
unto
the
Lord
,
else
iniquity
will
be
their
ruine
:
if
they
repent
not
they
must
perish
:
and
they
doe
nothing
by
their
delaies
but
heape
up
wrath
against
the
day
of
wrath
.
They
live
foolishly
:
for
while
they
reject
Gods
Word
what
wisedome
can
be
in
them
?
and
they
must
die
miserably
.
Are
they
not
as
clay
in
the
hands
of
the
Potter
,
and
will
they
still
provoke
God
to
his
face
?
Yea
if
they
frustrate
the
power
of
all
the
meanes
they
enjoy
,
so
as
it
may
not
be
of
effect
to
turne
them
;
it
shall
be
easier
for
Sodom
and
Gomorrah
in
the
day
of
judgement
,
than
for
them
:
yea
the
very
dust
of
their
feet
,
whose
ministry
they
have
despised
,
will
rise
up
in
judgement
against
them
.
Unto
the
Shepheard
.
]
The
happinesse
of
the
penitent
consisteth
in
this
,
that
they
live
ever
after
under
a
Shepheard
and
Bishop
for
their
soules
.
First
then
,
they
have
a
Shepheard
to
tend
them
.
Here
divers
things
are
to
be
inquired
:
First
,
who
this
Shepheard
is
,
seeing
the
Text
mentions
him
not
expresly
.
The
Prophet
Ezekiel
s●ith
,
it
is
Gods
servant
David
,
Ezek.
34.23
.
and
in
Heī
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Lord
Jesus
,
raised
from
the
dead
is
said
to
be
the
great
Shepheard
〈◊〉
the
sheep
;
who
is
therefore
called
David
,
because
he
came
o●e
of
the
〈…〉
of
David
.
Secondly
,
who
the
sheepe
are
:
and
they
are
not
cattell
,
but
men
,
Ezek.
34.
ult.
yet
not
all
men
,
but
Gods
Elect
,
even
those
his
Father
gave
him
,
Iohn
10.29
.
and
those
chiefely
when
they
are
returned
,
as
the
coherence
●hewes
.
Thirdly
,
the
attributes
given
to
this
Shepheard
in
other
Scriptures
.
What
attributes
are
given
to
Christ
as
a
Shepheard
.
Here
he
is
named
barely
.
The
Shepheard
:
but
it
is
profitable
for
us
to
know
what
kind
of
Shepheard
he
is
:
and
so
foure
things
are
said
of
him
,
Christ
is
one
Shepheard
.
1.
That
he
is
one
Shepheard
,
that
is
,
that
it
is
he
only
to
whom
immediately
the
charge
of
these
men
is
given
,
Exek.
34.23
.
He
is
the
true
Shepheard
.
2.
That
he
is
the
true
Shepheard
;
and
that
in
divers
respects
:
First
,
in
respect
of
his
calling
:
he
came
not
in
by
the
window
,
as
the
theefe
and
robber
doth
,
but
was
called
of
God
to
this
worke
,
even
from
the
womb
,
Esay
49.1
.
Iohn
10.2
.
Secondly
,
he
is
a
true
Shepheard
,
because
he
hath
all
the
imploiments
that
belong
to
a
Shepheard
:
he
goeth
out
to
his
flocks
with
a
rod
,
and
a
staffe
,
and
his
Shepheards
crooke
:
he
hath
a
rod
to
drive-on
his
sheep
;
both
a
rod
of
instruction
and
correction
:
and
he
hath
a
crook
to
catch
them
and
pull
them
backe
,
and
he
hath
a
staffe
to
drive
away
evill
beasts
,
Psal.
23.
Thirdly
,
he
is
the
true
Shepheard
,
because
never
Shepheard
did
his
worke
,
or
discharged
the
trust
and
care
laid
upon
him
so
faithfully
.
The
best
Pastors
,
and
their
actions
done
by
those
that
be
men
,
and
after
their
owne
hearts
,
yet
have
many
frailties
,
and
faile
many
waies
,
both
in
skill
,
attendance
,
and
power
.
He
is
the
good
Shepheard
.
3.
That
he
is
the
good
Shepheard
by
an
excellency
,
Iohn
10.11
.
and
so
he
is
in
divers
respects
:
First
,
because
other
Shepheards
have
their
flockes
delivered
to
their
hands
;
but
he
seekes
his
sheep
,
and
hath
none
but
such
as
he
was
faine
to
find
out
in
the
woods
,
and
desarts
,
and
solitary
places
of
the
world
:
yea
he
left
(
as
it
were
)
his
owne
glory
,
to
come
downe
from
heaven
to
looke
these
lost
sheep
,
Ezek.
34.11
,
12.
Secondly
,
because
he
laid
downe
his
life
to
redeeme
his
sheep
,
and
to
get
power
to
bring
them
backe
,
Iohn
10.
15.
yea
,
put
his
necke
under
the
sword
of
his
Fellow
,
his
Father
:
he
was
contented
that
his
owne
Father
should
kill
him
,
Zech.
13.7
.
Thirdly
,
because
he
keeps
such
sheep
as
have
no
fleeces
on
them
,
but
what
he
gives
them
:
all
his
were
naked
sheep
,
that
no
other
Shepheard
would
have
taken
up
:
hee
cloathes
them
all
with
the
fleeces
of
his
owne
righteousnesse
,
and
so
becomes
the
Lord
their
righteousnesse
,
Hee
is
the
great
Shepheard
;
and
that
in
divers
respects
.
4.
That
he
is
the
great
Shepheard
,
Heb.
13.20
.
and
so
he
is
in
divers
respects
:
First
,
because
his
sheepe
are
his
owne
.
Other
Shepheards
for
the
most
part
tend
the
sheepe
of
other
men
,
but
all
his
sheep
are
his
owne
,
Iohn
10.12
.
Secondly
,
because
he
markes
all
his
sheep
:
he
did
not
only
seek
them
when
they
were
lost
,
but
made
them
when
they
were
not
,
Psal.
100.3
.
They
are
not
only
the
people
of
his
pasture
,
but
the
sheep
of
his
hands
.
Thirdly
,
because
he
hath
more
flockes
than
any
Shepheard
ever
had
:
for
he
hath
flocks
in
all
parts
of
the
world
,
to
the
very
ends
of
the
earth
,
Micah
5.4
.
For
he
was
not
only
to
raise
up
the
Tribes
of
Israel
,
but
to
be
a
light
to
the
Gentiles
,
and
giveth
salvation
to
the
ends
of
the
earth
,
Esay
49.6
.
Fourthly
,
because
he
is
great
in
skill
and
power
:
in
skill
,
because
though
he
ha●e
such
great
flocks
,
yet
he
knowes
all
his
sheep
particularly
,
and
calls
them
〈◊〉
,
●heir
names
,
Iohn●0
●0
.
3
.
and
so
he
knowes
all
their
wants
and
diseases
too
,
〈◊〉
all
the
waies
to
help
and
cure
them
.
In
power
,
because
he
hath
a
mighty
●●me
,
Esay
40.1
●
,
11.
and
he
stands
and
friends
them
in
the
strength
of
Jehova
,
and
in
the
majesty
of
the
name
of
the
Lord
his
God
,
Micah
5.4
.
And
besides
he
shewes
it
in
his
ability
to
drive
away
from
his
flocks
even
those
hurtfull
beasts
that
other
Shepheards
cannot
resist
.
If
a
Lion
,
or
the
hungry
Lion
roare
after
his
prey
,
he
will
not
care
for
the
voice
of
a
multitude
of
Shepheards
called
out
against
him
,
saith
the
Prophet
,
Esay
31.4
.
yet
this
Shepheard
alone
with
his
voice
,
can
make
the
fiercest
Lyon
leave
his
prey
,
and
runn
ᵉ
away
:
Hee
can
make
the
Divels
flee
,
and
restraine
the
rage
of
cruell
Tyrants
.
Fiftly
,
because
he
is
a
Prince
,
as
well
as
a
Shepheard
.
Other
shepheards
are
usually
no
more
than
ordinary
men
;
but
he
is
a
great
Prince
,
and
therefore
must
needs
be
a
great
Shepheard
,
Ezech.
34.23
.
Sixtly
,
because
he
is
the
Arch-Shepheard
,
the
Prince
of
shepheards
;
he
,
under
whose
authority
all
other
shepheards
are
,
and
to
whom
they
must
give
accounts
,
1
Pet.
5.4
.
Thus
of
the
attributes
given
to
this
Shepheard
.
The
happinesse
of
those
that
live
under
the
government
of
such
a
Shepheard
,
followes
.
First
,
he
will
feed
them
as
a
shepheard
doth
his
flocke
:
they
that
wait
upon
the
Lord
,
shall
bee
fed
,
Psal.
37.3
.
The
happinesse
of
such
as
live
under
this
Shepheard
,
appeares
in
ten
particular
priviledges
.
And
thus
chiefly
he
will
feed
their
soules
:
they
shall
grow
,
and
eat
,
and
finde
pasture
,
Iohn
10.9
.
Hee
will
feed
them
with
knowledge
and
understanding
,
Ier.
3.15
.
and
with
such
food
as
will
breed
life
,
and
life
in
more
abundance
,
Iohn
10.10
.
They
shall
neither
hunger
nor
thirst
.
He
that
hath
mercy
on
them
,
shall
lead
them
by
the
Springs
of
water
;
he
shall
guide
them
:
those
Springs
of
water
are
his
Ordinances
,
Esay
49.10
.
and
their
pasture
is
fat
pasture
,
Ezech.
34.14
.
The
chiefe
feeding
place
is
his
holy
Hill
,
the
Temple
,
and
Sanctuary
;
and
that
shall
be
a
blessing
to
his
flocke
:
there
shall
bee
showres
of
blessings
in
their
seasons
,
Ezech.
34.26
.
He
doth
not
feed
in
the
fields
and
desarts
:
but
with
a
more
excellent
feeding
,
he
feeds
them
in
his
garden
,
in
the
the
very
beds
of
spices
,
every
doctrine
being
as
a
severall
spice
,
and
the
whole
summe
together
,
as
a
bed
of
spices
,
Cant.
6.2
,
3.
The
Prophet
David
seemes
to
resemble
powerfull
and
flourishing
doctrine
,
to
greene
pastures
;
and
the
secret
and
sweet
comforts
of
the
Sacraments
,
to
still
waters
,
Psal.
23.2
.
Secondly
,
he
will
tend
and
keepe
them
so
,
as
,
1.
The
wilde
beasts
shall
not
teare
them
:
Tyrants
,
Hereticks
,
Divels
,
shall
not
make
a
prey
of
them
,
Ezech.
34.25
.
so
as
they
should
dwell
safe
though
they
were
in
the
wildernesse
,
and
sleepe
in
the
woods
,
Ezech.
34.
25
,
28.
Though
they
walke
thorow
the
valley
of
death
,
they
need
not
feare
,
Psal.
23.4
.
2.
Hee
will
judge
the
Rams
and
the
Goats
that
push
at
them
,
that
is
,
he
will
revenge
the
wrongs
are
done
unto
them
by
such
as
live
in
the
same
Churches
with
them
,
that
reproach
or
oppose
them
,
Ezech.
34.17
.
&c.
3.
The
Sunne
shall
not
smite
them
,
Esay
49.10
.
that
is
,
the
wrath
and
anger
of
God
shall
not
afflict
their
spirits
,
but
they
shall
lie
downe
in
great
rest
and
tranquillity
of
conscience
,
Ezech.
34.15
.
4.
If
they
fall
into
diseases
,
he
will
give
them
such
medicines
,
as
shall
refresh
their
soules
,
Psal.
23.3
.
5
They
shall
want
nothing
,
Psal.
23.1
.
6.
None
of
them
shall
bee
lacking
;
hee
will
keepe
all
that
are
given
to
him
;
no
man
shall
take
them
out
of
his
hands
,
Iob.
10.29
.
Ier.
23.4
.
7.
Hee
will
order
them
,
not
by
force
and
cruelty
,
but
by
judgements
,
Ezech.
34.16
.
shewing
a
due
respect
of
the
severall
ages
and
conditions
of
his
sheepe
,
Esay
40.11
.
8.
He
will
goe
in
and
out
before
them
himselfe
,
and
they
shall
follow
him
,
and
hee
will
lead
them
in
the
paths
of
righteousnesse
,
Iohn
10.4
.
Psal.
23.3
.
9.
Hee
will
doe
more
for
them
than
ever
any
Shepheard
did
for
his
flocke
:
hee
will
make
them
live
ever
,
he
will
give
them
eternall
life
,
Ioh.
10.29
.
10.
Lastly
,
all
this
is
the
more
comfortable
,
because
he
hath
tied
himselfe
by
covenant
for
his
sheep
to
doe
all
this
for
them
,
Ezech.
34.25
.
Use.
The
use
should
be
for
instruction
:
and
so
both
to
Ministers
,
and
to
the
people
.
First
,
to
Ministers
:
They
should
here
learne
to
be
wonderfull
carefull
of
the
finding
and
feeding
of
the
flocks
committed
to
their
charge
,
seeing
Christ
ordinarily
and
externally
doth
administer
this
worke
by
their
service
;
if
they
be
not
carefull
,
they
dishonour
(
as
much
as
lieth
in
them
)
the
office
of
Christ
.
The
feeding
which
,
under
Christ
on
Gods
holy
hill
,
they
should
provide
for
the
people
,
is
the
chiefe
blessing
of
the
life
of
a
penitent
sinner
,
Iohn
21.
1
Pet.
5.2
.
Secondly
,
to
the
people
:
The
people
that
are
good
,
should
hence
learne
,
2.
To
trust
upon
Christ
for
all
things
necessary
for
their
soules
:
Since
God
hath
appointed
him
as
the
Shepheard
of
our
soules
,
wee
should
glorifie
his
office
,
by
beleeving
in
him
,
and
relying
upon
him
:
never
sheep
had
a
better
shepheard
;
and
therefore
we
need
not
feare
any
more
,
nor
be
dismaied
,
Psal.
37.3
.
Ier.
23.4
.
3.
Our
hearts
should
be
set
upon
the
house
of
Christ
,
and
upon
his
Word
,
as
the
food
of
our
soules
;
we
should
runne
to
Church
with
great
willingness●●nd
appetite
,
as
the
sheepe
doe
to
their
foddering
places
.
4.
When
wee
finde
good
pasture
,
and
safe
feeding
,
wee
should
be
wonderfull
thankfull
,
and
seeke
all
his
praise
with
joyfull
hearts
,
Psal.
79.
ult.
and
100.
5.
We
should
submit
our selves
to
the
Ministers
of
the
assemblies
,
whose
words
are
like
goades
,
and
like
nailes
fastened
,
because
they
are
given
by
this
our
Shepheard
;
Eccles.
12.11
.
6.
If
the
spirituall
Assyrian
breake
into
the
Church
of
Christ
,
we
should
remember
,
that
if
seven
Shepheards
,
and
eight
principall
men
bee
raised
up
against
him
,
he
shall
be
driven
away
,
Mich.
5.5
.
But
withall
we
must
take
heed
,
and
looke
to
it
,
that
wee
be
right
sheep
of
his
pasture
:
For
there
are
multitudes
in
the
flocks
of
Christ
,
that
he
will
not
feed
,
Lastly
,
we
may
hence
gather
,
how
wofull
the
estate
of
such
people
is
,
as
either
have
no
shepheards
,
or
evill
shepheards
set
over
them
,
Zach.
11.4
,
5.
&
34.4
.
And
Bishop
of
your
soules
.
]
The
godly
have
Christ
to
bee
the
Bishop
of
their
soules
.
That
this
point
may
be
more
distinctly
and
profitably
conceived
of
,
I
would
consider
of
foure
things
in
the
explication
of
it
:
Explanation
of
the
tearme
,
Bishop
.
First
,
the
use
of
the
tearme
Bishop
here
given
to
Christ
:
it
was
before
the
Apostles
time
a
foraine
word
,
much
used
in
profane
writers
.
For
the
originall
word
here
rendred
a
Bishop
,
was
a
tearme
given
to
watch-men
,
and
spies
,
and
over-seers
of
works
;
and
sometimes
to
any
sort
of
Rulers
.
In
the
Apostles
time
,
it
seemes
the
tearme
was
impropriated
,
and
given
onely
to
Ministers
that
had
charge
of
soules
.
For
the
Apostles
appointing
certaine
men
to
looke
to
the
bodies
of
Christians
▪
which
they
tearmed
Deacons
,
they
appointed
other
eminent
men
to
looke
to
the
soules
of
Christians
,
whom
they
termed
Bishops
,
as
appeares
,
Phil.
1.1
.
Acts
20.28
.
In
the
time
of
the
Apostles
the
terme
suffered
yet
a
more
strict
impropriation
,
and
was
given
to
some
especiall
Ministers
,
that
had
charge
,
not
onely
of
the
people
,
but
also
of
the
Clergy
:
and
in
time
in
some
Churches
unto
these
choice
men
of
the
Ministery
were
added
the
titles
of
Barons
,
jurisdiction
and
power
of
censures
,
sole
power
of
ordination
,
and
the
like
.
In
this
place
the
Apostle
gives
the
terme
of
Bishop
to
Christ
,
as
the
first
and
principall
Overseer
of
our
soules
,
to
whom
the
charge
of
their
originall
doth
belong
.
Secondly
,
we
must
note
,
that
Christ
is
not
said
to
be
a
Bishop
of
our
soules
,
but
the
Bishop
of
our
soules
:
which
imports
,
that
he
is
such
a
Bishop
,
as
there
is
no
other
like
unto
him
.
That
charge
that
Christ
hath
of
our
soules
,
he
hath
it
alone
.
There
is
no
Bishop
like
to
Christ
our
Bishop
:
for
,
1.
There
is
no
good
Bishop
but
he
;
Christ
excels
all
other
Bishops
in
ten
respects
.
for
he
died
for
the
soules
he
hath
charge
of
,
and
so
doe
not
other
Bishops
.
And
whereas
other
Bishops
may
bee
unrebukeable
in
respect
of
men
sometimes
,
he
is
unrebukeable
in
respect
of
God
and
men
too
;
never
any
Bishop
lived
so
well
,
or
did
so
much
good
,
or
loved
good
men
,
and
promoted
Gods
cause
so
much
as
hee
.
2.
No
other
Bishop
can
instruct
the
flocke
as
he
doth
.
For
hee
can
make
his
people
profit
,
because
he
teacheth
inwardly
,
whereas
they
can
teach
onely
outwardly
;
and
hee
instructs
all
his
flocke
,
and
makes
them
all
to
know
God
,
from
the
greatest
to
the
lowest
of
them
,
which
no
other
Bishop
can
doe
.
3.
He
is
the
onely
Bishop
,
because
all
other
Bishops
m●
give
accounts
to
him
,
1.
Pet.
5.3
.
4.
Hee
is
the
universall
Bishop
of
all
soules
:
other
Bishops
●●ve
their
particular
charges
,
or
Churches
;
but
he
hath
the
charge
of
all
the
flockes
under
heaven
:
all
Parishes
are
within
his
charge
.
5.
All
other
Bishops
have
their
ordination
from
him
;
they
have
no
authority
but
what
they
receive
from
him
,
Acts
20.28
.
6.
Because
no
other
Bishop
can
take
the
absolute
charge
of
our
soules
;
they
are
not
able
to
keepe
us
,
our
soules
have
many
diseases
which
they
cannot
cure
,
and
are
assaulted
with
many
adversaries
which
they
cannot
resist
.
7.
Because
hee
is
a
heavenly
Bishop
,
they
are
but
earthly
;
and
divers
parts
of
his
office
he
executes
in
heaven
,
whereas
other
Bishops
can
doe
nothing
for
us
,
but
on
earth
.
8.
Because
hee
is
the
onely
Law-maker
,
the
onely
Law-giver
to
our
soules
;
other
Bishops
can
make
no
Lawes
,
but
by
his
authority
,
Iam.
4.11
.
9.
Because
the
other
Bishops
may
require
goodnesse
in
their
flocks
,
but
cannot
make
them
good
:
he
can
make
all
his
people
righteous
,
he
is
the
Lord
and
their
very
righteousnesse
,
Ier.
23.6
.
10.
Other
Bishops
die
,
and
leave
their
flockes
unprovided
:
but
hee
lives
ever
,
and
never
forsakes
his
Church
,
but
is
with
them
to
the
end
of
the
world
,
Mat.
28.
ult.
Thirdly
,
who
are
the
charge
of
Christ
?
Not
all
that
are
found
in
the
charges
of
other
Bishops
;
he
will
not
stand
to
our
division
of
Parishes
,
he
counts
by
Election
and
righteousnesse
;
all
that
the
Father
hath
given
him
,
are
his
charge
,
and
none
else
.
The
coherence
shews
they
are
onely
penitent
sinners
.
Fourthly
,
the
happinesse
of
such
as
are
under
his
charge
;
Such
are
happy
that
live
under
the
charge
of
this
Bishop
.
which
must
needs
be
great
.
O!
It
is
a
great
comfort
to
a
poore
sinner
,
to
know
that
Christ
hath
a
charge
of
his
soule
:
for
he
shall
be
sure
that
Christ
will
feed
his
soule
,
and
nourish
it
up
by
his
Ordinances
,
and
will
keep
him
to
eternall
life
,
and
use
him
with
all
tendernesse
and
compassion
.
A
bruised
Reed
he
will
not
breake
,
and
the
smoaking
Flaxe
he
will
not
quench
.
The
particulars
are
metaphorically
handled
before
,
in
the
consideration
of
the
benefits
we
receive
from
Christ
as
a
Shepheard
.
Uses
.
The
Uses
follow
;
and
so
,
First
,
for
information
:
and
so
,
first
,
we
may
here
take
occasion
to
thinke
of
the
preciousnesse
of
our
soules
:
for
as
they'
are
made
of
better
stuffe
than
all
this
visible
world
,
being
spirits
,
and
were
redeemed
with
a
greater
price
than
would
have
beene
laid
downe
to
redeeme
this
whole
world
;
so
it
here
appeareth
,
because
God
sets
his
owne
Son
to
tend
our
soules
;
which
should
make
us
make
more
reckoning
of
them
,
and
not
be
so
carelesse
of
them
.
It
were
an
ill
bargaine
to
win
the
whole
world
,
and
lose
our
owne
soules
.
Secondly
,
in
that
he
takes
charge
of
our
soules
,
it
imports
that
his
Kingdome
is
not
of
this
world
,
and
that
he
leaveth
our
bodies
and
outward
estates
to
the
charge
of
the
Kings
and
Rulers
of
the
earth
:
he
claimes
himselfe
chiefly
the
charge
of
our
soules
.
Thirdly
,
in
spirituall
things
it
is
imported
that
we
are
to
be
subjected
to
such
as
have
the
over-sight
of
us
,
onely
so
far
forth
as
they
command
us
in
the
Lord
,
and
not
otherwise
.
Other
Bishops
have
their
power
subordinate
to
Christ
,
and
must
in
all
things
see
to
it
that
they
doe
nothing
against
Christ
.
We
are
subject
first
and
originally
to
Christ
:
the
charge
of
our
soules
properly
belongs
unto
him
.
Fourthly
,
we
may
here
see
what
need
our
soules
have
of
looking
to
:
if
they
were
not
in
great
danger
,
and
subject
to
many
diseases
and
necessities
,
Christ
had
never
taken
such
a
peculiar
charge
of
them
.
Fiftly
,
it
imports
the
abject
estate
of
all
grosse
offenders
:
for
if
Christ
be
the
Bishop
of
soules
,
they
cannot
belong
to
his
charge
.
For
wise
and
godly
men
,
as
much
as
lieth
in
them
,
cast
out
notorious
offenders
,
and
protest
against
them
:
and
therefore
will
Christ
much
more
cast
off
and
refuse
all
such
servants
of
the
Divell
,
and
the
World
,
and
Antichrist
,
as
will
not
beare
his
yoke
.
Sixtly
,
it
imports
that
all
Bishops
must
have
ordination
from
him
:
and
therefore
such
as
cannot
shew
their
calling
from
Jesus
Christ
,
are
plants
which
he
will
root
out
.
Use
2.
Secondly
,
for
consolation
to
all
the
godly
.
All
that
have
committed
their
soules
to
him
,
may
rest
upon
it
,
that
he
is
able
to
keepe
them
till
the
day
of
his
comming
,
1
Tim.
1.2
.
They
shall
never
be
lost
:
none
can
take
them
out
of
his
hand
,
Iohn
10.29
.
It
is
the
will
of
God
that
none
of
them
should
be
lacking
,
Iohn
6.
And
therefore
they
may
comfort
themselves
with
those
words
of
the
Apostle
,
Nothing
shall
ever
be
able
to
separate
us
from
the
love
of
God
,
Rom.
8.
ult.
Use
3.
Thirdly
,
for
instruction
;
and
so
it
should
teach
us
to
take
chiefe
care
of
our
soules
.
For
from
his
office
we
may
learne
that
he
accounts
our
soules
to
be
the
chiefe
thing
he
would
have
kept
safe
.
Secondly
,
seeing
he
is
the
Bishop
of
our
soules
,
we
should
learne
not
to
give
to
any
man
above
what
is
written
,
seeing
they
are
but
stewards
of
his
graces
,
and
servants
under
him
.
Thirdly
,
we
should
especially
strive
to
be
such
,
as
Christ
may
take
the
charge
of
us
,
Duties
of
such
as
be
under
the
charge
of
this
Bishop
.
and
may
prove
that
we
belong
to
his
charge
.
If
we
be
of
Christs
charge
,
then
,
first
,
we
must
heare
his
voice
all
our
dayes
with
great
attention
and
affection
.
His
sheepe
heare
his
voice
,
and
the
voice
of
a
stranger
they
will
not
heare
,
Iohn
16.
Secondly
,
we
must
be
sure
we
have
returned
and
repented
us
of
our
former
wandrings
,
else
he
is
not
the
Bishop
of
our
soules
.
Thirdly
,
we
must
resolve
all
our
dayes
to
obey
him
that
is
thus
declared
to
have
the
over-sight
of
us
,
and
be
ruled
by
such
messengers
as
he
sends
unto
us
in
his
name
.
Bishops
also
and
Ministers
should
here
learne
to
know
what
a
good
worke
it
is
to
have
the
charge
of
soules
under
Christ
,
and
accordingly
carry
themselves
with
all
faithfulnesse
,
and
diligence
,
and
justice
,
and
humility
,
not
Lording
it
over
Gods
heritage
,
but
as
such
as
give
account
unto
the
chiefe
Bishop
at
his
comming
,
1
Pet.
5.2
,
3.
1
Tim.
4.1
,
2
,
3.
and
3.1
.
They
are
but
Christs
Curates
.
Lastly
,
woe
to
such
as
are
complained
of
to
this
Bishop
;
there
will
be
no
escaping
;
he
will
not
be
corrupted
:
they
may
escape
the
punishment
of
earthly
Bishops
,
but
they
shall
never
escape
the
punishment
of
this
heavenly
Bishop
,
Matth.
3.5
.
FINIS
.