AN
EXPOSITION
of
part
of
the
third
Chapter
of
the
first
Epistle
generall
of
PETER
.
1.
Pet.
cap.
3.
vers.
1.2.3.4
.
Likewise
let
the
Wives
be
subject
to
their
Husbands
,
that
even
they
which
obey
not
the
word
,
may
without
the
word
be
wonne
by
the
conversation
of
the
Wives
,
2.
While
they
behold
your
pure
conversation
,
which
is
with
feare
.
3.
Whose
apparelling
let
it
not
be
outward
,
as
with
broyded
hayre
,
and
gold
put
about
,
or
in
putting
on
of
apparell
.
4.
But
let
the
hid
man
of
the
heart
be
uncorrupt
,
with
a
meeke
and
quiet
spirit
,
which
is
before
God
a
thing
much
set
by
.
FRom
the
thirteenth
verse
of
the
former
chapter
,
to
the
eight
verse
of
this
chapter
,
the
Apostle
exhorts
to
such
duties
as
concern
particular
Christians
:
and
so
either
in
the
Common-wealth
,
where
he
exhorts
subjects
,
from
verse
13.
to
18.
or
in
the
Family
;
where
he
exhorts
eyther
servants
,
verse
18.
to
the
end
of
the
former
chapter
,
or
wives
and
husbands
in
the
first
seven
verses
of
this
chapter
.
Generall
scope
.
So
that
in
these
first
seven
verses
,
the
Apostle
intreats
of
the
duties
betweene
man
and
wife
;
and
first
sets
downe
the
wives
duety
,
from
vers.
1.
to
7.
and
then
the
mens
duetie
in
the
seventh
verse
.
In
laying
downe
the
wives
duty
,
hee
proceeds
in
this
order
:
First
,
he
briefly
propounds
the
substance
of
her
duty
,
in
the
first
words
,
Wives
be
sub●ect
.
Secondly
,
hee
expounds
upon
it
,
by
shewing
divers
particular
things
she
must
expresse
in
her
conversation
;
as
,
Amiablenesse
,
vers.
1.
Chastitie
and
Feare
,
vers.
2.
Mecknesse
,
vers.
3.4
.
Then
thirdly
,
he
confirmes
all
by
two
reasons
;
both
taken
from
example
,
first
,
of
godly
women
in
generall
,
vers.
5.
secondly
,
of
Sarah
in
particular
,
vers.
6.
Before
I
set
upon
the
particular
parts
of
the
Text
,
divers
things
would
be
noted
in
generall
.
First
,
in
that
this
Apostle
and
other
Apostles
,
thinke
it
fit
with
such
effectuall
termes
,
when
they
write
to
the
Churches
,
to
give
such
speciall
charge
to
Husbands
and
Wives
,
it
shewes
,
That
God
doth
greatly
desire
,
that
they
should
in
a
speciall
manner
,
be
carefull
to
leade
an
orderly
and
comfortable
life
together
.
Whatsoever
in
domesticall
matters
is
sometimes
omitted
in
the
Text
,
yet
seldome
in
any
place
that
treats
of
family-duties
,
is
the
duty
of
Husbands
and
Wives
left
out
.
Now
that
men
and
women
may
bee
carefull
hereof
,
many
motives
may
be
alledged
,
and
ought
to
be
thought
upon
.
1
Because
this
society
betweene
one
man
and
one
woman
in
marriage
,
motives
for
man
and
wife
to
live
quietly
and
comfortably
together
.
was
instituted
of
God
himselfe
,
and
was
the
first
society
that
he
brought
into
the
world
,
and
had
the
honour
to
be
ordayned
in
the
blessedest
place
in
this
visible
world
,
even
Paradise
,
and
was
made
betweene
two
persons
that
were
like
God
himselfe
;
and
therefore
God
doth
expect
,
that
men
and
women
should
walke
very
carefully
in
this
estate
,
Genes
2.
2
Because
man
and
wife
had
so
neer
an
originall
and
dependance
one
upon
another
.
The
woman
was
made
of
the
ribbe
of
man
:
which
Adam
perceiving
by
a
spirit
of
prophecy
,
said
,
she
was
bone
of
his
bone
,
and
flesh
of
his
flesh
;
that
is
,
another
selfe
,
or
himselfe
in
another
shape
or
sexe
:
and
therefore
whosoever
disagreed
,
they
should
agree
;
it
being
most
unnaturall
for
a
man
to
hate
or
disagree
with
himselfe
,
Gen.
2.
Ephes.
5.
and
ever
the
more
miraculous
the
forming
of
the
woman
was
,
the
more
extraordinary
should
the
affection
betweene
man
and
wife
be
.
3
Because
they
are
but
two
of
them
:
they
would
hardly
please
many
,
that
cannot
please
one
.
4
Because
they
are
appointed
necessarily
to
be
companions
in
life
,
without
parting
or
dissolution
:
and
therefore
since
they
live
alwaies
together
,
they
should
resolve
to
dispose
of
themselves
so
,
as
their
lives
might
be
comfortable
.
5
Because
from
man
and
wife
is
the
originall
of
all
mankind
;
of
Church
and
Common-wealth
,
and
all
other
societies
:
now
those
Husbands
and
Wives
that
live
disorderly
,
dishonor
the
whole
kind
.
What
would
they
have
the
streames
to
be
,
when
the
fountaines
are
so
troubled
and
impure
?
6
Because
marriage
is
honourable
in
Gods
account
,
and
ought
to
be
so
amongst
men
:
therefore
it
being
a
great
dignity
to
which
they
are
called
,
it
is
as
shamefull
a
fault
to
live
disorderly
in
that
estate
,
as
in
the
estate
of
a
Magistrate
,
or
Minister
,
or
the
like
,
Heb.
13.
7
Note
,
that
the
fift
Commandement
that
concernes
family-duties
and
the
order
should
bee
in
our
dwellings
,
stands
between
the
Commandements
of
the
first
Table
,
and
the
rest
of
the
Commandements
of
the
second
Table
:
to
signifie
,
that
from
the
carefull
performance
of
domesticall
duties
,
men
are
fitter
to
serve
God
in
the
first
Table
,
or
converse
with
men
in
the
world
,
in
the
second
Table
:
yea
,
all
we
get
from
God
in
the
first
Table
,
or
from
men
in
the
second
,
wee
bring
it
home
to
our
houses
,
or
to
the
place
of
well
imploying
it
.
Note
the
last
words
of
vers.
7.
of
this
chapter
.
8
Because
man
and
wife
resemble
Christ
and
the
Church
,
by
way
of
type
or
image
;
and
will
men
or
women
dare
say
,
that
Christ
and
the
Church
carry
themselves
so
unlovingly
,
or
disorderly
one
to
another
,
as
they
doe
one
to
another
?
Doe
you
not
thinke
it
had
been
a
hatefull
thing
,
for
any
man
that
was
to
be
a
type
of
Christ
,
to
have
exprest
the
type
by
false
or
wicked
waies
?
Even
so
is
it
for
man
and
wife
,
to
carry
themselves
one
to
another
,
so
as
Christ
and
the
Church
doe
not
one
to
another
,
Ephes.
5.
9
The
end
of
marriage
is
Gods
glory
:
now
if
God
may
not
have
glory
,
by
the
loving
and
orderly
carriage
of
man
and
wife
one
to
another
,
he
will
winne
himselfe
glory
to
his
Iustice
,
in
revenging
the
quarrell
of
the
Covenant
which
they
have
broken
.
10
Because
usually
the
carriage
of
man
and
wife
,
is
the
originall
cause
of
good
or
evill
order
in
the
family
:
partly
,
because
thereby
they
are
the
more
inabled
or
disabled
,
for
their
carriage
towards
others
in
the
family
;
and
besides
,
their
courses
are
exemplary
,
and
withall
,
they
thereby
lay
the
ground
of
their
owne
honour
or
dishonour
in
the
hearts
of
children
and
servants
.
11
Because
Gods
commandement
,
injoyning
them
their
duties
one
to
another
,
bindes
the
conscience
as
hard
as
any
of
the
other
Commandements
;
so
as
God
is
aswell
provoked
by
these
disorders
betweene
man
and
wife
,
as
by
swearing
,
or
cursing
,
or
Idolatry
,
or
murther
,
or
whoredome
,
or
drunkennesse
,
or
the
like
:
yea
,
they
that
live
in
the
customary
breach
of
these
duties
,
are
unjust
and
dishonest
,
aswell
as
if
they
broke
any
other
Commandements
.
12
The
Apostles
were
the
more
earnest
,
in
pressing
husbands
and
wives
to
a
loving
and
orderly
behaviour
one
towards
another
,
because
of
the
scandall
or
honour
came
to
Religion
by
it
.
It
did
greatly
adorne
and
become
the
Gospel
,
if
they
lived
amiably
together
,
it
made
men
like
of
their
Religion
the
better
,
and
contrariwise
,
it
was
a
foule
scandall
,
and
caused
the
Religion
to
be
lesse
esteemed
,
or
else
hated
,
when
they
lived
so
ungodly
and
unquietly
together
.
13
Because
if
they
live
lovingly
together
,
they
are
like
to
have
a
quiet
conscience
,
and
a
cleane
heart
:
whereas
if
they
jangle
and
live
in
discontentment
,
it
is
a
thousand
to
one
the
conscience
will
be
very
froward
,
and
their
hearts
filled
with
foule
lusts
after
others
,
Pro.
5.
And
that
the
conscience
should
be
froward
,
how
can
it
be
otherwise
,
when
they
live
in
the
direct
breach
of
Gods
commandement
,
which
(
as
was
shewed
before
)
bindes
as
strongly
in
this
as
in
another
dutie
.
14
Because
this
commandement
is
the
first
commandement
with
promise
.
To
the
faithfull
discharge
of
these
domesticall
duties
,
is
promised
a
long
and
happie
life
in
the
land
God
hath
planted
men
in
.
15
Because
men
and
women
may
greatly
further
their
salvation
,
by
living
according
to
Gods
will
in
this
estate
;
as
is
intimated
1.
Tim.
2.15
.
16
Lastly
,
let
husbands
and
wives
remember
their
accounts
at
the
last
day
.
Will
it
not
be
a
wofull
miserie
for
a
rebellious
and
froward
wife
,
to
be
throwne
to
hell
,
and
see
her
quiet
and
religious
husband
goe
to
heaven
?
and
so
on
the
other
side
.
The
use
may
be
,
Quest.
What
are
the
causes
of
this
generall
disorder
,
and
unquietnesse
betweene
men
and
their
wives
?
Answ.
1.
It
may
be
God
revengeth
some
sinne
in
the
manner
of
the
marriage
,
Five
speciall
causes
of
disorder
betweene
man
and
wife
.
or
going
about
it
,
of
which
the
parties
have
not
soundly
repented
;
as
,
precontracts
,
or
marriage
for
carnall
ends
,
without
respect
of
Religion
,
or
Gods
glorie
,
as
for
wealth
,
or
the
like
:
or
some
secret
wickednesse
betweene
the
parties
before
marriage
.
2
In
the
most
,
it
is
the
want
of
the
true
feare
of
God
:
they
are
carnall
,
and
so
their
Natures
being
not
regenerate
,
are
full
of
all
evill
fruits
.
Two
carnall
persons
can
no
more
agree
together
,
than
two
wilde
beasts
:
and
what
will
not
men
and
women
allow
themselves
in
,
when
they
doe
not
from
their
hearts
feare
Gods
displeasure
?
3
In
many
it
is
ignorance
of
their
mutuall
duties
:
men
and
women
doe
not
studie
,
with
care
and
conscience
,
the
particular
duties
which
in
this
estate
God
requires
of
them
.
4
In
such
as
know
their
duties
,
it
is
eyther
unskilfulnesse
to
beare
with
infirmities
,
or
neglect
of
daily
prayer
to
God
,
to
fashion
their
hearts
to
obey
his
will
in
those
things
,
as
well
as
in
other
points
of
his
service
and
worship
.
5
In
some
it
is
strange
and
strong
lusts
,
and
inordinate
desires
;
which
being
not
resisted
and
subdued
,
the
inward
cause
of
all
that
absurd
and
perverse
carriage
shewes
it selfe
openly
.
Quest.
2.
But
what
should
men
and
women
doe
,
that
they
might
attaine
to
this
orderly
and
amiable
conversation
?
Answ.
1.
They
should
heartily
in
secret
bewaile
their
former
disorders
,
Helpes
for
man
and
wife
to
attaine
an
orderly
and
quiet
life
.
and
seeke
pardon
of
God
,
and
then
reconcile
themselves
one
to
another
,
by
confessing
their
faults
&
follies
.
These
things
will
never
be
mended
,
till
they
be
repented
of
.
2
They
should
seriously
attend
to
the
doctrine
of
their
duties
,
and
hear
it
with
all
conscience
and
desire
to
obey
;
&
take
notice
of
Gods
preceptorie
commandement
,
in
requiring
these
things
;
and
by
all
meanes
take
heed
of
prejudice
in
hearing
,
but
make
conscience
to
heare
this
part
of
the
word
of
God
as
the
word
of
God
,
as
well
as
any
other
.
Thinke
not
this
doctrine
too
base
or
meane
to
be
heard
or
studied
,
nor
imagine
that
it
is
but
the
severitie
of
the
Teacher
,
to
tell
of
so
manie
things
to
be
done
by
men
and
women
;
especially
take
heede
of
that
profane
jesting
,
to
put
off
the
sound
practice
of
this
doctrine
with
jesting
one
at
another
.
Remember
one
thing
by
the
way
,
that
it
is
a
great
testimonie
of
true
uprightnesse
of
heart
,
when
men
and
women
make
conscience
of
it
,
to
be
good
at
home
as
well
as
abroad
.
Thus
of
the
first
generall
doctrine
.
Doct.
2.
Secondly
,
we
may
hence
in
generall
note
,
That
the
word
of
God
,
and
the
instructions
of
the
ministery
of
the
word
,
belong
to
women
as
well
as
men
:
and
therefore
the
Apostles
call
to
the
women
to
heare
the
word
of
the
Lord
.
This
point
is
to
be
noted
the
rather
,
because
many
give
out
that
the
knowledge
of
religion
,
and
hearing
of
Sermons
,
and
studying
the
Scriptures
,
is
not
fit
for
women
;
God
doth
not
require
it
of
them
.
Now
,
that
this
dotage
may
be
the
more
evidently
consuted
,
consider
that
which
is
here
intimated
.
There
are
a
multitude
of
arguments
may
be
brought
:
as
,
First
,
Reasons
to
prove
that
women
ought
to
be
taught
their
duties
aswell
as
men
.
the
image
of
God
by
creation
,
was
stamped
upon
the
female
as
well
as
the
male
,
Gen.
1.27
.
2
The
profession
of
godlinesse
,
good
workes
,
faith
,
charitie
,
and
holinesse
is
required
of
women
aswell
as
men
,
1.
Tim.
2.10.15
.
and
therfore
all
meanes
of
grace
is
necessary
for
them
aswell
as
men
.
3
It
is
required
of
them
to
be
teachers
of
good
things
:
though
they
are
not
allowed
to
teach
publickly
,
1.
Cor.
14.
yet
they
must
teach
their
children
,
and
the
elder
women
must
teach
the
yonger
women
,
Tit.
2.3
.
4
They
are
commanded
expresly
to
learne
the
doctrine
is
publickly
taught
,
1.
Tim.
2.11
.
5
The
Scripture
is
full
of
instances
.
Of
the
good
woman
in
the
Proverbes
it
is
said
,
that
shee
was
not
only
a
good
house-wife
,
but
the
law
of
grace
was
in
her
lips
,
Pro.
31.26
.
King
Lemuel
was
taught
prophecies
by
his
mother
,
Pro.
31.1
.
and
women
followed
our
Saviour
,
to
heare
his
Sermons
:
some
followed
him
(
I
say
)
from
place
to
place
,
Luke
8.3
.
and
Mary
was
commended
by
our
Saviour
for
choosing
the
best
part
,
when
shee
set
her
heart
about
religious
duties
,
and
to
sit
at
the
feet
of
Christ
to
heare
his
word
,
Luke
11.
Our
Saviour
instructs
a
woman
of
Samaria
in
the
great
mysteries
of
conversion
and
salvation
,
Iohn
4.
At
Philippi
Pauls
hearers
at
the
first
were
only
women
,
Acts
16.13
.
and
honourable
narration
is
made
of
many
christian
women
converted
,
Act.
17.4.12
.
ult.
and
we
reade
of
Priscilla
,
that
shee
was
a
meanes
to
instruct
Apollos
,
an
eloquent
and
learned
man
,
and
to
make
him
more
perfectly
to
understand
the
way
of
God
,
Acts
18.26
.
and
so
wee
reade
of
women
that
laboured
with
Paul
in
the
Gospel
,
Philip.
4.3
.
6
If
women
must
suffer
for
their
Religion
,
it
is
reason
they
have
all
the
knowledge
and
helpes
in
Religion
:
but
women
are
in
danger
to
suffer
for
Religion
,
aswell
as
men
,
Acts
8.3
.
&
9.2
.
&
22.4
.
7
Finally
,
the
way
to
be
saved
is
the
same
for
women
aswell
as
men
:
and
therefore
all
meanes
of
salvation
belong
to
them
,
and
are
to
be
used
by
them
,
aswell
as
men
.
Which
,
as
it
may
incourage
all
women
that
are
religious
,
to
study
the
things
that
belong
to
the
kingdome
of
God
;
so
it
should
teach
them
to
make
conscience
of
what
they
heare
,
and
learne
of
the
Virgin
Mary
,
to
lay
up
the
good
Word
of
God
in
their
hearts
,
and
keep
it
,
and
to
look
to
their
waies
in
all
things
,
that
they
may
please
God
:
for
,
as
God
is
no
respecter
of
persons
,
but
loves
godlinesse
in
women
aswell
as
in
men
;
so
hee
doth
require
sound
obedience
,
and
reformation
,
and
holinesse
of
life
,
of
women
aswell
as
men
.
For
,
with
God
there
is
neither
Iewe
nor
Greek
,
bond
nor
free
,
male
nor
female
,
but
all
are
one
in
Christ
Iesus
,
Gal.
3.27.28
.
Thirdly
,
before
I
yet
come
to
open
the
particular
parts
of
the
text
,
it
may
be
asked
,
why
the
Apostle
is
so
large
in
speaking
to
wives
,
as
spending
so
many
verses
upon
them
?
I
answer
,
it
is
not
simply
because
wives
are
more
faulty
than
husbands
,
though
many
times
it
proues
to
bee
so
in
many
wives
;
but
,
Why
the
Apostle
is
so
large
in
setting
downe
wives
duties
.
1
Because
it
is
more
against
nature
,
to
obey
than
to
rule
.
2
Because
women
have
many
hinderances
or
letts
,
both
in
receiving
the
doctrine
,
and
in
practising
it
:
sometimes
they
rest
in
the
generall
,
That
they
must
obey
,
and
so
never
study
particulars
;
and
therefore
had
neede
to
have
it
beaten
out
in
particulars
for
them
.
Besides
,
they
are
in
danger
to
be
infected
with
temptations
,
evill
counsell
,
evill
example
,
&c.
3
Because
the
inferiour
must
mend
first
:
and
therfore
the
Apostle
begins
with
the
wives
,
and
would
faine
have
them
in
order
,
before
they
require
respect
from
their
husbands
.
4
Because
if
the
women
be
gained
to
religion
,
they
may
be
great
meanes
to
worke
good
upon
their
husbands
:
for
,
as
they
are
pernitious
instruments
of
the
divell
to
doe
their
husbands
hurt
,
if
they
bee
wickedly
bent
;
so
may
they
bee
great
meanes
to
doe
them
good
,
if
they
be
soundly
reformed
themselves
,
as
the
Apostle
imports
in
the
first
verse
of
this
chapter
.
Besides
,
if
the
mother
be
godly
and
carefull
,
though
the
father
should
not
be
so
,
yet
the
children
may
bee
by
her
instructed
and
well
brought
up
:
and
the
advantage
from
her
for
the
childrens
good
is
the
greater
,
because
shee
is
most
with
the
children
,
and
usually
they
more
affect
her
than
the
father
.
5
Because
many
times
their
provocations
from
absurd
husbands
are
so
great
,
as
if
God
did
not
speake
very
much
to
them
,
they
could
never
indure
it
with
subiection
.
To
conclude
,
when
things
are
much
urged
or
repeated
in
Scripture
,
usually
thereby
three
things
are
imported
,
about
the
matter
so
urged
:
What
things
are
imported
by
often
repeating
of
them
.
the
one
is
difficulty
,
the
other
necessity
,
and
the
third
excellency
.
all
three
may
bee
well
thought
on
here
.
The
Lord
is
very
long
in
giving
the
charge
to
wives
,
and
it
is
,
both
because
it
is
a
very
hard
taske
to
learne
to
be
a
good
wife
,
and
because
it
is
a
thing
wonderfull
necessary
,
and
because
a
good
wife
is
a
creature
much
set
by
of
God
.
The
Lord
accounts
it
a
great
worke
and
excellent
,
when
hee
can
informe
and
instruct
women
so
farre
,
as
to
make
them
good
wives
.
which
should
be
a
great
incouragement
to
wives
:
though
God
set
them
long
lessons
to
learne
,
yet
it
imports
,
he
will
●ake
great
account
of
them
,
if
they
be
teacheable
schollars
.
Againe
,
we
may
hence
gather
the
vanity
of
all
earthly
felicities
.
Before
marriage
,
men
and
women
promise
themselves
much
happinesse
in
their
married
estates
,
&
think
they
could
live
together
with
all
delight
:
but
yet
after
they
are
married
,
they
see
they
are
deceived
,
and
therefore
neede
to
goe
to
schoole
,
to
learne
how
to
behave
themselves
one
to
another
.
Further
,
husbands
may
hence
learne
of
God
,
how
to
deale
with
their
wives
,
to
make
them
such
as
might
please
them
:
they
must
treate
with
them
by
good
arguments
,
and
not
by
fretting
,
or
reviling
,
or
complayning
of
them
.
Thus
in
generall
.
The
first
part
of
the
charge
given
to
wives
,
is
the
proposition
,
in
these
words
,
Likewise
ye
wives
be
subiect
to
your
owne
husbands
.
In
which
words
foure
things
may
be
noted
:
1
The
terme
of
connexion
,
Likewise
.
2
The
parties
charged
,
Ye
wives
.
3
The
duty
required
(
viz.
)
Be
in
subiection
.
4
The
parties
to
whom
the
duty
must
bee
performed
(
viz.
)
To
your
owne
husbands
.
Likewise
.
]
This
terme
leades
us
to
the
duty
of
servants
,
intreated
of
before
,
or
else
to
the
worke
of
conversion
to
Christ
,
mentioned
in
the
last
verses
of
the
former
chapter
.
If
it
leade
us
(
as
is
most
likely
)
to
the
duty
of
servants
,
in
the
whole
latter
part
of
the
former
chapter
;
then
the
Apostle
would
thereby
tell
wives
,
That
God
is
no
respecter
of
persons
.
He
that
requires
servants
should
obey
them
,
requires
also
that
wives
should
obey
their
husbands
,
and
will
indifferently
punish
the
faults
of
both
:
yea
,
if
they
would
have
their
servants
obey
them
,
they
must
make
conscience
to
obey
their
husbands
;
else
it
is
just
with
God
they
should
bee
vexed
by
their
servants
,
that
care
not
to
bee
a
vexation
to
their
husbands
.
And
if
it
bee
referred
to
the
worke
of
returning
to
Christ
,
then
it
teacheth
,
That
women
must
so
thinke
of
the
conversion
of
their
soules
,
as
that
they
make
not
religion
a
pretence
for
negligence
or
disobedience
:
they
must
so
seeke
the
Lord
Iesus
,
as
withall
they
remember
to
bee
subject
to
their
husbands
,
and
to
looke
to
their
callings
in
the
family
.
Ye
wives
.
]
Note
here
,
first
,
that
in
speaking
to
the
women
,
hee
gives
them
such
a
title
,
as
imports
onely
their
relation
to
their
husbands
:
they
have
now
lost
their
owne
names
,
and
their
fathers
names
,
and
are
now
styled
by
the
terme
that
bindes
them
onely
to
their
husbands
.
Note
againe
,
that
the
charge
of
subjection
is
to
all
wives
indifferently
:
no
difference
of
age
,
state
,
nation
,
degree
,
or
the
like
,
can
make
any
difference
in
the
charge
.
God
requires
subjection
of
all
wives
,
whether
poore
,
rich
,
noble
,
wise
,
yongue
,
or
old
,
or
of
what
state
or
quality
soeuer
.
A
Queen
hath
no
more
priviledge
,
than
the
poorest
Cottagers
wife
,
Hester
1.
Psal.
45.10
.
Tit.
2.5
.
and
so
contrariwise
,
Note
thirdly
,
that
the
Apostle
speakes
to
women
,
as
if
hee
would
single
them
out
by
name
,
Ye
wives
;
which
should
teach
them
,
to
heare
their
duties
,
as
if
God
did
speake
particularly
to
them
.
Be
subiect
.
]
Concerning
the
subiection
of
the
wives
,
many
things
may
be
considered
.
1
The
proofes
,
that
it
is
indispensably
required
,
Gen.
3.
19.
Eph.
5.24
.
Col.
3.18
.
Tit.
3.5
.
2
The
reasons
why
they
must
bee
subiect
:
and
so
,
many
reasons
may
be
assigned
.
1
Because
it
is
Gods
expresse
will
;
reasons
why
wives
ought
to
be
subject
.
he
will
have
it
to
be
so
.
It
is
not
arbitrary
,
but
necessary
in
respect
of
Gods
commandement
:
and
they
that
will
not
be
subiect
,
must
thinke
what
accounts
to
give
to
God
,
for
the
breach
of
his
commandement
.
2
It
is
afterwards
urged
for
example
:
all
godly
women
,
mentioned
in
Scripture
,
have
obeyed
their
husbands
.
3
Because
it
is
equall
and
meet
:
for
if
God
give
the
wife
power
over
all
in
the
family
,
but
one
;
it
is
great
reason
she
should
bee
subiect
to
him
.
God
deales
fairely
with
the
wife
,
in
that
he
makes
her
subiect
but
to
one
,
and
lets
her
rule
many
.
4
Because
her
husband
is
her
head
,
and
the
body
is
governed
by
the
head
,
1.
Cor.
11.3
.
5
Because
the
man
was
not
of
the
woman
,
but
the
woman
of
the
man
,
1.
Con.
11.8
.
neyther
was
the
man
created
for
the
woman
,
but
the
woman
for
the
man
,
vers.
9.
6
Because
the
Angels
of
Heaven
doe
look
for
this
in
all
wives
,
1.
Cor.
11.10
.
7
Because
it
is
comely
,
Colos.
3.18
.
A
wife
never
carries
her selfe
with
better
grace
,
reputation
or
honour
,
than
when
she
shewes
most
obedience
and
subiection
to
her
husband
.
It
is
a
wicked
and
senselesse
pride
in
many
women
,
that
they
thinke
it
is
basenesse
and
dishonour
,
to
bee
at
their
husbands
bands
appointment
,
and
to
be
made
to
do
what
he
listes
.
But
these
are
utterly
deceived
:
for
their
disobedience
can
commend
them
to
none
,
but
such
as
have
an
uncleane
divell
in
them
.
What
more
comely
in
a
childe
,
than
to
obey
his
parents
?
so
is
it
in
wives
.
Were
it
comely
for
the
body
to
stand
above
the
head
,
and
to
rule
it
?
Doth
not
experience
shew
,
that
such
wives
as
are
so
monstrous
,
as
to
professe
they
will
not
be
subiect
,
or
do
in
practice
crosse
their
husbands
,
or
rule
them
;
doe
we
not
see
(
I
say
)
that
such
creatures
are
hatefull
to
God
and
man
?
doe
not
all
sorts
of
people
detest
them
in
their
discourse
?
The
wife
is
the
image
and
glory
of
the
man
,
1.
Cor.
11.
is
it
not
an
ill
favoured
sight
to
see
a
scurvie
picture
,
that
resembles
the
substance
after
a
vile
fashion
?
As
man
by
obedience
is
Gods
image
,
so
is
the
woman
by
obedience
mans
image
.
8
Wives
must
bee
obedient
to
their
husbands
,
that
the
Gospell
be
not
evill
spoken
of
,
especially
the
younger
wives
,
Tit.
2.5
.
To
conclude
this
point
;
it
is
to
be
noted
that
he
saith
,
Yee
wives
be
subiect
,
that
is
,
ye
Christian
wives
that
professe
religion
:
as
if
hee
would
say
,
religion
should
make
you
,
not
only
better
women
,
but
better
wives
.
The
husband
should
feele
the
benefite
of
the
wives
religion
,
even
in
her
carriage
towards
him
:
she
should
make
it
appeare
that
the
more
shee
heard
sermons
,
or
read
the
Scripture
,
or
prayed
to
God
,
the
better
she
would
become
to
her
husband
.
Why
the
Apostle
chargeth
wives
only
with
subjection
.
Thirdly
,
it
may
be
asked
,
why
the
Apostle
chargeth
wives
only
with
subiection
,
seeing
many
other
things
are
required
of
them
?
The
answer
may
be
,
first
,
because
this
of
all
other
things
is
most
essentially
requisite
,
as
that
which
characteristically
differenceth
the
duty
of
the
wife
:
She
must
love
her
husband
;
but
that
is
so
required
of
her
,
as
it
is
required
of
the
husband
also
,
and
the
like
may
bee
said
of
other
things
.
But
subiection
is
a
thing
God
so
stands
upon
,
as
if
they
had
other
praises
,
as
that
they
were
wise
,
provident
,
chaste
,
rich
,
faire
,
yea
religious
;
yet
if
he
may
not
prevaile
with
them
in
this
point
,
he
is
not
pleased
with
the
rest
.
Secondly
,
because
this
duty
,
soundly
performed
,
doth
imply
the
rest
,
and
in
the
practice
of
it
,
causeth
the
practice
of
other
dueties
.
Thirdly
,
in
that
the
Apostle
doth
reduce
all
their
dueties
into
one
word
,
he
doth
it
,
thereby
to
cut
off
all
excuse
:
for
if
they
cannot
remember
one
word
,
they
can
remember
nothing
;
and
if
they
will
not
obey
in
one
commandement
,
it
shewes
that
they
are
governed
by
a
very
spirit
of
prophannesse
,
as
being
persons
,
that
resolve
to
live
as
they
list
.
Fourthly
,
it
would
bee
considered
in
what
things
they
must
be
subiect
;
and
so
,
wives
must
bee
subiect
to
the
husbands
commandements
,
to
doe
in
all
things
what
he
appoints
,
or
desires
to
be
done
.
They
must
shew
a
minde
desirous
to
please
their
husbands
,
In
what
things
they
are
to
be
subject
.
in
obeying
the
directions
hee
gives
;
in
matters
of
the
family
,
or
any
other
things
may
concerne
his
profit
or
contentment
.
As
the
Church
is
ruled
by
the
word
of
Christ
,
so
must
the
wife
bee
ruled
by
the
word
of
her
husband
.
His
will
must
be
her
law
to
live
by
:
so
likewise
,
she
must
be
subiect
to
his
reproofes
;
to
amend
what
he
dislikes
,
and
to
avoyde
what
is
displeasing
to
him
:
so
likewise
,
she
must
be
subiect
to
his
restraints
,
and
to
the
order
he
gives
;
about
her
labour
,
dyet
,
apparell
,
companie
,
or
the
like
:
striving
in
all
things
to
please
her
husband
,
1.
Cor.
7.34
.
Eph.
5.23
.
and
this
subiection
extends
also
to
that
due
benevolence
the
Apostle
requires
,
1.
Cor.
7.3.4.5
.
Fifthly
,
we
must
consider
in
what
manner
wives
must
be
subiect
;
and
so
,
divers
things
are
required
of
them
:
for
their
subiection
must
have
in
it
,
care
,
honor
,
and
sincerity
.
First
,
they
must
be
subiect
with
care
and
study
,
The
maner
how
they
must
submit
.
to
doe
and
dispose
of
all
things
so
,
as
the
husband
may
not
be
displeased
or
disquieted
.
A
wise
woman
is
said
to
build
her
house
,
Prov.
14.2
.
which
notes
,
that
she
studies
in
every
business
how
to
set
every
thing
in
order
;
as
the
Carpenter
doth
study
how
to
set
every
part
of
the
frame
in
jointe
.
Oh
,
that
this
word
Studie
,
could
bee
carved
upon
the
hearts
of
women
,
that
they
might
never
forget
it
:
what
a
world
of
unquietnesse
and
inconveniences
might
bee
prevented
,
if
care
and
study
did
enter
into
their
hearts
?
Secondly
,
they
must
be
subiect
with
honor
to
their
husbands
:
now
,
wives
honor
their
husbands
,
and
shew
it
divers
waies
;
as
,
by
giving
them
reverent
titles
,
as
Sarah
called
her
husband
Lord
;
and
by
modest
and
shamefast
behaviour
in
her
husbands
presence
:
her
husband
should
bee
the
covering
of
her
eyes
;
and
by
striving
to
imitate
what
is
excellent
in
her
husband
,
so
shee
should
bee
his
image
and
his
glory
,
as
man
is
the
image
and
glory
of
Christ
;
and
by
avoyding
all
company
,
that
is
suspected
or
disliked
by
the
husband
,
and
by
concealing
and
hiding
his
infirmities
as
much
as
she
can
.
Thirdly
,
the
sincerity
of
her
subiection
must
appeare
many
wayes
;
as
first
,
by
being
subiect
to
him
:
not
in
some
things
,
but
in
all
things
,
as
the
Church
is
subiect
to
Christ
.
Secondly
,
by
being
subiect
at
all
times
,
and
in
all
places
;
at
home
aswell
as
abroade
,
and
alwayes
,
aswell
as
for
the
first
quarter
of
the
yeare
.
Thirdly
,
by
practising
this
subiection
,
not
in
outward
shew
only
,
but
in
her
very
spirit
,
Mal.
2.15
.
and
that
not
for
feare
or
shame
;
but
for
conscience
sake
,
and
willingly
,
out
of
the
love
and
honor
she
beares
to
her
husband
:
performing
this
subiection
to
her
husband
,
as
it
were
to
the
Lord
himselfe
,
Eph.
5.12
.
Finally
,
shee
must
make
conscience
to
obey
and
be
subiect
,
though
the
husband
did
not
finde
fault
,
or
much
require
it
,
even
because
God
doth
require
it
.
Sixthly
,
it
would
be
considered
negatively
,
in
what
cases
or
respects
the
wife
is
not
subiect
to
the
will
of
the
husband
:
and
so
,
In
wht
cases
the
wife
ought
to
subject
her selfe
.
her
subiection
is
qualified
,
and
lymited
,
or
lightned
divers
wayes
.
First
,
in
the
quality
of
her
subiection
:
shee
is
not
to
be
subiect
with
a
servile
subiection
,
as
a
servant
or
vassall
is
subiect
to
his
Lord
;
but
in
a
sweete
and
familiar
kinde
of
subiection
,
as
the
body
is
subiect
to
the
head
,
and
as
one
that
is
partner
with
him
in
many
priviledges
both
temporall
and
eternall
:
they
remaine
still
companions
and
yoake-fellowes
.
Secondly
,
in
the
matter
of
subiection
:
shee
is
not
subiect
to
his
will
,
in
matters
of
her
soule
and
religion
,
when
his
will
is
contrary
to
Gods
will
.
Wives
must
bee
subiect
,
but
it
must
bee
in
the
Lord
,
Colos.
3.15
.
The
unbeleeving
husband
must
not
compell
the
beleeving
wife
,
to
change
her
religion
,
or
to
neglect
the
meanes
of
her
salvation
:
and
againe
,
she
is
not
so
subiect
,
but
shee
may
admonish
or
advise
her
husband
,
with
certaine
cautions
;
as
,
if
she
bee
sure
the
thing
she
speakes
against
,
bee
sinfull
and
hurtfull
:
and
withall
,
that
shee
speake
without
passion
or
contempt
,
with
reverence
,
and
without
frowardnesse
or
imperiousnesse
.
Thus
Abraham
is
bidden
to
heare
his
wife
,
Gen.
21.12
.
Againe
,
her
subiection
doth
not
binde
her
to
consent
to
,
or
conceale
his
whoredomes
,
wherein
he
breakes
the
Covenant
betwixt
them
,
and
defiles
the
marriage
bedde
:
nor
is
shee
bound
to
obey
him
in
any
thing
,
she
knowes
to
bee
a
sinne
:
nor
am
I
of
their
minde
,
that
think
she
is
subiect
to
her
husbands
blowes
and
stripes
;
for
that
doth
import
a
servile
subiection
,
and
not
a
free
subiection
.
I
meane
,
that
I
doe
not
thinke
it
any
part
of
the
husbands
power
over
his
wife
,
to
correct
her
by
blowes
:
her
vices
that
cannot
be
corrected
by
wordes
,
must
be
committed
either
to
the
Magistrate
,
or
to
the
Church
censures
to
reform
.
Likewise
,
I
conceive
,
that
she
is
not
bound
to
deliver
her
body
to
her
husband
,
when
she
is
apart
for
her
disease
,
Lev.
18.19
.
Ezech.
18.6
.
Seventhly
,
the
sinnes
by
which
wives
transgresse
against
this
subiection
to
their
husbands
,
be
many
,
(
viz.
)
Vsurping
authority
over
the
man
,
Particular
sinnes
of
the
Wife
against
subjection
.
by
teaching
him
in
matters
of
religion
,
1.
Tim.
2.12
.
or
by
busying
her selfe
,
in
directing
or
finding
fault
with
him
,
in
matters
belong
to
his
calling
,
and
are
out
of
her
reach
.
Impatience
,
and
frowardnesse
,
passion
,
brawling
,
chiding
,
crying
,
&c.
Idlenesse
,
and
slothfulnesse
,
especially
,
when
they
disappoint
usually
the
trust
or
desires
of
the
husbands
,
in
things
wherein
they
might
and
ought
to
bee
helpefull
in
their
labours
,
or
in
the
oversight
of
the
workes
of
their
servants
.
Vile
estimation
of
their
husbands
,
though
but
in
the
heart
;
but
much
more
,
when
it
is
shewed
by
unreverent
tearmes
,
or
nicknames
,
or
words
of
reproach
,
or
by
complaining
of
the
infirmities
of
their
husbands
,
and
finding
fault
with
them
before
others
.
Suspitious
and
base
interpretations
of
the
actions
of
their
husbands
;
as
when
Michol
so
censured
David
for
his
dancing
before
the
Arke
.
Wastefulnesse
,
either
by
improvidence
,
or
vaine
expences
,
Prov.
14.1
.
especially
,
when
they
are
so
impudently
monstrous
,
as
to
professe
,
they
will
not
bee
ruled
by
their
husbands
,
but
will
be
masters
.
And
thus
of
the
dutie
charged
upon
the
Wives
.
The
parties
to
whom
they
owe
this
duety
,
followes
;
and
they
are
their
owne
Husbands
.
To
your
owne
Husbands
.
]
Two
things
may
be
noted
.
1
That
all
husbands
have
the
same
right
and
authority
over
their
wives
.
Wives
must
be
subiect
,
though
their
husbands
be
poore
;
yea
,
though
they
bee
froward
and
perverse
;
yea
,
as
the
Coherence
shewes
here
,
though
they
be
carnall
and
wicked
persons
:
and
so
,
though
they
bee
ignorant
,
and
not
able
to
dwell
with
them
as
men
of
knowledge
,
though
they
be
diseased
and
in
great
affliction
,
as
Iob
was
.
2
That
wives
are
to
be
subiect
onely
to
their
husbands
,
not
to
their
children
or
servants
;
much
lesse
to
a
strange
woman
,
if
the
wicked
husband
should
bring
any
into
the
family
:
and
she
must
be
subiect
to
her
owne
husband
,
to
be
directed
and
ordered
by
him
,
not
by
the
husband
of
another
woman
.
Thus
of
the
proposition
.
the
explication
of
it
followes
:
where
the
Apostle
requires
three
things
of
the
wife
.
1
Amiablenesse
in
her
carriage
,
that
shee
might
winne
her
husband
,
if
it
were
possible
,
vers.
1.
2
A
chaste
conversation
with
feare
,
vers.
2.
3
Meeknesse
and
a
quiet
spirit
,
vers.
3.4
.
For
the
first
part
,
wee
are
to
note
two
things
about
the
amiablenesse
of
her
behaviour
.
First
,
the
fruite
to
bee
hoped
for
by
it
(
viz.
)
the
winning
of
the
husband
.
Secondly
,
the
meanes
how
it
should
be
done
(
viz.
)
by
conversation
.
Might
be
wonne
.
]
What
kinde
of
winning
doth
hee
here
meane
?
I
answer
,
first
,
an
obedient
carefull
wife
,
may
winne
her
husband
to
be
a
good
husband
,
that
was
before
a
froward
,
unruly
,
unkinde
,
violent
,
or
injurious
husband
.
But
I
thinke
,
〈◊〉
is
not
that
which
is
here
meant
,
or
not
all
the
Apostle
m●anes
:
for
he
meanes
it
,
of
winning
of
the
carnall
husband
to
religion
.
Quest.
But
can
any
man
be
made
a
religious
man
without
the
Word
?
can
a
man
be
saved
,
and
finde
the
way
to
Heaven
,
without
the
preaching
of
the
Gospell
?
Answ.
I
take
it
,
the
Apostle
doth
meane
only
of
a
winning
by
way
of
preparation
in
generall
:
as
,
the
good
conversation
of
the
wife
may
winne
the
husband
,
not
to
thinke
so
ill
of
the
religion
she
professeth
as
he
did
,
and
may
winne
him
to
bee
contented
to
goe
to
the
meanes
to
heare
the
Word
;
by
which
meanes
,
he
may
be
effectually
called
and
sanctified
.
For
the
better
understanding
of
this
point
,
Divers
waies
of
winnnig
men
.
you
must
understand
,
that
men
are
said
to
bee
wonne
in
Scriptures
by
divers
meanes
:
as
,
some
have
beene
wonne
to
beleeve
,
for
the
miracles
they
saw
,
and
yet
Christ
did
not
trust
many
of
them
,
Iohn
2.
Some
have
been
wonne
by
private
admonition
;
but
that
is
to
be
understood
,
of
perswading
them
to
some
good
duetie
,
or
to
receive
some
truth
,
or
to
forsake
some
sinne
or
error
,
Iames
5.
ult.
Some
have
been
wonne
by
judgementes
and
afflictions
;
as
the
Israelites
many
times
came
crying
to
God
for
mercie
,
when
the
hand
of
God
was
upon
them
,
and
yet
fell
away
againe
afterwards
.
Some
have
been
wonne
by
the
faire
conversation
of
others
,
as
here
:
but
the
only
ordinanary
meanes
to
winne
a
soule
effectually
to
God
,
is
the
Word
of
God
preached
,
Rom.
10.14
17.
But
one
thing
we
may
note
here
,
The
causes
of
their
revolting
,
Causes
of
revolting
in
many
,
are
divers
.
are
in
divers
men
or
times
,
divers
.
Some
flye
off
againe
,
because
of
reproach
.
Some
for
want
of
meanes
,
to
nourish
what
is
begun
.
Some
are
driven
backe
,
because
they
had
not
cast
up
their
accounts
,
what
it
would
cost
them
to
build
the
Tower
of
godlinesse
,
or
what
would
be
necessary
to
overcome
so
many
enemies
.
Some
are
choaked
with
worldly
cares
,
and
lusts
:
but
in
all
,
the
reason
is
,
because
they
were
not
soundly
converted
.
The
old
heart
would
never
hold
out
,
to
doe
the
taske
of
godlinesse
.
Quest.
But
being
wonne
so
farre
as
to
like
of
religion
,
to
feele
remorse
,
to
resolve
to
become
religious
,
&c.
what
did
they
want
of
sound
conversion
?
Answ.
In
those
that
are
wonne
only
to
a
temporary
kind
of
grace
,
or
generall
preparation
,
divers
things
appeare
to
be
wanting
:
as
,
either
they
had
no
sound
sorrowes
for
their
sinnes
,
or
never
soundly
turned
from
the
love
of
the
world
,
or
could
not
forsake
particular
beloved
sinnes
,
or
were
never
throughly
perswaded
to
forsake
carnall
dependancies
,
or
did
not
thinke
of
hyring
themselves
to
doe
the
worke
of
godlinesse
for
ever
,
or
had
no
hearty
love
to
such
as
feare
God
,
or
the
like
.
The
consideration
hereof
should
awaken
all
sorts
,
especially
,
such
as
newly
entred
into
the
profession
of
religion
,
to
looke
to
themselves
,
and
trye
their
estates
soundly
,
whether
they
be
wonne
effectually
or
no.
Quest.
But
how
may
I
know
,
that
I
am
wonne
effectually
?
now
at
this
time
of
remorse
,
or
now
,
that
I
resolve
to
take
a
new
course
?
Answ.
Thou
art
right
and
effectually
converted
,
if
these
things
following
be
true
of
thee
.
signes
to
know
whether
w●
be
wonne
effectually
.
1
If
thou
be
inwardly
abased
and
humbled
,
in
the
sight
of
thine
ow●e
vi●e●esse
:
if
in
thine
owne
eyes
,
thou
discerne
thy selfe
to
be
a
foole
and
unapt
for
Gods
kingdome
;
and
if
thy
sinnes
be
a
sensible
loade
and
burthen
unto
thee
,
of
which
thou
art
weary
,
Mat.
5.3
.
&
11.29
.
1.
Cor.
3.18
.
and
thy
pride
and
conceitednesse
be
subdued
.
2
If
thou
have
overcome
the
world
,
1.
Iohn
5.4.5
.
&
2.15
.
and
canst
shew
it
,
by
forsaking
the
fellowship
of
ungodly
persons
,
2.
Cor.
6.17
.
and
canst
deny
the
carnall
counsell
of
carnall
kindred
,
Mat.
10.
and
canst
hold
on
this
course
,
notwithstanding
the
reproaches
will
bee
cast
upon
thee
,
and
others
,
Esa.
8.
&
59.15
.
1.
Pet.
4.5
.
and
dost
finde
that
thy
taste
in
earthly
things
is
marred
,
so
as
thou
dost
not
finde
that
favour
in
them
thou
wast
wont
to
doe
,
Rom.
8.5
.
3
If
nothing
can
heale
thee
of
those
remorses
thou
feelest
,
but
the
Word
and
Ordinances
of
God
,
Hosea
6.1.2
.
If
merry
company
,
carnall
,
counsell
,
or
time
,
will
heale
thee
without
spirituall
medicine
,
thou
art
not
right
.
4
If
thou
have
attained
to
an
estimation
of
Iesus
Christ
above
all
things
,
accounting
him
only
pretious
;
and
findest
,
that
thy
heart
striveth
to
settle
it selfe
in
the
trust
upon
him
and
his
merits
,
Phil.
3.8
.
Gal.
6.14
.
1
Pet.
2.6
.
5
If
thou
have
a
spirit
without
guile
,
Psal.
32
2.
and
that
will
appeare
,
1
By
thy
desire
to
be
godly
and
religious
,
more
than
to
seem
so
,
Rom.
2.26
.
2
By
thy
desire
to
be
ridde
of
all
sinne
,
and
to
be
turned
from
all
thy
transgressions
,
Ezech.
18.30
.
setting
thy selfe
against
thine
owne
iniquity
,
2.
Sam.
22.24
.
If
thou
feele
a
combat
within
thee
;
the
spirit
striving
against
the
flesh
,
aswell
about
inward
sinnes
,
as
outward
:
against
the
very
evill
that
cleaves
to
thy
best
workes
,
and
against
those
sinnes
that
thou
hast
most
loved
,
or
have
been
most
gainefull
or
pleasing
to
thee
,
Gal.
5.17
.
3
This
will
be
clearer
,
if
thou
desire
to
forsake
thy
sins
in
thy
youth
,
or
prosperity
,
while
thou
couldest
yet
securely
commit
them
.
4
If
thou
keepe
thy
goodnesse
in
all
companies
;
aswell
when
thou
art
absent
farre
,
as
when
thou
art
present
with
such
as
are
religious
,
Phil.
2.12
.
doing
righteousnesse
at
all
times
,
Psal.
106.2
.
6
If
thou
love
the
house
of
God
,
above
all
the
places
in
the
world
;
and
that
thy
thirst
after
the
meanes
continue
and
last
,
and
bee
renewed
after
the
foode
of
thy
soule
,
as
thy
stomacke
is
after
thy
bodily
foode
,
Psal.
26.8
.
&
.
84.
Iob
23.12
.
Psal.
119.20
.
7
If
thou
honour
them
that
feare
the
Lord
,
and
are
religious
,
above
all
the
people
in
the
world
;
discerning
betweene
the
righteous
and
the
wicked
;
contemning
vile
persons
,
and
joyning
thy selfe
to
the
godly
,
as
the
people
thou
wilt
live
and
dye
with
,
and
as
the
best
companions
of
thy
life
,
Psal.
15.
Mal.
3.17
.
Psal.
16.3
.
1.
Iohn
3.14
.
8
If
the
vaile
be
taken
off
thy
heart
,
so
as
thou
canst
heare
as
the
learned
,
and
understand
spirituall
doctrine
,
that
before
was
harsh
and
foolishnesse
to
thee
,
1.
Cor.
2.14
.
2.
Cor.
3.15.16.18
.
Esa.
51.6
.
9
If
thou
finde
that
thou
canst
not
sinne
.
Marke
it
;
the
Apostle
Iohn
saith
,
he
that
is
borne
of
God
cannot
sinne
:
hee
meanes
,
he
cannot
sinne
as
he
was
wont
to
doe
;
for
either
God
crosseth
him
still
,
and
hinders
him
,
or
hee
findes
that
hee
cannot
affect
his
sinne
so
heartily
,
or
commit
it
with
his
full
consent
,
or
with
his
whole
heart
,
as
hee
was
wont
to
doe
,
1.
Iohn
.
3.9
.
the
power
of
sinning
is
marred
and
dissolved
in
him
.
Now
,
that
this
worke
may
prosper
;
if
you
find
your selves
any
way
effectually
wonne
,
be
advised
then
to
look
to
these
rules
following
.
1
Take
heede
of
smothering
of
doubts
:
aske
the
way
to
Heaven
,
and
seeke
resolution
in
things
of
so
high
importance
,
as
your
Vocation
,
Iustification
,
Sanctification
,
and
Salvation
are
,
Ier.
50.4
.
2
Looke
to
it
,
what
teachers
,
and
what
doctrine
you
heare
:
choose
that
foode
for
your
soules
,
that
is
most
wholesome
;
be
not
carryed
away
with
the
inticing
words
of
mans
wisedome
.
3
Be
carefull
to
humble
your
soules
in
secret
,
judging
your selves
for
your
sins
before
the
Lord
.
Be
not
sleighthie
in
this
great
worke
:
though
you
have
repented
,
yet
repent
still
,
till
your
hearts
be
fully
setled
,
and
the
power
of
your
corruptions
broken
:
rest
not
upon
common
hopes
,
or
probabilities
,
or
the
good
opinion
others
have
of
you
,
but
lay
a
sure
foundation
for
your
owne
faith
and
hope
,
Ier.
31.20
.
4
Come
constantly
to
the
light
,
that
it
may
be
manifest
,
that
your
workes
are
wrought
in
God
;
and
let
the
Word
of
God
be
the
light
to
your
feete
,
and
lanthorne
to
your
pathes
,
Iohn
21.22
.
Psal.
50.
&
Gal.
6.16
.
What
remaines
uow
,
but
that
I
should
beseech
you
,
to
turne
unto
God
withall
your
hearts
?
Give
your selves
to
God
,
he
will
keep
that
which
you
commit
to
him
,
till
the
day
of
Christ
.
Let
not
our
words
be
as
water
spilt
upon
the
ground
.
Oh
that
the
Lord
would
bow
the
Heavens
,
and
come
downe
amongst
you
,
and
take
possession
for
himselfe
,
and
perfect
the
worke
he
hath
begunne
in
some
of
your
hearts
.
Remember
the
covenant
you
have
made
with
God
in
the
Sacrament
;
made
it
(
I
say
)
over
the
dead
body
of
your
Saviour
.
Now
is
the
axe
laid
to
the
roote
of
the
tree
,
now
or
never
bear
fruite
.
This
is
the
day
of
salvation
:
say
you
,
This
is
the
day
the
Lord
hath
made
for
our
conversion
.
God
is
gracious
,
if
you
turne
to
him
with
all
your
hearts
;
and
just
,
if
you
prove
false
in
his
covenant
.
Though
grace
in
you
be
but
as
the
smoaking
flaxe
,
yet
it
shall
not
be
quenched
:
the
Lord
establish
his
worke
.
If
you
hold
out
to
the
end
you
shall
be
saved
.
That
they
which
obey
not
the
Word
.
]
The
persons
that
may
be
wonne
,
are
described
by
these
wordes
,
as
a
Periphrasis
of
carnall
persons
,
men
that
are
not
in
Christ
:
and
so
,
may
note
either
such
husbands
as
were
Gentiles
,
or
such
husbands
as
were
carnall
Christians
.
If
by
those
Husbands
,
be
meant
unbeleeving
Gentiles
,
a
question
may
be
asked
(
viz.
)
how
the
Gentiles
are
said
to
disobey
the
Word
of
Cod
,
seeing
it
was
never
given
unto
them
?
For
answer
,
we
must
understand
,
that
at
this
time
the
Word
was
brought
among
the
Gentiles
by
the
Apostles
,
and
other
Ministers
of
the
Gospel
:
and
therefore
,
now
they
are
bound
to
obey
it
,
aswell
as
any
others
.
and
this
was
the
condemnation
of
a
world
of
them
,
that
light
was
come
amongst
them
,
and
they
loved
darknesse
rather
than
light
.
Otherwise
,
considering
the
Gentiles
without
the
Law
brought
to
them
,
they
shal
be
judged
,
not
by
the
Law
written
(
which
they
had
not
)
;
but
by
the
Law
of
nature
,
which
they
had
in
their
hearts
,
Rom.
2.15.16
.
Now
,
if
by
these
wordes
bee
meant
carnall
Christians
,
that
had
turned
from
Gentilisme
,
and
received
the
profession
of
Christian
religion
,
but
yet
followed
their
carnall
courses
;
wee
may
then
note
,
That
the
bare
change
from
a
false
religion
,
to
the
profession
of
the
true
,
is
not
sufficient
to
salvation
.
A
man
that
hath
professed
a
false
religion
,
had
neede
of
two
conversions
:
the
one
is
,
from
his
false
religion
to
the
true
,
and
the
other
,
from
profanenesse
to
sincerity
in
that
religion
.
The
corne
must
bee
fetched
from
the
field
into
the
barne
;
but
that
is
not
inough
,
for
so
is
the
chaffe
:
but
it
must
then
be
taken
from
the
barne
into
the
garner
.
To
leave
Popery
,
and
turne
Protestant
,
is
not
in
it selfe
sufficient
,
unlesse
a
man
turne
from
the
profanenesse
that
is
in
the
multitude
in
true
Churches
,
to
embrace
the
sincere
profession
of
the
Gospel
.
And
there
is
reason
for
it
:
for
in
changing
from
a
false
religion
to
a
true
,
a
man
doth
but
change
his
profession
,
or
his
minde
at
best
;
but
hee
that
will
bee
changed
effectually
,
must
change
his
heart
,
and
whole
conversation
,
and
become
a
new
creature
.
So
that
then
these
words
describe
a
carnall
man
(
viz.
)
that
he
is
such
a
one
,
as
doth
not
obey
the
Word
of
God
.
By
the
word
,
hee
meanes
here
the
doctrine
published
by
the
Prophets
and
Apostles
,
and
now
contained
in
the
Scriptures
.
Many
doctrines
may
be
hence
observed
.
1
The
Scripture
is
God's
Word
:
because
God
thereby
doth
expresse
the
sense
of
his
minde
,
as
men
doe
by
their
wordes
.
The
Scripture
is
not
the
word
which
God
the
father
begate
;
but
is
the
word
which
God
the
father
uttered
,
and
is
the
word
which
God
uttered
to
us
bodily
creatures
.
God
,
though
he
be
a
spirit
,
yet
doth
speak
both
to
spirits
and
bodies
:
to
spirits
,
by
a
way
unknowen
to
us
:
to
bodies
he
hath
spoken
many
wayes
,
as
by
signes
,
dreams
,
visions
,
and
the
like
:
so
by
printing
the
sense
of
his
mind
,
in
the
mindes
of
creatures
that
could
speake
,
and
by
them
,
uttered
in
word
or
writing
what
hee
would
have
knowen
.
Thus
he
spake
by
the
Patriarches
,
Prophets
,
Christ
,
and
the
Apostles
.
They
that
deny
that
God
hath
any
wordes
,
either
deny
that
God
is
,
as
Psal.
14.1
.
or
else
,
conceive
him
to
bee
like
stuckes
,
or
stones
,
or
beasts
,
as
Rom.
1.23
.
or
else
,
thinke
he
can
speake
,
but
will
not
,
because
he
takes
no
care
of
humane
things
,
as
Iob
22
23.
These
are
Atheists
.
2
The
Scripture
is
called
the
Word
,
by
an
excellency
,
because
it
is
the
onely
word
wee
should
delight
in
.
God
since
the
fall
,
did
never
speake
unto
man
more
exactly
than
by
the
Scriptures
,
and
we
were
better
heare
God
talk
to
vs
out
of
the
Scriptures
,
than
heare
any
man
on
earth
,
yea
,
or
Angell
in
heaven
:
yea
,
it
imports
,
that
wee
should
be
so
devoted
to
the
study
of
the
Scriptures
,
as
if
we
desired
to
heare
no
other
sound
in
our
eares
but
that
:
as
if
all
the
use
of
our
eares
,
were
to
heare
this
Word
.
Let
him
that
hath
eares
to
heare
,
heare
.
3
This
Word
of
God
,
now
in
the
time
of
the
new
Testament
,
belongs
to
all
men
,
in
the
right
application
of
the
true
meaning
of
it
.
Once
it
was
the
portion
of
Iacob
,
and
God
did
not
deal
so
with
other
Nations
,
to
give
them
his
Word
:
but
now
that
the
partition
wall
is
broken
downe
,
the
Gospel
is
sent
to
every
creature
.
That
is
here
imported
,
in
that
unbeleeving
Husbands
are
blamed
,
for
not
obeying
the
Word
:
which
should
teach
all
sorts
of
men
to
search
these
Scriptures
,
and
to
heare
the
Word
devoutly
;
and
withall
know
,
that
the
comforts
,
terrors
,
and
precepts
contained
in
it
,
will
take
hold
upon
all
sorts
of
men
respectively
.
4
The
Word
of
God
ought
to
rule
all
sorts
of
men
.
That
is
implyed
here
,
in
that
fault
is
found
with
these
unbeleevers
,
that
they
obeyed
it
not
.
It
was
given
of
God
to
that
end
,
to
instruct
,
reprove
,
and
direct
men
in
all
their
waies
,
2
Tim.
3.16.17
.
It
is
the
Canon
or
rule
of
men●
actions
,
Gal.
6.16
.
It
is
the
light
and
lanthorne
God
hath
given
to
men
:
it
hath
divine
authority
.
If
we
will
shew
any
respect
of
God
,
we
must
bee
ruled
by
the
Scripture
,
which
is
his
Word
.
5
Vnregenerate
men
have
no
minde
to
obey
the
Word
:
and
the
reason
is
,
because
they
are
guided
by
other
rules
,
which
are
false
;
as
their
owne
reason
,
the
customes
of
the
world
,
the
suggestions
of
the
devill
,
and
the
likes
and
because
too
,
the
Word
is
contrary
to
their
carnall
desires
●●nd
therefore
they
yeeld
themselves
to
be
guided
by
such
rules
,
as
are
most
pleasing
to
their
corrupt
natures
:
and
besides
too
,
the
light
of
the
Word
is
too
glorious
for
his
eyes
.
He
cannot
see
into
the
mysteries
contained
in
it
,
because
they
are
spiritually
to
be
discerned
;
and
the
naturall
man
therefore
cannot
perceive
the
things
of
God
.
6
It
is
a
dangerous
thing
,
not
to
obey
the
Word
of
God
:
they
are
accounted
for
lost
and
forlorne
men
here
,
that
doe
not
obey
the
Word
.
Men
bee
deceived
if
they
think
,
it
is
a
course
may
be
safe
for
to
disobey
God's
Word
:
for
God's
Word
will
take
hold
of
them
,
and
destroy
them
,
and
it
will
judge
them
at
the
last
day
,
Zacha.
1.4.5
.
2.
Thes.
1.8
.
They
are
but
lost
men
,
cast-awaies
,
that
care
not
for
God's
Word
.
7
Nothing
is
to
be
reckoned
a
sinne
,
which
is
not
disobedience
to
the
Word
.
That
which
is
not
contrary
to
some
Scripture
,
is
no
transgression
:
and
therefore
men
should
take
heed
of
burthening
themselves
with
the
vaine
feare
of
sinning
,
when
they
breake
no
commandement
of
God
,
but
only
unwarranted
traditions
,
either
on
the
left
hand
or
the
right
.
8
The
constant
omission
of
religious
duties
and
good
workes
,
proves
a
man
to
be
a
carnall
person
,
aswell
as
the
committing
of
manifest
injuries
,
or
grosse
offences
.
Here
the
Periphrasis
of
a
carnall
person
is
,
That
he
did
not
doe
what
the
Word
required
.
9
Men
that
obey
not
the
Word
may
bee
wonne
:
which
should
be
a
great
comfort
to
penitent
sinners
.
It
is
true
,
that
disobedience
,
clothed
with
some
circumstances
or
adjuncts
,
is
very
dangerous
:
as
,
when
men
have
the
meanes
,
and
love
darknesse
rather
than
light
,
Iohn
.
3.20
.
and
when
men
are
smitten
with
remorse
,
and
have
blessing
and
cursing
set
before
them
,
and
see
their
sinnes
,
and
feele
the
axe
of
God's
Word
,
and
yet
will
on
in
transgression
,
Deut.
11.28
.
Mat.
3.10
.
or
when
men
are
called
at
the
third
,
or
sixth
,
or
ninth
howre
,
and
will
put
off
and
delay
,
upon
pretence
of
repenting
at
the
eleventh
how●e
.
Mat.
20.
or
when
men
are
powerfully
convinced
,
and
will
raile
and
blaspheme
,
and
contradict
the
Word
,
Acts
13.45.46
.
&
18.
6.
and
when
God
pursues
men
with
his
judgements
,
and
they
refuse
to
returne
,
Ier.
5.2.3
.
or
lastly
,
when
men
despight
the
spirit
of
God
,
and
sinne
of
malice
against
the
truth
,
Heb.
10.26.27.28.29.30
.
10
The
chiefe
doctrine
is
,
That
sound
obedience
to
the
Word
of
God
,
is
the
character
of
a
true
Christian
;
a
mark
to
distinguish
the
true
Christian
from
the
false
,
and
from
him
that
is
no
Christian
at
all
:
God
makes
his
count
by
righteousnesse
,
Rom.
10.
To
professe
the
true
religion
,
to
understand
the
Word
,
to
beleeve
it
with
historicall
or
temporall
faith
,
to
talke
of
the
Word
,
to
receive
Baptisme
,
and
the
signes
of
the
Covenants
,
or
the
like
,
makes
not
an
essentiall
difference
.
It
is
obeying
the
Word
,
proves
us
to
be
true
Christians
:
Not
the
hearers
,
but
the
doers
of
the
Word
are
acknowledged
for
just
persons
,
Mat.
7.26.27
.
Iames
1.22.23.24
.
But
that
we
be
not
deceived
in
our
obedience
,
wee
must
know
,
that
unto
sound
obedience
,
divers
things
are
required
:
as
,
1
That
his
obedience
be
from
the
heart
,
things
required
to
sound
obedience
.
Rom.
6.17
.
2
That
his
obedience
ariseth
from
the
love
of
God
,
and
the
hatred
of
sinne
,
as
it
is
sinne
;
and
not
from
carnall
and
corrupt
ends
,
Deut.
30.20
.
Ioshua
22.5
.
Mat.
4.19
.
3
That
his
obedience
be
in
all
things
,
with
respect
to
all
God's
commandements
;
though
it
be
against
his
profit
,
ease
,
credit
,
or
the
like
,
Hebr.
11.8
.
Genes.
22.12
.
Psal.
119.6
.
Exod.
15.26
.
4
That
he
doth
righteousnesse
at
all
times
:
that
he
continue
in
his
obedience
,
and
obey
at
all
times
,
that
is
,
constantly
,
and
not
for
a
fit
,
Psal.
106.2
.
Hos.
6.5
.
Gal.
5.7
.
2.
Kings
18.6
.
Iam.
1.23
.
5
That
he
make
conscience
of
obeying
the
least
commandement
,
aswell
as
the
greatest
,
Mat
5.
●9
6
That
obeyes
the
commandements
of
the
Gospel
,
about
beleeving
in
God
and
Iesus
Christ
,
aswell
as
of
the
Law
:
that
practiseth
obedience
of
faith
,
and
lives
by
faith
,
2.
Thes.
1.8
.
Rom.
1.5
.
Mat.
16.16
.
11
It
is
to
bee
noted
,
that
the
Apostle
useth
f●ire
language
,
when
hee
speaketh
even
of
carnall
men
.
Hee
gives
not
these
carnall
husbands
reproachfull
words
,
but
onely
faith
,
They
obey
not
the
Word
:
and
the
reason
may
be
,
because
the
conscience
of
a
man
,
is
no●
wonne
by
the
terror
of
words
,
but
by
the
evidence
of
the
matter
.
And
besides
,
the
Apostle
did
not
thinke
it
fit
,
that
wives
should
bee
humoured
in
the
violent
dispraises
of
their
husbands
.
It
is
not
profitable
for
inferiours
,
to
conceive
much
of
the
hatefulnesse
of
the
sinnes
of
superiours
.
12
Religion
doth
not
binde
wives
,
to
account
carnall
husbands
to
bee
religious
.
They
may
know
that
they
are
carnall
,
and
yet
not
sinne
against
their
husbands
in
such
judgement
,
so
as
they
judge
by
infallible
grounds
:
for
though
the
wife
must
love
her
husband
,
with
matrimoniall
love
,
above
all
other
men
,
yet
shee
is
not
bound
to
beleeve
,
that
he
is
the
best
man
in
the
world
.
Lastly
,
it
is
a
great
affliction
to
a
Christian
wife
,
to
have
a
carnall
husband
.
Till
shee
have
wonne
him
,
she
is
but
in
a
distressed
estate
;
for
,
other
wicked
men
shee
might
shunne
,
and
so
avoide
the
discomfort
ariseth
from
seeing
and
hearing
their
wickedness
:
but
an
evill
husband
she
cannot
,
nor
ought
not
to
depart
from
him
,
though
she
must
avoide
his
sinne
,
1.
Cor.
7.
and
from
such
a
husband
,
she
cannot
have
the
helpes
shee
should
have
from
a
husband
,
that
could
dwell
with
her
as
a
man
of
knowledge
.
Besides
,
the
many
waies
in
which
such
a
husband
may
,
or
will
hinder
her
in
the
course
of
golinesse
:
besides
,
it
cannot
but
bee
a
great
griefe
to
her
,
to
thinke
of
their
parting
out
of
this
world
,
that
the
one
of
them
must
goe
to
hell
,
and
that
the
companion
of
her
life
,
when
he
dyes
(
if
he
repent
not
)
must
be
an
eternall
companion
of
devills
.
13
Good
wives
may
have
ill
husbands
.
such
wives
as
are
truly
religious
and
obedient
,
may
have
husbands
that
will
not
obey
the
Word
of
God
:
and
that
ariseth
sometimes
from
the
improvidence
,
or
ill
providing
of
parents
.
Many
parents
that
have
children
that
obey
them
,
and
will
be
ruled
by
them
,
doe
dispose
of
them
for
carnall
ends
,
to
carnall
or
ill
disposed
husbands
.
Sometimes
,
from
the
hypocrisie
of
such
men
as
feare
God
,
but
prove
not
so
,
when
their
wives
enjoy
them
.
Sometimes
,
from
an
unruly
affection
in
good
women
,
who
,
though
they
know
the
men
they
choose
to
be
carnall
,
yet
they
will
have
them
though
it
prove
to
their
owne
continuall
woe
and
affliction
.
Sometimes
,
from
a
speciall
corruption
of
nature
in
some
husbands
;
who
either
are
loving
husbands
,
and
yet
but
carnall
men
,
or
are
good
men
,
but
bad
husbands
.
Sometimes
,
it
ariseth
from
the
speciall
grace
of
God
to
the
wife
;
who
,
though
she
was
carnall
when
she
marryed
the
carnall
husband
,
yet
afterwards
is
converted
and
effectually
called
:
and
this
was
the
case
of
such
women
,
as
the
Apostle
seems
here
to
write
to
.
Sometimes
it
falls
out
,
by
a
speciall
and
unavoideable
providence
of
God
;
though
all
meanes
have
been
used
,
to
try
or
prevent
this
evill
in
the
husband
:
for
,
marriage
being
to
bee
reckoned
amongst
outward
things
,
God
,
for
reasons
knowen
to
himselfe
,
and
alwaies
just
,
will
give
ill
husbands
to
good
wives
.
And
contrariwise
,
it
may
be
God
knowes
,
that
if
some
good
wives
had
better
husbands
,
they
would
prove
worse
wives
,
or
both
husband
and
wife
,
would
be
more
unapt
to
the
kingdome
of
God
.
14
Vnequall
matches
ought
to
bee
avoided
as
much
as
may
be
:
and
that
may
be
gathered
from
the
manner
of
the
Apostles
speaking
;
in
that
hee
saith
,
If
any
obey
not
the
Word
:
If
any
;
as
if
he
would
import
,
that
it
is
a
case
he
desired
,
might
be
very
rarely
found
amongst
Christians
.
They
also
may
be
wonne
.
]
We
reade
in
Scripture
of
divers
kinds
of
winnings
:
there
is
a
spirituall
winning
or
gaining
,
and
there
is
a
wordly
winning
.
Divers
kinds
of
winning
.
About
the
spirituall
winning
,
we
read
of
the
winning
of
Christ
,
Phil.
3.8
.
which
is
the
worke
of
a
particular
beleever
,
labouring
and
wrestling
with
God
,
in
the
use
of
his
ordinances
;
to
obtaine
,
by
the
gift
of
his
free
grace
▪
Iesus
Christ
for
his
justification
,
&
sanctification
,
&
finall
salvation
.
Likewise
,
we
read
of
the
winning
of
grace
and
spirituall
gifts
,
and
so
,
godlinesse
is
called
gaine
;
and
the
good
servants
are
said
to
winne
,
or
gain
more
Talents
to
the
Talents
they
had
:
And
this
gain
is
gotten
by
a
spirituall
trading
,
in
the
diligent
imploiment
of
the
gifts
the
godly
have
,
to
get
them
encreased
.
Wee
reade
likewise
,
of
the
winning
of
other
mens
soules
in
many
places
;
and
that
is
done
,
either
by
the
Preachers
of
the
Gospel
,
conquering
the
hearts
of
their
hearers
,
to
the
obedience
of
the
Word
of
Christ
,
and
unto
sound
conversion
;
or
else
,
it
is
done
by
private
persons
,
that
by
their
examples
and
good
carriage
,
or
by
their
admonitions
or
counsells
,
doe
perswade
and
incline
others
,
to
a
liking
of
a
new
life
,
or
to
humiliation
,
and
reformation
of
some
particular
faults
.
Wee
reade
likewise
,
of
worldly
gaine
and
winning
;
when
men
by
their
sports
strive
for
prizes
,
or
in
their
trades
labour
for
lucre
and
gaine
.
Now
,
this
latter
kinde
of
gaine
differs
greatly
from
the
former
;
both
in
the
matter
of
the
gaine
,
and
in
the
manner
of
seeking
it
:
for
there
is
no
comparison
betweene
the
gaine
of
grace
and
godlinesse
,
and
the
gaine
of
riches
and
honour
:
the
one
is
transitorie
,
the
other
eternall
:
the
one
is
true
riches
and
gaine
,
and
serves
for
the
best
uses
;
the
other
is
but
in
shew
,
and
serves
for
the
meaner
uses
of
a
corporall
and
temporall
life
:
the
one
doth
alwayes
doe
us
good
,
the
other
doth
often
doe
men
hurt
;
and
therefore
,
is
called
filthie
lucre
.
And
in
the
manner
of
getting
or
holding
these
gaines
,
there
is
difference
:
we
may
covet
the
best
gifts
,
and
long
after
them
,
and
love
them
,
and
joy
in
them
;
but
wee
are
forbidden
the
coveting
,
or
loving
of
worldly
things
.
But
in
this
place
,
the
Apostle
speakes
of
the
winning
of
soules
;
about
which
,
the
Etymologie
affoordeth
matter
of
profitable
consideration
.
The
originall
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifies
gaine
,
and
withall
,
the
joy
and
delight
of
the
heart
in
gaining
:
this
gain
being
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
it
pleaseth
&
delighteth
the
heart
.
And
it
signifieth
craft
or
policie
:
and
therefore
in
that
language
,
a
Fox
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
He
hath
his
name
from
this
word
;
which
may
teach
three
things
:
1
To
winne
a
soule
is
a
great
gaine
.
which
must
needs
be
so
,
because
to
winne
a
soule
,
is
more
than
to
gaine
the
whole
world
:
2
It
is
a
marveilous
joy
to
the
heart
of
man
,
to
winne
soules
to
God
:
no
man
that
understandeth
the
worth
of
the
gaine
,
can
bee
pleased
with
any
thing
more
than
with
that
.
The
people
never
comforts
the
hearts
of
their
godly
Teachers
more
,
than
when
they
they
are
wonne
by
them
,
to
sound
obedience
to
the
Word
of
Christ
:
nor
can
grieue
them
more
,
than
by
their
wilfull
resisting
of
the
meanes
.
3
It
requires
a
great
deale
of
spirituall
policie
and
skill
to
winne
soules
:
a
Minister
that
would
doe
it
,
must
sometimes
be
like
a
Foxe
.
It
is
written
of
the
Foxe
,
that
when
he
is
very
hungry
after
prey
,
and
can
finde
none
,
he
lyeth
downe
and
feineth
himselfe
to
bee
a
dead
carcasse
;
and
so
the
Foules
fall
upon
him
,
&
then
he
catcheth
them
.
Even
so
a
Minister
,
What
a
Minister
must
doe
to
winne
soules
.
that
hungreth
after
the
winning
of
his
hearers
,
must
sometimes
be
driven
to
make
a
very
carcasse
of
himselfe
;
by
denying
himselfe
,
and
turning
himselfe
into
all
formes
,
that
his
hearers
may
bee
enticed
to
flocke
to
his
doctrine
.
Paul
is
faine
to
deny
his
maintenance
,
and
to
become
all
things
to
all
men
;
even
to
be
a
servant
unto
all
,
that
hee
might
winne
some
,
1.
Cor.
9.19.20.21.22
.
Yea
,
sometimes
a
man
,
to
entice
his
people
,
must
deny
his
owne
profit
,
and
make
himselfe
like
a
dead
carcasse
in
respect
of
profits
;
that
so
he
may
the
better
allure
them
,
to
fall
upon
him
in
his
minstery
.
Some
people
will
never
be
caught
,
if
the
Minister
bee
bussling
amongst
them
,
for
the
utmost
of
his
Rights
:
but
if
a
man
will
endure
to
be
stript
of
his
Rights
sometimes
,
they
will
goe
to
heare
such
a
man
,
and
so
may
be
catched
.
And
thus
from
the
Etymologie
of
the
Word
.
The
matter
it selfe
,
imports
divers
things
done
upon
the
person
so
gained
:
as
also
,
it
notes
some
thing
in
the
disposition
of
the
party
that
is
to
winne
,
and
withall
,
something
in
the
estate
to
which
he
is
wonne
.
For
the
first
;
when
a
man
is
said
to
be
wonne
,
it
imports
,
first
,
To
be
wonne
,
what
it
imports
.
that
he
is
brought
to
see
that
hee
is
lost
in
his
former
estate
.
Secondly
,
that
he
is
brought
to
confesse
his
misery
and
sinne
;
and
withall
,
to
yeeld
himselfe
with
humilitie
of
minde
,
to
bee
disposed
of
by
the
supreme
Conquerours
and
withall
,
that
he
giveth
over
all
opposing
of
the
way
of
godliness
.
Which
may
serve
for
tryall
to
all
such
,
as
account
themselves
gained
to
godlinesse
:
for
such
as
oppose
sincerity
,
or
see
not
they
are
lost
,
or
yeeld
not
themselves
to
be
disposed
of
by
Iesus
Christ
,
are
not
indeed
wonne
,
whatsoever
they
professe
.
For
the
second
,
it
notes
,
That
such
as
are
truly
godly
,
shew
their
affection
to
such
,
as
they
are
linked
to
in
the
bonds
of
nature
;
by
their
earnest
desire
,
after
the
salvation
of
the
soules
of
such
as
they
are
tyed
to
in
those
bonds
.
Thus
Paul
desired
the
salvation
of
the
very
Nation
he
was
of
:
thus
parents
shew
their
love
to
their
children
,
by
bringing
them
up
in
the
nurture
and
instruction
of
the
Lord
;
and
thus
here
godly
wives
shew
their
love
to
their
husbands
,
in
endevouring
to
winne
them
to
godlinesse
,
and
the
obedience
to
the
Word
.
Which
serues
also
,
to
trye
the
affections
men
professe
they
beare
to
their
kindred
,
or
neighbours
,
or
any
they
are
linked
to
in
nature
or
affinity
.
Parents
love
not
their
children
,
that
endevour
not
to
get
grace
for
them
aswell
as
riches
;
and
so
neighbours
should
shew
their
love
,
by
admonishing
,
instructing
,
and
edifying
one
another
,
1.
Thes.
5.14
.
For
the
third
,
in
that
hee
saith
indefinitely
,
Wonne
,
not
mentioning
to
what
,
it
imports
,
That
such
as
are
wonne
to
true
godlinesse
,
are
likewise
wonne
to
all
happinesse
;
even
to
Gods
kingdome
,
in
respect
of
their
right
to
it
,
especially
if
they
be
effectually
converted
.
Hee
is
wonne
to
glory
,
that
is
wonne
to
grace
▪
which
also
may
serve
for
tryall
:
for
if
thou
canst
find
that
thy
heart
is
wonne
to
sound
sanctification
,
thou
maist
from
thence
assure
thy selfe
of
thy
salvation
,
as
certainly
to
be
had
,
as
it
is
certaine
thou
hast
sanctification
.
They
also
.
]
This
Also
imports
two
things
.
First
,
that
the
Word
of
God
never
winnes
so
many
,
but
there
are
still
more
to
be
wonne
:
Now
if
any
aske
,
why
all
that
belong
to
God
are
not
converted
all
at
once
;
I
answer
,
that
it
were
sufficient
to
satisfie
us
,
if
we
knew
no
more
,
but
that
it
pleased
God
to
have
it
so
:
Why
all
are
not
converted
at
once
.
it
is
his
will
it
should
be
so
.
But
yet
,
that
it
is
a
wise
providence
of
God
so
to
order
it
,
may
appear
in
divers
things
:
for
,
by
continuing
the
meanes
to
call
his
owne
Elect
thus
by
degrees
,
the
wicked
are
left
without
excuse
.
Besides
,
the
godly
while
they
looke
for
the
daily
discovery
of
new
converts
,
are
thereby
put
to
the
exercise
of
many
graces
and
dueties
;
as
,
diligence
,
compassion
,
charity
,
a
winning
conversation
,
meeknesse
,
prayer
,
exhortation
,
and
the
like
.
And
besides
,
the
outward
peace
of
the
Church
is
thereby
preserved
:
for
if
it
were
knowen
once
,
that
all
the
Elect
in
any
place
were
called
;
there
would
follow
such
violent
opposition
from
the
greater
&
worser
sort
,
as
there
would
bee
no
place
of
rest
for
the
Church
in
the
world
.
They
would
all
bee
of
Caines
minde
,
if
God
had
declared
his
testimony
on
both
sides
from
Heaven
.
And
therefore
at
the
day
of
judgement
,
●ssoone
as
he
hath
parted
the
Elect
and
Reprobate
,
and
sentenced
them
,
he
disposeth
so
of
them
,
as
they
shall
never
live
together
againe
.
And
further
,
if
all
the
Elect
were
gathered
at
once
,
the
world
would
bee
at
an
end
:
for
then
Christ
would
deliver
up
the
kingdome
to
his
father
,
1.
Cor.
15.24
.
and
therefore
Ministers
should
continue
painefull
in
their
labours
,
as
remembring
that
they
are
set
to
worke
for
the
edification
of
the
Church
,
till
Christ
come
againe
,
Eph.
4
12.
And
though
the
most
of
their
present
hearers
have
refused
the
Word
of
God
,
and
are
hardened
,
yet
they
may
see
cause
of
constancie
;
because
God
still
supplies
their
Auditories
with
new
generations
,
that
rise
up
by
degrees
in
the
roome
of
those
hardned
ones
.
And
withall
,
they
must
thinke
,
that
all
the
yeare
is
not
harvest
:
they
are
Gods
husbandmen
,
and
must
not
think
much
to
labour
and
toile
many
dayes
and
weekes
,
before
they
see
the
fruite
of
their
labours
;
as
hoping
,
that
in
the
end
God
may
grant
them
a
comfortable
harvest
:
and
if
Israell
should
not
be
gathered
,
yet
their
reward
is
with
God
.
Thus
of
the
first
point
,
imported
in
this
word
,
Also
.
Secondly
,
we
may
hence
gather
further
,
That
the
Apostle
would
have
us
to
account
all
,
that
are
wonne
to
religion
▪
to
be
safe
.
He
implies
so
much
,
in
that
he
treats
about
winning
of
more
to
them
;
as
if
he
accounted
them
safe
,
that
were
wonne
already
.
And
it
is
true
,
of
such
as
are
wonne
to
the
outward
profession
of
religion
;
that
in
charity
,
we
are
bound
to
hope
the
best
of
each
one
particularly
:
but
for
such
as
are
wonne
to
sound
sanctification
(
the
signes
whereof
were
noted
before
)
it
is
certaine
of
them
,
they
can
never
be
lost
.
which
is
cleare
by
these
proofes
,
1.
Cor.
1.8.9
.
Phil.
1.6
.
Rom.
8.
ult.
1.
Pet.
1.5
.
Iohn
6.
&
10.29.30
.
And
it
must
needs
be
so
:
for
God
will
not
cast
off
the
people
whom
he
hath
chosen
,
Psal.
94.14
.
Rom.
11.
And
besides
,
Christ
lives
in
the
hearts
of
those
that
are
truly
sanctified
,
Gal.
2.20
.
and
Christ
can
dye
no
more
,
Rom.
6.10
.
He
may
aswell
dye
at
the
right
hand
of
his
Father
,
as
dye
in
the
heart
of
a
Christian.
And
further
,
God
hath
given
us
his
spirit
▪
as
the
earnest
of
our
eternall
salvation
;
sealing
to
us
thereby
,
all
the
promises
he
hath
made
us
,
Eph.
1.14.15
.
and
it
is
a
knowen
principle
,
that
whom
God
loveth
,
he
loveth
to
the
end
;
and
finally
,
Gods
decree
is
unalterable
,
2.
Tim.
2.29
.
Object
.
This
may
be
true
of
the
most
;
but
alas
!
how
know
I
,
that
God
will
looke
so
carefully
to
mee
in
particular
?
I
may
be
lost
.
Sol.
Gods
promise
is
vniversall
:
Not
one
of
them
,
saith
the
Prophet
,
shal
be
lacking
,
Ier.
23.4
.
and
God
hath
charged
Christ
,
to
see
to
the
keeping
of
the
bodies
and
soules
of
every
true
beleever
,
Iohn
6.39.40
.
Object
.
It
is
true
,
God
will
never
depart
from
us
:
but
we
may
depart
from
him
,
and
so
perish
.
Sol.
The
Lords
covenant
is
,
that
neither
he
will
depart
from
us
,
nor
we
shall
depart
from
him
:
for
hee
will
put
his
feare
within
us
to
that
end
,
Ier.
32.41
.
Object
.
But
I
feele
my selfe
so
weake
and
ignorant
,
I
cannot
hold
out
.
Sol.
The
smoaking
flaxe
shall
not
be
quenched
,
nor
the
bruised
reede
broken
,
Esa.
42.
Object
.
But
we
are
in
such
coutinuall
danger
,
by
reason
of
temptations
within
,
and
infections
of
all
sorts
from
without
.
Sol.
God
is
faithfull
,
and
will
keepe
you
from
evill
for
all
that
,
2.
Thes.
3.3
.
and
Christ
hath
made
intercession
to
his
Father
for
that
very
thing
,
that
you
may
bee
kept
from
those
evills
,
Iohn
17.
and
God
hath
put
his
Spirit
within
you
of
purpose
,
to
make
you
keep
his
statutes
,
and
to
hold
on
your
way
,
Ezech.
36.27
.
Object
.
But
the
Apostle
Iohn
seemes
to
say
,
that
we
may
lose
what
we
have
wrought
,
2.
Iohn
8.
Sol.
The
words
of
the
Apostle
Iohn
are
these
:
Look●
to
your selves
,
that
wee
lose
not
those
things
which
we●
wrought
;
but
that
wee
receiue
a
full
reward
.
Which
words
may
bee
understood
as
spoken
to
such
as
were
hypocrites
,
and
had
but
temporary
grace
,
and
not
sound
sanct●fication
;
for
hee
saith
in
the
next
words
,
Hee
that
transgresseth
,
and
abideth
not
in
the
doctrine
of
Christ
,
hath
not
God
.
They
never
had
God
then
,
that
lose
what
they
have
wrought
:
and
so
this
toucheth
not
such
as
are
sure
now
they
have
God
,
in
that
they
have
saving
grace
.
Againe
,
it
is
true
that
the
godly
may
lose
what
they
have
wrought
,
when
they
fall
into
scandales
,
or
by
weaknesse
fall
from
the
profession
of
the
truth
.
I
say
,
they
may
lose
what
they
have
wrought
,
in
those
sins
:
first
,
in
respect
of
the
praise
of
men
,
all
their
former
honour
may
bee
laid
in
the
dust
.
secondly
,
in
respect
of
the
inward
sense
,
&
comfort
of
what
good
they
have
done
;
and
thirdly
,
in
respect
of
the
fulness
of
the
reward
in
heaven
:
for
their
glory
may
be
much
lessened
by
their
falls
,
but
it
doth
not
therfore
follow
,
that
they
may
fall
finally
away
from
God
;
for
they
will
recover
again
.
Object
.
But
wee
see
that
Christians
of
greater
gifts
than
we
,
have
fallen
away
,
and
never
recover
againe
,
but
dye
in
their
Apostacie
,
as
Hymeneus
and
Philetus
did
in
the
Apostles
times
.
Sol.
The
Apostle
in
that
place
answers
,
that
Gods
foundation
remaines
sure
,
and
hath
this
seale
,
he
knoweth
who
are
his
;
which
evedently
importeth
,
that
God
did
never
know
them
to
bee
his
,
what
shewes
soever
they
made
amongst
men
:
and
therefore
,
their
fall
need
not
discourage
such
as
are
sure
,
by
the
former
markes
,
that
they
are
Gods
.
Object
.
But
wee
see
that
the
godly
themselves
doe
fall
,
as
David
and
Peter
did
.
Sol.
First
,
they
did
recover
againe
,
and
so
were
not
lost
.
Secondly
,
though
they
fall
,
they
shall
not
be
utterly
cast
downe
:
for
God
slaies
them
from
falling
wholly
away
,
though●
they
fall
away
in
some
particular
act
,
Psal.
37.23
.
Thirdly
,
in
the
worst
falls
of
the
Saints
,
there
is
ever
still
an
holy
seed
of
grace
,
&
faith
,
and
knowledge
,
that
abideth
in
all
that
are
borne
of
God
;
though
in
respect
of
outward
fruites
,
and
the
power
,
or
joy
of
inward
gifts
,
they
may
be
said
to
lose
,
1
Iohn
3.9
.
Divers
waies
from
God
to
further
our
salvation
.
Without
the
Word
.
]
God
hath
divers
meanes
to
further
the
salvation
of
men
,
and
he
is
pleased
sometimes
to
worke
by
one
meanes
,
and
sometimes
by
another
;
sometimes
by
the
Word
preached
,
sometimes
by
the
Word
read
,
sometimes
by
Praier
,
sometimes
by
the
Sacraments
,
sometimes
by
the
example
of
his
Servants
.
So
that
God
doth
worke
our
good
sometime
by
one
ordinance
,
and
not
by
another
,
in
the
same
thing
,
and
at
the
same
time
:
sometimes
hee
will
cure
a
man
of
a
particular
trespasse
,
by
the
admonition
of
some
private
Christian
,
Mat.
18.15
.
Iam.
5.
ult.
sometimes
he
will
bring
a
man
to
feele
legall
terrors
,
by
the
doctrine
of
the
Law
,
and
sometime
hee
will
worke
it
by
afflictions
:
sometimes
he
will
prepare
a
man
to
receive
the
grace
of
Christ
by
praier
,
as
hee
did
Cornelius
:
sometimes
hee
winnes
him
to
it
,
by
the
example
of
his
servants
,
as
here
.
And
the
reason
is
,
partly
because
God
would
shew
the
vertue
that
is
in
each
ordinance
,
and
partly
,
to
teach
us
not
to
despise
or
neglect
any
of
the
meanes
,
and
partly
,
to
shew
his
owne
power
,
that
workes
freely
by
what
meanes
hee
will
,
as
being
not
tyed
to
any
.
And
therefore
they
deale
very
corruptly
and
perversely
,
that
under
pretence
of
commending
one
ordinance
of
God
,
labour
to
abase
the
respect
of
another
;
as
they
do
,
that
say
the
house
of
God
is
a
house
of
praier
,
&
therfore
there
needs
not
so
much
preaching
:
not
considering
that
our
Saviour
Christ
himselfe
,
that
alleadged
that
place
out
of
the
Prophet
,
to
condemne
buying
and
selling
in
the
Temple
,
yet
did
spend
his
greatest
paines
in
preaching
in
the
Temple
,
and
out
of
it
;
thereby
shewing
,
the
prime
ordinance
of
God
,
for
the
conversion
of
the
soules
of
men
,
was
the
preaching
of
the
Gospel
to
them
.
By
the
conversation
of
the
Wives
.
Quest.
But
what
should
wee
doe
to
our
practise
,
that
by
our
conversation
wee
might
allure
and
winne
wicked
men
to
a
love
of
the
truth
?
By
what
meanes
we
may
winne
wicked
men
in
our
conversation
.
Answ.
1.
First
,
we
must
avoide
such
things
in
our
conversation
,
as
may
irritate
them
:
as
scandalous
behaviour
in
anie
particular
offence
;
as
deceit
,
lying
,
filthinesse
,
drunkennesse
,
pride
,
covetousnesse
,
passion
,
or
the
like
.
and
withall
,
take
heed
of
mis-spending
our
zeale
,
about
such
things
whereof
demonstration
cannot
be
made
to
the
conscience
.
And
besides
,
in
the
good
things
we
doe
,
we
must
take
heed
of
conceitednesse
,
and
ostentation
;
but
in
meekenesse
of
wisedome
have
our
conversations
amongst
men
,
Iam.
3.13
.
and
further
,
wee
must
take
heed
of
judging
and
censuring
of
others
,
even
of
those
that
be
without
,
Iam.
3.17
.
2
Mortification
doth
shine
effectually
into
the
consciences
of
wicked
men
:
it
doth
move
them
much
,
if
they
see
we
be
such
as
doe
heartily
judge
our selves
for
the
faults
that
hang
upon
us
,
and
doe
not
allow
our selves
in
any
sinne
,
Isa.
61.3
.
3
A
sound
contempt
of
this
world
,
and
the
things
thereof
,
doth
much
affect
the
verie
natural
consciences
of
men
;
if
they
see
,
that
not
in
words
but
in
deed
,
the
love
of
this
world
,
and
the
glorie
thereof
,
be
not
in
us
:
and
contrariwise
,
it
much
vexeth
them
,
that
we
should
professe
the
hope
of
heaven
,
and
contempt
of
the
world
,
and
yet
be
as
full
of
cares
,
feares
,
covetousnesse
,
and
such
like
ill
affections
,
as
the
very
men
of
the
world
.
4
Meekenesse
and
softnesse
of
nature
,
exprest
in
our
behaviour
,
is
verie
amiable
;
as
the
coherence
in
this
Text
shewes
,
and
Tit.
3.1.2
.
5
Mercie
to
the
poore
,
especially
if
we
doe
abound
in
it
,
and
be
ready
and
cheerefull
to
it
;
doth
justifie
us
much
before
men
,
Iam.
1.26
.
Doct.
2.
A
good
example
,
even
in
inferiours
,
may
win
men
to
Religion
.
True
Religion
,
expressed
in
practise
,
is
amiable
in
all
sorts
of
Christians
;
women
aswell
as
men
,
inferiours
as
well
as
superiours
,
servants
aswell
as
Masters
,
children
aswell
as
parents
,
Tit.
2.3.9.10
.
Luke
1.
and
the
reason
is
,
because
the
true
grace
that
is
expressed
by
any
Christian
,
hath
the
likenesse
of
God
printed
upon
it
;
and
so
is
amiable
for
his
sake
,
whom
they
by
their
workes
resemble
.
And
this
may
be
a
great
encouragement
to
inferiours
,
and
should
breede
in
them
a
great
care
of
well-doing
.
But
the
maine
thing
intended
in
this
Text
,
is
,
That
religious
wives
ought
to
strive
to
winne
their
husbands
,
if
they
have
such
as
are
not
religious
,
or
not
in
such
soundnesse
as
they
ought
.
Quest.
But
what
should
a
wife
doe
,
to
winne
her
husband
?
Answ.
Shee
must
in
generall
resolve
to
doe
it
,
not
by
her
words
,
but
by
her
conversation
;
as
this
Text
shewes
.
It
is
not
her
talking
to
her
husband
will
doe
it
;
no
not
her
talking
of
religion
to
him
,
that
in
it selfe
is
like
to
prevaile
.
It
concernes
women
very
much
,
to
remember
this
point
of
the
Apostle
,
to
seek
the
reformation
of
their
husbands
,
by
their
conversation
,
not
by
their
words
.
Object
.
But
Abraham
was
willed
to
heare
his
wife
,
Gen.
16.
Sol.
What
then
?
hath
every
wife
such
an
husband
,
as
will
heare
her
,
as
Abraham
did
his
wife
?
Besides
;
the
question
is
not
what
husbands
should
doe
,
but
what
the
wives
should
doe
,
when
the
husbands
are
not
such
as
they
should
be
.
Ob.
But
how
shall
a
woman
know
,
when
to
speake
to
her
husband
,
and
when
not
?
Sol.
She
must
not
speake
to
him
,
no
not
of
religion
,
1.
when
in
the
matter
she
would
speak
of
,
she
is
not
furnished
to
speak
as
becomes
the
oracles
of
God
;
2.
when
by
experience
shee
hath
found
,
that
her
husband
is
irritated
and
provoked
by
●her
words
;
3
▪
when
shee
is
not
her selfe
free
from
some
fa●lt
,
as
apparent
in
other
things
as
that
is
shee
mislikes
in
her
husband
.
Quest.
But
what
things
must
shee
looke
to
in
her
conversation
,
that
she
may
by
her
workes
winne
her
husband
?
Answ.
The
first
thing
is
,
that
she
be
,
in
all
sound
subjection
,
obedient
to
her
husband
in
all
thing●
;
or
else
God
may
win
him
,
but
she
must
have
no
part
of
the
praise
of
it
.
And
this
is
strongly
imported
in
the
very
scope
of
this
place
.
What
things
a
wife
must
especially
practise
,
to
winne
her
husband
.
In
generall
,
she
must
strive
to
bee
to
him
(
even
for
conscience
sake
,
that
he
may
see
it
comes
from
the
force
of
religion
in
her
)
a
good
wife
,
discreet
,
provident
,
carefull
to
please
,
meeke
,
such
a
one
,
as
his
heart
may
trust
in
her
,
and
delight
in
her
.
Wives
that
be
foolish
,
wastfull
,
idle
,
froward
,
or
busie-bodies
,
if
they
had
never
so
much
shew
of
religion
,
yet
they
are
not
fit
for
this
worke
to
winne
any
body
,
much
lesse
their
husbands
.
Secondly
,
she
must
look
to
her
conversation
in
things
of
her
religion
;
that
therin
she
behaveth
her self
as
becommeth
religion
,
Tit.
2.3
.
and
so
she
must
take
heede
of
conceitednesse
and
contempt
of
others
,
or
neglect
of
her
calling
,
upon
pretence
of
dueties
of
her
religion
;
and
looke
to
it
,
that
shee
bee
not
her selfe
guilty
of
any
knowen
fault
unreformed
:
and
withall
,
must
strive
to
shew
the
power
of
her
godliness
in
good
fruits
,
labouring
to
abound
in
good
workes
,
1.
Tim.
2.10
.
both
at
home
and
abroad
;
being
pittifull
,
mercifull
,
ready
to
helpe
them
that
are
in
misery
,
according
to
her
power
,
and
in
the
things
she
hath
liberty
to
dispose
of
.
Other
things
follow
in
the
three
next
verses
.
Verse
2.
While
they
behold
your
chaste
conversation
,
coupled
with
feare
.
IN
these
words
is
contained
the
second
thing
,
the
Apostle
chargeth
upon
them
wives
in
his
exposition
,
(
viz
)
A
chast
conversation
with
feare
;
so
ordered
,
as
their
husbands
may
daily
behold
it
,
and
observe
it
in
them
.
Where
the
Apostle
implies
what
the
husbands
will
doe
,
(
viz.
)
they
will
observe
the
conversation
of
the
wives
;
and
expresseth
what
the
wives
ought
to
doe
,
(
viz.
)
in
conversation
to
shew
chastitie
,
coupled
with
fear
▪
First
then
,
we
are
to
consider
of
that
which
is
implied
,
(
viz.
)
what
the
husband
will
doe
:
and
this
is
imported
in
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
While
they
behold
.
While
they
behold
.
]
The
originall
word
signifies
,
to
observe
and
prye
into
a
thing
,
to
finde
out
the
secrets
of
it
:
and
so
it
notes
,
That
carnall
men
(
such
as
these
husbands
were
)
doe
watch
and
marke
the
conversations
of
such
as
be
religious
,
to
observe
all
they
can
in
them
that
professe
true
religion
.
Thus
they
watched
David
,
and
Christ
,
and
Daniel
,
and
so
doe
they
all
the
godly
:
and
thus
they
imploy
themselves
in
spying
and
marking
the
waies
of
the
godly
;
sometimes
out
of
the
naughtinesse
of
their
hearts
,
supposing
godly
men
to
be
like
unto
themselves
,
and
therefore
hope
to
finde
out
wickednesse
in
their
practise
:
sometimes
out
of
malice
,
lying
in
waite
to
finde
out
any
fault
in
their
carriage
,
of
which
they
may
accuse
them
,
and
vilifie
them
in
the
world
;
Secondly
,
from
hence
wee
may
gather
also
,
That
a
Christian
must
looke
to
his
justification
before
men
,
aswell
as
to
his
justification
before
God
:
for
as
God
beholds
his
waies
,
so
doe
men
;
and
he
is
bound
to
seek
his
justification
from
men
,
aswell
as
his
justification
from
God
.
And
therefore
,
as
the
Apostle
Paul
had
taught
the
justification
of
a
sinner
before
God
,
so
the
Apostle
Iames
▪
urgeth
the
justification
of
the
godly
man
before
men
:
which
this
Apostle
imports
in
this
place
,
when
he
requires
such
a
conversation
,
as
may
compell
carnall
men
to
say
,
they
are
justmen
.
So
our
Saviour
,
Mat.
5.16
.
Quest.
What
can
carnall
men
see
in
the
conversation
of
the
godly
,
to
make
them
give
glory
to
God
,
or
the
truth
?
Answ.
By
the
good
conversation
of
true
Christians
,
they
gather
the
goodnesse
of
the
law
or
religion
,
which
they
professe
.
And
besides
,
they
thence
gather
,
that
they
are
not
hypocrites
,
but
are
religious
indeed
:
whence
they
see
,
what
power
their
religion
hath
over
them
in
all
their
waies
.
And
further
,
the
scandall
of
reproches
,
cast
upon
the
godly
,
is
often
,
by
the
observation
of
their
conversation
,
utterly
removed
in
the
hearts
of
such
carnall
men
,
as
set
themselves
throughly
to
observe
and
marke
the
course
of
the
godly
.
Your
chast
conversation
.
]
The
word
here
translated
Chast.
in
all
other
places
of
the
new
Testament
,
is
translated
Pure
;
and
so
shewes
,
that
it
ought
to
be
accepted
here
in
a
larger
sense
,
than
the
word
chast
doth
import
;
yet
so
,
as
chastity
is
a
part
of
the
purity
of
a
Christian.
Doct.
A
pure
conversation
is
required
in
all
true
Christians
;
yea
,
even
in
women
aswell
as
men
.
That
purity
is
required
,
is
manifest
by
divers
Scriptures
;
yea
,
to
bee
examples
in
purity
,
1.
Tim.
4.2
.
It
is
the
chiefe
fruit
of
the
wisedome
is
from
above
,
Iames
3.17
.
A
pure
heart
required
,
1.
Tim.
1.5
.
and
a
pure
conscience
,
1.
Tim.
3.9
.
and
pure
hands
,
1.
Tim.
2.8
.
And
that
it
may
be
had
,
is
apparent
:
for
our
Saviour
saith
,
Ye
are
all
pure
,
Iohn
15.3
.
Quest.
How
can
a
man
in
this
world
be
pure
?
can
any
man
be
without
sinne
?
Answ.
No
,
there
is
no
man
that
sinneth
not
.
In
many
things
wee
sinne
all
,
Iames
3.2
.
Who
can
say
,
I
have
made
my
heart
cleane
,
and
am
pure
from
my
sinne
?
Pro.
20.9
.
And
if
anie
man
say
,
hee
hath
no
sinne
,
hee
is
a
lyar
,
and
the
truth
is
not
in
him
,
1.
Iohn
1.10
.
And
yet
,
though
in
that
sense
no
man
is
pure
,
yet
in
other
senses
the
godly
man
may
be
called
pure
,
and
is
bound
,
even
by
the
Gospel
,
to
purity
:
as
,
1
In
respect
of
some
particular
offence
.
A
godly
man
may
be
so
pure
,
as
to
abide
the
triall
of
God
himselfe
;
as
David
wills
God
to
judge
him
according
to
his
righteousnesse
,
and
the
innocency
of
his
hands
:
meaning
,
in
that
point
of
false
or
treacherous
dealing
against
Saul
,
which
was
charged
upon
him
,
Psal.
3.4.5
.
&
18.15
.
In
what
respects
godly
men
are
said
to
be
pure
.
2
In
respect
of
imputation
,
every
beleever
is
perfectly
pure
:
All
his
sinnes
are
as
if
they
had
never
beene
,
and
Christs
righteousnesse
is
his
;
and
in
that
righteousnesse
of
faith
,
he
is
perfectly
pure
before
God
himselfe
,
Rev.
19.8.14
.
3
In
respect
of
men
,
he
may
be
pure
,
in
conversation
,
though
not
in
respect
of
God
;
and
so
he
is
pure
,
when
hee
is
unrebukeable
and
unblameable
amongst
men
:
And
this
ought
to
be
found
in
the
conversation
of
every
Christian
,
to
live
without
offence
and
without
rebuke
,
Phil.
2.15.16
.
4
There
is
a
pure
conversation
,
in
respect
of
God
:
not
that
we
can
converse
without
sinne
,
but
God
is
pleased
,
for
Christ
his
sake
,
to
account
our
conversation
pure
,
when
it
hath
divers
prints
and
markes
of
his
true
grace
in
us
.
And
so
Christian
purity
hath
in
it
many
things
:
1
Separation
from
impure
men
,
Psal.
1.1
.
2.
Cor.
6.17
.
2
The
desire
of
purity
,
in
the
perfection
of
it
:
God
accounts
his
servants
pure
,
because
they
desire
to
be
as
pure
as
he
would
have
them
to
be
.
3
Sound
mortification
and
judging
of
our selves
,
for
what
impurity
we
finde
cleave
to
our
workes
:
't
is
Christian
perfection
,
to
judge
our selves
for
our
imperfections
,
1.
Iohn
3.3
.
4
Freedome
from
the
grosse
impurities
,
and
vices
,
and
vanities
of
the
time
:
God
accounts
us
pure
,
when
our
spot
is
not
as
the
spots
of
the
wicked
,
and
when
wee
are
not
infected
with
the
corruptions
which
are
usually
in
the
world
,
1.
Tim.
5.22
.
2.
Pet.
1.4
.
5
Freedome
from
the
raigne
of
hypocrisie
in
the
heart
,
and
from
hypocriticall
courses
in
the
life
.
Thus
Saint
Iames
accounts
the
heart
to
bee
pure
,
when
men
are
not
double
minded
,
Iames
4.8
.
And
in
conversation
hee
is
a
pure
man
,
that
is
(
like
Iacob
)
a
plaine
man
,
without
fraud
,
trickes
,
or
dissimulation
.
6
Precisenesse
,
circumspection
,
or
exactnesse
of
conversation
;
when
a
man
sheweth
respect
to
all
Gods
commandements
,
and
makes
conscience
to
avoide
lesser
sins
,
aswell
as
greater
,
Eph
5.15
.
Mat.
5.19
.
7
Devoutnesse
and
zeale
in
matters
of
religion
,
and
Gods
worship
and
glory
;
and
so
,
a
pure
conversation
is
a
religious
conversation
,
that
expresseth
zeale
and
conscience
in
the
things
of
Gods
service
in
a
speciall
manner
,
seeking
Gods
kingdome
first
,
and
above
all
other
things
,
2.
Tim.
2.22
.
Tit.
2.14
.
8
Chastity
,
in
keeping
the
heart
and
life
cleane
from
the
impurities
condemned
in
the
seventh
commandement
,
is
one
great
part
of
Christian
purity
.
But
before
I
come
to
entreat
of
chastity
in
particular
,
I
would
apply
this
doctrine
of
purity
in
generall
;
first
to
the
Text
,
and
then
to
the
times
.
As
for
the
Text
,
a
pure
conversation
is
here
considered
onely
so
farre
,
as
it
may
fall
into
the
observation
of
carnall
men
:
and
so
it
comprehends
,
of
the
former
senses
,
chiefly
,
Inoffensivenesse
,
separation
from
impure
men
,
freedome
from
grosse
impurities
,
and
dissimulation
,
a
Christian
and
wise
strictnesse
of
life
,
and
devoutnesse
and
well
ordered
zeale
in
matters
of
religion
.
Thus
of
Purity
in
generall
.
Now
of
Chastity
,
as
a
part
of
a
pure
conversation
;
and
it
may
well
bee
that
,
which
is
chiefely
here
intended
.
Chastitie
is
either
of
the
minde
,
or
of
the
body
:
and
it
is
a
most
certaine
truth
,
that
God
requires
a
chast
minde
aswell
as
a
chast
body
;
and
doth
forbid
unchast
thoughts
and
desires
,
aswell
as
unchast
words
or
deeds
.
For
unchast
thoughts
and
desires
are
,
first
,
foolish
and
noi●ome
,
1.
Tim.
6.9
.
secondly
,
they
hinder
the
power
of
religion
,
and
true
knowledge
,
and
grace
,
2.
Tim.
3.4
.
thirdly
,
they
fight
against
the
soule
,
1.
Pet.
2.11
.
A
man
were
as
good
have
his
body
wounded
with
weapons
,
as
his
soule
wounded
with
lusts
:
fourthly
,
they
cause
many
times
,
many
and
monstrous
sinnes
in
the
life
;
which
arise
at
first
from
the
nourishing
of
fowle
desires
and
thoughts
in
the
heart
.
The
wickednesse
that
was
in
the
lives
of
the
Gentiles
,
did
many
of
them
spring
from
the
lusts
which
they
harboured
in
their
hearts
,
Rom.
1.
lastly
,
if
men
repent
not
of
them
in
time
,
they
will
drowne
men
in
perdition
,
1.
Tim.
1.9
.
But
it
is
the
chastitie
of
the
body
which
is
especially
here
intended
;
&
our
Saviour
Christ
divides
those
chast
persons
into
three
sorts
:
some
are
termed
Eunuches
from
their
mothers
womb
,
and
so
are
disabled
for
bodily
fornication
:
some
are
made
so
by
other
men
,
who
by
violence
,
for
their
owne
service
,
made
some
men
Eunuches
.
Now
the
third
sort
are
they
,
that
made
themselves
Eunuches
for
the
kingdome
of
Heavens
sake
.
Of
this
third
sort
,
are
all
chast
persons
,
who
by
a
godly
care
&
watchfulness
,
keep
themselves
from
the
sinnes
of
filthinesse
,
aswell
as
naturall
Eunuches
doe
,
Mat.
19.12
.
Now
these
persons
that
are
made
chast
for
the
kingdome
of
Heavens
sake
,
are
either
single
persons
,
or
married
persons
:
of
chastity
in
single
persons
,
other
Scriptures
intreat
,
as
1.
Cor.
7.
of
chastity
in
married
persons
,
this
place
intreats
.
Now
this
vertue
of
chastity
,
is
of
purpose
imposed
upon
godly
Christians
by
the
Apostle
,
because
the
sinnes
of
fornication
were
so
rise
and
common
among
the
Gentiles
;
who
oftentimes
defended
their
filthinesse
to
be
either
no
sinne
,
or
a
very
small
sinne
.
But
before
I
come
to
speake
of
chastity
in
particular
,
some
doctrines
would
be
in
generall
observed
:
as
first
.
Doct.
1.
A
godly
Christian
must
shew
the
proofe
of
his
religion
,
especially
in
keeping
himselfe
free
from
the
sinnes
that
are
most
common
and
rise
in
the
world
;
and
even
the
more
sinne
abounds
in
the
world
,
the
more
strict
they
should
bee
in
resisting
sinne
:
as
here
even
the
more
filthie
the
lives
of
others
were
,
the
more
chast
should
the
conversation
of
godly
Christians
bee
.
Because
their
love
to
God
,
should
constraine
them
the
more
to
be
zealous
for
his
glory
,
by
how
much
the
more
God
is
dishonoured
by
other
men
:
and
because
,
they
are
flatly
forbidden
to
follow
a
multitude
to
sinne
:
and
because
,
God
hath
chosen
them
out
of
all
other
sorts
of
men
,
to
beare
his
Name
,
and
to
hold
forth
the
light
of
the
Word
,
in
the
middest
of
a
crooked
and
perverse
generation
:
and
because
,
thereby
the
conscience
of
wicked
men
,
may
bee
the
more
effectually
convinced
,
and
prepared
to
repentance
.
Thus
Lot
is
righteous
in
Sodome
;
and
Ioshua
and
his
house
will
serve
the
Lord
,
though
all
the
Nation
serve
Idolls
.
This
point
,
as
it
should
inflame
the
zeale
of
the
godly
,
to
contend
for
the
truth
more
earnestly
,
and
to
resist
all
the
vices
of
the
time
;
so
it
shewes
,
that
they
can
hardly
have
any
truth
of
grace
in
them
▪
that
are
so
easily
borne
downe
with
the
stream
of
evill
example
,
and
are
so
apt
to
follow
the
fashion
of
the
world
.
Doct.
2.
Chastity
may
be
in
married
persons
,
aswell
as
in
single
persons
:
as
here
wives
are
said
to
bee
chast
in
conversation
,
though
they
withhold
not
due
benevolence
from
their
husbands
.
God
himself
hath
freed
the
comming
together
of
man
&
wife
▪
from
the
aspersion
of
impurity
,
in
that
hee
hath
said
,
that
marriage
is
honourable
,
and
the
bed
undefiled
.
And
this
shewes
the
wonderfull
indulgence
of
God
,
that
for
the
respect
he
bears
to
his
own
institution
of
marriage
,
and
for
the
necessitie
of
marriage
,
for
the
propagation
of
mankind
,
and
prevention
of
fornication
,
is
pleased
to
beare
with
,
and
cover
,
and
not
impute
the
many
frailties
,
follies
,
vanites
,
and
wickednesses
are
found
betweene
man
and
wife
.
And
withall
,
wee
may
hence
see
reason
to
condemne
their
doctrine
,
as
a
doctrine
of
devills
,
that
forbid
marriage
as
an
impure
thing
,
and
such
as
hinders
holiness
:
and
the
blemish
will
never
bee
wiped
away
from
some
of
the
Ancients
,
who
,
to
establish
their
owne
Idol
of
I
know
not
what
virginity
,
have
written
most
wickedly
,
and
most
basely
against
marriage
.
Quest.
But
what
then
?
doth
God
allow
any
kinde
of
comming
together
,
so
it
be
between
man
and
wife
?
Answ.
No
,
he
forbids
comming
together
,
in
the
time
of
the
womans
separation
for
her
courses
,
Ezech.
18.6
.
Nor
doth
hee
allow
of
brutish
sensuality
,
Doct.
3.
The
practise
of
the
duties
of
the
second
Table
,
adorne
religion
,
aswell
as
the
dueties
of
piety
in
the
first
Table
.
Doct.
4.
Some
observe
,
That
a
chast
conversation
is
especially
charged
upon
the
woman
:
which
must
be
warily
understood
;
for
God
hates
who●edome
in
men
,
aswell
as
women
.
But
yet
it
is
true
,
that
some
sinnes
,
as
they
are
abominable
in
any
,
so
they
are
much
more
in
women
;
as
wee
see
in
swearing
and
drunkennesse
.
so
it
is
true
of
filthinesse
in
the
woman
:
and
therefore
the
whorish
woman
is
called
a
strange
woman
,
in
the
Proverbs
.
But
I
thinke
,
it
is
not
safe
to
restraine
the
sense
of
this
place
,
or
other
the
like
places
so
:
but
I
take
the
meaning
of
the
Apostle
to
be
,
so
to
commend
chastity
in
the
wife
,
as
that
which
is
necessary
in
all
,
both
men
and
women
.
And
so
I
come
to
consider
of
Chastity
;
and
so
would
shew
,
first
,
the
motives
to
it
:
secondly
,
the
meanes
to
preserve
it
,
and
thirdly
,
the
way
how
Chastity
may
be
manifested
and
made
knowen
to
others
.
For
the
first
;
many
things
should
perswade
with
a
Christian
to
preserve
chastity
,
and
to
avoide
whoredome
,
and
bodily
lusts
.
Motives
to
chastity
.
First
,
it
is
the
speciall
will
of
God
,
and
a
speciall
part
of
their
sanctification
,
to
avoide
fornication
,
1.
Thes
4.3
.
Secondly
,
the
promises
of
God
,
all
of
them
should
allure
men
to
perfect
their
holinesse
,
and
to
avoide
all
filthinesse
,
both
of
flesh
and
spirit
,
2.
Cor.
7.1
.
Thirdly
,
the
hatefulnesse
of
the
nature
of
the
sinne
of
fornication
and
whoredome
,
should
deterre
Christians
from
the
committing
of
it
.
This
is
an
hainous
crime
,
an
iniquity
to
bee
punished
by
the
Iudges
,
Iob
31.11
.
These
lusts
are
lusts
of
the
Gentiles
,
1.
Pet.
4.3
.
A
sinne
not
so
much
as
to
be
named
amongst
Christians
,
Eph.
5.3
.
A
sinne
that
utterly
corrupts
naturall
honesty
,
Pro.
6.27.29
.
It
is
a
sinne
,
not
only
against
the
soule
,
but
against
the
bodie
of
a
man
:
even
that
body
that
was
bought
with
the
blood
of
Iesus
Christ
,
and
was
made
for
God
,
and
is
the
Temple
of
the
holy
Ghost
,
and
is
a
member
of
Christ's
mysticall
body
,
1.
Cor.
6.15
.
to
the
end
.
Fourthly
,
the
consideration
of
the
cause
of
this
sin
,
should
abash
men
:
it
is
a
work
of
the
flesh
,
even
a
fruit
of
a
corrupted
and
filthy
nature
,
Gal.
5.22
.
Fiftly
,
the
effects
of
whoredome
are
very
fearefull
:
for
it
is
a
sinne
that
defiles
a
man
,
Mat.
15.
and
it
makes
a
man
unfit
for
the
company
of
any
Christian
,
1.
Cor.
5.9
.
It
brings
dishonour
,
and
a
wound
,
can
never
bee
blotted
out
,
Prro
.
6.33
.
and
it
causes
the
fearefull
curse
of
God
upon
men
,
Heb.
13.4
.
and
that
both
upon
their
states
and
soules
in
this
life
.
By
meanes
of
a
whorish
woman
,
a
man
may
bee
brought
to
a
morsell
of
bread
,
Pro.
6.26
.
It
is
a
sin
will
root
out
all
a
mans
increase
,
Iob.
31.11.12
.
And
upon
the
soule
,
it
brings
a
fearefull
senselessenesse
,
and
disability
to
make
use
of
the
meanes
of
salvation
:
Whoredome
and
wine
take
away
the
heart
,
Hosea
4.11
.
and
God
casts
them
many
times
into
a
reprobate
sense
,
Rom.
1.
so
as
they
are
past
feeling
,
Eph.
4.18
.
so
as
the
adulterous
person
goeth
about
like
a
Foole
●o
●he
slocks
,
or
like
an
Oxe
to
the
slaughter
,
Pro.
7.22
.
In
a
word
,
the
adulterous
person
destroieth
his
owne
soule
,
Pro.
6.32
.
yea
,
which
is
worst
of
all
,
it
deprives
men
of
the
kingdome
of
Heaven
,
1.
Cor.
6.9
.
and
casts
both
body
and
soule
into
the
Lake
that
burnes
with
fire
and
brimstone
,
Pro.
9.
ult.
Rev.
2●
.
8
.
&
22.15
.
Preservatives
of
chastity
.
For
the
second
,
the
meanes
to
preserve
chastity
in
married
persons
,
are
these
.
First
,
they
must
labour
to
excite
and
nourish
matrimoniall
love
one
to
another
,
Pro.
5.18.19
.
Secondly
,
they
must
doe
as
Iob
did
,
make
a
covenant
with
their
eyes
,
and
not
carelesly
give
liberty
to
their
senses
,
to
wander
about
after
vaine
objects
,
Iob.
31.1
.
Thirdly
,
they
must
store
their
heads
and
hearts
with
Gods
words
;
especially
such
words
of
God
,
as
doe
give
reasons
and
motives
to
disswade
from
this
sinne
,
Pro.
2.1.3.4.11.12.16.17
.
Psal.
119.9
.
Fourthly
,
they
must
continually
meditate
of
their
mortality
,
and
that
they
are
but
strangers
and
pilgrims
here
,
and
must
come
to
judgement
,
1.
Pet.
2.11
.
Eccles.
11.9
.
Fiftly
,
they
must
,
by
confession
,
and
godly
sorrow
,
and
prayer
,
crucifie
these
first
risings
of
inward
lusts
;
and
so
by
repentance
for
the
lust
of
the
heart
,
prevent
the
filthinesse
of
the
flesh
,
Gal.
5.24
.
Sixthly
,
they
must
walke
in
love
,
that
is
,
exercise
themselves
in
a
Christian
and
profitable
society
,
with
such
as
feare
God
,
Eph.
5.1.3.4
.
Lastly
,
they
must
with
all
care
and
conscience
,
avoide
all
the
occasions
of
this
sinne
:
such
as
are
,
1
Idlenesse
,
that
sinne
of
Sodome
,
Exech.
46.49
.
2
Fulnesse
of
bread
and
drunkennesse
;
as
is
noted
in
the
same
place
.
They
must
beat
downe
their
owne
bodies
,
1.
Cor.
9.27
.
3
The
desire
to
be
rich
:
for
the
love
of
money
breeds
noisome
lusts
,
1.
Tim.
6.9
.
4
Ignorance
of
God
and
his
truth
,
Eph.
4.17.18
.
5
Evill
company
,
especially
the
society
of
such
as
are
filthy
.
6
Lascivious
attire
,
and
filthy
dressing
;
such
as
are
strange
colours
,
and
naked
breasts
.
This
is
whoredome
between
the
breasts
,
Hos.
2.
7
Lascivious
pictures
,
and
prophane
representations
of
filthie
practises
;
such
as
are
exprest
by
those
wicked
Stage-Plaiers
,
against
which
the
very
light
of
nature
pleadeth
.
8
Chambering
and
wantonnesse
,
and
all
provocations
to
lusts
,
Rom.
13.13
.
For
the
third
point
;
How
a
chast
wife
may
be
discerned
.
if
you
aske
,
how
those
hu●bands
could
behold
the
chast
conversation
of
the
wives
?
I
answer
,
they
might
know
that
they
were
chast
,
bo●h
by
their
modesty
in
secret
in
the
use
of
the
marriage
bed
,
&
by
their
strict
care
to
behave
themselves
modestly
&
soberly
abroad
,
in
the
family
or
in
other
places
;
by
their
great
conscience
to
avoide
all
occasions
of
evill
,
when
they
discerned
that
they
did
abhorre
the
society
&
presence
of
light
&
vain
persons
,
&
detested
all
the
provocations
to
lust
,
of
what
kind
soever
.
The
next
verse
shewes
one
way
,
how
they
may
know
they
were
chast
,
even
by
their
care
to
avoide
pride
and
vanity
in
attire
.
Such
men
as
have
wives
that
are
proud
,
and
follow
the
fashion
of
the
world
in
attire
,
or
delight
in
vaine
company
,
and
haunt
stage-plaies
,
are
fooles
if
they
bee
over-confident
of
their
wives
chastity
;
unlesse
it
be
in
case
of
necessity
,
where
they
want
either
beauty
,
or
temptation
,
or
opportunity
.
And
it
is
a
probable
argument
of
a
chast
minde
in
the
wife
,
when
she
keepes
house
,
and
is
diligent
,
and
carefull
,
and
painefull
in
the
businesse
of
the
family
;
and
desires
to
please
her
husband
in
all
things
,
and
willing
to
be
subject
to
his
will
.
Thus
of
a
chast
conversation
.
A
conversation
with
feare
,
followes
.
Some
refer
this
fear
to
the
carnall
husbands
,
&
make
the
sense
thus
:
While
they
with
feare
behold
your
chast
conversation
.
It
is
true
,
that
wicked
men
feele
a
great
deale
of
feare
many
times
in
themselves
,
when
they
look
upon
the
godly
;
and
get
the
feare
,
as
the
fruit
of
their
watching
,
and
prying
,
and
observing
.
That
wicked
men
are
smitten
many
times
with
feare
,
many
Scriptures
shew
,
as
Deut.
28.10
.
1.
Sam.
18.15
.
Psal.
102.15
.
The
reasons
why
they
are
afraid
,
are
divers
:
Reasons
why
wicked
men
are
smitten
with
a
servile
feare
.
1
Naturall
conscience
doth
homage
to
the
image
of
God
,
stamped
upon
the
natures
and
workes
of
the
godly
;
when
they
see
in
them
,
that
which
is
above
the
ordinary
nature
of
men
,
or
their
expectation
,
they
are
affraid
of
the
Name
of
God
,
which
is
called
upon
by
them
,
Deut.
28
9.10
.
2
They
feare
,
when
they
see
that
they
behave
themselves
wisely
and
religiously
,
and
that
God
is
with
them
,
and
they
prosper
,
notwithstanding
all
the
oppositions
are
made
against
them
,
1.
Sam.
18.12.15.19
.
Nehe.
6.16
.
Psal.
48.4
.
Zach.
9.5
.
3
They
feare
,
because
the
good
conversation
of
the
godly
,
doth
rebuke
their
ill
conversation
:
the
chaste
conversation
of
the
Wives
amazeth
the
hearts
of
the
Husbands
,
when
they
thinke
of
their
owne
unchaste
conversation
:
so
the
piety
,
patience
,
mercy
,
and
goodnesse
exprest
by
godly
men
,
makes
the
hearts
of
wicked
men
ake
within
them
.
4
They
feare
extreamly
,
because
the
goodnesse
of
the
conversations
of
the
godly
,
is
to
them
a
very
token
of
their
owne
perdition
,
if
they
continue
in
the
state
they
are
in
,
Phil.
1.28
.
Quest.
But
what
doe
wicked
men
doe
,
when
they
feele
these
feares
?
Answ.
Eyther
they
strive
to
drive
them
out
,
and
forget
them
;
or
else
,
they
strive
to
imagine
scandalous
and
vile
things
,
to
oppose
their
wicked
surmises
,
or
false
accusations
,
against
the
glory
of
the
godly
life
of
such
as
are
good
,
as
the
Pharisees
did
against
Christ
,
&
the
wicked
Courtiers
against
David
:
or
else
,
they
use
all
meanes
,
to
remove
the
godly
further
off
from
them
,
as
Amaziah
did
to
Amos
,
and
Saul
to
David
,
in
the
place
quoted
before
:
or
else
,
they
increase
in
hatred
and
malice
,
as
their
observation
of
the
good
hand
of
God
upon
his
servants
,
doth
increase
,
1.
Sam.
18.15.29
.
or
else
,
as
men
conquered
by
the
truth
,
they
give
glory
to
God
,
and
confesse
the
wickednesse
of
their
owne
estate
,
and
be
wonne
,
as
the
Husbands
here
,
by
the
conversation
of
the
Wives
.
The
use
should
be
,
to
stirre
up
godly
Christians
to
look
to
their
owne
salvation
the
more
;
and
to
hold
on
,
and
doe
good
still
,
and
walke
wisely
towards
them
that
are
without
,
and
keepe
their
way
:
for
hereby
they
shall
not
only
convince
and
confute
carnall
persons
,
but
so
daunt
them
,
as
their
good
lives
will
often
make
their
very
hearts
to
ake
within
them
.
and
the
rather
,
because
this
effect
may
follow
the
conversation
of
women
aswell
as
men
,
and
servants
aswell
as
masters
,
inferiours
aswell
as
superiours
.
Thus
of
feare
,
as
it
is
referred
to
the
Husbands
.
But
the
most
Divines
doe
referre
this
feare
to
the
Wives
,
as
they
were
Christians
:
and
so
thereby
is
●oted
a
second
thing
in
their
conversations
,
which
did
much
affect
their
unbeleeving
husbands
,
and
that
was
their
holy
feare
which
they
exprest
in
their
lives
.
Feare
two
waies
considered
.
Now
this
conversation
with
feare
,
may
two
waies
bee
considered
;
the
one
,
as
it
was
common
to
these
women
with
other
Christians
,
and
so
,
it
belongs
to
other
Christians
aswell
as
to
them
;
and
the
other
was
,
as
it
was
particularly
required
in
them
as
wives
.
For
the
first
,
a
conversation
with
feare
is
required
in
all
the
godly
:
so
saith
Salomon
,
Blessed
is
the
man
that
feareth
alwaies
,
and
Paul
saith
,
Worke
out
your
salvation
with
feare
and
trembling
,
Phil.
2.
and
againe
,
Be
not
high
minded
,
but
fear
,
Rom.
12.3
.
This
conversatton
with
feare
,
was
in
Paul
,
1.
Cor.
2.3
.
It
is
required
,
that
the
mighty
men
of
the
earth
should
serve
the
Lord
in
trembling
,
Psal.
2.12
.
this
is
a
fruit
of
godly
sorrow
,
2.
Cor.
7.11
.
Now
in
our
conversations
,
we
are
to
expresse
both
the
feare
of
men
,
and
the
feare
of
God
.
There
is
a
feare
of
men
to
bee
shewed
by
other
Christians
,
aswell
as
wives
,
in
their
conversations
:
as
,
children
must
feare
their
parents
,
Levit.
19.3
.
and
subjects
must
converse
with
feare
,
and
shew
it
in
their
carriage
towards
their
rulers
;
and
so
all
inferiours
must
expresse
a
conversation
with
feare
towards
their
superiours
.
Hence
the
Apostle
saith
,
Give
feare
to
whom
feare
belongeth
,
Rom.
13.7
.
so
such
as
have
lesser
gifts
,
must
submit
themselves
to
such
as
have
greater
gifts
,
in
fear
,
Eph.
5.21
.
But
the
speciall
feare
wee
should
shew
in
our
conversation
,
should
be
the
feare
of
God
;
and
so
a
conversation
with
feare
,
doth
import
,
more
than
barely
to
feare
God
:
for
it
imports
,
that
it
must
be
by
such
a
fear
,
as
doth
appear
to
the
view
of
others
,
and
such
a
feare
as
is
continuall
.
We
reade
of
a
Spirit
of
the
feare
of
God
,
Esa.
11.3
.
and
there
bee
other
phrases
of
Scripture
,
that
expresse
this
conversation
with
feare
:
as
where
wee
are
charged
,
to
bee
in
the
feare
of
God
all
the
day
long
,
Pro.
23.17
.
and
the
godly
are
said
,
to
walke
in
the
feare
of
God
,
Acts
11.31
.
God
was
said
to
bee
the
feare
of
the
Patriarches
,
Gen.
31.42.53
.
so
also
,
Eccles.
8.
10.
Mal.
2.5
.
Quest.
But
what
cause
have
Christians
to
shew
so
much
fear
in
their
conversations
?
Answ.
They
have
reason
to
feare
alwaies
.
1
Because
of
their
owne
insufficiency
,
Reasons
why
we
ought
to
express
this
feare
of
God
in
our
conversation
.
to
performe
those
holy
dueties
are
required
of
them
,
in
such
a
holy
manner
as
they
desire
,
or
ought
to
doe
:
this
made
Paul
so
fearfull
,
1.
Cor.
2.3
.
2
Because
of
the
danger
that
the
godly
themselves
are
in
,
if
this
feare
be
not
in
them
;
as
we
see
by
the
miserable
instance
of
the
Apostle
Peter
,
who
fell
shamefully
,
when
he
shooke
off
this
feare
,
and
grew
bold
and
confident
of
his
owne
strength
:
and
therefore
they
that
stand
,
are
charged
to
feare
lest
they
fall
,
Rom.
11.
3
Because
of
the
many
and
fearfull
adversaries
,
our
soules
and
religion
have
in
this
world
.
Wee
bee
to
wrestle
with
principalities
,
&
powers
,
and
spirituall
wickednesses
,
Eph.
6.10
.
2.
Cor.
11.3
.
and
our
taske
is
,
to
overcome
the
world
,
and
the
flesh
:
which
hath
many
difficulties
in
it
,
considering
the
multitudes
of
evill
examples
,
and
scandals
are
in
the
world
,
and
the
great
treachery
of
our
owne
flesh
.
4
Because
of
the
lamentable
reproach
of
the
Heathen
,
and
such
as
are
without
God
and
Christ
,
of
all
sorts
and
all
places
;
which
would
be
powred
out
,
if
we
should
misse
it
in
our
conversation
,
if
our
foote
should
but
slippe
,
Neh.
5.9
.
5
Because
of
the
dreadfull
relation
in
which
we
stand
unto
God
,
who
hath
authority
over
us
,
and
is
our
Master
and
Father
,
Mal.
1.6
.
and
is
able
to
kill
both
body
and
soule
,
Mat.
10.28
.
and
is
the
Lord
God
Almighty
,
and
the
King
of
Saints
;
and
hee
is
onely
holy
,
and
of
most
pure
eyes
,
and
hath
power
over
all
Nations
,
Revel.
15.3.4
.
and
doth
wondrous
things
.
Hee
hath
placed
the
sand
for
the
bounds
of
the
sea
,
by
a
perpetuall
decree
,
that
it
cannot
passe
it
:
though
the
waves
thereof
tosse
themselves
and
roare
,
yet
they
cannot
prevaile
,
Ier.
5.22
.
Hee
is
the
true
God
,
he
is
the
living
God
,
and
an
everlasting
King
:
at
his
wrath
the
earth
shall
tremble
,
and
the
Nations
shall
not
bee
able
to
abide
his
indignation
,
Ier.
10.7.10
.
so
Iob
31.23
.
David
said
his
flesh
trembled
for
feare
of
God
,
Psalm
119.
vers.
120.
6
Because
of
the
fearefull
falling
away
,
and
rejecting
of
many
Churches
,
and
particular
persons
,
that
yet
have
before
flourished
for
a
time
,
in
the
professing
of
true
religion
,
Ier.
3.8
.
Rom.
11.20.21
.
7
Because
of
the
many
pretious
things
,
and
spirituall
treasures
may
be
lost
indeed
,
or
in
shew
,
if
wee
doe
not
attend
diligently
,
and
with
great
care
and
feare
,
Heb.
2.1
.
&
4.1
.
Quest.
But
how
must
wee
shew
this
feare
in
our
conversation
?
Answ.
It
must
be
shewed
many
waies
,
both
in
the
ordering
of
our
lives
towards
God
,
and
in
the
desposing
of
our
conversation
towards
men
.
Towards
God
,
we
expresse
this
feare
,
By
what
waies
we
must
shew
this
feare
of
God
.
1
By
the
sobriety
of
our
mindes
,
resting
in
his
revealed
will
,
and
not
daring
to
meddle
with
his
secrets
,
Rom.
12.3
.
2
By
receiving
his
messengers
with
feare
and
trembling
,
2.
Cor.
7.15
.
not
daring
to
contest
with
them
,
or
stand
upon
our
private
conceits
&
opinions
;
but
rather
to
make
hast
to
beseech
God
,
and
to
repent
,
when
they
reprove
us
or
threaten
us
,
Ier.
29.19
.
Exod.
14.31
.
Ezra
.
9.4
.
&
10.
1.2.3
.
at
the
best
,
mistrusting
our selves
,
and
our
owne
wisedome
,
and
conceits
,
and
shewing
our selves
carefull
to
come
to
the
light
,
that
it
may
bee
manifest
our
deeds
are
wrought
in
God
,
Iob
37.
ult.
Pro.
3.7
.
3
By
shewing
all
awefull
care
and
devotion
,
in
Gods
service
and
worship
,
expressing
all
reverence
,
Psal.
2.11
.
&
5.7
.
and
striving
to
make
glorious
conceptions
of
God
in
our
hearts
,
Revel.
15.4
.
&
14.7
.
not
daring
to
omit
any
time
or
opportunity
of
serving
God
.
Acts
10.2
.
and
avoiding
all
rashnesse
,
and
vaine
behaviour
,
in
words
,
or
vowes
,
or
carriage
,
Eccles.
5.2
.
to
the
eighth
verse
:
not
mentioning
the
very
names
or
titles
of
God
,
without
great
reverence
,
Deut.
28.58
.
and
remembring
Gods
presence
,
especially
at
the
times
and
in
the
places
of
his
worship
,
Mal.
2.5
.
Eccles.
8.12.13
.
4
By
shewing
respect
to
all
Gods
commandements
;
endevouring
to
keepe
not
one
,
or
some
few
,
but
all
the
statutes
of
our
God
,
Deut.
6.2
&
31.12
.
When
our
consciences
are
affraid
,
even
for
the
respect
wee
beare
to
God
,
to
bawke
one
of
the
least
commandements
,
or
to
bee
corrupted
with
any
filthinesse
,
either
in
flesh
or
spirit
,
or
to
come
short
of
any
goodnesse
is
required
of
us
,
2.
Cor.
●
.
1
.
being
affraid
to
commit
those
sinnes
are
committed
without
feare
,
eyther
by
person●
neere
to
us
,
or
by
the
most
men
of
all
sorts
,
Ezech.
18.14
.
Mal.
3.16
.
And
for
the
manner
of
our
obedience
to
Gods
will
,
this
feare
expresseth
it selfe
notably
in
two
things
:
first
,
that
it
doth
not
only
make
us
avoide
or
leave
evill
,
(
which
in
some
cases
wicked
men
may
doe
)
but
it
makes
us
loath
and
hate
evill
,
Pro.
8.13
.
&
16.6
.
causing
us
to
eschew
it
,
as
wee
would
any
thing
wee
account
poisonfull
or
deadly
,
Psal.
34.
Secondly
,
it
makes
us
not
onely
doe
good
dueties
,
but
it
makes
us
work
hard
at
them
;
affraid
to
omit
any
thing
injoined
us
,
or
to
have
our
task
undone
,
when
God
should
call
us
to
a
reckoning
,
Acts.
10.35
.
Phil.
2.12
.
Towards
men
,
we
expresse
this
feare
of
God
also
divers
waies
:
as
,
1
By
a
continuall
care
of
innocency
;
By
what
waies
we
are
to
expresse
this
feare
of
God
towards
men
.
avoiding
all
courses
of
injury
,
though
they
might
bee
committed
with
any
colour
of
right
:
as
oppression
,
Lev.
25.17
.
usury
,
Lev.
25.36
.
2
By
pitty
and
mercy
to
Gods
creatures
in
distresse
:
so
Cornelius
is
said
to
be
a
man
fearing
God
,
because
he
gave
much
almes
,
Acts
10.12
.
Iob
6.14
.
3
By
reverence
to
God●
image
in
his
creatures
,
even
in
the
lowest
kinde
:
as
by
rising
up
before
the
hoare
head
,
and
honouring
the
face
of
the
old
man
,
Levie
.
10.32
.
not
daring
to
curse
the
deafe
,
or
put
a
stumbling
blocke
before
the
blind
,
Lev.
19.14
.
4
By
all
possible
care
,
of
the
faithfull
discharge
of
the
particular
callings
they
are
set
in
,
for
the
good
of
other●
;
as
is
required
in
servant●
,
Col.
3.
●2
.
especially
,
Eph.
6.5
.
and
Magistrates
,
2.
Sam.
23.3.2
.
Chr.
19.6.7
.
5
By
a
tender
and
compassionate
care
,
to
recover
such
as
are
spiritually
fallen
,
and
to
preserve
such
as
are
in
danger
to
fall
,
from
the
simplicity
that
is
in
Christ
Iesus
,
2.
Cor.
11.3
.
Iude
23.
6
By
an
awefull
endevour
to
give
no
offence
,
neither
to
them
that
are
without
,
nor
to
any
of
the
godly
,
1.
Cor.
10.3
.
avoiding
all
waies
of
provocation
or
contention
,
even
in
civill
life
,
Psal.
34.12
.
Now
it
must
bee
remembred
,
that
of
all
those
waies
,
by
which
feare
should
be
shewed
in
our
conversation
,
in
this
Text
those
only
can
be
intended
,
which
are
subject
to
the
observation
of
others
.
The
uses
may
bee
,
first
,
to
shew
how
miserably
the
lives
of
all
sorts
of
men
are
faulty
,
in
the
want
of
this
feare
:
for
heerby
it
is
apparant
,
that
those
sorts
of
men
following
,
have
not
this
feare
of
God
in
their
conversations
:
as
,
What
sorts
of
men
have
not
Gods
feare
.
1
Such
as
be
masters
of
opinions
,
and
dare
boldly
and
securely
obtrude
their
erroneous
conceits
,
and
new
opinions
upon
the
Church
of
God
;
straining
their
wits
,
for
applause
,
to
goe
beyond
Gods
revealed
will
,
Rom.
12.3
.
2
Such
as
are
usually
well
pleased
with
themselves
,
and
their
doings
,
&
are
not
troubled
at
their
own
insufficiency
,
and
infirmities
:
God
cannot
abide
such
as
are
wise
in
their
owne
eies
,
Iob
37.
ult.
3
Such
as
live
securely
in
knowne
sinnes
,
and
blesse
themselves
in
their
hearts
,
when
their
iniquity
is
found
worthy
to
be
hated
,
Psal.
36.1
.
Ier.
44.10
.
Mal.
3.5
.
4
Such
as
goe
on
in
vicious
courses
,
in
the
abuse
of
their
liberty
in
things
indifferent
,
notwithstanding
the
frequent
admonitions
of
godly
and
grave
Divines
;
and
seem
rather
willing
to
forsake
their
owne
mercies
,
than
leave
their
foolish
vanities
,
Exod.
14.31
.
Iob
28.28
.
Pro.
13.13
.
&
14.16
.
&
1.29.30
.
5
Such
as
take
no
notice
of
Gods
great
judgements
which
are
in
the
world
,
and
will
not
declare
his
workes
,
Psal.
64.9
.
6
Such
as
are
carelesse
of
praier
,
and
see
not
neede
to
seek
unto
God
,
but
restraine
praier
,
Iob
15.4
.
And
so
it
is
of
the
constant
and
wilfull
omission
of
all
the
service
of
God
.
7
By
not
pittying
the
afflicted
,
Iob
6.14
.
I
omit
to
reckon
up
more
particulars
;
because
,
by
the
contrary
conversation
to
that
which
is
required
in
the
former
rules
,
men
may
see
,
that
they
are
farre
out
of
the
way
.
Yet
it
is
the
more
lamentable
,
that
this
conversation
with
feare
,
is
not
so
usually
found
even
amongst
the
godly
themselves
,
neither
in
their
awefull
reverence
of
behaviour
and
continuance
in
Gods
service
,
nor
by
their
humble
,
and
carefull
,
and
mortified
behaviour
towards
men
.
Againe
,
by
the
serious
consideration
of
the
former
explication
,
we
may
gather
,
That
there
are
divers
feares
ought
not
to
be
found
in
our
conversations
:
as
the
fear
of
crosses
in
our
callings
,
or
of
the
reproaches
and
oppositions
of
men
for
well
doing
,
or
a
superstitious
fear
of
transgressing
,
where
there
is
no
Law
but
meerly
the
wills
of
men
:
&
such
as
that
feare
,
which
through
unbeleife
is
conceived
in
the
hearts
of
many
weake
Christians
,
and
doth
much
oppresse
them
,
and
that
is
the
feare
of
Gods
acceptation
of
their
best
workes
;
so
judging
themselves
,
as
they
withall
judge
of
God
unrighteously
,
while
they
remember
not
his
promises
made
to
his
servants
,
concerning
his
acceptation
of
their
desires
and
endevours
.
Lastly
,
such
as
have
attained
to
this
conversation
with
feare
,
should
much
rejoice
,
and
labour
to
preserve
it
with
all
care
;
because
it
is
a
thing
,
which
is
not
onely
lovely
in
the
sight
of
God
,
but
is
very
amiable
,
and
of
a
winning
quality
amongst
men
,
as
this
Text
imports
.
And
thus
of
this
conversation
with
feare
,
as
it
concerns
those
women
as
they
were
Christians
.
Now
there
is
another
kinde
of
fear
,
which
is
required
of
them
as
they
are
wives
:
for
so
it
is
expressely
charged
upon
all
wives
,
that
they
should
feare
their
husbands
,
Eph.
5.
ult.
And
this
feare
they
must
shew
,
1
By
giving
reverent
tearme
and
titles
,
Wherein
wives
shew
their
fear
of
their
husbands
.
as
Sarah
did
to
Abraham
.
2
By
avoiding
all
things
by
wisedome
she
can
ghesse
,
or
by
experience
she
can
finde
,
to
bee
crosse
to
the
nature
or
desire
of
her
husband
:
even
striving
to
avoide
what
might
provoke
his
very
infirmities
;
giving
soft
answers
when
he
is
angry
,
and
forbearing
passion
and
unquietnesse
,
even
with
others
,
if
he
be
present
.
3
By
a
care
to
shew
all
faithfulnesse
,
diligence
,
care
,
and
tender
respect
of
him
,
and
his
good
,
in
all
things
in
their
power
and
charge
.
And
so
it
appeareth
in
the
negative
,
what
wives
doe
not
feare
their
husbands
;
viz.
such
us
care
not
to
be
daily
guilty
of
such
faults
as
crosse
,
or
grieve
,
or
vexe
their
husbands
:
such
as
give
them
unseemly
titles
,
out
of
the
rudenesse
of
their
familiarity
,
or
the
distemper
of
their
passions
:
such
whose
feet
will
not
keepe
their
owne
house
,
to
attend
their
callings
:
such
as
blaze
abroad
their
husbands
infirmities
,
whereas
they
should
have
been
the
glory
of
the
man
:
such
as
are
apt
to
make
the
worst
constructions
of
the
doubtfull
actions
of
their
husbands
,
and
such
as
are
inquisitive
,
and
still
desirous
to
have
accounts
given
them
,
of
all
their
husbands
doe
.
Verse
3.
Whose
adorning
,
let
it
not
be
that
outward
adorning
,
of
plaiting
the
haire
,
and
of
wearing
of
gold
,
or
of
putting
on
of
apparell
:
Verse
4.
But
let
it
be
the
hidden
man
of
the
heart
,
that
which
is
not
corruptible
,
even
the
ornament
of
a
meeke
and
quiet
spirit
,
which
is
in
the
sight
of
God
of
great
price
.
THese
words
containe
the
third
thing
charged
upon
wives
,
by
the
Apostle
in
his
exposition
;
and
that
is
,
their
comely
dressing
of
themselves
:
which
he
sets
downe
negatively
,
shewing
how
they
must
not
be
dressed
,
ver.
3.
&
affirmatively
,
shewing
what
doth
most
adorne
them
,
ver.
4.
In
the
negative
,
observe
what
is
expressely
prohibited
,
and
then
what
is
impliedly
allowed
.
That
which
hee
expressely
forbids
,
he
referres
to
three
heads
.
The
first
,
concernes
the
naturall
abuse
of
the
ornaments
▪
that
by
nature
are
upon
the
body
;
and
instanceth
in
the
haire
,
which
God
hath
given
to
women
for
a
covering
.
And
the
abuse
●eth
in
the
plaiting
of
the
haire
:
by
which
he
meanes
,
not
the
tying
up
of
the
haire
,
after
a
decent
manner
;
but
the
artificiall
laying
of
it
out
in
plaits
,
or
curles
,
or
lockes
,
or
the
like
.
Their
devises
about
their
haire
are
so
many
,
as
wee
cannot
reckon
them
by
the
names
they
give
them
.
The
second
,
concernes
the
excesse
of
cost
about
their
dressing
,
Synecdochinally
express
by
the
putting
about
of
gold
,
and
pearles
,
and
such
like
rich
jewels
.
The
third
,
concernes
the
vanity
of
fashions
in
attire
,
in
the
last
words
,
of
putting
on
of
apparell
.
Now
for
the
meaning
of
the
Apostle
,
in
this
negative
prohibition
,
I
finde
three
opinions
:
The
one
is
,
of
such
as
thinke
the
Apostle
did
absolutely
forbid
the
things
named
;
but
yet
,
that
it
was
but
a
temporary
prohibition
,
intended
to
binde
them
of
that
time
,
not
to
binde
us
that
live
now
.
The
other
is
,
of
such
as
thinke
,
that
hee
doth
not
simply
forbid
these
things
,
but
onely
comparatively
;
meaning
,
that
in
comparison
of
the
inward
dressing
,
wee
should
not
have
so
much
care
of
these
outward
ornaments
:
or
about
dressing
,
our
care
should
not
bee
so
much
for
the
outward
dressing
,
as
for
the
inward
.
The
third
is
,
of
such
as
conceive
that
the
Apostle
doth
simply
,
and
for
ever
,
forbid
these
things
named
,
and
all
of
like
sort
,
and
that
for
ever
.
The
opinion
of
the
first
sort
of
men
,
is
rejected
by
all
sorts
of
Divines
,
as
very
foolish
and
erroneous
.
The
second
opinion
,
hath
Cajetan
a
Papist
,
for
the
author
of
it
;
but
is
rejected
by
Divines
of
his
owne
sect
,
for
this
reason
,
Because
if
that
were
the
Apostles
meaning
,
his
prohibition
would
teach
the
most
sober
and
modest
women
in
their
apparell
,
aswell
as
the
most
licentious
:
for
ever
the
most
modest
,
are
tyed
to
respect
the
inward
dressing
above
the
outward
;
which
cannot
bee
the
Apostles
meaning
.
The
third
opinion
,
is
the
opinion
almost
of
all
the
Ancient
,
and
moderne
Writers
.
But
because
I
will
not
take
power
to
binde
your
consciences
,
onely
by
the
opinions
of
men
,
therefore
afterwards
I
will
shew
you
,
by
expresse
Scripture
,
when
apparell
or
dressing
becomes
vicious
:
but
first
,
I
would
consider
of
the
doctrine
in
generall
.
Doct.
It
seemes
to
be
a
cleare
truth
.
That
Christian
women
should
,
in
the
dressing
of
themselves
,
take
heede
of
ostentation
,
costlinesse
,
and
vaine
fashions
,
and
that
curious
desire
after
the
adorning
of
their
bodies
:
And
though
the
Text
mentioneth
onely
wives
,
yet
it
must
needs
also
be
true
of
unmarried
women
much
more
.
For
wives
many
times
lay
the
fault
of
their
vice
upon
their
husbands
,
that
they
did
either
by
their
command
,
or
to
please
them
:
but
that
vaine
excuse
is
wholy
taken
away
from
the
unmarried
,
because
they
have
none
,
upon
whom
to
lay
their
faults
that
waies
.
And
therefore
the
practise
of
the
yonguer
women
,
is
the
more
abominable
in
our
times
,
when
wee
see
that
usually
they
are
more
vile
,
and
excessive
in
cost
and
vaine
fashions
,
than
the
elder
women
.
And
the
pretence
,
that
it
is
to
get
them
husbands
,
is
devillish
:
for
if
their
naturall
comelinesse
will
not
set
them
out
,
they
are
wicked
deceivers
,
that
make
themselves
to
be
that
in
dressing
,
which
they
are
not
in
nature
.
And
those
men
are
excessively
foolish
,
that
judge
of
the
fitnesse
of
women
,
to
make
wives
of
,
only
by
their
cloathes
,
and
not
by
the
persons
,
or
gifts
.
And
further
,
it
is
out
of
doubt
,
that
if
these
things
in
apparell
are
ill
in
wives
,
they
are
as
ill
in
husbands
,
or
rather
worse
.
What
can
be
more
abominable
to
the
view
,
than
the
observation
of
the
most
monstrous
effeminateness
,
that
is
found
in
many
of
our
Gentry
,
that
daily
betake
themselves
to
most
womanish
trickes
in
their
dressing
of
themselves
?
These
are
uncleane
devills
in
the
flesh
,
and
no
Christians
.
Now
there
are
many
reasons
,
why
Christian
women
and
so
men
also
,
should
not
pride
themselves
,
or
bee
any
way
vaine
and
fantasticall
in
their
dressing
or
apparell
:
and
why
they
should
not
bee
curious
about
their
cloathes
,
or
the
comelinesse
comes
from
them
.
Reasons
against
vaine
attire
in
women
.
1
Because
our
cloathes
are
a
continuall
remembrance
of
our
shame
.
A
Thiefe
may
aswell
be
proud
of
his
halter
,
as
woe
of
our
garments
;
for
it
was
sinne
brought
in
raiment
.
If
Adam
had
never
sinned
,
he
had
never
needed
raiment
.
2
Because
curiosity
and
cost
,
is
against
the
first
institution
of
apparell
.
God
himself
made
the
first
garments
were
made
,
and
left
a
patterne
to
follow
.
Now
he
clothed
our
parents
with
the
skinnes
of
beasts
;
shunning
of
purpose
,
eyther
cost
or
superfluous
ornaments
,
and
I
suppose
yee
will
grant
,
they
were
as
great
,
and
as
good
,
as
any
of
us
.
God
attired
them
in
a
habit
became
sorrow
,
and
the
estate
of
banished
men
.
3
Because
God
hath
forbidden
this
curiosity
of
dressing
in
women
,
at
all
times
,
and
in
all
places
of
his
worship
:
for
when
the
Apostle
,
1.
Tim.
2.
had
commanded
to
men
to
pray
in
all
places
,
and
given
them
in
charge
divers
things
they
must
looke
to
at
the
time
of
Gods
worship
,
hee
then
turnes
to
women
,
and
chargeth
them
,
to
looke
to
the
cloathes
they
weare
,
when
they
worship
God
;
expressely
prohibiting
rich
and
vaine
apparell
,
ver.
9.10
.
And
good
reason
,
for
such
as
eyther
publickly
or
privately
come
to
worship
God
,
should
come
to
him
in
the
habit
of
suppliants
and
petitioners
;
seeing
they
come
,
or
should
come
,
to
beseech
God
to
forgive
them
their
sinnes
:
which
they
should
aske
with
teares
and
groanes
,
as
such
as
know
no
happinesse
if
God
be
not
reconciled
to
them
.
Would
any
man
regard
a
Beggar
,
if
he
came
to
aske
almes
in
rich
cloathes
?
and
can
any
man
be
so
over-growne
with
dotage
,
as
to
thinke
God
doth
not
care
,
in
what
colours
or
fashions
we
worship
or
entreat
him
?
Besides
,
wee
come
not
into
the
house
of
God
,
to
shew
our selves
to
men
;
but
unto
God
amongst
men
.
Yea
,
in
private
,
how
dare
fantasticall
women
stand
before
God
to
pray
,
when
they
carry
upon
their
backe●
such
Ensignes
of
pride
and
vanity
?
And
hereby
wee
may
discerne
the
horrible
wickednesse
of
these
times
,
which
are
just
Apostle
to
Pauls
direction
:
for
,
wee
see
men
and
women
cloath
themselves
with
the
greatest
cost
and
vanity
,
when
they
are
disappeare
before
God
in
his
house
:
what
saith
a
Father
to
such
creatures
as
these
;
What
〈…〉
into
this
place
?
this
is
the
house
of
God
〈…〉
come
onely
to
shew
your selves
to
men
?
this
is
no
dancing
schoole
,
nor
wedding
house
,
nor
yet
any
play-house
,
that
you
should
come
hither
in
these
histrionicall
and
strumpet-like
attire
.
Crhisostome
upon
this
second
chapter
of
the
first
of
Timothie
.
4
Because
our
bodies
,
we
are
so
curious
about
,
are
but
houses
of
clay
,
and
were
made
of
the
dust
or
myre
of
the
earth
,
and
will
bee
shortly
dissolved
:
and
therefore
wee
should
not
so
sinne
against
our
pretious
soules
,
as
to
mispend
our
cares
,
cost
,
and
affections
upon
that
which
in
it selfe
is
so
vile
;
and
the
apparell
we
put
on
the
body
,
will
last
but
awhile
,
whereas
the
dressing
of
the
soule
will
last
for
ever
.
5
Because
of
the
absence
of
the
Bridgrome
,
our
Lord
Iesus
Christ
.
Is
the
Husband
so
farre
from
home
,
and
can
a
chaste
Spouse
bee
taken
up
with
such
affectation
of
curious
and
vaine
dressing
?
What
more
evident
signe
of
a
strumpet
,
than
for
to
dresse
her selfe
curiously
,
and
for
the
shew
to
men
,
when
her
husband
is
farre
from
home
?
Shall
we
so
sinne
against
the
Lord
Iesus
,
now
absent
from
us
in
the
body
,
and
to
minde
earthly
things
,
and
set
our
affections
upon
the
vanities
of
the
world
,
as
if
wee
had
no
sense
of
his
absence
,
and
did
not
care
for
him
now
he
is
gone
?
6
Because
these
vanities
in
apparell
,
are
so
grievously
threatned
by
the
Lord
.
Hee
will
visit
them
that
weare
strange
apparell
,
Zepha
.
1.8
.
and
what
woman
can
reade
the
third
of
Esay
,
and
not
tremble
at
the
wrath
of
the
Lord
,
if
she
be
guilty
of
any
such
vanities
?
and
the
Prophet
was
but
a
Novice
,
in
discribing
vaine
fashions
,
if
that
discription
were
to
bee
applied
to
our
times
:
for
those
vanities
are
now
become
the
dressing
of
such
as
are
more
sober
.
Oh
what
a
world
of
wicked
devises
are
there
now
beyond
that
Catalogue
!
Those
were
wicked
women
;
but
now
they
exceede
the
wickednesse
of
the
wicked
.
Let
these
creatures
take
heed
of
vaine
interpretations
of
that
place
.
They
may
deceive
themselves
;
but
they
shall
finde
,
that
God
will
not
bee
mocked
:
they
dawbe
with
untempered
morter
,
that
tell
them
,
that
those
things
condemned
were
not
sinfull
,
or
that
God
was
not
displeased
with
them
.
7
Because
the
excesse
and
vanity
in
apparell
,
hath
been
condemned
by
the
greatest
lights
in
the
Christian
world
;
and
that
with
great
bitternesse
of
censure
.
I
will
give
instance
in
some
of
their
censures
:
Cyprian
said
,
They
that
put
on
vaine
and
gorgeous
apparell
,
cannot
put
on
Christ
.
Gregorie
said
,
Let
no
man
thinke
,
that
in
the
study
of
pretious
apparell
,
sinne
can
be
wanting
.
Ambrose
saith
,
That
proud
attire
obtaines
nothing
of
God
,
and
causeth
that
men
never
thinke
well
of
the
partie
using
it
:
for
,
saith
hee
,
what
wise
man
doth
not
abhorre
a
woman
proudly
drest
?
and
therefore
much
more
God
,
their
Creator
,
cannot
abide
to
see
that
bodie
which
hee
made
free
,
to
be
chained
to
mettals
.
He
meanes
gold
,
and
pearles
,
and
such
like
:
and
adds
,
The
more
they
are
liked
of
some
men
,
the
more
they
are
hated
of
God
.
Tertullian
and
Cyprian
have
written
whole
Treatises
against
the
apparell
of
women
.
Yea
,
Cyprian
and
Augustine
say
,
That
superfluous
apparell
is
worse
than
whoredome
,
and
they
give
this
reason
;
because
whoredome
onely
corrupts
chastity
,
but
this
corrupts
nature
.
What
Ierome
thinkes
of
it
,
you
shall
heare
afterwards
.
What
should
I
reckon
more
testimonies
,
seeing
,
in
all
ages
of
the
Christian
Church
,
these
things
in
the
apparell
of
women
have
been
bitterly
condemned
?
yea
,
the
very
Popish
Writers
doe
bitterly
inveigh
against
vain
and
superfluous
apparell
;
yea
,
the
very
Heathen
men
did
so
also
.
8
It
should
the
more
disswade
women
from
following
foolish
vanities
,
in
adorning
themselves
;
because
usually
where
these
things
are
noted
,
by
way
of
description
in
Scripture
,
the
parties
of
whom
it
is
written
,
were
notorious
wicked
persons
,
and
usually
Whores
:
as
it
is
noted
of
Thamar
and
Iezabell
,
and
the
Whore
in
the
Revelation
,
Rev.
17.3
.
and
for
notable
wickednesse
;
as
the
woman
,
Esay
the
third
,
and
Dives
,
Luke
16.
9
This
care
about
the
adorning
of
the
body
,
doth
not
agree
to
the
simplicity
that
is
in
Christ
Iesus
.
Godly
Christians
,
have
their
beauty
within
:
they
are
not
such
as
will
contend
wi●●
the
men
of
the
world
,
about
finenesse
,
or
greatnesse
,
or
worldly
praises
,
or
any
outward
ornaments
.
Nor
doe
they
walke
with
a
right
foot
to
the
Gospel
,
that
are
conformable
to
the
men
of
this
world
:
there
is
great
dissimulation
to
professe
so
strict
a
life
as
the
Gospel
doth
require
,
and
yet
take
such
libertie
in
the
things
of
this
world
.
10
About
the
abuse
of
apparell
,
many
sinnes
meet
together
;
as
vanity
,
pride
,
evill
concupiscence
,
contempt
of
others
,
immodesty
,
and
the
like
.
11
There
are
many
evill
effects
of
vanity
,
and
excesse
in
apparell
;
both
in
respect
of
God
,
and
themselves
,
and
others
:
in
respect
of
God
and
his
service
,
vaine
and
proud
apparell
breeds
carelessenesse
,
and
abatement
of
that
holy
feare
and
zeale
,
should
bee
shewed
in
Gods
service
,
and
it
causeth
the
Name
of
God
to
bee
blasphemed
,
and
the
good
way
of
God
to
bee
evill
spoken
of
.
And
for
themselves
,
by
following
foolish
vanities
,
they
bring
Gods
visiting
hand
in
judgement
upon
them
,
Zeph.
1.8
.
and
withall
,
they
forsake
their
owne
mercies
,
Ionab
2.8
.
And
for
the
effects
upon
others
,
they
are
divers
.
For
first
,
by
their
example
they
doe
much
hurt
,
both
in
provoking
others
to
the
imitation
of
their
vanity
,
and
by
inflaming
evill
concupiscence
,
and
filthy
desires
:
and
which
is
the
more
grievous
,
parents
many
times
by
their
examples
,
infect
the
mindes
of
their
owne
children
,
and
corrupt
their
posteritie
;
yea
,
wee
see
many
daughters
made
worse
than
their
mothers
.
Againe
,
excesse
in
apparell
causeth
in
many
,
the
oppression
of
their
Tennants
,
and
fraudulent
courses
,
that
they
may
maintaine
themselves
,
in
that
wicked
excesse
and
vanity
.
Besides
,
it
destroies
in
divers
,
all
respect
of
the
poore
and
hospitality
.
Lastly
,
doe
wee
not
see
many
families
destroied
,
and
overthrowne
by
these
courses
,
so
as
their
posterity
is
utterly
defeated
of
their
meanes
and
inheritances
,
by
the
ryot
of
their
parents
in
their
apparell
?
Now
it
remaineth
that
I
should
shew
,
out
of
the
Scriptures
,
when
apparell
,
or
dressing
,
or
putting
on
of
apparell
,
becomes
vicious
.
And
that
will
a●●eare
to
bee
many
waies
.
1
The
dressing
of
the
haire
of
the
head
is
judged
to
be
vicious
,
out
of
this
Text
,
when
it
is
plaited
:
which
is
by
Interpreters
conceived
,
Waies
by
which
apparell
,
or
dressing
our selves
,
becomes
vicious
.
to
meane
all
that
artificiall
dressing
of
the
head
,
that
implies
the
haire
beyond
the
naturall
use
of
it
,
onely
for
vaine
shew
.
The
naturall
use
of
the
haire
,
is
to
be
a
covering
:
now
when
the
haire
is
with
curiosity
,
and
by
vaine
inventions
,
turned
into
vaine
formes
by
plaiting
,
curling
,
or
other
waies
which
we
cannot
name
,
or
to
fall
into
dandling-lockes
,
like
to
the
haire
of
Russians
;
the
dressing
is
then
vicious
.
For
Basil
saith
in
generall
of
all
apparell
and
dressing
,
that
whatsoever
in
these
things
,
is
not
for
profit
or
necessity
,
is
vaine
and
superfluous
.
And
Ierome
expressely
condemnes
the
hanging
of
the
haire
below
the
forehead
.
Plutarch
records
,
that
the
Romans
,
when
a
woman
was
to
be
dressed
at
a
wedding
,
they
used
to
separate
and
plaite
the
haire
of
her
head
,
with
the
point
of
a
Speare
:
to
shew
how
much
they
hated
curiosity
in
dressing
.
Now
if
the
plaiting
of
the
haire
bee
so
ill
,
how
abominable
is
the
use
of
strange
haire
,
that
is
,
haire
that
is
not
their
owne
?
This
is
generally
condemned
;
and
Nazianzen
,
amongst
the
Ancients
,
sharpely
reproves
it
.
2
All
apparell
is
vicious
,
if
it
be
strange
,
Zeph.
1.8
.
Now
strange
apparell
is
not
new
apparell
,
but
such
apparell
as
is
not
used
in
the
Churches
where
wee
live
,
and
hath
not
an
apparent
comelinese
and
utility
in
it
:
some
apparell
,
though
newly
invented
,
hath
a
manifest
comelinesse
and
commodiousnesse
stamped
upon
it
;
so
as
it
is
approved
of
all
,
both
good
and
bad
.
this
is
not
strange
,
though
it
be
new
.
Againe
,
we
may
observe
,
that
other
apparell
,
when
it
first
comes
in
,
it
comes
in
like
a
monster
;
the
naturall
conscience
in
all
men
detesting
it
.
this
is
,
out
of
question
,
sinfull
;
as
for
the
reason
here
alleadged
,
so
,
because
it
adornes
not
.
Such
is
yellow
starch
.
3
All
apparell
and
dressing
is
vicious
,
when
it
is
against
shamefastnesse
and
modesty
,
and
hath
in
it
manifest
provocation
to
lust
,
1.
Tim.
2.9
,
10.
such
as
is
the
leaving
of
the
breasts
naked
in
whole
or
in
part
,
and
the
short
wearing
of
their
cloathes
in
women
.
The
Prophet
Hosea
complaines
of
the
adultery
betweene
the
breasts
,
Hos.
2.
Also
against
shamefastnesse
is
it
,
when
women
leave
the
dressing
proper
to
their
sexe
,
and
goe
attyred
like
men
,
Deut.
22.5
.
A
Father
saith
,
that
they
which
dresse
themselves
,
with
an
intention
and
desire
to
please
men
,
or
to
provoke
any
,
they
offer
up
their
owne
soules
to
the
Devill
.
And
Hierome
saith
,
that
if
a
man
or
a
woman
adorne
themselves
so
,
as
they
provoke
men
to
looke
after
them
;
though
no
evill
follow
upon
it
,
yet
the
party
shall
suffer
eternall
damnation
:
because
they
offered
poyson
to
others
,
though
none
would
drinke
of
it
.
Oh
how
many
soules
may
be
poysoned
with
lust
by
thee
,
whose
sinnes
thou
art
therefore
guiltie
of
!
4
All
apparell
,
that
exceeds
in
cost
the
state
or
degree
of
the
person
that
weares
it
,
is
vicious
:
and
that
the
Apostle
in
this
Text
condemnes
,
under
the
prohibition
of
Gold
.
5
All
apparell
,
that
is
taken
up
from
the
fashion
and
example
of
the
world
,
and
is
not
judged
usefull
by
the
most
religious
and
sober
minded
,
Rom.
12.2
.
And
though
some
that
professe
Religion
,
out
of
weakenesse
,
or
speciall
corruption
,
or
because
they
are
hypocrites
,
doe
follow
such
fashions
;
yet
that
allowes
them
,
so
long
as
they
are
the
proper
characters
of
the
men
of
this
world
.
6
When
apparell
is
not
of
good
report
,
Phil.
4.8
.
1.
Cor.
10.38
.
when
it
either
causeth
wicked
men
to
speake
evill
,
or
reproach
;
or
godly
men
are
grieved
,
or
offended
;
or
Religion
it selfe
is
reviled
,
for
their
sakes
.
7
When
it
provoketh
the
partie
to
pride
and
haughtines
,
or
contempt
of
others
;
or
hath
the
appearance
of
such
evill
,
in
the
judgement
of
others
,
Isa.
3.
1.
Thes.
5.
8
When
it
becommeth
not
good
workes
,
or
hindereth
them
,
1.
Tim.
2.9
as
when
men
restraine
mercie
to
the
poore
,
or
oppresse
their
Tenants
,
or
defraude
other
men
,
onely
to
maintaine
themselves
,
or
theirs
,
in
outward
pompe
and
gallantnesse
of
apparell
.
This
is
the
horrible
sinne
of
the
Gentry
in
many
places
of
this
kingdome
.
9
When
it
is
condemned
and
reproved
by
godly
Ministers
,
that
are
both
wise
&
learned
:
for
their
testimony
ought
to
be
received
,
2.
Thess.
1.10
.
and
it
is
a
vile
sinne
,
to
vexe
them
and
grieve
them
by
our
obstinacie
;
yea
,
though
they
were
not
able
to
make
so
full
demonstration
,
yet
when
they
reprove
such
things
,
out
of
a
spirituall
jealousie
,
and
feare
they
corrupt
their
hearers
,
they
ought
to
be
heard
,
Hebr.
13.18
.
1.
Cor.
11.2.3
.
10
When
the
time
that
might
be
profitably
spent
,
is
consumed
by
the
tedious
curiositie
of
dressing
,
Ephes.
5.16
.
as
it
is
with
those
that
have
not
time
for
Gods
worship
in
private
,
or
cannot
come
time
enough
to
the
Church
,
or
neglect
their
calling
,
by
being
so
long
in
dressing
.
11
When
it
dishonours
the
body
of
a
man
,
Col.
2.
ult.
as
when
it
is
slovenly
or
sluttish
,
or
is
taken
up
of
meere
singularitie
,
and
affectation
of
the
praise
of
mortification
,
and
tends
to
restraine
Christian
libertie
in
others
.
For
no
pretence
may
uncomely
apparell
be
used
:
for
,
1.
Tim.
2.9
.
it
is
required
,
that
the
apparell
of
women
be
comely
;
for
so
the
originall
word
signifies
.
But
especially
uncomely
apparell
is
then
most
vile
,
when
it
is
worne
with
a
purpose
to
deceive
;
as
the
Prophet
complained
of
such
as
weare
a
rough
garment
to
deceive
.
12
The
puritie
of
a
Christian
life
,
should
avoide
all
dressings
or
fashions
,
which
had
their
originall
from
infamous
persons
;
such
as
are
the
fashions
of
Whores
,
or
debauched
creatures
:
and
such
a
beginning
,
it
is
said
commonly
,
Yellow
had
.
What
fellowship
betweene
light
and
darkenesse
,
righteousnesse
and
unrighteousnesse
,
Christ
and
Beliall
?
If
wee
would
have
God
to
love
us
,
we
must
separate
and
come
out
from
amongst
them
,
and
touch
no
uncleane
thing
.
13
When
such
apparell
is
worne
,
as
is
contrary
to
the
wholesome
lawes
of
men
:
for
wee
are
bound
to
submit
our selves
to
every
ordinance
of
man
,
for
Gods
sake
,
1.
Pet.
2.13
.
14
Lastly
,
when
the
partie
that
useth
such
apparell
or
dressing
,
is
condemned
in
himselfe
,
and
hath
his
owne
conscience
accusing
or
disliking
it
,
or
is
not
fully
assured
that
he
doth
not
sinne
.
Whatsoever
is
not
of
Faith
in
those
things
,
is
sinne
,
Rom.
14.
Vers.
4.
But
let
it
be
the
hidden
man
of
the
heart
,
&c.
HItherto
of
that
adorning
they
should
not
be
curious
or
costly
in
.
Now
in
this
verse
he
shewes
,
in
the
affirmative
,
what
apparell
or
dressing
they
should
be
carefull
of
;
and
that
is
the
adorning
of
their
soules
,
and
the
apparelling
of
the
inward
man
.
In
the
words
,
three
things
may
be
noted
.
1
What
must
be
apparelled
,
viz.
the
hidden
man
of
the
heart
.
2
With
what
it
must
be
adorned
.
Which
hee
shewes
both
in
generall
,
and
in
particular
:
in
generall
,
it
must
be
with
incorruptible
things
:
in
particular
,
it
must
be
with
a
meeke
and
quiet
spirit
.
3
The
reason
,
viz.
because
such
apparell
is
very
rich
in
Gods
account
.
The
first
thing
then
is
,
what
must
be
apparelled
,
viz.
the
man
of
the
heart
:
The
man
of
the
heart
.
This
is
a
kinde
of
speaking
,
not
used
in
any
place
of
Scripture
,
but
this
onely
:
this
Apostle
only
useth
this
kinde
of
expressing
himselfe
.
Now
concerning
the
man
of
the
Heart
,
I
would
consider
of
sixe
things
.
1
What
he
is
.
2
Whence
he
is
,
or
his
originall
.
3
In
what
he
excells
the
outward
man
.
4
What
condition
he
is
in
by
nature
.
5
How
he
may
be
mended
,
or
made
better
.
6
How
we
may
know
,
when
the
man
of
the
heart
is
right
.
What
the
man
of
the
heart
is
.
For
the
first
:
by
the
man
of
the
Heart
,
he
meanes
the
same
the
Apostle
Paul
doth
by
the
inward
man
,
2.
Cor.
4.16
.
and
the
inward
man
,
is
the
soule
or
heart
of
man
.
Thus
he
speakes
of
a
Iew
that
is
outward
,
and
a
Iew
that
is
inward
,
Rom.
2.28.29
.
Now
the
Heart
is
,
and
may
well
be
called
the
man
,
for
diverse
reasons
.
1
In
respect
of
definition
.
For
the
definition
of
a
man
agrees
to
the
heart
of
man
,
though
there
were
no
bodie
:
for
God
was
the
God
of
Abraham
;
and
Abraham
was
,
and
was
a
living
man
,
many
hundred
yeares
after
his
bodie
was
in
the
grave
,
Matth.
22.
And
hence
it
is
,
that
unto
the
soule
or
heart
of
man
in
Scriptures
,
is
attributed
all
things
that
the
outward
man
can
doe
:
as
life
,
Psal.
22.27
.
language
,
Eccles.
9.1
.
Psal.
14.
1.
&
36.1
.
praying
to
God
,
Psal.
37.4
.
receiving
messages
from
God
;
as
when
the
Prophet
is
bidden
to
speake
to
the
heart
of
Ierusalem
,
Isa.
40.
serving
of
God
,
&c.
2
In
respect
of
dominion
.
The
Heart
is
the
man
,
because
it
disposeth
the
way
of
man
,
Prov.
16.9
.
and
ruleth
the
outward
man
:
for
out
of
the
aboundance
of
the
Heart
,
the
mouth
speaketh
.
And
therefore
Salomon
saith
,
that
from
the
Heart
comes
life
,
Pro.
4.23
.
3
In
respect
of
acceptation
.
The
Heart
is
that
which
God
especially
respects
in
man
:
it
is
the
Heart
hee
lookes
upon
,
1.
Sam.
17.7
.
He
tryes
the
heart
,
and
,
as
Salomon
saith
,
bee
weighes
the
hearts
of
the
children
of
men
,
Prover
.
21.2
.
and
hee
wil
be
served
with
our
hearts
,
Ioshua
.
24.14
.
and
in
all
holy
dueties
,
it
is
with
us
in
Gods
account
,
according
as
he
seeth
the
heart
,
1
Kings
8.39
.
so
he
requires
the
Heart
,
in
repenting
,
1.
Sam.
7.3
,
in
praying
,
2.
Tim.
2.22
.
Hos
7.14
.
in
hearing
the
Word
,
Luke
8.
and
so
in
every
good
duty
.
Thus
of
the
first
point
.
For
the
second
:
His
originall
.
The
man
of
the
heart
hath
his
originall
from
God
himselfe
.
He
is
the
Father
of
Spirits
,
Heb.
12.
8.
and
it
was
his
especiall
glory
,
to
forme
and
fashion
the
heart
in
man
;
as
divers
Scriptures
shew
,
Zach.
12.1
.
Psal.
33.15
.
and
is
therefore
called
the
God
of
the
heart
,
Psal.
37.
For
the
third
:
Wherein
bee
excells
the
outward
man
.
The
man
of
the
heart
excells
the
outward
man
exceedingly
;
and
that
both
in
substance
,
and
in
priviledges
.
As
for
substance
,
in
the
outward
man
wee
agree
with
beasts
,
but
in
the
inward
man
wee
agree
with
Angels
;
inasmuch
as
the
man
of
the
heart
consists
of
a
spirituall
and
immateriall
essence
,
aswell
as
the
Angels
.
And
as
in
substance
,
so
in
properties
,
there
is
great
difference
:
for
first
,
the
man
of
the
heart
is
hidden
;
it
can
bee
and
doe
all
his
worke
,
and
yet
be
invisible
.
God
himselfe
hath
variety
of
conversation
with
the
man
of
the
heart
,
that
no
creature
else
knowes
.
Secondly
,
hee
is
free
,
and
subject
onely
to
the
God
of
his
heart
properly
.
No
man
can
come
at
,
or
governe
,
or
command
the
heart
of
man
.
Thirdly
,
he
is
properly
the
seate
of
Gods
image
.
We
are
not
properly
like
God
in
our
bodies
,
(
because
God
hath
no
body
)
but
in
our
spirits
;
though
it
be
true
,
that
the
glory
of
Gods
image
shines
through
the
body
of
man
(
as
the
light
doth
through
the
lanthorne
,
)
in
respect
whereof
,
the
outward
man
is
said
to
be
made
after
Gods
image
:
but
else
,
properly
,
only
the
man
of
the
Heart
is
capable
of
that
preferment
,
to
be
made
like
God
.
For
the
fourth
point
;
The
man
of
the
Heart
by
nature
is
in
a
most
wofull
condition
,
though
in
those
generall
things
before
mentioned
,
His
naturall
condition
very
miserable
many
waies
;
hee
excels
the
outward
.
His
miserie
will
appeare
,
if
we
throughly
consider
,
either
what
he
is
in
his
qualities
,
or
what
he
doth
in
his
worke
,
or
what
he
suffers
in
that
estate
.
If
you
inquire
after
his
qualities
by
nature
:
first
,
he
is
vaine
,
Ephes.
4.18
.
yea
so
vaine
,
as
the
outward
man
dares
not
act
what
the
man
of
the
heart
entertaines
.
Secondly
,
hee
is
foule
;
as
Salomon
saith
,
Who
can
say
I
have
made
my
heart
cleane
?
yea
he
is
so
foule
,
that
it
is
as
hard
a
worke
to
make
the
heart
of
one
man
clean
,
as
to
create
a
world
anew
.
Hence
David
said
,
O
Lord
create
in
me
a
cleane
heart
,
Psal.
51.
Thirdly
,
he
is
uncircumcised
,
and
altogether
indisposed
to
matters
of
Religion
:
he
is
slow
,
and
hard
to
beleeve
,
uncapable
and
unteachable
,
and
makes
not
use
of
the
very
first
businesse
in
the
entrance
into
Religion
,
Ier.
9.26
.
1.
Cor.
2.14
.
Fourthly
,
he
is
deceitfull
,
above
all
things
;
he
can
be
trusted
in
nothing
,
Ier.
17.9
.
Fiftly
,
he
is
verie
unquiet
,
and
never
enjoyes
any
sound
peace
,
nor
is
pleased
with
any
condition
:
and
oftentimes
hee
is
like
the
raging
Sea
,
Isa.
57.
These
are
his
qualities
,
some
of
them
.
His
workes
he
doth
,
are
most
abominable
:
for
,
1
He
is
alwayes
imagining
mischiefe
;
the
whole
frame
of
his
thoughts
is
only
evill
continually
,
Especially
in
his
workes
,
which
are
abominable
.
Gen.
6.
There
is
a
world
of
wickednesse
in
him
every
day
.
2
That
he
may
be
wicked
the
more
securely
,
he
imprisons
the
truth
,
and
layes
hold
upon
all
the
principles
in
his
head
,
that
might
any
way
disturbe
his
course
in
sin
,
and
locks
them
up
in
restraint
,
Rom.
1.18
.
3
He
resists
the
spirit
,
and
proclaimes
enmitie
to
God
,
and
gets
out
of
the
way
,
that
so
the
heart
may
be
farre
from
God
:
and
further
,
the
more
to
provoke
God
,
hee
chooseth
strange
gods
,
which
he
daily
entertaines
,
and
gives
unto
them
what
is
due
unto
God
.
These
are
they
,
are
called
by
the
Prophet
the
Idols
of
the
heart
,
Ezech.
14.
And
finally
,
he
is
the
author
of
all
the
mischiefes
are
done
by
the
outward
man
:
for
it
is
he
that
gives
wicked
lawes
to
the
members
,
and
makes
the
outward
man
doe
all
the
villanies
we
see
are
done
in
the
world
,
Matth.
15.
Rom.
7.
And
as
he
is
most
wretched
in
what
he
is
,
and
doth
;
so
is
he
in
what
he
suffers
:
for
first
,
he
is
smitten
with
a
most
wofull
Lethargie
;
alwayes
given
to
sleeping
,
and
in
danger
to
go
to
Hell
in
any
of
these
sleepes
.
And
besides
,
hee
lives
in
the
darke
:
it
is
alwayes
night
with
him
,
he
never
sees
day
,
Rom.
13.11
.
and
besides
,
the
Divell
possesseth
him
,
and
hath
raised
strong
Holds
,
and
fortified
himselfe
within
him
,
2.
Cor.
10.4
.
and
lastly
,
he
is
an
abomination
to
the
Lord
.
As
nothing
is
more
esteemed
of
God
than
the
man
of
the
heart
,
if
hee
be
right
:
so
nothing
is
more
loathsome
to
God
,
if
he
be
wicked
,
Prov.
11.20
.
Now
for
the
fift
point
:
If
any
aske
What
must
be
done
,
that
the
man
of
the
heart
may
be
mended
and
made
right
?
I
answer
.
1
The
heart
must
bee
prepared
:
By
what
means
the
man
of
the
heart
may
be
mended
.
prepared
,
I
say
,
to
returne
to
God
,
1.
Sam.
7.3
.
Now
the
heart
is
prepared
two
waies
:
first
,
by
a
sound
confession
of
the
sinnes
of
the
heart
,
when
a
man
acknowledgeth
the
plague
of
his
evill
heart
before
God
,
1.
Kings
8.38
.
secondly
,
by
earnest
prayer
to
God
,
to
direct
the
heart
,
and
set
it
in
order
,
and
bow
it
,
and
incline
it
to
goodnesse
,
2.
Thes.
3.5
.
Now
it
is
certaine
,
that
even
these
workes
of
preparation
are
not
neglected
of
God
;
for
hee
heareth
the
preparations
of
the
heart
,
Psal.
10.17
.
2
It
must
be
stored
with
sacred
notions
,
and
knowledges
out
of
the
Word
of
God
.
The
Law
must
bee
written
in
the
heart
:
the
Word
of
God
,
in
the
sound
knowledge
of
it
,
must
be
hidden
there
,
Psal.
119.11
.
Ier.
31.33
.
Esay
51.7
.
for
these
sacred
notions
,
have
a
power
to
master
and
order
the
heart
.
3
It
must
be
washed
and
purified
.
It
must
bee
soundly
rinsed
in
the
teares
of
true
repentance
,
and
then
it
will
become
very
acceptable
to
God
,
through
the
merits
of
Christ
and
his
mediation
,
Iames
4.8
.
Ier.
4.14
.
God
greatly
delights
in
the
heart
,
when
it
is
broken
and
contrite
,
Psalme
34.19
.
&
147.3
.
&
51.17
.
Now
for
the
last
point
:
The
man
of
the
heart
is
then
right
,
whe
.
How
we
may
know
when
the
man
of
the
heart
is
right
.
1
It
is
true
,
Heb.
10.22
.
that
is
,
when
it
is
without
the
guile
of
fraud
and
dissimulation
;
when
it
is
as
it
seemes
to
be
in
religion
;
when
it
had
rather
bee
good
than
seeme
so
.
2
It
is
cleane
:
for
blessed
are
the
pure
in
heart
,
Mat.
5.
Psal.
51.12
.
&
24
4.
It
is
a
●igne
the
man
of
the
heart
is
right
,
when
it
is
freed
from
the
liking
and
residence
of
naturall
filthinesse
it
was
given
to
,
and
when
that
continuall
frame
of
vile
thoughts
and
lusts
is
dissolved
;
especially
,
when
it
strives
after
inward
purity
,
aswell
as
outward
.
3
When
it
is
sound
in
Gods
Statutes
,
Psal.
119.80
and
so
it
is
,
first
,
when
it
is
carefull
to
get
warrant
for
every
action
from
the
Word
,
and
seeketh
doctrine
and
instruction
;
&
to
that
end
comes
to
the
light
,
Pro.
15.14
.
&
18.15
.
Secondly
,
when
it
submitteth
it selfe
to
the
forme
of
doctrine
,
into
which
it
is
delivered
.
The
heart
is
sound
in
the
Word
,
when
a
man
doth
from
his
heart
consent
to
obey
,
and
striveth
to
follow
,
the
directions
daily
given
out
of
the
Word
,
Rom.
6.17
.
especially
when
it
is
perfect
with
God
:
and
so
it
is
,
when
it
is
a
willing
heart
,
and
hath
respect
to
all
Gods
commandements
,
and
desires
to
live
in
no
sinne
,
1.
Chron.
28
9.
4
When
the
full
purpose
of
the
heart
is
to
cleave
to
God
for
ever
,
Acts
11.23
.
And
thus
of
the
man
of
the
heart
,
or
what
is
to
bee
apparelled
and
adorned
.
With
what
it
must
be
adorned
followeth
:
and
in
generall
,
it
must
bee
adorned
with
that
which
is
incorruptible
.
In
that
which
is
not
corruptible
.
]
Foure
things
may
be
noted
in
these
words
;
two
of
them
are
implied
,
two
of
them
more
expresse
.
Doct.
1.
That
the
things
belonging
to
the
outward
man
,
are
corruptible
.
All
things
that
concerne
him
are
so
:
for
first
,
his
substance
is
corruptible
;
All
flesh
is
grasse
,
1.
Pet.
1.
24.
so
Iob
14.1.2
.
and
besides
,
all
his
glory
is
as
the
flower
of
the
field
.
His
riches
,
pleasures
,
honour
,
strength
,
beauty
,
health
,
and
all
he
any
way
accounts
his
glory
,
it
all
will
corrupt
:
for
either
vanity
will
consume
it
,
or
violence
will
take
it
away
,
1.
Pet.
1.24
.
1.
Iohn
2.17
.
Mat.
6.19.20
.
All
earthly
things
are
vanity
and
vexation
of
spirit
,
as
Salomon
shewes
in
the
whole
booke
of
Ecclesiastes
.
Now
if
worldly
things
bee
corruptible
things
,
then
in
generall
,
we
should
all
learne
divers
lessons
:
first
,
not
to
set
our
affections
upon
these
things
here
below
.
we
should
not
set
our
hearts
upon
that
which
we
cannot
keepe
long
.
All
we
have
,
though
it
bee
not
yet
corrupted
,
yet
it
is
all
corruptible
:
why
should
wee
then
make
such
hast
to
bee
rich
?
especially
,
why
should
wee
trust
upon
uncertaine
riches
?
Secondly
,
seeing
we
shall
have
these
things
but
awhile
,
we
should
use
them
as
such
things
,
as
we
cannot
enjoy
long
:
and
so
we
should
take
our
part
of
them
,
in
a
sober
and
Christian
freedome
,
while
we
have
them
,
Psal.
49.
18.
Eccles.
9.7.10
.
and
especially
,
wee
should
employ
them
to
the
best
uses
wee
can
.
Doct.
2.
Earthly
things
doe
not
adorne
a
man
.
As
they
are
corruptible
,
so
they
doe
not
make
a
man
any
whit
the
more
comely
:
which
is
true
in
these
foure
senses
following
;
First
,
they
doe
not
adorne
a
man
in
the
sight
of
God
.
He
respects
it
not
,
whether
a
man
bee
poore
or
rich
,
bond
or
free
,
cloathed
or
naked
,
in
robes
or
in
ragges
,
Gal.
3.28
.
Secondly
,
they
adorne
not
the
inward
man
:
they
adde
nothing
to
the
minde
or
heart
of
man
.
Thirdly
,
they
adorne
not
with
true
ornament
,
but
onely
with
a
shew
:
for
if
the
glory
of
the
world
bee
like
a
withering
flower
,
what
true
ornament
can
it
bee
,
to
weare
such
withered
things
?
Fourthly
,
they
adorne
not
for
continuance
.
All
apparell
for
the
body
of
a
man
,
and
all
ornaments
for
his
house
or
state
any
way
,
they
are
the
worse
for
wearing
,
and
will
weare
cleane
out
in
the
end
.
And
therefore
for
the
use
:
first
,
How
vaine
a
thing
is
the
pride
of
life
!
and
secondly
,
wee
should
therefore
know
no
man
after
the
flesh
;
but
to
reckon
of
mans
worth
,
by
better
things
than
worldly
things
.
Doct.
3.
A
third
doctrine
is
evidently
to
be
observed
out
of
these
words
;
&
that
is
very
comfortable
for
godly
Christians
,
such
as
the
Apostle
supposed
these
to
bee
,
to
whom
he
writes
:
and
that
is
,
That
godly
Christians
have
right
to
all
incorruptible
things
.
That
which
is
not
corruptible
,
if
they
seeke
,
they
may
possesse
.
It
is
their
owne
:
God
would
have
them
put
it
on
,
as
they
put
on
their
apparell
.
He
hath
adorned
his
children
with
the
gift
of
all
incorruptible
things
:
heavenly
treasures
are
theirs
;
and
they
may
lay
hold
on
them
,
and
lay
them
up
,
as
their
certaine
riches
and
portion
,
Mat.
6.20
.
Hee
grants
eternall
life
to
them
,
that
seeke
glory
,
and
honour
,
and
incorruptible
things
;
that
is
,
hee
grants
them
an
eternall
possession
of
spirituall
things
,
Rom.
2.7
.
Now
that
this
doctrine
may
be
more
evident
,
and
full
of
comfort
,
it
is
profitable
to
inquire
distinctly
,
what
is
incorruptible
,
and
will
last
alwaies
:
and
so
we
shall
finde
,
by
the
testimonies
of
the
Scriptures
,
that
seven
things
are
incorruptible
.
1
God
is
incorruptible
,
Things
are
incorruptible
.
Rom.
1.
and
God
is
their
God
by
covenant
:
and
,
as
David
saith
,
he
is
the
strength
of
their
heart
,
and
their
portion
for
ever
,
Psal.
●7
.
26
.
Psal.
119.57
.
and
God
his
mercy
,
and
his
love
,
and
his
power
is
everlasting
.
His
mercy
endures
for
ever
,
Psal.
136.
and
his
loving
kindnesse
shall
never
be
taken
from
him
,
Psal.
89.
33.
and
with
everlasting
compassion
he
hath
received
them
to
favour
,
Esay
.
54.
and
with
everlasting
love
hath
hee
loved
them
,
Ier.
31.3
.
and
in
the
Lord
Iehovah
is
everlasting
strength
,
for
the
protection
and
preservation
of
his
people
;
and
therefore
they
may
trust
upon
him
for
ever
,
Esay
26.4
.
and
therefore
,
if
all
people
will
walke
,
every
one
in
the
name
of
his
God
,
godly
men
ought
much
more
to
walke
in
the
Name
of
the
Lord
their
God
for
ever
and
ever
,
Mich.
4.6
.
2
The
Word
of
God
is
incorruptible
,
and
lasts
beyond
all
end
,
1.
Pet.
1.24
.
Psal.
119.89
.
And
this
is
the
heritage
of
the
godly
,
Psal.
119.111.127
.
the
truth
shall
bee
with
us
for
ever
,
2.
Iohn
.
2.
3
The
righteousnesse
of
Christ
is
everlasting
,
Dan.
9.
24.
and
this
righteousnesse
is
theirs
,
so
as
they
may
put
it
on
as
a
garment
;
and
it
makes
them
righteous
before
God
,
Rom.
13.
ult.
1.
Cor.
1.30
,
1.
Cor.
5.21
.
4
Gods
covenant
is
incorruptible
&
everlasting
,
Esay
55.4
and
it
cannot
be
abrogated
;
but
the
godly
shall
have
the
benefite
of
it
for
ever
.
5
The
gifts
of
saving
grace
are
incorruptible
;
and
their
hearts
can
never
bee
drawne
dry
,
but
the
spring
of
grace
will
be
in
some
measure
on
them
.
And
through
the●●
graces
the
godly
have
everlasting
conversation●
for
Gods
gifts
and
〈◊〉
i●
without
repentance
,
〈◊〉
4.14
.
●
.
Thes.
●
.
10
.
Rom.
11.
This
love
is
incorruptible
,
2.
Cor.
13.
and
everlasting
joy
〈◊〉
upon
their
heads
,
Esay
.
61.
so
the
〈◊〉
of
saving
knowledge
will
abide
in
the
godly
for
ever
,
1.
Iohn
3.
and
their
meeknesse
,
and
a
quiet
spirit
,
is
reckoned
an
ornament
that
is
not
corruptible
.
But
of
this
afterwards
.
6
Good
workes
are
incorruptible
:
so
the
righteousnesse
of
the
just
will
last
for
ever
,
2.
Cor.
9.9
.
and
though
he
dye
,
yet
his
workes
will
follow
him
to
Heaven
,
Rev.
14.13
.
so
Psal.
139.24
.
Lastly
,
Heaven
and
the
glory
of
it
,
is
everlasting
:
Gods
kingdome
is
an
everlasting
kingdome
,
1.
Tim.
6.11
.
and
that
glory
is
an
eternall
weight
of
glory
,
2.
Cor.
4.14
.
Wee
have
an
house
that
is
eternall
in
the
Heavens
,
2.
Cor.
5.1
.
our
inheritance
there
is
immortall
,
&
undefiled
,
&
withereth
not
away
,
1.
Pet.
1.3
.
The
uses
may
be
divers
.
Vse
1.
For
first
,
it
should
teach
us
to
strive
to
be
such
,
as
may
have
our
portion
in
incorruptible
things
:
and
so
we
must
first
take
off
our
affections
from
all
things
,
that
may
offend
;
as
resolved
if
our
right
eye
offend
us
,
to
plucke
it
out
;
and
if
our
right
hand
offend
us
,
to
cut
it
off
;
that
is
,
to
deny
all
sinfull
things
,
though
they
were
as
deare
to
us
as
our
right
hand
,
or
right
eye
,
Mat.
9.45
.
Secondly
,
we
must
be
such
,
as
yeeld
our selves
to
obey
the
voice
of
Christ
,
and
to
bee
ruled
by
him
.
He
gives
eternall
life
to
his
sheep
:
wee
must
bee
sheepe
then
,
for
hearing
his
voice
,
and
tractablenesse
,
Iohn
10.29
.
Thirdly
,
we
must
give
glory
to
God
,
and
rely
upon
his
promise
of
grace
in
Iesus
Christ
:
we
must
be
beleevers
,
Iohn
3.16
.
Fourthly
we
must
,
by
patient
continuing
in
well-doing
,
still
seeke
immortality
,
Rom.
2.7
.
Thus
of
the
first
use
.
Vse
2.
Secondly
,
seeing
the
portion
of
the
godly
lyes
in
incorruptible
things
,
wee
should
not
be
much
troubled
for
any
wants
or
losses
in
corruptible
things
.
Wee
have
so
large
an
inheritance
in
things
that
will
last
for
ever
,
that
it
should
bee
no
grievance
to
us
,
though
wee
should
want
those
transitory
things
of
the
world
.
Vse
3.
Thirdly
,
for
this
reason
,
such
as
abound
in
earthly
things
,
should
bee
the
more
willing
to
distribute
them
,
and
give
them
for
good
uses
,
seeing
those
things
are
not
their
portion
;
and
therefore
they
neede
not
bee
over-carefull
for
the
keeping
of
such
things
.
Vse
4.
Fourthly
,
hence
we
may
gather
infallibly
,
That
the
godly
can
never
fall
from
grace
:
for
Gods
mercies
cannot
corrupt
,
or
fall
away
;
and
his
gifts
are
without
repentance
.
If
they
could
be
lost
,
then
they
were
corruptable
,
aswell
as
earthly
things
.
But
this
is
a
comfort
,
that
must
not
bee
taken
away
,
that
God
will
establish
Sion
for
ever
,
Psal.
48.8
.
and
though
the
world
passe
away
,
and
the
lusts
thereof
,
yet
he
that
doth
the
will
of
God
,
abideth
for
ever
,
1.
Iohn
.
2.17
.
and
though
the
servant
may
bee
cast
out
of
the
house
,
yet
the
sonne
abideth
for
ever
,
Iohn
8.35
.
Lastly
,
we
should
the
lesse
feare
death
,
seeing
hence
wee
learne
,
that
wee
have
many
things
that
will
last
with
us
,
even
after
our
bodies
be
rotten
in
the
grave
.
Thus
of
the
third
doctrine
.
Doct.
4.
Now
a
fourth
point
is
also
cleare
,
and
that
is
,
That
incorruptible
things
doe
wonderfully
adorne
,
and
make
men
comely
.
This
is
the
maine
scope
and
drift
of
the
Text.
and
therefore
wee
should
the
more
seeke
after
these
things
:
for
if
wee
could
see
the
beauty
of
the
inward
man
,
as
it
is
adorned
with
grace
,
we
would
bee
wonderfully
ennamoured
and
in
love
with
it
.
No
comelinesse
of
the
body
can
so
allure
,
as
would
this
inward
beauty
of
the
man
of
the
heart
:
and
therefore
againe
,
we
should
hence
learn
to
make
the
more
account
of
poore
Christians
.
There
are
no
persons
in
the
world
so
comely
as
they
,
if
wee
knew
the
worth
and
ornament
of
true
grace
.
And
so
in
generall
,
wee
should
love
the
godly
above
all
people
;
because
they
are
the
fairest
,
Thus
of
the
adorning
of
the
man
of
the
Heart
in
generall
.
Now
followes
the
particular
ornament
,
which
the
Apostle
commends
by
name
;
and
that
is
,
a
meek
and
quiet
spirit
.
Of
a
meeke
and
quiet
spirit
.
]
Quietnesse
is
added
to
Meeknesse
,
lest
by
mistaking
the
definition
of
Meeknesse
,
they
should
not
understand
the
Apostles
meaning
.
Now
the
doctrine
hence
to
bee
gathered
,
is
,
That
amongst
all
the
particular
vertues
required
in
Christians
,
meeknesse
and
quietnesse
of
nature
and
spirit
,
is
a
speciall
vertue
,
and
carefully
to
bee
sought
:
and
in
particular
,
by
Christian
wives
;
as
this
and
other
Scriptures
shew
,
Eph.
4.
2.
Mat.
11.28
.
Zeph.
2.3
.
Col.
3.12
.
Before
I
make
use
of
this
point
,
I
must
consider
what
is
comprehended
in
those
tearmes
,
of
a
meeke
and
quiet
spirit
:
and
first
,
we
must
know
before
hand
,
what
it
doth
not
comprehend
.
It
doth
not
require
,
that
women
or
men
should
be
so
quiet
,
as
not
to
bee
troubled
for
their
sinnes
;
or
not
to
humble
their
soules
for
sinne
;
or
that
they
should
be
carelesse
of
their
callings
,
eyther
generall
or
particular
;
or
that
they
should
not
admonish
or
reprove
sinne
in
others
,
when
they
have
a
calling
and
fitnesse
.
But
unto
the
constituting
of
true
meeknesse
and
quietnesse
of
spirit
,
is
requisit
.
What
things
are
requisite
to
meeknesse
.
1
Freedome
from
the
evills
,
that
disquiet
and
molest
the
spirits
of
men
:
such
as
are
,
first
,
anger
,
frowardnesse
,
fretting
,
and
peevishnesse
:
secondly
,
worldly
sorrow
,
crying
,
and
aptnesse
to
take
unkindnesse
,
and
fullennesse
:
thirdly
,
distrustfull
cares
of
life
,
arising
from
covetuousnesse
,
1.
Tim.
6.10.11
.
fourthly
,
rash
zeale
and
fiercenesse
,
or
inordinate
striving
,
and
wilfulnesse
;
as
may
be
gathered
in
the
case
of
a
Minister
,
2.
Tim.
2.24
.
25.
26.
fifthly
,
contention
and
evill
speaking
,
or
ill
language
,
as
may
be
gathered
from
Tit.
3.2
.
and
stirring
up
contention
or
brawles
:
sixthly
,
all
inordinate
desires
,
and
raigning
heart-sinnes
,
whether
sinnes
of
ambition
,
lust
,
malice
,
or
the
like
,
Iam.
1.21
.
seventhly
,
unconstancy
,
and
levity
of
minde
.
Especially
it
crosseth
those
evills
,
which
are
noted
to
be
most
usuall
in
women
:
such
as
are
fretting
,
crying
,
taking
unkindnesses
,
unconstancy
,
wilfulnesse
,
complaining
on
the
husbands
,
or
the
like
.
2
A
kind
of
peacefull
contentment
;
when
Christians
are
habitually
well
pleased
with
their
condition
.
3
A
gentle
behaviour
,
in
case
of
wrongs
or
faults
from
or
in
others
:
so
as
to
be
first
,
able
to
beare
them
:
secondly
,
not
to
render
evill
for
evill
;
but
rather
to
overcome
evill
with
goodnesse
:
thirdly
,
ready
to
forgive
:
fourthly
,
not
provoked
to
anger
.
4
A
harmelesse
and
innocent
behaviour
,
Zeph.
2.3
.
5
The
fixing
of
the
heart
,
by
trusting
upon
God
,
and
living
without
care
,
like
a
little
child
,
that
beleeves
his
father
will
provide
for
him
,
Mat.
18.
6
Lowlinesse
of
minde
;
thinking
no
great
thoughts
of
our selves
;
and
esteeming
the
gifts
of
God
in
others
,
and
accounting
others
better
than
our selves
:
and
therefore
,
is
Lowliness
so
often
added
to
the
word
Meeknesse
,
to
explane
it
.
7
Silence
from
many
words
,
from
vaine
and
rash
speeches
,
especially
provoking
tearms
.
8
Retirednesse
,
when
a
Christian
is
no
busie-body
in
other
mens
matters
,
and
his
feete
will
bee
kept
out
of
his
neighbours
house
,
and
refuseth
to
have
to
doe
with
the
strife
that
belongs
not
to
him
.
9
Tractablenesse
,
and
easinesse
to
bee
directed
,
or
appointed
,
and
governed
:
as
in
relation
to
God
,
it
is
meeknesse
to
take
his
zeale
upon
us
,
Mat.
11.28
.
and
so
in
a
wife
,
it
is
a
property
of
a
meek
and
quiet
spirit
,
to
be
easie
to
bee
directed
,
and
advised
,
and
governed
.
Obhect
.
But
is
it
not
lawfull
to
be
angry
?
Sol.
Yes
,
it
is
at
some
times
,
for
some
persons
,
upon
some
causes
,
and
in
some
manner
.
Anger
is
a
tender
vertue
,
and
such
a
one
,
as
by
reason
of
our
unskilfulnesse
may
be
easily
corrupted
and
made
dangerous
.
Object
.
But
we
must
reprove
or
correct
.
Sol.
You
may
doe
so
:
but
that
you
must
reprove
with
passion
or
unquietly
,
I
reade
not
;
but
rather
you
must
reprove
with
the
spirit
of
meeknesse
.
And
besides
,
many
rules
are
requisite
to
the
right
use
of
reproofe
and
correction
.
Object
.
But
can
all
this
be
attained
?
Sol.
It
may
,
or
else
it
would
not
be
required
in
the
new
Covenant
,
so
often
and
so
vehemently
urged
;
and
the
Church
of
God
is
not
without
instance
of
such
as
have
attained
it
:
and
though
in
many
things
we
may
sinne
all
,
yet
this
vertue
may
bee
had
,
though
not
in
the
perfection
of
it
.
Object
.
But
I
have
desired
and
endevovred
to
attaine
to
it
,
and
cannot
.
Sol.
1.
Vse
the
means
to
attain
it
yet
still
:
it
may
be
had
at
length
,
though
not
presently
.
Secondly
,
it
may
bee
doubted
of
many
that
pretend
this
,
that
they
have
not
such
desire
,
nor
use
not
such
endevour
in
sincerity
:
they
are
not
watchfull
and
carefull
,
to
looke
to
the
opportunities
of
this
vertue
,
or
the
occasions
of
the
contrary
vices
.
Object
.
But
may
not
one
have
comfort
of
this
vertue
,
if
he
be
at
any
time
angry
?
Sol.
Moses
the
meekest
man
on
earth
,
was
once
angry
,
and
Christ
himselfe
we
read
was
angry
:
but
where
this
vertue
of
anger
is
not
habitually
,
it
raignes
not
;
and
where
it
is
,
it
is
bridled
and
ordered
:
Or
else
I
may
answer
,
that
the
act
of
meeknesse
may
be
interrupted
,
and
yet
the
habite
preserved
.
Object
.
But
we
are
so
provoked
,
and
have
such
wrongs
,
as
are
very
great
and
absurd
,
&c.
Sol.
Else
it
were
no
great
praise
to
be
quiet
:
a
Mastive
,
a
Bare
,
a
Lyon
,
it
may
be
,
can
bee
quiet
sometimes
,
if
they
be
not
stirred
or
provoked
.
There
is
nothing
from
without
us
can
make
us
vicious
,
without
the
working
of
a
vile
nature
in
our
soules
.
The
use
should
be
,
first
,
for
instruction
.
I
may
say
of
meeknesse
and
quietnesse
as
Christ
said
of
humility
,
If
you
beare
these
things
,
blessed
are
you
if
you
doe
them
,
Iohn
13.
Now
there
are
many
reasons
,
should
move
us
to
be
very
carefull
,
to
expresse
a
meek
&
quiet
spirit
in
our
behaviour
,
at
home
and
abroad
:
Motives
to
meeknesse
.
as
first
,
Gods
commandement
.
Hee
requireth
this
at
our
hands
earnestly
;
as
appeareth
by
the
places
before
quoted
,
and
other
Scriptures
,
Prov.
4.24
.
Secondly
,
wee
have
an
excellent
example
for
it
in
Christ
:
and
hee
chargeth
us
,
of
all
the
things
which
be
immitable
in
him
,
to
learne
meeknesse
and
lowlinesse
of
him
,
Mat.
11.29
.
Thirdly
,
it
will
be
a
signe
of
our
election
,
and
true
sanctification
,
and
that
God
loves
us
,
Col.
3.12
.
Psal.
147.6
.
and
that
wee
have
attained
the
wisedome
that
is
from
above
,
Iames
3.17
.
Fourthly
,
it
is
a
great
ornament
to
a
man
,
as
this
Text
imports
;
and
that
both
in
the
sight
of
God
and
man
.
A
meek
behaviour
,
is
very
lovely
and
comely
,
Pro.
19.11
.
5
Hereby
we
shall
bring
much
rest
to
our
soules
,
Mat.
11.29
.
Our
hearts
and
consciences
will
bee
at
great
peace
:
whereas
there
are
many
occasions
of
trouble
to
our
consciences
,
which
flow
from
passion
,
and
an
unquiet
and
contentious
course
of
life
.
6
Meeknesse
is
uncorruptible
:
It
will
last
for
ever
,
both
in
the
habite
of
it
,
and
in
the
comfort
and
fruit
of
it
;
and
besides
,
it
will
keepe
the
spirit
from
such
putrifaction
and
corruption
,
as
passion
and
unquietnesse
useth
to
breed
in
the
spirits
of
other
men
.
7
Meeknesse
makes
the
heart
very
capable
of
grace
,
&
of
the
Word
of
God
:
The
heart
is
fit
to
have
the
Word
graffed
upon
it
,
when
it
is
meek
and
quiet
,
Iames
1.21
.
and
the
Lord
teacheth
the
humble
his
way
,
Psal.
25.
Pro.
3.32
.
and
he
will
give
more
grace
to
the
humble
,
Iam.
4.7
.
8
God
will
be
the
protection
of
the
meek
;
hee
will
relieve
them
,
and
make
them
glorious
by
deliverance
,
Psal.
76.8.9
.
&
147.5.6
.
&
149.4
.
Zeph.
2.3
.
Yea
,
a
meek
spirit
is
a
great
advantage
to
a
mans
outward
estate
:
for
the
meeke
shall
inherite
the
earth
.
God
loves
no
Tenants
better
than
such
,
nor
grants
longer
leases
to
any
than
to
them
,
Mat.
5.6
.
Secondly
,
this
discourse
of
a
meeke
and
quiet
spirit
,
should
greatly
humble
such
Christians
as
are
froward
,
and
passionate
,
and
unquiet
;
and
in
particular
,
such
wives
as
are
guilty
of
these
or
the
like
faults
.
Now
,
that
this
use
may
bee
more
profitable
to
these
Christians
,
I
would
adde
two
things
:
first
,
reason
:
to
disswade
them
from
frowardnesse
,
and
unquietnesse
;
secondly
,
I
would
shew
them
remedies
how
to
help
themselves
against
these
faults
.
There
be
many
things
observed
in
Scripture
,
and
which
they
may
feele
in
themselves
,
which
should
move
them
to
hearty
repentance
,
for
this
unquietnesse
and
frowardness
:
as
to
consider
,
Odiousnesse
of
frowardnesse
from
the
causes
and
effects
of
it
.
1
The
causes
of
frowardnesse
&
unquietnesse
:
which
are
in
generall
,
their
ill
nature
;
and
in
particular
,
Pride
,
idlenesse
,
want
of
love
to
those
with
whom
they
converse
,
ignorance
,
and
love
of
earthly
things
.
From
these
,
or
some
of
these
roots
,
proceeds
this
vice
.
2
That
the
Scripture
maketh
this
fault
,
to
bee
a
signe
of
a
wicked
and
naughty
person
,
Pro.
6.12.14
.
&
21.24
.
especially
,
where
one
is
guilty
of
it
in
the
power
and
custome
of
it
:
and
besides
,
reckons
it
among
the
faults
,
of
which
there
is
little
hope
of
cure
,
Pro.
29.20
.
3
It
causeth
many
and
vile
effects
:
for
,
1
It
is
a
great
affliction
and
vexation
to
such
as
converse
with
them
that
are
guilty
of
it
,
as
these
places
shew
,
Pro.
17.1
.
&
21.9.19
.
&
27.3.15
.
2
It
is
very
hurtfull
to
the
party
that
is
guilty
:
for
it
makes
him
runne
into
many
sinnes
,
as
these
places
shew
,
Pro.
17.19
.
&
22.8
.
&
29.22
.
Psal.
37.8
.
and
besides
,
it
brings
upon
him
great
misery
:
for
it
makes
a
breach
in
his
spirit
within
,
Prov.
15.4
.
and
brings
much
mischiefe
upon
him
without
,
Pro.
17.20
.
and
further
,
it
makes
him
abominable
in
the
sight
of
God
,
Pro.
3.32
.
&
8
13.
&
11.20
.
and
shames
him
almost
incurably
amongst
men
,
Pro.
12.8
.
&
25.9
.
10.
and
further
,
no
body
that
is
wise
will
make
any
friendship
with
them
;
but
every
body
will
avoide
them
,
asmuch
as
they
can
,
Prov.
22.24
.
Wives
that
be
so
froward
,
and
peevish
,
and
hard
to
please
,
and
unquiet
,
should
much
thinke
of
these
things
.
And
yet
besides
,
it
interrupts
praier
,
1
Pet.
3.7
.
and
is
a
great
hinderance
to
the
power
of
the
Word
,
Iames
1.19
.
20.
21.
lastly
,
if
it
bee
not
repented
of
,
it
will
bring
damnation
of
body
and
soule
,
Mat.
5
22.
3
It
grieves
the
spirit
of
God
,
Eph
4.30
.
Now
Christian
men
or
women
,
that
desire
to
mend
this
fault
of
frowardnesse
and
unquietnesse
,
may
attaine
unto
reformation
,
if
they
will
carefully
observe
these
rules
following
.
1
They
must
study
to
be
quiet
,
1
Thes.
4.12
.
They
must
not
trust
their
owne
conceits
of
things
;
Helpes
for
the
attaining
of
quietnesse
and
meeknesse
.
but
with
good
conscience
study
how
to
prevent
occasions
of
unquietnesse
,
and
how
to
carry
themselves
discreetly
,
and
with
meeknesse
:
It
doth
require
much
study
to
live
quietly
.
2
They
must
bee
sure
they
meddle
with
their
owne
businesse
;
as
it
is
further
added
in
the
same
place
.
They
must
bee
sure
to
place
their
greatest
care
,
in
learning
how
to
discharge
their
owne
dueties
to
others
;
and
not
allow
themselves
liberty
to
suspect
,
or
censure
the
waies
of
others
with
whom
they
converse
.
Such
wives
as
are
so
diligent
to
study
their
husbands
dueties
,
and
to
finde
fault
with
them
in
their
callings
,
seldome
or
never
live
quietly
with
their
husbands
:
whereas
the
Apostle
here
,
would
have
such
wives
as
have
ill
husbands
,
to
lay
the
ground
of
a
quiet
life
,
in
the
care
of
sound
discharge
of
their
owne
dueties
to
their
husbands
.
3
They
must
heartily
repent
for
their
faults
,
of
unquietness
&
frowardnesse
past
,
&
not
only
humble
their
soules
in
secret
before
God
for
such
sinnes
;
but
also
shew
their
repentance
to
those
with
whom
they
coverse
,
by
an
humble
acknowledgement
of
their
vile
nature
,
and
froward
behaviour
,
even
in
the
particulars
of
it
.
Repentance
for
known
trespasses
can
never
bee
sound
,
if
it
bee
secret
,
and
not
made
knowen
to
the
parties
grieved
.
4
It
will
wonderfully
helpe
them
,
if
they
pray
constantly
to
the
Lord
Iesus
,
that
left
such
a
patterne
of
meeknesse
;
and
to
entreat
him
,
by
influence
of
his
grace
,
to
quiet
and
sweeten
their
natures
.
Beseech
the
Lord
Iesus
,
even
by
his
meeknesse
to
make
us
meek
,
and
able
to
expresse
his
vertue
in
a
quiet
conversation
.
5
They
must
not
give
place
to
wrath
:
but
if
they
perceive
their
hearts
rising
,
and
inclined
to
passion
,
and
provoking
and
censorious
words
,
they
must
presently
lay
necessity
of
silence
upon
themselves
,
till
they
be
able
to
speak
quietly
and
without
frowardnesse
.
This
one
rule
constantly
,
for
awhile
,
observed
,
would
breed
a
great
alteration
in
their
dispositions
quickly
,
and
in
time
,
weare
out
the
force
of
the
disease
:
Vnquietnesse
is
much
enlarged
,
by
the
words
are
uttered
after
the
offence
is
taken
.
And
thus
of
a
meek
and
quiet
spirit
:
only
we
may
note
from
the
indefinite
requiring
of
meeknesse
,
That
Christians
,
and
in
particular
,
Christian
wives
,
must
exercise
meeknesse
and
quietnesse
towards
all
persons
,
and
at
all
times
,
and
in
all
places
.
In
all
places
,
I
say
,
and
so
both
at
home
and
abroad
:
towards
all
persons
,
and
so
they
must
carry
themselves
quietly
,
not
onely
towards
their
husbands
,
but
towards
their
servants
,
and
their
neighbours
,
whether
they
be
poore
or
rich
:
And
at
all
times
.
They
must
not
be
yongue
Saints
,
and
old
deville
,
as
the
proverb
is
;
that
is
,
of
a
soft
and
gen●le
behaviour
at
first
,
and
then
grow
froward
afterwards
.
Age
and
infirmitie●
,
are
not
sufficient
excuses
for
vicious
anger
and
unquietnesse
.
Besides
,
in
that
the
Apostle
resembles
meeknesse
to
apparell
,
it
imports
,
That
by
nature
wee
are
borne
without
it
;
our
soules
being
as
naked
in
respect
of
meeknesse
,
as
our
bodies
be
in
respect
of
cloathes
:
and
withall
,
that
it
should
be
our
every-daies
care
,
to
put
on
meeknesse
,
and
fit
our selves
for
quietnesse
,
as
wee
would
put
on
our
cloathes
.
And
further
,
as
it
is
not
enough
to
put
on
our
cloathes
,
but
we
must
tye
them
,
and
fit
them
handsomely
;
so
must
we
use
discretion
,
in
the
putting
on
of
meeknesse
and
quietnesse
,
sitting
the
vertue
to
the
reasons
and
occasions
of
the
day
.
Thus
of
the
second
part
of
this
verse
.
The
third
and
last
is
the
reason
why
women
should
be
so
carefull
of
this
kinde
of
dressing
and
apparell
,
and
that
is
,
Because
it
is
a
thing
of
great
price
in
the
sight
of
God
.
Which
in
the
sight
of
God
is
of
great
price
.
]
Divers
things
may
be
hence
observed
.
1
That
God
doth
highly
esteeme
of
the
vertues
,
and
true
grace
,
and
good
behaviour
of
his
servants
:
and
therefore
in
this
place
,
their
vertues
are
said
to
be
very
rich
in
Gods
sight
;
and
in
the
Scriptures
,
hee
gives
the
terme
of
riches
to
their
gifts
,
1.
Cor.
1.5
.
and
grace
is
called
glory
,
Esay
4.5
.
and
God
is
described
,
as
if
he
were
in
love
with
his
people
,
when
they
carry
themselves
graciously
,
Iohn
14.21
.
And
this
serves
greatly
to
exalt
the
praise
of
Gods
good
nature
,
and
tender
affection
to
man
:
and
the
more
,
because
all
good
things
in
us
are
his
owne
gift
,
Iames
1.17
.
and
because
our
best
gifts
have
many
imperfections
in
them
,
and
our
best
workes
are
defiled
with
sinne
,
Esay
64.
and
besides
,
because
he
greatly
esteemes
them
,
even
the
least
beginnings
of
goodnesse
in
his
servants
:
as
,
their
desires
to
bee
good
,
and
their
very
preparations
of
their
hearts
to
goodnesse
,
Esay
55.1.2
.
Psal.
10.17
.
2
Christians
are
bound
,
in
all
their
behauiour
,
to
carry
themselves
so
,
as
that
God
may
accept
of
them
,
and
esteem
what
they
doe
:
and
this
is
required
of
them
in
every
state
of
life
.
They
are
tyed
to
this
,
not
onely
in
what
they
doe
in
Gods
house
,
but
in
what
they
doe
in
their
owne
house
:
This
all
are
charged
,
Heb.
12.28
.
and
so
wives
here
,
and
so
seruants
,
Eph.
6.5
.
6.
7.
The
praise
and
acceptation
of
God
should
bee
ever
before
their
eyes
:
the
reasons
are
,
Because
the
formes
and
rules
of
all
behaviour
are
given
by
God
:
his
Word
is
the
light
to
our
feet
,
and
the
lanthorn
to
our
paths
,
Psal.
119.
and
is
onely
able
to
make
the
man
of
God
perfect
in
every
good
word
and
worke
,
2.
Tim.
3.
ult.
and
besides
,
if
we
doe
well
,
we
are
sure
never
to
faile
of
the
praise
of
God
:
whereas
if
we
seeke
the
praise
of
men
,
we
may
be
deceived
.
For
either
they
may
praise
us
for
that
which
is
abominable
in
the
sight
of
God
,
Luke
16.15
.
or
they
may
dispraise
us
when
we
doe
well
,
or
at
best
,
their
praise
is
mutable
.
And
further
,
it
is
God
that
must
reward
our
good
conversation
,
Ep●
.
●
.
●
.
and
therefore
reason●
that
hee
bee
looked
after
in
what
we
doe
.
Lastly
,
this
i●
a
signe
of
difference
betweene
the
godly
and
the
wicked
in
doing
good
dueties
:
a
godly
man
is
knowne
by
this
signe
,
that
his
praise
is
of
God
and
not
of
men
,
Rom.
2.29
.
Mat.
6.
The
use
should
be
,
to
teach
us
therefore
in
all
our
waies
to
labour
to
please
God
,
and
above
all
things
to
seeke
his
acceptation
.
Now
,
if
wee
would
have
God
pleased
with
what
we
doe
,
we
must
looke
to
divers
rules
.
Rules
for
our
practise
,
so
as
God
may
be
pleased
with
us
.
1
Wee
must
bee
sure
,
that
wee
are
not
in
the
flesh
:
for
they
that
are
in
the
flesh
,
cannot
please
God
,
Rom.
8.8
.
Wee
must
be
sure
we
are
new
creatures
,
Gal.
6.15
.
2
Wee
must
set
God
alwaies
before
us
,
and
remember
his
holy
presence
,
Gen.
17.2
.
Psal.
16.8
.
God
cannot
abide
to
be
forgotten
.
3
We
must
come
to
the
light
,
that
it
may
bee
manifest
that
our
workes
are
wrought
in
God
,
Iohn
3.22
.
Wee
must
walke
by
rule
,
Gal.
6.16
.
and
doe
all
in
faith
,
Heb.
11.6
.
4
Wee
must
serve
God
in
our
spirits
,
aswell
as
in
our
outward
man
:
not
as
men-pleasers
.
or
with
eye-service
,
or
with
outward
worship
;
but
from
the
heart
,
and
with
the
spirit
,
Rom.
2.28.29
.
Eph
6.5.6.7
.
5
Wee
must
make
conscience
of
the
least
sinnes
,
to
avoide
them
;
and
of
the
least
commandements
,
to
obey
them
,
if
we
would
be
great
in
Heaven
,
Matth.
5.19
.
Divers
of
these
are
exprest
in
one
sentence
,
Mich.
6.8
.
Hee
hath
shewed
thee
,
O
man
,
what
is
good
,
and
what
the
Lord
requireth
of
thee
;
surely
to
doe
justly
,
and
to
love
mercy
,
and
to
humble
thy selfe
to
walke
with
thy
God
.
6
We
must
avoid
those
sins
that
God
especially
hates
:
such
as
are
Swearing
,
Commandement
3.
Deut.
28.58
.
lukewarmnesse
in
religion
,
Rev.
3.15.16
.
persecuting
such
as
feare
God
,
1.
Thes.
2.15
16.
wilfull
fashioning
our selves
after
this
world
,
Rom.
12.1.2
.
to
blesse
our selves
in
our
hearts
against
Gods
curses
,
Deut.
29.19
.
through
impatience
or
unbeliefe
,
to
withdraw
our selves
in
adversity
,
Heb.
10.
38.
and
in
generall
,
all
grosse
sinnes
,
Rev.
22.15
.
Doct.
3.
The
best
riches
a
Christian
hath
,
are
his
vertues
and
gifts
of
his
minde
:
and
therefore
he
saith
here
,
they
are
rich
in
Gods
sight
.
Now
they
are
his
best
riches
in
divers
respects
.
1
Because
they
are
riches
in
Gods
sight
:
whereas
all
worldly
treasures
commend
not
any
man
to
God
,
Gal.
3.
28.
He
gives
us
naked
into
the
world
,
and
takes
us
himselfe
naked
againe
.
2
Because
they
furnish
the
best
part
of
man
,
viz.
his
minde
:
whereas
worldly
riches
doe
onely
furnish
mens
houses
,
or
bodies
.
3
Because
no
violence
can
take
these
treasures
away
.
A
man
may
be
vertuous
,
spight
of
the
hearts
of
all
the
devills
in
hell
,
or
devillish
men
on
earth
:
whereas
worldly
treasures
may
be
many
waies
lost
.
4
Because
those
things
doe
make
a
man
rich
to
immortality
:
whereas
worldly
riches
can
serve
at
best
,
but
for
a
mortall
life
.
And
therefore
this
point
shewes
,
that
godly
men
that
seeke
vertue
and
grace
,
have
chosen
the
better
part
;
and
that
we
should
all
covet
spirituall
gifts
with
more
earnest
affections
,
than
worldlings
doe
outward
riches
.
And
it
shewes
the
happy
estate
of
poore
Christians
:
they
may
be
very
rich
for
all
their
poverty
outward
,
Revel.
2.8
.
neither
may
hypocrites
please
themselves
,
with
saying
they
are
rich
,
Rev.
3.17
.
for
God
will
discover
their
counterfeit
wares
.
And
in
generall
,
wee
may
hence
gather
,
that
the
richest
men
in
the
Parish
are
vertuous
men
.
Doct.
4.
It
is
evident
from
hence
,
that
God
sees
the
spirits
of
men
:
our
hearts
are
all
open
and
manifest
before
him
,
Ier.
17.9
.
1.
Kings
8.39
.
1.
Sam.
17.7
.
Heb.
4.
●
.
And
this
must
needs
bee
so
,
because
God
is
omniscient
:
〈◊〉
●ye
,
and
sees
all
things
.
The
Sunne
may
cease
shining
,
but
God
cannot
cease
seeing
:
secondly
,
because
God
formed
the
hearts
of
all
men
,
and
therefore
must
nees
know
them
,
Psal.
33.15
.
thirdly
,
because
God
,
by
his
providence
,
doth
specially
watch
over
the
world
of
spirits
,
and
daily
visits
mens
hearts
,
Iob
7.18
.
Psal.
17.3
.
and
receives
presentments
of
all
abuses
.
He
daily
tryes
the
hearts
and
reines
,
and
weighs
the
heart
of
man
,
Pro.
21.2
.
And
therefore
the
use
should
bee
divers
:
first
,
to
teach
men
to
labour
for
inward
and
secret
goodnesse
,
aswell
as
outward
and
in
open
conformity
;
and
to
bee
affraid
of
sin
in
secret
:
for
no
darknesse
can
hide
from
God
;
the
day
and
night
are
all
one
to
him
.
and
though
no
eye
of
man
see
thee
,
yet
art
thou
alwaies
before
the
eye
of
God
.
Wee
should
therefore
keepe
our
hearts
with
all
diligence
,
Pro.
4.
23.
And
it
may
be
a
great
comfort
to
the
godly
,
against
all
the
scornes
and
censures
of
the
world
,
that
traduceth
them
as
hypocrites
:
for
God
sees
their
hearts
;
yea
,
it
may
comfort
them
against
the
imperfections
of
their
workes
:
for
God
seeth
the
preparations
and
desires
of
their
hearts
,
and
that
they
would
faine
doe
better
.
But
especially
,
this
is
terrible
to
wicked
men
:
for
,
if
God
see
the
hearts
of
men
,
in
what
case
are
they
that
have
such
evill
hearts
?
Ob.
Why
,
will
some
one
say
,
what
fault
can
God
finde
with
our
hearts
?
Lastly
,
the
scope
of
this
place
teacheth
us
distinctly
,
That
God
makes
a
great
reckoning
of
such
men
and
women
as
have
me●ke
and
quiet
spirits
.
There
is
reason
for
it
,
Because
a
quiet
minde
is
like
to
Gods
minde
,
which
is
never
stirred
,
nor
moved
from
everlasting
to
everlasting
,
but
is
alwayes
the
same
:
and
because
,
where
the
spirit
i●
meeke
and
quiet
,
there
all
sinne
is
mortified
,
and
everie
good
gift
and
grace
doth
prosper
.
And
this
should
be
a
great
encouragement
to
all
such
Christians
;
and
in
particular
,
to
christian
Wives
that
are
meek
,
and
live
quietly
with
their
husbands
:
for
though
their
husbands
should
not
love
them
the
more
,
or
esteeme
of
this
grace
,
hence
they
may
see
,
that
God
will
like
them
much
the
better
for
it
;
and
they
are
very
comely
,
and
richly
clothed
in
Gods
sight
.
Vers.
5.
For
even
after
this
manner
in
time
past
did
the
holy
women
,
which
trusted
in
God
,
tyer
themselves
,
and
were
subject
to
their
husbands
.
Vers.
6.
As
Sarah
obeyed
Abraham
,
and
called
him
Lord
:
whose
daughters
ye
are
,
whiles
,
yee
doe
well
,
not
being
affraid
of
any
terrour
.
IN
these
two
verses
is
contained
the
confirmation
of
the
Proposition
,
exhorting
wives
to
be
subject
to
their
owne
husbands
,
vers.
1.
And
this
is
made
good
by
two
reasons
,
both
taken
from
example
:
the
one
in
generall
,
from
the
practise
of
holy
women
of
ancient
times
,
that
did
so
carry
themselves
towards
their
husbands
,
vers.
5.
the
other
in
particular
,
from
the
practise
of
Sarah
,
the
mother
of
faithfull
women
,
vers.
6.
The
example
generally
considered
,
vers.
5.
is
described
and
commended
sixe
wayes
:
First
,
for
the
maner
of
it
;
It
was
in
this
maner
,
that
is
,
just
according
to
the
precept
now
given
by
the
Apostle
.
Secondly
,
for
the
antiquitie
of
it
:
It
was
so
in
old
time
.
Thirdly
,
for
the
subject
persons
in
whom
it
was
found
,
viz.
not
only
women
that
did
so
,
but
the
holiest
women
.
Fourthly
,
for
the
cause
of
it
,
viz.
their
trust
in
God
.
Fiftly
,
for
the
effect
of
it
;
It
adorned
them
.
Sixtly
,
for
the
matter
of
it
,
viz.
They
were
obedient
to
their
owne
husbands
.
Th●s
of
the
order
of
the
words
.
Before
I
enter
upon
the
particulars
,
diverse
things
may
be
noted
in
generall
,
about
examples
of
goodnesse
in
others
.
First
,
we
may
hence
evidently
gather
,
That
it
is
not
enough
for
us
to
doe
good
but
we
should
strive
so
to
doe
it
,
that
wee
might
be
examples
to
others
,
Tim.
4.11
.
Matt.
5.16
.
Phil.
2.
15.
and
that
for
divers
reasons
.
For
first
,
God
is
interessed
in
us
and
our
workes
;
and
there
is
a
glory
due
to
God
,
which
must
be
collected
from
our
workes
done
before
men
,
Matt.
5.
16.
Secondly
,
wee
must
so
act
our
parts
in
godlinesse
upon
the
Stage
of
this
world
,
that
we
may
thereby
silence
and
convince
wicked
men
,
that
out
of
their
hatred
to
the
truth
,
and
frowardnesse
of
hearts
,
would
else
take
all
occasions
to
speake
evill
of
us
,
and
the
good
way
of
God
,
Phil.
2.15
.
Thirdly
,
our
Teachers
have
a
part
in
our
works
;
and
we
should
hold
forth
the
patternes
of
sound
practise
,
that
they
might
be
comforted
in
our
learning
from
them
,
and
graced
in
their
Ministerie
,
Phil.
2.16
.
Fourthly
,
by
this
meanes
we
may
doe
much
good
,
in
helping
forwards
weake
Christians
.
For
as
the
wicked
take
fire
from
evill
examples
,
so
doe
the
godly
from
good
examples
,
both
in
Piety
,
1.
Thes.
4.7
and
Mercie
,
2.
Cor.
8.1.6
&c.
Which
should
worke
an
effectuall
care
in
all
godly
Christians
,
to
strive
to
expresse
such
conscience
and
power
of
godlinesse
,
as
may
be
profitable
to
others
:
and
so
chiefly
in
such
things
as
may
most
grace
the
profession
of
Religion
,
or
profite
others
;
as
Wisedome
,
mercie
,
meekenesse
,
just
dealing
,
contempt
of
the
world
,
affectionatenesse
in
Gods
service
,
patience
,
undauntednesse
,
or
the
like
:
especially
,
those
that
be
Parents
,
Masters
,
Magistrates
,
Ministers
,
that
have
charge
of
others
.
And
this
greatly
reproves
such
Christians
,
as
undo
the
soules
of
those
that
belong
to
them
(
as
much
as
lies
in
them
)
by
their
wicked
examples
:
as
Ministers
,
that
are
examples
to
their
people
of
drunkennesse
,
usury
,
covetousnesse
,
pride
,
or
the
like
:
and
Masters
of
families
,
or
Parents
,
that
give
such
wretched
examples
to
their
children
,
and
servants
,
in
swearing
,
vanitie
of
apparell
,
filthinesse
of
life
,
passion
,
or
the
like
.
Secondly
,
we
may
hence
note
two
singular
vertues
in
a
good
example
:
●●o
singular
●ertues
in
a
●ood
example
.
the
first
is
,
That
it
may
pro●te
a
world
of
people
,
1.
Thess.
1.7
.
Rom.
16.
It
is
like
the
fire
:
you
may
light
many
candles
at
it
,
and
yet
it
is
neyther
the
worse
nor
the
lesse
.
Many
that
we
know
not
of
,
may
receive
good
from
our
good
conversation
,
and
example
in
well-doing
:
as
was
true
in
the
case
of
those
holy
women
.
And
the
reas●n
is
,
because
Men
are
more
apt
to
understand
things
when
they
are
practised
,
than
when
they
are
taught
.
And
besides
,
good
examples
are
so
rare
,
●hat
they
shine
as
a
Beacon
on
fire
in
a
darke
night
,
Phil.
2.15
.
●nd
therefore
one
use
should
be
,
to
teach
Christians
,
by
an
●umble
acknowledgement
of
the
praises
of
others
,
to
spread
●broad
the
light
of
good
examples
as
farre
as
they
can
,
1.
Thes.
1.7
,
8.
And
withall
,
it
shewes
the
horrible
sinne
of
those
●retches
,
that
strive
to
blemish
the
good
conversation
of
the
●odly
,
and
so
robbe
the
world
of
the
profit
of
their
examples
.
The
second
vertue
in
a
good
example
,
is
the
lasting
of
it
.
It
may
doe
good
for
a
long
time
after
,
yea
,
in
some
cases
,
to
the
worlds
end
.
The
sweet
savour
of
it
may
be
freshly
sented
many
●ears
after
:
which
was
never
true
of
any
perfume
in
the
world
.
It
is
a
light
that
will
not
out
of
a
long
time
:
as
here
the
example
of
these
holy
women
,
and
Sarah
in
particular
,
have
a
fresh
power
to
doe
good
many
hundred
years
after
it
was
given
;
and
will
have
still
to
the
worlds
end
.
The
memoriall
of
the
Iust
is
blessed
.
They
that
are
to
live
hereafter
,
may
praise
God
for
the
good
they
receive
from
the
examples
of
those
that
are
long
since
dead
in
their
graves
.
Their
workes
live
long
after
they
are
dead
:
which
should
be
a
wonderfull
consolation
to
eminent
Christians
,
that
excell
in
gifts
and
good
workes
,
and
have
held
forth
a
good
profession
before
manie
witnesses
.
And
inasmuch
as
God
,
by
his
providence
,
keepes
burning
so
long
the
light
of
the
good
examples
of
his
children
,
it
will
make
the
more
to
encrease
the
condemnation
of
such
persons
,
as
will
not
learne
goodnesse
from
such
examples
.
Especially
their
case
is
fearefull
,
that
have
had
this
light
in
such
as
have
beene
neere
to
them
:
as
in
Parents
,
Masters
,
Ministers
,
speciall
acquaintance
,
kindred
,
or
the
like
;
and
yet
make
no
good
use
of
it
.
Thirdly
,
we
may
hence
gather
,
That
a
good
example
ought
to
be
given
,
and
may
be
taken
from
women
aswell
as
men
.
Pro.
31.28.29
.
Matth.
26.13
.
Tit.
2.3
,
4.
And
the
reason
is
,
Because
God
is
no
respecter
of
persons
,
but
gives
his
gifts
and
graces
to
women
aswell
as
men
;
as
Scripture
and
experience
shewes
.
And
besides
,
as
their
ill
example
may
make
the
word
of
God
to
be
blasphemed
,
Tit.
2.5
.
so
why
should
not
their
good
example
become
godlinesse
,
and
profite
others
?
And
this
point
should
teach
women
,
if
they
will
professe
Religion
,
to
looke
to
their
wayes
,
and
strive
to
give
good
example
,
especially
aged
women
,
Tit.
2.3
.
And
withall
,
it
may
be
a
comfort
to
that
Sexe
,
that
God
should
use
their
service
to
doe
his
worke
,
and
many
times
to
teach
men
by
their
waies
&
works
,
1.
Tim.
1.5
.
God
hath
raised
up
the
glory
and
light
of
many
worthy
women
,
and
they
have
beene
as
eminent
for
holinesse
and
good
workes
,
as
men
have
beene
.
Thus
in
generall
.
In
this
manner
.
]
The
first
thing
in
the
description
,
is
the
manner
of
the
patterne
:
about
which
,
wee
may
note
three
things
.
1
That
the
patternes
of
well-doings
,
or
the
rules
of
life
,
have
beene
the
same
in
all
ages
.
There
is
no
more
required
of
Christians
now
,
than
was
required
of
Gods
servants
in
former
time
:
which
should
make
us
the
more
willing
to
beare
Gods
yoake
,
and
to
doe
the
taske
that
God
sets
us
.
●hen
an
exam●●e
bindes
.
2
That
an
example
is
then
of
power
to
binde
,
when
it
agrees
to
some
precept
:
as
here
the
example
of
holy
women
is
urged
,
because
it
did
agree
to
the
doctrine
of
the
exhortation
before
named
.
This
rule
is
of
great
use
,
in
ordering
of
conclusions
,
taken
from
examples
in
Scripture
:
examples
have
but
the
power
of
illustration
of
what
was
before
in
the
precept
.
And
againe
,
it
should
teach
us
,
not
to
esteeme
of
any
men
above
what
is
written
;
but
to
follow
them
as
they
follow
Christ
,
or
as
their
actions
are
warranted
by
the
Word
of
God
.
3
God
did
ever
stand
upon
subjection
,
and
an
amiable
and
meeke
behaviour
in
women
,
in
all
ages
.
Which
should
much
prevaile
with
Christian
women
,
to
teach
them
to
make
more
conscience
of
their
carriage
towards
their
husbands
,
seeing
God
hath
ever
required
such
a
behaviour
in
all
holy
women
of
former
ages
.
In
old
time
.
]
The
example
is
,
in
the
second
place
,
commended
for
the
antiquitie
of
it
.
Where
we
learne
,
That
a
respect
may
be
had
to
old
time
;
yea
,
respect
is
due
to
the
times
of
old
.
Antiquitie
is
an
argument
of
praise
;
therefore
are
wee
bidden
to
aske
after
the
old
way
,
Ier.
6.16
to
aske
of
the
daies
that
are
past
,
Deut.
4.32
.
to
remember
the
dayes
of
old
,
and
to
consider
the
yeares
of
many
generations
,
Deut.
32.7
.
And
Ministers
in
publick
teaching
,
must
be
like
the
good
Scribe
,
that
brings
out
of
his
treasury
things
both
old
and
new
,
Matt.
13.
52.
and
Fathers
must
talke
of
the
things
of
old
time
to
their
children
,
Psal.
44.1
.
Now
because
the
argument
from
Antiquitie
,
or
the
old
time
,
hath
beene
much
abused
,
and
such
reasoning
is
taxed
in
many
Scriptures
;
therefore
that
the
point
may
bee
more
cleare
,
I
will
distinctly
consider
,
first
,
in
what
cases
the
olde
times
and
antiquitie
may
not
be
pleaded
;
and
then
,
in
what
cases
antiquitie
may
be
pleaded
,
and
good
use
may
be
made
of
it
.
For
the
first
;
Antiquitie
is
ill
pleaded
in
the
cases
following
:
as
,
1
When
Antiquitie
is
counterfeit
:
In
what
things
Antiquity
is
ill
pleaded
.
when
that
is
called
the
old
time
,
which
in
comparison
was
but
yesterday
;
As
the
Papists
leade
us
to
the
ages
not
long
since
past
,
and
will
not
permit
us
to
looke
higher
to
the
times
of
the
Prophets
and
Apostles
,
which
is
the
true
Antiquity
.
2
When
Antiquity
is
pleaded
to
confirme
error
in
doctrine
.
And
so
the
doctrine
was
never
a
whit
the
better
,
that
taught
that
the
law
of
God
did
only
binde
the
outward
man
,
and
not
the
heart
;
&
the
outward
man
too
,
but
in
some
higher
cases
.
And
therefore
our
Saviour
rejects
the
errors
of
the
Pharisees
,
though
they
would
confirme
them
by
the
sayings
of
olde
time
,
Matth.
5.
Iob
15.10
.
3
In
the
case
of
sinne
;
Sinne
is
not
the
better
for
the
oldnesse
of
it
,
but
the
worse
:
therefore
the
old
man
must
be
mortified
,
and
all
old
things
must
be
put
away
,
2.
Cor.
5.17
.
As
an
old
Leprosie
is
worse
than
a
new
,
Levit.
13.11
.
so
their
hatred
was
the
worse
,
because
it
was
old
,
Ezech.
25.15
.
And
the
godly
pray
,
Remember
not
against
us
our
old
iniquities
.
Psal.
79.8
.
and
the
wicked
are
condemned
for
not
purging
out
their
old
sinnes
,
2.
Pet.
1.9
.
and
all
men
should
purge
out
the
old
leaven
,
1.
Cor.
5.
And
as
in
the
sinnes
of
life
betweene
man
and
man
,
so
about
Gods
service
,
old
courses
are
hatefull
,
if
they
be
Idolatrous
&
superstitious
:
and
therefore
they
were
condemned
for
doing
after
the
old
manner
,
2.
Reg.
17.34
.
and
they
are
reproved
by
the
Prophet
Ieremy
,
that
so
commended
the
old
times
of
Idolatry
,
Ierem.
44.
4
When
God
abolisheth
the
old
things
,
and
brings
in
new
:
and
so
the
old
Covenant
is
not
better
than
the
new
,
nor
the
old
Testament
better
than
the
new
.
Heb.
8.6
,
7
,
13.
2.
Cor.
5.17
.
5
In
the
case
of
the
discoverie
of
such
mysteries
,
as
for
the
time
of
revealing
them
,
depend
upon
the
good
pleasure
of
God
only
;
so
things
hidden
for
ages
and
generations
,
are
revealed
in
the
Gospell
,
and
yet
must
not
be
rejected
.
Col.
1.16
.
6
When
old
times
are
pleaded
,
of
purpose
to
lessen
the
glorie
or
profit
of
the
present
workes
of
Gods
power
and
mercy
.
Esa.
43.18
.
And
this
way
the
Pharisees
offended
,
that
to
avoid
subjection
to
Christ
and
his
doctrine
,
would
magnifie
Moses
and
the
Prophets
of
old
time
.
And
so
doe
those
people
offend
,
that
commend
the
old
Teachers
more
that
are
dead
or
absent
,
and
will
not
profit
by
those
they
have
,
Mat.
23.
7
When
it
is
used
in
defence
of
publick
disorders
,
and
offences
,
and
grievances
in
Church
or
Common-wealth
.
The
pretence
of
Innovation
,
must
not
hinder
the
reformation
of
knowne
diseases
in
publick
States
.
Such
things
as
have
beene
wasts
of
old
,
must
be
built
,
though
it
were
not
done
of
long
time
:
They
shall
build
the
old
wasts
,
saith
the
Prophet
.
Isa.
61.4
.
8
When
particular
Christians
do
misapply
it
,
to
confirme
them
in
their
unbeleefe
or
doubting
;
as
if
God
did
not
regard
or
accept
as
in
former
times
:
whereas
if
we
serve
him
in
uprightnesse
of
heart
,
he
will
accept
our
offerings
as
in
the
dayes
of
old
.
Mal.
3.4
.
And
if
we
get
Davids
affections
to
God
and
goodnesse
,
and
will
attend
upon
Gods
mercie
in
the
meanes
,
we
shall
have
the
sure
mercies
of
David
.
Isa.
55.1
,
4.
Thus
of
the
wayes
how
old
things
,
&
the
pleading
of
them
,
may
be
misapplyed
and
done
in
our
owne
wrong
.
Now
followes
to
shew
in
what
cases
respect
must
be
had
to
Antiquitie
,
and
old
times
.
And
so
Antiquity
commends
,
In
what
cases
respect
is
to
be
bad
unto
old
times
.
1
The
workes
of
Gods
power
and
mercie
,
Deuter.
32.7
.
2.
Kings
19.25
.
Psal.
44.2
.
and
God
is
well
pleased
to
be
urged
with
arguments
taken
from
his
old
dealing
with
his
people
:
Arise
as
in
the
dayes
of
old
,
Isa.
51.9
.
so
in
Mich.
7.14
,
20.
and
hath
left
the
memorie
of
them
upon
record
,
that
wee
might
thence
confirme
our
weake
faith
.
2
The
particular
experiences
we
have
had
of
Gods
goodnesse
towards
us
.
Thus
David
remembers
dayes
of
old
,
Psal.
77.6
.
&
143.5
.
3
The
profitable
determinations
of
right
in
judiciall
things
,
betweene
man
and
man
:
and
so
,
the
old
bounds
are
to
be
greatly
respected
,
Pro.
22.28
.
4
The
publick
orders
of
the
Churches
,
about
the
circumstances
of
Gods
worship
;
as
the
orders
of
the
Iewes
,
to
have
the
preaching
of
Moses
in
every
Citie
on
the
Sabbath
day
,
Acts
15.21
.
This
order
is
the
more
observeable
,
as
for
other
reasons
,
so
because
it
was
so
in
old
times
.
5
Gods
commandements
:
It
is
an
argument
of
weight
to
perswade
to
obedience
,
when
it
can
be
shewed
that
that
commandement
is
an
old
commandement
.
1.
Iohn
2.7
.
6
In
things
that
are
doubtfull
or
difficult
,
such
respect
is
to
be
given
to
Antiquitie
,
as
men
should
not
rashly
oppose
their
owne
or
other
mens
new
conceits
;
so
as
a
due
respect
be
had
to
equall
comparison
in
the
nature
of
the
things
questioned
.
Iob
32.6
.
7
In
the
examples
and
patternes
of
well-doing
,
that
have
had
due
conformitie
to
Gods
will
revealed
in
his
precepts
:
and
so
the
examples
of
holy
practices
in
old
time
,
should
much
move
the
consciences
of
the
godly
nowadaies
,
as
the
Apostle
shewes
in
this
verse
.
And
thus
of
the
two
points
in
the
description
.
Holy
women
.
]
The
persons
from
whom
this
patterne
is
taken
,
are
holy
women
:
where
observe
,
1
That
holinesse
in
the
first
Table
,
is
required
of
women
aswel
as
men
:
and
they
are
bound
to
the
duties
of
Gods
worship
,
and
to
be
religious
women
,
aswell
as
to
the
dueties
of
the
second
Table
;
to
be
chaste
,
mercifull
,
faithfull
,
diligent
in
the
affaires
of
the
family
,
or
obedient
to
their
husbands
.
Which
serves
to
confute
those
men
,
that
say
women
need
not
be
studious
in
matters
of
Religion
;
it
is
enough
for
them
to
be
good
house-wives
,
and
obey
their
husbands
.
And
withall
,
it
may
comfort
women
in
the
practise
of
the
dueties
of
Religion
;
for
by
the
commendation
given
of
holy
women
in
this
Text
,
it
appeares
that
God
accepts
holinesse
in
them
aswell
as
in
men
.
2
That
all
holy
women
did
make
conscience
of
subjection
to
their
husbands
:
and
therefore
the
Apostle
speakes
indefinitely
of
all
holy
women
.
And
this
is
the
more
evident
,
because
amongst
all
the
infirmities
noted
in
any
godly
woman
in
the
Scriptures
,
yet
there
is
no
example
of
a
godly
woman
that
did
customarily
live
in
the
sinne
of
frowardnesse
or
rebellion
against
her
husband
:
the
instance
of
Zipporah
is
but
of
one
onely
fact
,
and
the
errour
seemes
to
be
as
much
in
her
judgement
as
in
her
affections
.
And
this
doctrine
should
light
verie
heavie
upon
manie
wives
,
that
professe
Religion
in
these
times
,
and
compell
them
to
reforme
their
hearts
and
behaviours
in
their
carriage
towards
their
husbands
:
for
this
Text
doth
import
,
that
they
want
holinesse
that
are
not
subject
to
their
husbands
,
and
live
in
customarie
frowardnesse
and
unquietnesse
.
3
That
christian
women
ought
to
studie
the
example
of
holy
women
in
old
times
:
and
therefore
they
should
do
well
to
get
a
catalogue
,
of
the
praises
of
godly
women
in
Scripture
,
to
lay
before
them
for
their
imitation
;
and
so
they
should
learne
of
Sarah
reverence
to
their
husbands
;
and
of
Rahab
and
the
Midwives
of
Egypt
,
to
shew
mercie
to
Gods
servants
in
distresse
;
and
of
Ruth
,
obedience
to
their
parents
,
and
constant
love
to
religion
;
and
of
the
Shunamitish
woman
,
2.
Reg.
4.8
.
&c.
and
of
Lidia
,
Acts
16.14
.
and
of
Phebe
,
Rom.
16.
2.
to
be
entertainers
of
Gods
servants
,
&
to
succour
them
;
and
of
Hanna
,
to
be
humble
,
and
patient
,
and
devout
in
praier
;
and
of
the
good
woman
in
the
Proverbes
,
chap.
31.
and
of
Priscilla
,
and
Salomons
mother
,
Pro.
30.1
,
2.
and
Timothies
mother
and
grand-mother
,
2.
Tim.
14
to
get
the
law
of
grace
into
their
lipps
,
to
instruct
others
;
and
of
that
woman
in
the
Proverbs
,
to
be
painfull
in
labour
,
and
to
be
wise
in
oversight
of
the
labours
of
their
servants
and
children
;
and
of
Hester
,
to
keepe
religious
Fasts
to
God
,
with
their
maides
and
children
,
Hest.
4.16
and
of
the
Virgin
Mary
,
to
lay
up
the
words
of
Christ
in
their
hearts
;
and
with
Mary
Magdalen
,
to
love
Christ
with
all
tendernesse
,
and
to
bewaile
their
sinnes
with
sorrow
,
and
to
sit
at
Christs
feet
to
heare
his
words
;
and
of
Elizabeth
,
to
live
without
offence
,
Luke
1.
and
of
Dorcas
,
to
be
mercifull
to
the
poore
;
and
of
the
holy
women
,
mentioned
Heb.
17.3
.
to
be
constant
professors
of
the
truth
in
the
times
of
persecution
.
That
trusted
in
God
.
]
The
fourth
thing
is
the
cause
of
their
subjection
;
and
that
is
their
trust
in
God
:
about
which
,
foure
things
are
to
be
observed
.
1
That
Trust
in
God
is
such
a
grace
as
is
found
in
all
the
godly
:
even
women
,
that
were
holy
,
had
attained
to
trust
in
God
.
All
holy
women
trusted
in
God
;
and
therefore
if
women
that
are
the
weaker
sexe
,
cannot
get
holinesse
but
withall
they
trust
in
God
,
it
is
implyedly
cleere
,
That
all
the
godly
doe
trust
in
God
.
The
house
of
Israel
and
the
house
of
Aaron
,
Priests
and
people
,
even
all
that
feare
the
Lord
must
trust
in
the
Lord
,
Psal.
115.9
,
10
,
11.
and
all
the
Gentiles
must
trust
in
the
Lord
,
Rom.
15.12
.
It
is
the
Periphrasis
of
God
,
to
be
the
confidence
of
all
the
ends
of
the
earth
,
Psal.
65.5
.
And
the
reasons
why
the
godly
must
and
do
all
of
them
trust
in
God
,
are
,
first
,
Gods
commandement
,
that
requires
it
of
all
;
which
the
former
places
shewes
:
secondly
,
Gods
promise
that
he
will
be
the
hope
of
his
people
,
even
of
all
his
people
,
Ioel
3.16
.
and
they
have
a
sure
word
of
the
Prophets
to
warrant
their
trust
,
2.
Pet.
1.19
.
Thirdly
,
without
faith
and
trust
it
is
impossible
to
please
God
,
Heb.
11.6
.
Fourthly
,
because
they
have
nothing
else
to
trust
in
.
Of
all
people
,
the
godly
are
most
miserable
,
if
their
trust
were
to
be
placed
in
other
things
than
God
:
for
as
all
earthly
things
are
vaine
and
transitorie
,
so
can
they
make
least
shift
for
themselves
,
&
are
most
opposed
in
these
things
.
And
therefore
the
use
should
be
,
to
teach
us
to
try
our
hearts
soundly
,
whether
we
be
such
as
trust
in
God
,
seeing
in
this
thing
lyeth
one
great
part
of
our
evidence
about
true
grace
.
If
all
the
godly
trust
in
God
,
then
we
are
not
godly
,
nor
holy
men
and
women
,
if
we
doe
not
trust
in
God
.
The
question
then
is
,
By
what
signes
doe
godly
men
prove
that
they
doe
trust
in
God
?
and
the
answer
is
.
1
By
making
God
their
refuge
in
all
their
distresses
,
Signes
of
such
as
trust
in
God
.
and
by
pouring
out
their
hearts
before
him
in
prayer
and
supplication
.
2.
Sam.
22.3
,
4.
Psal.
62.8
.
2
By
their
feare
in
any
thing
to
displease
God
,
and
their
care
to
keep
his
commandements
,
and
to
cleave
to
God
,
2.
Reg.
18.4
,
5
,
6.
doing
his
worke
,
whatsoever
come
of
it
.
3
By
relying
upon
God
in
times
of
distresse
,
without
using
any
ill
meanes
or
courses
,
that
they
know
or
feare
to
bee
unlawfull
.
Esay
28.16
.
with
1.
Chron.
10.13
,
14.
but
still
waite
upon
God
till
he
helpe
them
.
Psal.
33.20
.
4
By
accounting
God
to
be
their
portion
,
and
sufficient
heritage
.
Psal.
16.1
,
5
,
6.
5
By
setting
the
Lord
alwayes
before
them
.
Psal.
16.1
,
18.
for
if
we
put
all
our
trust
in
God
,
then
our
hearts
doe
continually
thinke
of
God
,
and
are
lifted
up
to
God
.
6
By
committing
all
their
wayes
to
God
,
and
leaving
the
successe
of
things
to
his
disposing
.
Psal.
37.5
.
7
By
their
patience
in
the
case
of
wrongs
and
indignities
,
having
their
hearts
free
from
desires
of
revenge
,
and
their
tongues
from
words
of
reproach
or
reproofe
:
they
are
as
deafe
or
dumbe
men
.
Psal.
38.13
,
14
,
15.1
.
Tim.
4.10
.
8
By
contemning
the
glory
of
the
world
,
and
not
regarding
or
seeking
dependancies
upon
proude
and
sinfull
persons
.
Psal.
40.4
.
9
By
the
joy
and
contentment
they
take
in
the
house
of
God
;
their
hearts
flourishing
like
a
greene
Olive
tree
,
when
they
heare
of
the
doctrine
of
Gods
goodnesse
,
and
feele
the
refreshing
of
his
Name
.
Psal.
52.8
,
9.
10
By
their
thankfulnesse
,
and
great
desires
to
praise
God
,
when
they
finde
the
experiences
of
Gods
providence
,
in
grace
and
bounty
towards
them
.
Psal.
13.5
,
6.
&
52.8
,
9.
Yet
by
the
way
we
must
know
,
that
godly
persons
that
do
truly
trust
in
God
,
may
be
burthened
with
cares
,
but
yet
they
cast
their
burthens
upon
God
when
they
feele
them
.
Psal.
55.22
.
They
may
be
affraid
,
and
yet
trust
in
God
.
Psal.
56.3
.
They
may
cry
and
make
great
moane
,
and
that
a
long
time
.
Psal.
69.3
They
may
seeme
to
want
strength
,
&
yet
renew
their
strength
.
Isa.
40.
ult.
2
From
hence
we
may
gather
,
That
it
is
a
great
praise
and
an
excellent
gift
in
any
to
trust
in
God
,
to
have
and
exercise
this
trust
in
God
:
and
therefore
of
all
parts
of
holinesse
and
sanctification
,
in
this
place
,
trust
in
God
is
mentioned
.
And
therefore
in
diverse
Scriptures
they
are
pronounced
to
be
very
blessed
that
can
doe
it
,
Psal.
84
12.
&
34.8
.
and
it
is
reckoned
as
a
great
ornament
and
glory
in
great
Princes
,
as
2.
Reg.
18.5
.
Psal.
21.8
.
and
the
chiefe
praise
of
the
Fathers
and
Patriarches
of
the
Church
,
Psal.
22.5
.
And
the
reasons
are
diverse
.
1
Because
it
is
a
supernaturall
power
in
any
man
or
woman
,
Reasons
proving
the
excellency
of
this
trusting
in
God
.
because
it
is
grounded
upon
things
not
seene
,
Rom.
8.24
.
2
Because
the
Lord
taketh
speciall
pleasure
in
this
grace
,
and
taketh
notice
of
such
as
can
exercise
it
,
above
all
others
:
It
is
a
thing
God
specially
observes
in
his
people
,
Psal.
147.11
&
33.18
.
c●h
.
his
eye
is
upon
them
,
he
cannot
looke
off
them
.
so
also
Nah.
1.7
.
And
contrariwise
,
he
is
as
much
vexed
with
unbeleefe
,
and
not
trusting
upon
him
,
as
with
any
other
sinne
.
We
reade
that
fire
kindled
against
Iacob
for
not
beleeving
in
God
,
and
not
trusting
in
his
salvation
,
Psal.
78.22
.
3
Because
the
trust
in
other
things
,
will
prove
the
shame
and
confusion
of
a
man
,
Esay
30.2
.
and
therefore
better
to
trust
in
the
Lord
than
in
Princes
,
&c.
Psal.
118.8
,
9.
4
Because
it
is
a
grace
that
produceth
admirable
effects
:
for
,
1
It
establisheth
a
mans
heart
,
Admirable
effects
of
this
trusting
in
God
.
and
makes
it
fixed
and
immoveable
,
Psal.
112.7
,
8.
&
31.24
.
so
as
hee
can
endure
things
that
are
almost
beyond
beleefe
,
if
it
be
rightly
exercised
.
Isa.
14.32
.
coh
.
Psal.
27.3
.
2
It
procureth
from
God
all
things
a
mans
heart
can
desire
,
or
his
condition
any
way
need
.
2.
Sam.
22.2
,
3.
psa.
5.11
,
12.
It
gets
a
man
marvellous
loving
kindnesse
from
God
.
ps.
17.7
so
great
experience
of
Gods
goodnesse
,
as
cannot
be
uttered
.
Psal.
31.19
.
Mercy
shall
compasse
them
about
,
when
many
sorrowes
shall
be
to
the
wicked
,
Psal.
32.10
.
His
mercie
will
be
upon
us
,
according
as
we
have
hope
in
him
,
Psal.
33.22
.
&
55.22
.
&
91.1
.
&c.
It
is
the
best
way
,
eyther
to
preserve
us
from
trouble
,
or
to
deliver
us
out
of
trouble
,
of
what
kinde
soever
,
Psal.
130.7
.
Esay
25.4
&
26.3
,
4.
2.
Chron.
●3
.
18
.
3
It
openeth
for
us
a
most
comfortable
intertainment
in
Gods
house
:
our
hearts
that
can
trust
in
Gods
mercie
,
drinke
out
of
the
rivers
of
his
pleasures
,
when
wee
come
into
his
house
,
and
are
satisfied
with
his
goodnesse
,
Psal.
36.7
,
8.
The
use
of
this
point
may
be
diverse
.
1
Such
as
finde
want
of
this
grace
,
should
use
all
meanes
to
attaine
it
.
And
that
wee
may
be
able
to
put
all
our
trust
upon
God
,
we
must
looke
to
these
rules
following
.
Helpes
to
attaine
this
grace
of
trusting
in
God
.
1
We
must
hate
them
that
regard
lying
vanities
.
Psal.
31.6
.
&
40.4
.
2
We
must
know
Gods
Name
,
Psal.
9.10
.
wee
must
get
knowledge
of
Gods
goodnesse
;
and
so
,
the
warrant
of
our
trust
in
the
word
of
God
.
We
must
thence
learne
both
what
to
doe
,
and
upon
what
grounds
to
trust
upon
God
.
To
this
end
did
God
give
his
word
to
his
people
,
Psal.
78.5
,
7.
Rom.
15.4
.
Pro.
30.5
.
Psal.
56.3
,
4.
3
We
must
labour
to
get
assurance
of
Gods
love
to
us
in
Iesus
Christ
,
to
know
that
God
is
our
God
,
and
wee
are
the
children
of
God
.
Psal.
31.14
.
&
36.7
.
for
the
confidence
of
an
unfaithfull
man
in
time
of
trouble
is
like
a
broken
tooth
,
or
a
foot
out
of
joint
.
Pro.
25.19
.
and
the
ground
of
our
trust
must
be
in
the
merits
of
Iesus
Christ
.
Ephe.
1.12
.
4
When
we
know
God
to
be
our
God
,
we
must
strive
to
get
our
hearts
to
it
,
to
make
God
our
portion
;
and
to
rest
satisfied
with
Gods
goodnesse
and
love
to
us
,
whatsoever
else
we
want
.
Lament.
3.24
.
5
We
must
be
sure
that
we
be
upright
in
heart
,
and
that
we
have
warrant
for
our
actions
,
and
do
not
live
in
any
sinne
that
might
provoke
God
against
us
.
Psal.
64.10
.
And
to
this
end
we
should
pray
God
to
cause
us
to
know
the
way
wee
should
walke
in
,
and
to
let
us
heare
of
his
loving
kindnesse
in
the
morning
,
to
encourage
us
in
all
good
courses
.
Psal.
14●
.
8
.
6
Wee
must
be
sure
wee
doe
not
draw
upon
our selves
needlesse
troubles
,
Prov.
28.25
.
and
when
wee
are
in
a
good
way
,
we
should
not
give
way
to
our
owne
vaine
feares
.
Proverb.
29.25
.
7
When
we
finde
troubles
to
arise
,
and
feare
and
care
to
surprise
us
,
we
must
make
our
refuge
,
to
get
one selves
under
the
shadow
of
Gods
wings
,
till
the
calamitie
be
overpast
.
Psal.
57.1
.
&
91.1
.
Now
Gods
wings
are
his
Ordinances
,
especially
Prayer
and
his
Word
.
Thus
of
the
first
use
.
Secondly
,
seeing
to
trust
in
God
is
such
an
excellent
grace
,
such
as
doe
endevour
to
practise
this
trust
in
God
,
must
looke
to
diverse
rules
in
the
exercise
of
it
,
which
are
necessarie
to
a
right
trusting
in
God
:
as
,
1
They
must
trust
him
with
their
hearts
:
Rules
to
be
observed
in
our
right
trusting
in
God
.
their
soules
must
trust
in
God
.
Psal.
57.1
.
&
28.8
.
2
They
must
put
all
their
trust
in
God
:
God
will
have
no
partners
.
All
my
trust
is
in
thee
,
saith
David
.
3
They
must
trust
in
God
at
all
times
,
continually
,
and
with
praise
for
what
they
have
felt
of
Gods
goodnesse
.
Psal.
62.8
.
&
71.14
.
Esa.
26.4
.
4
If
God
doe
deferre
to
answer
our
helpe
,
they
must
wait
for
the
Lord
:
their
soules
must
waite
.
Psal.
130.5
,
6.
5
They
must
make
the
most
High
their
habitation
:
they
must
dwell
with
God
,
by
setting
the
Lord
alwayes
before
them
,
and
attending
upon
all
meanes
of
communion
with
God
.
They
must
not
be
strangers
from
God
,
to
goe
dayes
or
weekes
without
directing
their
hearts
after
him
.
Psal.
91.9
.
6
They
must
handle
their
matters
wisely
,
and
not
upon
pretence
of
trust
in
God
,
carrie
themselves
indiscreetly
,
or
neglect
the
use
of
any
lawfull
meanes
.
Pro.
16.20
.
7
Their
trust
in
God
,
must
be
joined
with
an
awfull
feare
of
God
,
and
sense
of
their
owne
unworthinesse
:
they
must
not
be
conceited
persons
,
or
despise
the
care
of
their
wayes
.
Psal.
147.11
.
8
They
must
declare
all
Gods
workes
,
that
is
,
they
must
labour
to
glorifie
God
,
by
telling
others
of
the
experiences
they
have
had
of
Gods
goodnesse
.
Psal.
73.
ult.
9
When
they
have
committed
their
wayes
to
God
,
they
must
be
quieted
as
a
weaned
childe
,
and
contented
with
whatsoever
the
Lord
shall
lay
upon
them
.
Psal.
131.2
,
3.
Lam.
3.26
.
10
They
must
beleeve
above
hope
,
and
under
hope
:
they
must
rest
upon
Gods
promise
,
how
unlikely
soever
the
performance
seeme
to
be
.
Rom.
4.18
.
Thus
of
the
second
use
.
Thirdly
,
we
may
from
the
reasons
of
this
doctrine
,
gather
evidently
,
That
all
Gods
servants
,
that
trust
in
God
,
are
in
a
wondrous
safe
condition
;
as
David
shewes
of
himselfe
,
Psal.
18.2
,
3.
Neyther
may
they
say
,
that
they
cannot
look
that
God
should
be
to
them
as
he
was
to
David
;
for
God
hath
given
his
word
for
it
,
that
he
will
be
good
to
all
that
put
their
trust
in
him
,
2.
Sam.
22
31.
Psal.
34.22
.
and
therefore
all
true
Christians
that
finde
themselves
prone
to
feare
or
discontent
,
should
speake
to
their
soules
,
and
chide
their
owne
hearts
as
David
did
,
Psal.
42.5
.
See
Esa.
30.2
.
Fourthly
,
wicked
men
have
little
cause
then
to
deride
and
scoffe
at
the
people
of
God
,
for
trusting
in
God
,
and
refusing
to
use
such
evill
courses
as
they
doe
:
for
by
the
doctrine
and
reasons
before
,
it
appeares
plainely
,
that
they
doe
both
holily
and
happily
by
committing
all
to
God
.
Psal.
14.4
,
7.
&
22.9
.
Thus
of
the
second
doctrine
.
Doct.
3.
It
is
a
speciall
praise
in
women
,
to
trust
in
God
:
and
the
more
praise
,
because
it
is
so
rare
in
women
,
who
use
to
relye
upon
either
their
parents
or
their
husbands
,
to
provide
for
them
,
&
seldom
look
up
to
God
.
And
besides
,
it
produceth
excellent
effects
:
for
it
makes
them
subject
to
their
husbands
,
and
that
with
all
quietnesse
,
and
meekenesse
,
and
feare
to
displease
their
husbands
;
as
is
implyed
here
.
And
besides
,
women
that
trust
in
God
,
will
be
a
great
helpe
and
comfort
to
their
husbands
in
their
crosses
:
Thus
of
the
fourth
point
:
the
fift
point
is
the
effect
,
and
that
is
,
they
adorned
themselves
.
Adorned
themselves
.
The
matter
of
the
example
,
is
Subjection
to
their
husbands
:
and
of
that
I
have
entreated
in
the
exhortation
it selfe
.
The
speciall
argument
is
taken
from
the
particular
example
of
Sarah
,
vers
.
6.
Where
we
are
to
observe
,
1
What
shee
did
,
viz.
shee
obeyed
Abraham
,
calling
him
Lord
.
2
What
fruit
will
follow
to
Christian
wives
,
if
they
follow
her
example
,
viz.
they
shall
become
her
daughters
.
3
Vpon
what
condition
they
shall
obtaine
that
honour
,
viz.
if
they
doe
well
,
and
be
not
affraid
of
any
amazement
.
Sarah
.
]
The
names
here
mentioned
,
are
Sarah
and
Abraham
:
and
both
their
names
are
kept
in
the
Christian
Church
,
not
as
they
were
at
first
,
but
as
they
were
changed
of
God
out
of
his
love
and
respect
to
their
faith
and
obedience
.
The
woman
was
first
called
Sarai
,
which
signified
,
My
Lady
,
or
My
Mistris
;
but
after
was
changed
into
Sarah
,
to
signifie
that
she
should
be
a
Mistris
to
many
,
or
a
Mistris
indefinitely
,
meaning
that
she
should
have
a
great
posteritie
:
as
the
mans
name
was
changed
into
Abraham
,
and
signified
a
father
of
many
nations
.
From
the
giving
of
the
names
,
we
may
gather
,
1
Such
as
glorifie
God
,
by
beleeving
and
keeping
his
covenant
,
and
patient
bearing
of
adversitie
,
shall
be
blessed
of
God
;
and
in
particular
,
shall
have
this
blessing
of
a
happy
posteritie
.
A
godly
life
brings
God
to
us
and
our
families
,
and
an
ungodly
life
drives
him
away
.
2
That
God
is
no
accepter
of
persons
,
but
godly
wives
shall
have
their
part
in
the
blessing
of
godly
husbands
.
This
christian
wives
may
looke
for
,
if
they
be
as
Sarah
,
holy
women
,
and
such
as
obey
their
husbands
,
and
are
a
comfort
and
helpe
to
them
in
all
the
travailes
of
their
lives
,
and
no
way
hinder
godlinesse
in
them
.
Obeyed
Abraham
.
]
Diverse
things
may
be
noted
hence
.
1
That
obedience
is
the
chiefe
thing
required
in
the
subjection
of
wives
:
shewing
how
Sarah
was
subject
,
he
saith
,
she
obeyed
him
.
The
maine
thing
required
of
wives
,
is
to
be
ruled
by
their
husbands
.
Those
wives
transgresse
,
that
are
not
carefull
to
see
that
done
which
their
husbands
require
,
&
with
reason
require
:
and
those
that
crosse
their
husbands
,
and
vexe
them
,
by
opposing
or
censuring
;
especially
those
that
will
not
be
quiet
unlesse
they
may
doe
what
they
list
,
and
rule
their
husbands
.
2
That
as
much
is
due
to
everie
husband
,
as
was
due
from
Sarah
to
Abraham
;
else
this
argument
of
the
Apostle
had
not
beene
good
.
They
might
have
said
that
Abraham
was
a
great
man
,
and
holy
,
and
wise
,
and
loving
,
&c.
but
the
Apostle
requires
,
that
what
women
would
doe
,
for
the
substance
of
obedience
,
if
they
had
Abraham
to
their
husband
,
that
must
they
doe
to
him
that
is
now
their
husband
.
And
the
reason
is
cleare
,
Because
Gods
commandement
in
the
morall
Law
prescribes
the
same
honour
to
be
given
to
all
husbands
:
and
in
the
new
Testament
obedience
is
required
of
all
wives
to
all
husbands
.
And
this
was
the
more
observeable
in
Sarah
,
because
in
obeying
Abraham
,
shee
was
faine
to
leave
her
owne
countrey
,
and
be
exposed
to
a
world
of
paines
,
and
danger
,
and
wants
.
3
That
the
discharge
of
domesticall
dueties
is
a
good
worke
,
and
shall
be
had
in
everlasting
remembrance
.
Though
all
good
wives
have
not
the
honour
to
be
written
in
Gods
booke
of
Scripture
,
and
praised
therein
,
yet
they
have
the
honour
to
be
written
in
Gods
booke
of
Remembrance
,
which
shall
be
opened
at
the
last
day
:
and
so
contrariwise
.
Calling
him
Lord
.
]
That
shee
did
so
call
him
,
the
Apostle
found
written
,
Gen.
18.12
.
Hence
we
may
observe
.
1
That
godly
wives
ought
to
acknowledge
their
husbands
to
have
power
over
them
,
as
if
they
had
been
servants
bought
with
their
mony
;
not
that
their
subjection
is
no
better
than
the
subjection
of
servants
,
but
that
the
husbands
have
aswell
power
over
them
,
as
they
have
over
their
servants
.
Sarah
doth
not
in
judgement
only
acknowledge
it
as
due
,
but
with
wonderfull
affection
,
doth
easily
and
with
great
love
give
that
title
to
Abraham
.
2
That
it
is
one
part
of
the
subjection
of
wives
,
to
carry
themselves
reverently
towards
their
husbands
;
and
to
give
them
such
titles
,
as
may
shew
that
they
doe
heartily
honour
them
.
3
We
may
here
observe
the
wonderfull
goodnesse
of
God
towards
his
servants
,
that
in
a
great
heape
of
sinne
,
can
see
&
accept
of
a
little
spark
of
true
grace
.
The
whole
sentence
of
Sarah
was
vile
and
prophane
,
only
that
word
was
good
:
God
praiseth
her
for
that
was
good
,
and
passeth
by
the
great
fault
she
committed
.
Yea
we
may
note
,
that
God
is
so
well
pleased
with
her
loving
subjection
to
her
husband
,
that
hee
is
content
to
forgive
her
great
sinne
of
unbeliefe
against
him
.
Yea
it
is
probable
,
that
her
great
respect
of
her
husband
,
made
her
the
more
willingly
to
beleeve
Gods
promise
afterwards
:
for
,
Heb.
11.11
.
she
is
commended
iudging
God
to
be
faithfull
,
who
had
promised
her
a
child
,
though
at
first
she
laughed
at
it
.
Whose
daughters
ye
are
.
]
Godly
women
may
be
said
to
bee
the
daughters
of
Sarah
three
waies
.
Godly
women
daughters
of
Sarah
three
waies
.
1
If
Sarah
be
taken
mystically
for
the
new
Ierusalem
;
as
Gal.
4.
2
In
respect
of
inheriting
the
love
and
blessing
of
God
which
Sarah
had
,
they
shall
be
her
daughters
,
that
is
,
they
shall
have
the
same
portion
from
God
,
as
if
they
had
come
in
Sarahs
roome
;
as
in
the
case
of
Abraham
is
said
,
Rom.
4.11
,
16.
3
In
respect
of
spirituall
kindred
and
alliance
:
Christian
women
are
as
neere
a
kinne
to
Sarah
,
as
if
they
were
her
owne
daughters
.
So
that
the
maine
doctrine
from
hence
,
is
,
That
there
is
a
spirituall
kindred
and
consanguinitie
betweene
the
godly
:
About
which
,
from
this
place
wee
may
observe
diverse
positions
.
1
That
all
the
godly
are
a
kinne
:
and
the
reason
is
,
Because
they
are
all
the
children
of
one
father
,
that
is
,
God
;
and
all
borne
of
the
immortall
seed
of
the
Word
.
2
That
they
are
neere
a
kinne
:
as
neere
as
mothers
and
daughters
,
or
as
brothers
and
sisters
;
as
Christ
said
of
his
kindred
,
Matth.
12.49
,
50.
Here
are
no
cousins
removed
.
3
That
this
kindred
doth
conferre
a
reall
honour
upon
every
Christian
:
so
as
the
Christian
wives
are
as
truely
great
,
as
if
they
were
immediately
descended
out
of
Sarahs
womb
.
4
That
God
himselfe
doth
seriously
acknowledge
this
kindred
;
and
lookes
upon
the
meanest
Christian
,
as
truly
allied
to
the
greatest
Worthies
have
ever
beene
in
the
world
.
5
That
this
neerenesse
of
consanguinitie
is
not
a
jot
altered
by
the
distance
of
hundred
of
yeares
;
as
in
the
Apostles
time
the
glorie
of
alliance
with
Sarah
did
shine
in
Christian
women
:
the
reason
is
,
Because
the
root
of
this
consanguinitie
is
ever
alive
,
which
is
Christ
.
6
That
Christians
are
not
borne
to
this
kindred
,
but
made
so
.
Godly
women
were
not
borne
daughters
of
Sarah
,
but
became
so
after
their
new
birth
.
7
That
that
which
breeds
this
spirituall
kindred
,
is
not
being
Gossips
at
the
Font
,
nor
no
carnall
propagation
,
Rom.
9.8
.
but
Faith
,
Rom.
4.16
.
and
well-doing
;
as
this
Apostle
saith
in
this
Text.
The
use
may
be
,
first
,
to
comfort
godly
Christians
against
the
want
and
losse
of
carnall
kindred
;
and
to
teach
us
all
to
honour
such
as
are
truely
godly
,
for
they
are
the
onely
excellent
ones
,
and
have
the
greatest
and
best
kindred
in
the
world
.
Yea
,
we
should
preferre
our
godly
kindred
before
our
carnall
,
in
the
dearenesse
of
our
love
:
and
the
godly
should
shew
all
dueties
of
love
one
to
another
,
as
they
that
are
mothers
and
daughters
,
brothers
and
sisters
in
the
Lord
,
and
so
should
stand
one
for
another
,
as
men
would
doe
for
their
carnall
kindred
.
A
second
doctrine
may
be
noted
from
hence
,
That
all
Christians
are
not
alike
in
gifts
:
some
are
mothers
,
some
are
daughters
.
As
it
is
in
the
body
of
a
man
,
all
the
members
are
not
of
like
honour
or
use
,
though
all
serve
for
the
good
of
the
bodie
,
1.
Cor.
12.
Which
should
teach
those
of
greater
gifts
,
not
to
despise
those
of
lesser
gifts
;
and
those
of
lesser
gifts
,
to
honour
those
of
greater
gifts
;
and
both
sorts
,
to
praise
God
for
the
gifts
they
have
;
having
nothing
but
what
they
have
received
,
and
to
be
a
daughter
of
Sarah
being
sufficient
to
get
the
blessing
that
Sarah
had
her selfe
.
So
long
as
you
doe
well
.
]
Observe
hence
,
1
That
Christians
obtaine
not
the
proper
priviledges
of
communion
of
Saints
,
unlesse
they
doe
well
.
None
but
Christians
that
leade
a
holy
life
,
have
the
honour
of
true
spirituall
kindred
with
Christ
and
the
Saints
.
Matt.
12.49
,
50.
Wicked
Christians
are
a
kinne
to
the
Divell
.
2
That
we
are
bound
only
to
imitate
that
which
is
good
in
the
Saints
,
not
their
sinnes
.
They
must
follow
Sarah
in
her
well-doing
:
they
must
not
imitate
her
in
her
frowardnesse
,
Gen.
16.5
.
nor
in
her
bold
a●venturing
of
her
chastitie
,
though
it
were
upon
pretence
of
saving
her
husbands
life
,
Gen.
12.11
,
12.
And
this
condemnes
those
women
,
that
so
wilfully
alledge
the
examples
of
others
,
to
uphold
them
in
such
behaviour
as
their
owne
consciences
tell
is
naught
.
3
It
is
imported
here
,
that
some
women
may
doe
well
for
a
time
,
and
yet
prove
verie
naught
afterwards
.
Some
begin
in
the
spirit
,
and
end
in
the
flesh
.
Some
women
are
at
first
quiet
,
sober
,
loving
to
their
husbands
,
good
house-wives
,
&c.
and
yet
after
a
time
they
grow
froward
,
excessive
in
apparell
,
dyet
,
and
the
like
,
imperious
,
such
as
slight
their
husbands
,
idle
&
wastfull
,
and
carelesse
of
the
duties
they
should
doe
in
the
family
.
They
are
condemned
of
themselves
,
and
shall
rise
in
judgement
against
themselves
,
their
first
works
condemne
their
last
.
4
In
generall
we
may
here
note
,
That
it
is
not
enough
to
doe
good
,
but
we
must
see
to
it
,
that
what
we
doe
be
well
done
.
Quest.
What
can
come
to
a
good
action
,
to
make
it
ill
?
What
things
marre
a
good
action
.
Answ.
Impenitencie
in
any
sinne
,
will
staine
any
action
,
though
it
be
in
it selfe
never
so
good
.
Esa.
1.13
,
16.
2
An
ill
end
will
defile
a
good
action
;
to
doe
it
of
purpose
to
be
seene
of
men
,
Matth.
6.
or
as
men-pleasers
,
in
the
case
of
wives
,
or
servants
,
or
subjects
,
&c.
3
Vnbeleefe
makes
all
actions
ill
,
Whatsoever
is
not
of
faith
is
sinne
:
when
we
eyther
know
not
the
warrant
of
it
,
or
beleeve
not
Gods
acceptation
.
4
Rashnesse
and
indiscretion
marres
good
actions
,
Prov.
19.2
.
when
men
have
not
respect
to
the
circumstances
of
well
doing
,
or
the
provision
should
goe
to
it
:
when
good
duties
are
done
rudely
,
and
without
respect
of
due
time
and
place
,
&c.
We
should
be
wise
to
doe
good
.
Rom.
16.19
.
5
Vnwillingnesse
defiles
a
good
action
:
when
it
seemes
evill
to
us
to
serve
God
,
Iosh.
24.14
.
when
our
works
are
dead
workes
.
Heb.
9.14
.
Deut.
28.47
.
6
When
the
fruit
men
beare
is
not
their
owne
fruit
:
as
if
a
King
will
offer
sacrifice
,
or
women
preach
,
or
the
like
.
And
so
when
wives
doe
not
the
duties
of
wives
,
though
they
did
never
so
much
good
other
wayes
,
yet
they
have
not
the
praise
of
well
doing
,
unlesse
they
doe
their
duties
to
their
husbands
:
the
like
may
be
said
of
Magistrates
,
Ministers
,
Husbands
,
Parents
,
Servants
,
&c.
7
Confidence
in
the
flesh
marres
good
dueties
;
when
men
trust
to
their
owne
wits
,
reason
,
skill
,
or
any
gifts
,
and
doe
not
all
they
doe
in
the
name
of
Iesus
Christ
.
Col.
3.17
.
Phil.
3.3
.
and
in
particular
,
conceitednesse
,
and
to
be
wise
in
themselves
,
and
proude
,
will
marre
any
action
.
All
should
be
done
in
meekenesse
of
wisedome
.
8
Inconstancie
shames
any
action
;
when
we
are
wearie
of
well
doing
,
or
wavering
,
or
decline
and
goe
backwards
:
their
righteousnesse
being
as
the
morning
dew
.
Quest.
Can
any
thing
wee
doe
be
well
done
,
seeing
all
our
righteousnesse
is
as
a
menstruous
cloth
?
Esa.
64.6
.
Answ.
Our
workes
in
themselves
are
none
well
done
,
but
by
Gods
indulgence
assured
unto
us
in
the
new
Covenant
:
Where
h.
1
Accepts
the
Will
for
the
Deed.
How
we
are
said
to
do
well
.
It
is
well
done
,
when
our
desire
and
endevour
is
to
doe
it
as
well
as
we
can
.
2
He
beholds
the
worke
in
Christ
,
and
for
his
intercession
passeth
by
the
evill
that
cleaves
to
our
best
workes
.
3
He
regards
it
as
proceeding
from
his
owne
Spirit
in
us
,
who
causeth
us
to
doe
good
,
and
worketh
our
workes
for
us
;
as
in
the
instance
of
prayer
,
Rom.
8.26
.
Thus
of
the
fourth
observation
.
Doct.
5.
From
the
manner
of
the
terme
in
the
originall
,
which
hath
a
continuall
respect
to
the
present
time
,
and
imports
a
continuall
well
doing
;
I
note
,
That
a
Christian
should
strive
to
be
alwayes
doing
good
:
he
should
let
no
time
passe
without
well
doing
.
2.
Tim.
2.21
.
2.
Cor.
9.8
.
Psal.
106.2
.
Col.
3.10
.
1.
Thess.
5.15
.
1.
Tim.
5.10
.
And
that
for
many
reasons
.
1
Because
he
hath
so
little
a
time
left
to
work
in
.
Reasons
why
we
ought
alwayes
to
be
doing
well
.
He
should
walke
in
the
light
while
hee
hath
the
light
;
the
night
will
come
,
when
no
man
can
worke
:
and
the
rather
,
since
hee
hath
lost
so
much
time
in
doing
workes
of
darkenesse
,
hee
should
now
redeem
the
time
.
Ephes.
5.15
.
1.
Pet.
4.2
,
3.
2
Because
he
is
Gods
servant
,
and
therefore
should
be
alwayes
working
,
Rom.
6.
yea
,
hee
is
Gods
Sacrifice
,
therefore
should
he
be
wholy
devoted
to
the
doing
of
good
.
Rom.
12.1
.
3
Because
wee
have
our
taske
set
us
,
and
ever
the
more
worke
we
doe
,
the
sooner
we
shall
fulfill
the
measure
prescribed
us
.
4
Because
hereby
we
shall
much
glorifie
God
,
Matt.
5.16
.
and
silence
wicked
men
.
1.
Pet.
2.12
,
15.
5
Because
God
is
faithfull
,
and
will
not
forget
our
works
and
labour
;
we
shall
be
rewarded
accordingly
.
If
wee
sowe
sparingly
,
we
shall
reape
sparingly
.
2.
Cor.
9.
Heb.
6.11
.
Gal.
6.9
.
God
giveth
us
richly
to
enjoy
all
things
in
this
world
.
1.
Tim.
6.17
.
and
our
continuance
in
well
doing
will
be
marvellously
rewarded
in
heaven
.
Rom.
2.7
.
Now
,
that
we
may
doe
much
good
,
wee
must
pray
God
to
stablish
us
in
everie
good
word
and
worke
.
2.
Thess.
2.17
.
and
withall
,
we
must
furnish
our selves
with
directions
out
of
the
Scriptures
,
and
studie
the
rules
of
life
there
prescribed
.
2.
Tim.
3.16
,
17.
Iam.
3.17
.
and
then
we
must
be
sure
to
make
use
of
all
the
opportunities
of
well
doing
.
And
be
not
affraid
with
any
amazement
.
]
These
words
may
be
diversly
referred
,
and
so
diversly
expounded
.
If
they
be
referred
to
the
exhortation
,
to
subjection
to
their
husbands
in
the
manner
before
shewed
,
then
the
sense
may
be
,
that
they
should
not
feare
that
they
should
be
misused
if
they
were
subject
:
or
else
it
limits
the
manner
of
subjection
,
that
they
should
not
be
subject
onely
for
feare
,
or
out
of
basenesse
of
minde
;
feare
should
not
be
the
ground
of
their
obedience
,
but
conscience
of
Gods
commandements
,
and
love
to
their
husbands
.
If
they
be
referred
to
the
example
of
Sara
,
they
may
be
taken
eyther
as
a
promise
,
or
as
a
condition
:
as
a
promise
,
thus
;
If
they
imitate
Sarah
in
well
doing
,
they
need
not
be
affraid
of
the
troubles
of
a
married
estate
;
for
by
this
course
those
troubles
will
be
prevented
,
or
the
tribulation
they
shall
have
in
the
flesh
,
will
not
be
great
.
Or
they
may
be
the
second
,
as
a
condition
of
their
filiation
:
If
they
will
bee
Sarahs
daughters
,
then
they
must
learne
of
Sarah
,
to
beare
the
troubles
and
afflions
may
befall
them
and
their
husbands
,
without
disquietnes
and
amazement
.
Sarah
could
leave
her
owne
countrey
,
and
was
a
comfort
to
her
husband
;
and
we
never
reade
that
shee
any
way
discouraged
her
husband
,
or
complained
of
miserie
,
though
she
was
faine
to
live
in
manie
strange
places
,
and
had
not
at
any
time
any
certaine
abode
any
where
.
But
I
thinke
the
words
may
be
interpreted
in
generall
,
as
contayning
a
prohibition
of
excessive
feares
and
consternation
of
minde
,
which
is
often
found
in
women
,
to
the
great
offence
and
disquieting
of
their
husbands
.
The
word
translated
Amazement
,
notes
such
a
perplexitie
of
minde
,
in
which
one
is
almost
at
●is
witts
end
:
and
therefore
the
Verbe
of
which
this
Noune
is
derived
,
is
used
in
the
New
Testament
onely
in
these
cases
;
as
in
the
cases
of
rumours
of
warres
or
seditions
,
readie
to
seaze
upon
a
people
,
Luke
21.9
.
or
in
the
case
of
a
conceit
that
one
sees
a
ghost
or
spirit
,
Luke
24.37
,
And
such
as
eyther
of
these
,
doe
women
sometimes
fall
into
:
and
this
the
Apostle
forbids
.
He
doth
not
forbid
all
feare
;
for
they
must
feare
their
husbands
,
Ephes.
5
ult.
and
they
must
feare
God
,
2.
Cor.
7.11
.
Nor
doth
hee
severely
taxe
that
naturall
fearefulnesse
in
women
,
which
followes
their
sexe
;
but
only
such
desperate
vexations
or
passions
,
as
suffer
them
not
to
make
use
of
their
trust
in
God
,
or
love
to
their
husbands
.
Quest.
What
causes
can
there
be
imagined
,
why
these
Christian
wives
should
be
in
danger
of
any
such
consternation
of
minde
?
Answ.
The
Apostle
might
well
imagine
diverse
causes
of
this
frailtie
.
1
They
had
husbands
that
were
Infidels
,
Causes
of
amazement
in
wives
.
which
might
be
a
great
grievance
to
them
:
and
besides
,
those
husbands
might
perhaps
absolutely
forbid
them
,
or
labour
to
restraine
them
from
the
exercises
of
Christian
Religion
;
which
might
put
them
into
a
great
strait
.
2
Their
profession
of
Christian
Religion
,
might
bring
upon
them
manie
tribulations
,
and
persecutions
,
which
women
are
not
so
able
to
beare
.
3
It
may
be
the
Apostle
had
observed
,
that
women
were
apt
to
fall
into
these
desperate
fitts
of
passion
and
grieving
,
when
they
were
crossed
by
their
husbands
,
or
servants
,
or
children
.
Sure
it
is
,
that
many
women
nowadayes
,
if
their
husbands
doe
but
crosse
them
in
reasonable
things
,
they
will
cry
and
grieve
,
as
if
they
would
die
in
the
vexation
of
their
hearts
.
These
strange
humours
,
and
perplexities
,
and
desperate
fitts
,
the
Apostle
absolutely
forbids
:
hee
would
not
have
anie
of
them
found
in
a
Christian
wife
.
Vers.
7.
Likewise
yee
husbands
,
dwell
with
them
according
to
knowledge
,
giving
honour
unto
the
wife
,
as
unto
the
weaker
vessell
,
as
being
heyres
together
of
the
grace
of
life
,
that
your
prayers
be
not
hindred
.
HItherto
of
the
dueties
of
Wives
:
the
Husbands
duetie
followes
in
the
words
of
this
Verse
.
Where
three
things
are
to
be
observed
.
1
The
proposition
of
their
duetie
;
Husbands
dwell
with
them
.
2
The
exposition
,
shewing
how
they
must
doe
it
,
viz.
as
men
of
knowledge
,
and
such
as
honour
them
.
3
The
Reasons
;
which
are
three
.
1
Because
they
are
the
weaker
vessell
,
and
therefore
need
to
be
carefully
and
continually
well
used
.
2
Because
they
are
both
alike
heyres
of
Gods
grace
.
3
Because
else
their
prayers
and
Gods
service
,
will
bee
much
interrupted
and
hindred
.
In
the
Proposition
may
be
observed
,
first
,
the
word
of
connexion
,
Likewise
.
Secondly
,
the
terme
of
application
,
Yee
.
Thirdly
,
the
persons
charged
,
Husbands
.
Fourthly
,
the
duetie
imposed
,
viz.
Dwell
with
them
.
Likewise
.
]
This
terme
bindes
these
words
to
the
former
,
and
shewes
,
That
God
doth
charge
husbands
to
looke
to
their
dueties
,
aswell
as
wives
.
Now
if
God
charge
the
husband
,
it
evidently
imports
,
that
evill
husbands
must
give
account
to
God
of
all
the
evill
they
doe
:
though
no
law
of
man
punish
them
,
yet
God
will
,
that
gave
them
this
law
.
And
withall
,
it
may
comfort
such
husbands
as
are
censured
without
cause
:
God
that
hath
given
them
their
charge
,
knowes
their
integritie
,
whatsoever
foolish
wives
object
,
or
a
vaine
world
imputes
to
them
.
And
in
generall
,
God
will
accept
and
reward
the
carefull
behaviour
of
good
husbands
.
But
before
I
proceed
,
two
questions
may
be
asked
.
Quest.
1.
Why
are
husbands
charged
in
the
last
place
?
Answ.
There
may
be
two
reasons
given
of
it
:
first
,
to
shew
the
respect
that
God
gives
to
husbands
.
Hee
first
by
his
precept
informes
his
wife
before
his
face
,
and
shewes
him
a
patterne
how
hee
shall
walke
towards
him
;
Why
Husbands
duties
are
noted
in
the
last
place
.
and
therefore
now
may
the
more
willingly
attend
to
his
owne
duetie
.
Secondly
,
because
things
last
spoken
,
have
usually
the
greatest
&
longest
impression
upon
the
heart
:
and
this
is
a
matter
of
great
consequence
,
that
the
husband
be
soundly
carefull
of
the
discharge
of
his
dutie
.
The
well-being
of
the
family
,
and
the
well-doing
of
both
man
and
wife
,
depends
much
upon
the
husbands
right
behaviour
.
If
the
head
be
out
of
order
,
how
can
the
bodie
be
well
?
and
the
wife
being
the
image
of
the
husband
,
what
shall
she
learne
of
him
if
he
give
an
ill
patterne
?
If
the
eye
be
darke
,
how
can
the
bodie
be
light
?
If
the
Pilot
of
the
Ship
be
ignorant
and
carelesse
,
what
safetie
can
the
Ship
be
in
?
Besides
,
what
a
world
of
hurt
will
the
ill
example
of
the
husband
doe
in
the
family
,
eyther
in
children
or
servants
?
Quest.
2.
But
why
are
husbands
charged
with
so
few
wordes
?
Ans.
Because
it
is
to
be
supposed
,
that
they
have
a
larger
knowledge
of
Gods
will
.
And
besides
,
in
that
tender
age
of
the
Christian
world
,
the
Apostles
in
discretion
said
lesse
to
superiours
,
to
avoide
provocation
of
irreligious
husbands
,
and
the
better
to
allure
them
to
the
Christian
faith
,
when
they
should
see
their
wives
so
largely
instructed
in
their
behaviour
towards
them
.
And
further
,
ever
the
shorter
their
lesson
is
,
the
more
shame
for
them
not
to
learne
it
,
and
shew
themselves
exact
both
in
the
understanding
and
in
the
practise
of
it
.
Yee
Husbands
.
]
God
speakes
to
them
in
the
second
persons
,
to
import
,
that
they
should
heare
these
words
,
as
if
God
were
present
to
speak
to
them
in
his
owne
person
;
&
withall
,
to
teach
them
,
that
the
right
hearing
of
this
doctrine
,
is
for
everie
man
to
heare
it
as
spoken
directly
to
himselfe
.
God
doth
single
them
out
to
heare
their
charge
,
and
speakes
to
them
as
if
he
named
them
in
particular
.
Husbands
.
]
The
persons
charged
are
Husbands
:
and
the
word
is
a
terme
that
imports
that
speciall
relation
,
in
which
God
bindes
one
man
to
one
woman
;
investing
the
man
in
prerogatives
of
a
superiour
in
that
union
.
Before
I
come
to
the
dutie
charged
upon
Husbands
,
it
will
not
be
unprofitable
,
by
way
of
Preface
,
to
use
some
motives
to
such
husbands
as
will
make
conscience
of
their
wayes
,
to
perswade
them
to
be
verie
carefull
of
their
charge
.
The
reasons
used
in
the
Text
afterwards
,
I
will
not
now
meddle
withall
,
but
only
put
them
in
minde
of
some
few
things
which
ought
to
be
effectuall
to
perswade
them
.
The
motives
may
be
drawn
from
foure
fountaines
.
Motives
to
perswade
Husbands
to
be
carefull
of
their
duties
.
1
From
commandement
:
and
there
let
them
consider
,
who
commandeth
them
,
and
how
.
Who
commandeth
them
;
and
so
let
them
marke
,
first
,
that
God
himselfe
hath
given
them
their
law
of
walking
.
They
are
not
tyed
by
mans
lawes
,
but
by
Gods
owne
law
.
Secondly
,
God
speakes
to
them
by
the
Ministerie
of
great
Apostles
:
it
was
one
part
of
the
Commission
of
those
high
Ambassadours
(
sent
into
the
Christian
world
)
to
give
husbands
their
charge
.
Thirdly
,
it
should
somewhat
the
more
move
them
,
that
S.
Peter
was
himselfe
a
married
man
,
and
therefore
did
practise
what
he
taught
them
,
and
did
know
by
experience
,
that
a
husband
might
with
comfort
undertake
this
taske
.
And
then
it
should
much
move
them
,
to
observe
how
God
hath
given
his
commandement
to
them
:
hee
first
chargeth
their
wives
,
before
hee
chargeth
them
.
And
besides
,
he
hath
given
a
long
charge
to
the
wives
,
and
but
a
short
charge
to
them
.
2
From
their
relation
to
their
wives
.
They
are
their
wives
heads
,
and
therefore
should
be
carefull
how
they
order
themselves
.
They
are
the
life
of
their
lives
,
as
it
were
:
God
hath
made
the
wife
to
depend
upon
them
for
comfort
,
and
direction
,
and
preservation
.
3
From
their
prerogatives
:
God
hath
given
them
great
power
,
more
than
the
wives
.
They
are
heads
to
their
wives
:
and
besides
,
they
are
images
of
Iesus
Christ
:
they
shew
in
the
family
what
Christ
is
in
the
Church
:
they
doe
as
it
were
act
Christs
part
,
and
resemble
him
in
his
relation
to
the
Church
;
and
therefore
they
had
need
to
thinke
of
it
,
how
they
carrie
themselves
.
They
are
types
of
Iesus
Christ
,
and
will
they
shame
him
by
acting
folly
,
passion
,
pride
,
and
dissolutenesse
?
Did
Christ
doe
so
to
the
Church
?
Besides
,
it
should
much
move
him
,
that
God
hath
,
in
the
most
things
,
left
the
husband
free
from
the
lawes
of
men
.
Hee
hath
no
man
to
controule
him
in
his
office
;
and
hath
not
God
made
him
both
King
and
Priest
in
his
family
?
His
household
is
a
little
kingdome
or
a
little
Church
,
where
hee
is
of
soveraigne
power
,
and
hath
great
supremacy
;
and
if
the
world
acknowledge
not
the
glory
of
his
place
,
yet
it
is
acknowledged
in
heaven
.
4
From
the
manner
of
his
comming
into
this
relation
:
he
was
not
borne
a
husband
but
made
so
,
and
made
so
by
the
gift
of
God
:
for
God
gave
him
his
wife
,
as
hee
did
Eve
to
Adam
:
yea
,
let
him
consider
,
that
God
gave
him
the
wife
that
was
of
his
owne
choosing
,
and
whom
with
so
much
desire
he
longed
after
,
and
it
may
be
,
praied
for
.
But
especially
let
him
consider
,
that
God
hath
bound
him
to
his
wife
by
covenant
;
yea
,
that
he
hath
bound
himself
to
God
by
covenant
for
this
thing
:
yea
,
that
the
oath
of
God
is
upon
him
;
he
hath
sworne
before
the
Lord
to
do
his
duty
.
Thus
of
the
generall
motives
.
Further
,
in
that
he
said
,
Husbands
indefinitely
,
hee
shewes
thereby
,
That
all
husbands
are
bound
to
observe
this
charge
,
&
all
alike
.
God
chargeth
rich
,
learned
,
wise
,
godly
husbands
asmuch
,
and
aswell
as
poore
,
unlearned
,
and
ill
disposed
men
.
Two
uses
may
bee
made
of
this
point
:
for
first
,
hereby
wee
may
see
cleerly
,
that
outward
things
make
no
difference
before
God
:
when
God
gives
a
law
,
he
gives
it
to
all
men
,
as
if
they
were
but
one
man
.
Civill
difference
of
blood
,
nations
,
calling
,
condition
,
or
common
gifts
,
makes
no
exception
from
any
,
when
God
gives
his
law
.
Secondly
,
such
husbands
as
finde
an
outward
difference
from
other
husbands
,
either
in
their
gifts
,
or
greatnesse
of
meanes
,
or
highnesse
of
office
or
calling
,
should
lay
aside
all
thought
of
such
things
,
and
shew
as
much
respect
to
their
wives
,
as
any
other
men
that
have
no
such
things
to
boast
of
.
And
yet
one
thing
more
I
may
adde
to
such
hearers
as
heare
this
doctrine
;
seeing
God
chargeth
all
,
they
should
take
heed
of
that
common
fault
of
thinking
of
other
husbands
,
and
how
the
doctrine
will
fit
them
,
and
so
neglect
application
to
themselves
.
Dwell
with
them
.
]
The
duety
charged
upon
husbands
,
is
contained
briefly
in
these
words
;
and
under
this
phrase
of
dwelling
with
them
,
is
comprehended
in
effect
,
all
essentiall
matrimoniall
dueties
:
For
it
imports
,
What
things
cohabitation
doth
import
.
1
Not
only
cohabitation
,
but
also
,
2
Separation
from
all
the
world
,
to
a
speciall
fellowship
with
that
woman
.
3
Communion
of
goods
:
They
that
must
be
partners
of
Gods
treasures
in
Heaven
,
must
bee
partners
in
all
outward
blessings
.
All
things
should
bee
common
:
so
as
the
husband
must
provide
maintenance
for
his
wife
,
and
that
not
onely
while
he
lives
with
her
,
but
he
ought
,
as
he
is
able
,
to
provide
for
her
maintenance
after
he
is
dead
.
4
Mutuall
benevolence
,
or
the
mutuall
use
of
each
others
bodies
,
1.
Cor.
7.
5
Delight
in
her
company
,
so
as
to
bee
loath
to
be
absent
from
her
:
't
is
not
inough
to
be
with
her
,
but
hee
must
dwell
with
her
,
Pro.
5.19
.
6
Serving
of
God
together
,
as
the
last
reason
in
the
end
of
the
verse
shewes
.
Now
divers
reasons
may
bee
given
of
this
,
why
husbands
should
dwell
with
their
wives
.
1
From
the
institution
of
marriage
,
divers
things
may
bee
noted
:
as
,
that
God
said
,
hee
would
provide
a
helper
for
man
to
be
before
him
,
Reasons
why
husbands
ought
thus
to
dwell
with
their
wives
.
Gen.
2.18
.
and
besides
,
Adam
confessed
,
she
was
bone
of
his
bone
,
and
flesh
of
his
flesh
,
which
the
Apostle
urgeth
,
Eph.
5.
And
further
it
is
said
,
For
this
cause
,
shall
a
man
leave
father
and
mother
,
and
cleave
to
his
wife
,
and
they
shall
be
one
flesh
.
All
which
imports
a
necessity
of
living
together
.
2
From
the
example
of
Christ
:
Husbands
should
love
their
wives
,
as
Christ
loved
the
Church
.
Now
,
how
Christ
desires
to
be
with
the
Church
,
may
bee
seene
in
the
Canticles
;
and
he
hath
promised
he
will
bee
with
his
Church
to
the
end
of
the
world
,
Mat.
●8
.
3
From
the
unnaturalnesse
of
the
offence
of
living
asunder
:
did
ever
any
man
hate
his
owne
flesh
?
saith
the
Apostle
,
Ephes.
5.
or
can
the
arme
or
head
in
the
naturall
body
,
live
well
from
the
other
parts
of
the
body
?
no
more
either
comely
or
convenient
is
it
for
husbands
to
live
from
their
wives
.
The
use
is
therefore
,
for
great
reproofe
of
many
husbands
,
that
haue
so
little
desire
or
delight
to
converse
in
this
holy
and
loving
manner
with
their
wives
,
but
study
all
occasions
to
draw
them
from
home
:
yea
,
some
men
had
rather
live
abroad
with
their
dogs
or
hawkes
,
than
at
home
with
their
wives
.
But
especially
,
those
beasts
are
abominable
,
that
leave
the
society
of
their
wives
,
to
follow
strange
women
,
that
is
,
Whores
.
Secondly
,
here
is
somewhat
for
wives
too
:
If
they
would
haue
their
husbands
to
keepe
home
,
and
delight
in
their
company
,
they
must
labour
to
be
amiable
,
and
pleasing
,
and
study
to
be
quiet
and
obedient
,
that
their
husbands
may
be
encouraged
with
delight
to
live
with
them
.
Againe
,
the
indefinite
propounding
of
the
duety
,
shewes
,
that
they
must
dwell
with
them
at
all
times
;
not
for
the
first
quarter
after
they
are
married
,
but
for
ever
,
and
that
for
conscience
sake
,
not
only
to
avoide
shame
,
or
the
displeasure
of
the
wives
friends
,
or
only
while
her
portion
lasts
,
or
for
such
like
carnall
respects
.
But
before
I
leave
this
point
,
something
would
bee
said
of
foure
cases
of
absence
,
which
may
be
put
:
as
first
,
the
case
of
absence
in
respect
of
Calling
:
secondly
,
the
case
of
separation
from
bed
and
boord
:
thirdly
,
the
case
of
Nullities
:
fourthly
,
the
case
of
Divorce
.
For
the
first
;
In
what
cases
it
is
lawfull
for
the
husband
to
be
absent
.
when
God
gives
a
man
a
just
calling
to
live
from
his
wife
,
or
to
goe
into
forraine
parts
,
it
is
lawfull
to
forbeare
cohabitation
for
the
time
.
As
in
the
case
of
Souldiers
,
or
Marchants
,
or
Ministers
,
that
are
called
to
exercise
their
Ministeries
in
remote
places
:
In
these
cases
,
when
the
wives
cannot
or
will
not
goe
with
them
,
they
may
lawfully
live
absent
;
yea
,
though
their
wives
consent
not
to
it
:
Because
all
relations
to
man
,
must
give
place
to
our
relation
to
God
.
Now
,
when
God
calls
any
man
to
any
imploiment
,
no
man
can
disanull
that
calling
:
and
therefore
,
such
in
the
Ministery
as
have
lawfull
callings
to
exercise
their
Ministeries
in
other
countries
,
and
have
not
sit
imploiment
at
home
,
doe
very
sinfully
when
they
refuse
to
preach
the
Gospel
in
such
places
,
upon
that
silly
pretence
,
that
they
cannot
get
their
wives
to
consent
.
For
the
second
,
viz.
the
case
of
Separation
from
bed
&
boord
,
it
is
for
the
most
part
verie
wicked
and
abominable
;
Whether
separation
from
bed
and
boord
be
lawfull
.
because
we
have
not
eyther
commandement
,
or
permission
,
or
example
of
any
such
in
the
Word
of
God
.
And
besides
,
experience
shewes
it
breedes
a
world
of
scandalous
inconveniences
:
Though
I
doubt
not
,
but
in
some
speciall
cases
the
Magistrate
or
Church
,
may
cause
such
a
separation
for
a
time
;
but
as
it
is
ordinarily
practised
by
divers
husbands
and
wives
,
it
is
verie
vile
.
For
the
third
,
viz.
the
case
of
Nullities
,
we
must
understand
,
in
divers
cases
,
though
the
man
have
bound
himselfe
by
the
contract
,
or
consummation
of
marriage
,
to
the
woman
,
yet
he
must
not
dwell
with
her
,
because
such
contracts
and
marriages
are
meere
Nullities
in
the
sight
of
God
,
and
of
no
force
.
Cases
of
Nullitie
.
1
If
hee
marry
her
that
is
divorced
for
any
other
cause
than
fornication
.
Matth.
19.9
.
2
If
the
marriage
be
incestious
,
that
is
,
within
any
of
the
degrees
prohibited
in
the
law
of
God
.
see
Levit.
18.
Which
lawes
were
not
ceremoniall
or
politicall
,
but
morall
and
naturall
:
which
may
appeare
,
as
by
other
reasons
,
so
by
this
one
;
God
saith
hee
did
destroy
the
Nations
for
such
incestious
Matches
,
Levit.
18.24
.
Now
God
could
not
punish
the
Nations
for
breaking
a
law
was
never
given
them
.
The
ceremoniall
and
politicall
lawes
were
given
to
the
Iewes
,
and
not
to
the
Gentiles
:
thus
it
was
not
lawfull
for
Herod
to
have
his
brothers
wife
;
nor
must
the
Corinthian
that
married
his
fathers
wife
,
be
suffered
to
dwell
with
her
.
1.
Cor.
5.
3
Divines
generally
agree
,
that
if
there
be
a
precontract
with
another
person
in
verbis
de
presenti
,
in
the
words
of
the
present
time
,
made
with
consent
of
parents
,
&c.
then
the
marriage
after
with
another
is
a
meer
Nullitie
,
and
such
dwelling
together
is
whoredome
.
Zanchius
brings
reasons
for
this
from
the
law
of
God
,
and
Nature
,
and
civill
and
common
lawes
.
4
If
a
marriage
be
made
without
the
free
consent
of
the
parties
,
or
in
cases
where
they
are
not
able
to
give
a
free
consent
:
as
in
the
marriage
with
children
under
age
,
or
with
mad
men
,
or
persons
that
are
drunke
when
they
give
consent
,
and
doe
disclaime
it
when
they
are
sober
.
These
are
Nullities
in
the
common
opinion
of
Divines
of
all
sorts
:
and
the
reason
is
,
Because
the
consent
of
parties
is
essentially
requisite
to
such
a
bond
.
5
If
there
be
error
personae
,
an
error
of
the
person
,
that
is
,
if
a
man
meane
to
contract
marriage
with
one
person
,
and
another
person
is
given
him
:
as
when
Leah
was
given
in
stead
of
Rachel
to
Iacob
;
Divines
agree
,
that
Iacob
might
have
rejected
Leah
,
and
that
his
owne
consent
afterwards
did
onely
binde
him
to
dwell
with
her
.
But
yet
error
about
the
condition
or
state
of
the
person
,
is
no
Nullitie
:
If
a
man
contract
himselfe
to
a
woman
he
thinkes
to
be
a
free
woman
,
and
shee
proves
a
bond
woman
;
or
he
thinkes
he
marries
with
a
rich
woman
,
and
she
proves
a
poore
woman
:
these
errors
doe
not
cause
a
Nullitie
;
he
must
dwell
with
her
for
all
this
.
6
If
marriage
be
contracted
with
such
as
are
utterly
and
incurably
unapt
for
marriage
,
this
marriage
is
a
Nullitie
:
as
in
the
case
of
Eunuches
,
some
kindes
of
incurable
palsies
,
or
the
like
.
And
about
this
,
I
finde
no
difference
amongst
Divines
.
Zanchius
and
some
other
Divines
go
further
,
&
pronounce
Nullities
in
the
cases
following
:
as
,
If
marriage
be
contracted
,
yea
,
and
celebrated
without
the
consent
of
parents
:
Hee
brings
many
arguments
from
the
Law
before
Moses
,
and
from
the
Law
of
Moses
,
from
the
Testimony
of
the
Apostle
Paul
,
and
from
the
lawes
of
Nations
,
and
from
the
Fathers
.
If
marriage
be
contracted
or
celebrated
with
such
,
as
have
any
notorious
contagious
disease
,
which
is
knowne
to
be
incurable
;
as
the
Eliphantiasis
,
or
worse
kind
of
leprosie
,
or
the
like
:
because
this
will
prove
a
mischiefe
to
the
party
cleere
,
and
to
his
children
,
and
to
the
Common-wealth
;
and
God
ordained
not
marriage
to
be
a
mischiefe
,
but
a
helpe
.
If
marriage
be
celebrated
with
a
woman
that
is
found
to
be
with
childe
by
another
man
.
Yea
,
hee
enclines
to
those
that
thinke
the
marriage
of
a
Christian
with
an
Infidell
,
as
a
Iew
,
Turke
,
or
Pagan
,
as
being
the
knowne
and
professed
enemies
of
Christ
,
is
likewise
a
Nullitie
.
He
gives
many
probable
reasons
,
and
quotes
divers
authors
for
the
opinion
.
But
for
my
part
,
I
dare
not
venture
so
farre
,
especially
to
be
peremptorie
in
it
:
much
lesse
have
I
attained
to
the
learning
of
those
Divines
,
that
thinke
Veneficium
versus
hanc
,
Witchcraft
disabling
a
man
towards
that
woman
onely
,
to
be
a
sufficient
cause
of
a
Nullitie
in
the
marriage
.
Thus
of
the
case
of
Nullities
.
Concerning
Divorce
,
what
rule
is
to
be
observed
.
For
the
case
of
Divorce
,
I
thinke
that
rule
of
our
Saviour
bindes
peremptorily
,
that
no
man
may
put
away
his
wife
,
but
only
in
the
case
of
fornication
,
Matth.
19.9
.
In
that
case
a
man
(
making
a
lawfull
divorce
)
is
not
bound
to
cohabitation
,
but
freed
from
it
,
and
must
not
dwell
with
her
any
more
.
If
it
be
objected
,
that
in
the
case
of
disertion
,
when
an
Infidell
forsakes
a
Beleever
,
the
Apostle
saith
the
Beleever
is
free
.
I
answer
,
that
this
is
not
a
case
of
Divorce
:
The
Beleever
doth
not
for
the
businesse
of
religion
put
away
the
Vnbeleever
,
yea
,
the
Apostle
shewes
he
ought
not
,
1.
Cor.
7.
only
if
the
unbeleever
will
depart
,
let
her
depart
.
And
so
by
the
wilfull
departure
of
the
Infidell
,
the
Christian
is
freed
from
the
bond
of
marriage
,
as
Divines
conceive
;
which
is
a
kinde
of
Nullity
,
but
not
a
Divorce
.
But
then
a
great
respect
must
be
had
to
the
kinde
of
Vnbeleever
:
not
every
wicked
man
or
woman
,
nor
every
person
that
professeth
a
false
religion
,
but
such
an
Vnbeleever
as
is
a
profest
enemy
to
the
Name
of
Christ
,
is
the
Vnbeleever
the
Apostle
speaks
of
.
Yet
one
thing
more
I
must
adde
about
the
case
of
Disertion
:
When
the
Disertion
is
for
other
causes
than
religion
,
if
it
bee
wilfull
or
inevitable
,
then
the
party
diserted
,
is
freed
from
this
charge
of
cohabitation
;
freed
,
I
say
,
for
a
time
,
till
the
diserted
returne
:
and
if
he
never
returne
,
the
party
forsaken
is
for
ever
free
.
Thus
of
the
Proposition
of
their
dueties
:
the
Exposition
of
it
followes
.
According
to
knowledge
.
]
By
knowledge
,
I
take
it
here
meant
that
Christian
knowledge
of
Religion
and
the
Word
of
God
,
which
godly
husbands
had
attained
by
the
Gospel
:
for
,
in
the
end
of
the
verse
,
he
speakes
of
husbands
,
as
heires
of
the
grace
of
life
.
And
so
before
I
come
to
shew
what
speciall
things
,
in
the
manner
of
cohabitation
this
knowledge
doth
charge
upon
husbands
,
I
would
consider
of
some
doctrines
in
generall
,
implyed
by
the
words
:
as
,
Doct.
1.
That
the
knowledge
of
Gods
Word
,
is
a
gift
of
God
to
be
much
accounted
of
:
and
therefore
the
Apostle
here
for
honour-sake
to
the
man
,
mentions
this
grace
rather
than
any
other
.
And
,
that
knowledge
is
a
precious
thing
,
or
a
great
treasure
,
may
appeare
divers
waies
.
First
,
by
the
seate
and
use
of
knowledge
:
Excellency
of
divine
knowledge
in
many
respects
.
it
is
a
gift
,
that
adornes
the
mind
of
man
,
making
him
by
his
inward
vnderstanding
to
see
excellent
things
.
It
is
a
great
benefite
,
to
have
senses
to
discerne
things
without
vs
:
but
this
divine
light
that
God
puts
into
the
understanding
of
man
,
gives
to
the
understanding
power
to
see
admirable
things
.
Especially
,
when
it
is
spirituall
light
,
it
shewes
a
man
the
differences
betweene
good
and
evill
,
and
reveales
such
glorious
things
,
as
no
senses
can
reach
to
.
Secondly
,
by
the
author
of
it
.
God
is
the
father
of
light
,
and
dwelleth
in
light
,
Iam.
1.17
.
and
it
is
the
speciall
glory
of
Christs
divinity
,
to
lighten
every
man
that
comes
into
the
world
,
Iohn
1.
and
the
●oly
Ghost
claimes
a
part
in
this
glory
,
to
give
illumination
to
the
minde
,
2.
Cor.
3.
Thirdly
,
by
the
testimony
God
gives
of
the
worth
of
knowledge
,
especially
.
when
it
is
spirituall
and
religious
knowledge
.
It
is
called
riches
,
1.
Cor.
1.5
.
and
preferred
before
all
outward
things
in
the
world
,
Ier.
9.23
.
and
Christ
accounts
it
a
great
signe
of
speciall
friendship
,
to
communicate
knowledge
to
his
Disciples
,
Iob.
15.15
.
and
God
gave
Iacob
a
greater
portion
when
he
gave
his
word
to
him
,
than
he
did
give
to
all
the
world
besides
.
He
did
not
so
with
other
Nations
,
Psal.
1.
Fourthly
,
by
the
accounts
Christ
gives
unto
his
Father
of
the
discharge
of
his
office
:
He
is
carefull
to
prove
that
he
hath
given
knowledge
to
the
men
God
gave
him
,
to
prepare
them
for
eternall
life
,
Iohn
17.6
,
7
,
8
,
26.
Fifthly
,
by
the
relation
it
hath
to
God
himselfe
:
It
is
a
part
of
the
image
of
God
in
the
new
man
,
Col.
3.10
.
Sixthly
,
by
the
contrary
:
It
is
accounted
a
great
sinne
and
a
curse
,
to
want
knowledge
,
Hosea
4.11
.
and
other
gifts
or
services
are
reiected
as
vaine
,
if
this
grace
bee
not
had
;
as
Zeale
,
Rom.
10.2
.
Sacrifice
,
Hosea
6.6
.
and
therefore
such
as
want
knowledge
,
should
shake
off
prophane
sluggishnesse
and
vaine
objections
,
and
seeke
to
bee
rich
in
knowledge
,
as
the
men
in
the
world
do
to
abound
in
wealth
,
Prov.
4.7
.
&
2.4
.
And
such
as
have
knowledge
,
should
strive
to
increase
in
it
,
and
be
thankfull
to
God
for
his
great
mercy
,
in
giving
them
knowledge
and
the
meanes
of
it
.
Doct.
2.
Knowledge
is
required
of
all
sorts
of
men
.
Not
of
Ministers
only
,
but
of
private
men
:
of
all
husbands
,
yea
,
and
of
all
men
before
they
be
husbands
;
because
so
soone
as
they
have
wives
,
they
are
charged
to
shew
their
knowledge
,
Iohn
1.9.1
.
Cor.
8.1.1
.
Tim.
2.4
.
This
condemnes
the
Sacrilegious
humour
of
those
persons
,
that
are
like
the
wicked
Lawyers
our
Saviour
speakes
of
,
Luke
11.52
.
which
take
away
the
key
of
knowledge
from
private
men
,
either
by
their
opinions
hindering
others
from
seeking
knowledge
,
with
their
errors
mudding
the
cleer
fountaine
of
Gods
Word
;
or
by
their
power
,
restraining
the
meanes
of
knowledge
from
the
people
:
and
withall
,
this
should
stirre
up
all
sorts
of
men
to
seek
knowledge
,
and
use
all
meanes
to
attaine
it
,
as
they
will
give
their
account
unto
God
of
the
use
of
their
their
time
at
the
last
day
.
Doct.
3.
Knowledge
is
given
us
for
use
and
practice
,
not
for
idle
speculation
:
It
is
given
as
other
gifts
of
the
Spirit
,
to
profit
withall
:
It
is
a
light
to
lighten
our
paths
.
Our
knowledge
should
bee
after
godlinesse
,
Tit.
1.1
.
It
should
someway
helpe
forwards
the
worke
of
godlinesse
:
that
we
get
by
hearing
,
should
be
shewed
by
practise
,
Iames
1.22
,
23
,
24.
They
that
have
knowledge
,
and
will
not
use
it
,
shall
have
that
knowledge
taken
from
them
,
Matth.
13.11
.
Nor
is
the
use
of
knowledge
onely
for
discourse
,
but
for
conversation
.
The
words
of
knowledge
,
or
utterance
,
is
given
to
some
Christistians
onely
,
1.
Cor.
12.8
.
And
such
as
cannot
talke
much
,
may
yet
have
comfort
,
if
they
have
knowledge
to
stay
their
hearts
in
faith
,
and
that
they
can
shew
their
knowledge
by
a
good
conversation
.
Doct.
4.
The
knowledge
seated
in
our
mindes
,
should
have
a
commanding
power
of
our
actions
:
all
should
bee
according
as
a
mans
knowledge
saith
.
Those
parcels
of
Divine
truth
put
into
our
mindes
,
should
rule
us
and
dispose
of
us
,
and
make
us
ordered
according
to
them
.
Those
lawes
in
our
mindes
,
should
make
us
master
all
that
rebels
against
them
,
and
make
the
members
be
subject
to
them
to
obey
them
.
Our
knowledge
should
bee
lively
,
and
indued
with
Soveraigne
power
:
This
is
the
honour
wee
should
give
to
the
light
that
is
in
our
mindes
,
to
let
it
rule
us
in
all
things
.
And
this
point
may
much
humble
all
sorts
of
Christians
for
want
of
stirring
up
their
knowledge
,
or
for
want
of
obeying
it
.
Most
Christians
have
their
knowledge
so
feeble
,
that
the
divell
or
the
world
may
lead
them
aside
to
all
sorts
of
temptations
,
and
yet
their
knowledge
makes
not
opposition
,
and
doth
not
take
armes
,
to
subdue
what
exalts
it selfe
against
the
light
of
it
,
as
it
should
doe
,
1.
Cor.
10.4
.
Now
,
if
men
would
hearten
,
and
give
life
and
power
to
those
notions
of
knowledge
are
in
their
mindes
,
and
would
have
their
knowledge
to
have
full
power
,
they
must
observe
these
rules
.
1
They
must
daily
wound
,
Meanes
to
give
power
to
our
knowledge
.
and
mortifie
,
and
resist
the
law
of
the
members
,
that
is
,
such
humours
in
them
as
are
wont
to
be
incorrigible
.
Most
persons
have
some
faults
in
their
natures
that
they
are
guiltie
of
,
with
a
kinde
of
wilfulnesse
;
such
faults
as
must
be
allowed
;
such
as
if
they
be
crossed
in
,
there
will
be
no
peace
,
but
open
rebellion
;
such
faults
as
stick
so
fast
to
them
,
as
if
God
and
man
must
let
them
alone
in
them
,
these
members
must
obey
them
as
a
law
.
Now
these
men
must
finde
out
,
and
be
sure
they
resist
them
,
or
else
the
lawes
of
the
minde
will
be
but
feeble
,
and
sacred
notions
infused
will
starve
and
wither
,
and
never
appeare
in
their
life
and
power
.
2
Men
must
be
sure
they
study
profitable
things
,
and
avoide
such
knowledges
as
are
fruitlesse
,
as
belong
not
to
them
,
1.
Tim.
6.20
.
2.
Tim.
2.23
.
Tit.
3.9
.
There
is
knowledge
that
will
puffe
up
,
1.
Cor.
8.1
.
But
men
must
bee
wise
for
themselves
,
and
strive
to
understand
their
owne
way
,
Prov.
9.12
.
3
They
must
pray
God
to
put
a
spirit
and
life
into
their
knowledge
,
and
give
them
grace
to
shew
all
good
conscience
in
their
obedience
;
and
withall
,
they
must
pray
hard
for
their
Teachers
,
that
their
word
may
be
a
word
of
power
,
to
give
fire
to
the
sparkles
of
light
are
already
in
their
mindes
.
Finally
,
let
all
men
that
professe
the
knowledge
of
Gods
word
,
remember
that
their
knowledge
should
make
them
differ
from
all
other
men
.
Their
lives
should
excell
others
,
according
to
the
knowledge
in
which
they
differ
from
them
.
A
man
must
hold
forth
the
life
and
light
of
the
knowledge
hee
hath
,
Phil.
2.15
.
They
have
a
great
taske
to
doe
,
that
have
received
much
knowledge
;
much
is
required
of
them
:
If
they
doe
ill
,
their
example
may
doe
much
mischiefe
.
1.
Cor.
8.10.11
.
Doct.
5.
True
knowledge
makes
an
impression
upon
every
part
of
a
mans
life
:
it
makes
him
better
in
all
his
wayes
,
both
towards
God
and
man
;
as
here
,
true
knowledge
makes
a
man
a
better
husband
.
Hee
must
carrie
himselfe
as
a
husband
,
according
to
his
knowledge
he
hath
of
Gods
word
.
True
knowledge
enricheth
a
man
in
everie
thing
,
1.
Cor.
1.5
.
The
favour
of
our
knowledge
,
should
be
manifest
in
everie
place
,
2.
Cor.
2.14
.
The
knowledge
that
will
not
doe
thus
,
is
falsely
so
called
,
1.
Tim.
6.20
.
There
is
use
of
knowledge
in
the
most
ordinarie
things
of
the
life
of
man
;
as
meates
,
marriage
,
and
the
things
of
our
calling
,
1.
Tim.
4.3
.
and
therefore
this
should
stir
up
all
godly
Christians
,
to
shew
this
proofe
of
their
knowledge
,
and
to
pray
that
they
may
abound
in
knowledge
,
and
all
judgement
,
Phil.
1.9
.
Col.
1.9
.
and
gives
cause
to
Christians
of
ill
behaviour
,
in
their
callings
or
private
carriage
,
to
mistrust
that
their
knowledge
is
not
right
:
and
in
particular
,
wives
should
pray
God
to
give
their
husbands
knowledge
of
his
Word
,
and
to
blesse
all
meanes
to
that
end
;
for
that
will
make
them
the
better
husbands
.
Doct.
6.
It
is
an
ill
thing
for
men
to
transgresse
against
their
knowledges
,
when
they
doe
things
that
are
not
according
to
their
knowledge
,
or
leave
undone
things
they
know
they
should
doe
.
The
servant
that
knowes
his
Masters
will
,
and
doth
it
not
,
shall
be
beaten
with
many
stripes
.
See
Rom.
1.
ult.
Heb.
10.26
.
2.
Pet.
2.21
.
Husbands
and
wives
should
in
a
speciall
maner
remember
this
:
for
there
is
a
great
deale
of
need
that
they
should
take
notice
of
this
point
.
Oh
it
is
a
grievous
thing
for
a
Christian
to
be
wilfully
corrupt
,
to
doe
or
leave
undone
things
against
his
knowledge
.
Doct.
7.
One
thing
here
is
comfortable
,
that
God
requires
no
more
of
his
servants
,
but
to
doe
according
to
the
knowledge
they
have
.
Ignorances
,
by
the
benefite
of
the
new
Covenant
in
Christ
,
he
will
passe
by
,
so
as
they
be
carefull
to
get
knowledge
according
to
the
meanes
they
have
of
knowledge
.
This
is
a
great
comfort
.
Doct.
8.
In
knowledge
men
should
excell
women
:
therefore
is
knowledge
here
specially
mentioned
,
in
giving
the
charge
to
men
.
They
are
the
heads
of
their
wives
,
and
therefore
in
them
should
be
the
especiall
seate
of
spirituall
senses
and
understanding
:
and
their
wives
are
charged
,
if
they
doubt
of
any
thing
,
to
aske
their
husbands
at
home
.
It
is
a
great
dishonour
to
many
men
in
this
age
in
many
places
,
that
women
excell
them
in
knowledge
,
both
for
the
measure
of
it
,
and
power
of
it
,
and
care
to
use
the
meanes
to
get
it
.
Thus
of
the
generall
Doctrines
.
These
words
,
as
they
in
particular
order
the
duties
of
Husbands
,
shew
diverse
things
they
are
to
looke
to
in
their
carriage
,
in
dwelling
with
their
Wives
.
To
dwell
with
them
according
to
knowledge
,
imports
,
1
Matter
of
edification
;
What
this
dwelling
with
knowledge
imports
.
and
so
three
wayes
;
for
first
,
they
must
set
up
Religion
,
and
the
worship
of
God
in
their
dwellings
.
Iosh.
24.15
.
They
must
keepe
off
the
curse
of
God
from
them
,
and
their
wives
and
children
,
by
daily
praying
to
God
,
Ier.
10.
ult.
They
must
diligently
(
in
their
kinde
)
instruct
the
family
in
the
plaine
things
of
Gods
Law
,
talking
and
discoursing
of
the
Word
of
God
upon
all
occasions
,
Deut.
6.7
.
Gen.
18.19
.
They
must
see
that
Gods
Sabbaths
be
kept
and
sanctified
in
their
dwellings
;
and
therefore
must
not
onely
restraine
labour
,
but
bring
his
houshold
to
the
exercises
of
Religion
,
and
privately
helpe
them
,
by
examination
or
repetition
,
Command
4.
Exod.
20.4
.
yea
,
and
by
sanctifying
them
to
Gods
worship
.
Iob
1.5
.
which
is
done
by
exhorting
them
to
holinesse
and
preparation
,
and
by
humbling
himselfe
in
prayer
before
God
for
himselfe
and
them
:
and
he
must
sanctifie
the
creatures
they
use
,
by
prayer
.
1.
Tim.
4.5
.
Secondly
,
in
speciall
towards
their
wives
,
they
must
use
their
knowledge
in
instructing
them
,
or
resolving
their
doubts
as
there
shall
be
occasion
.
1.
Cor.
14.35
.
Thirdly
,
they
must
teach
their
wives
reformation
,
and
right
order
of
behaviour
by
their
owne
example
:
giving
full
proofe
of
their
piety
,
discretion
,
providence
,
painfulnesse
and
meeknesse
;
not
daring
to
commit
the
faults
themselues
they
reprove
in
their
wives
,
and
to
live
so
,
as
not
to
be
liable
to
any
just
exception
.
There
is
a
question
is
often
asked
about
the
first
branch
of
this
answer
,
and
that
is
,
whether
a
woman
may
performe
the
dueties
of
religion
in
the
family
,
in
case
of
the
absence
or
insufficiency
of
the
husband
?
Now
for
answer
thereunto
,
it
is
hard
to
give
any
peremptory
rule
,
because
in
this
thing
wee
have
no
commandement
from
the
Lord
:
but
yet
,
seeing
some
of
the
dueties
of
Religion
may
bee
done
by
the
Wife
;
as
,
instructing
of
children
and
servants
,
for
the
Law
of
grace
should
be
in
her
lips
,
Prov.
31.
and
both
Parents
are
charged
with
instructing
the
children
,
Ephes.
6.
therefore
I
thinke
by
Anallogy
it
will
follow
,
that
the
wife
may
doe
other
duties
,
as
pray
,
and
repeat
Sermons
:
But
yet
it
is
most
likely
,
that
this
power
extends
not
further
than
her
children
and
her
maides
,
which
was
the
power
Hester
used
,
Hest.
4.16
.
or
if
it
goe
further
,
it
must
be
in
some
speciall
cases
,
and
with
observation
of
divers
circumstances
,
in
which
,
their
safest
way
is
to
get
direction
and
resolution
from
their
learned
Pastors
.
2
Matter
of
toleration
;
and
that
in
respect
of
the
infirmities
of
his
wife
:
if
her
infirmities
be
bodily
,
it
must
be
the
praise
of
his
knowledge
,
not
to
loath
her
for
that
,
because
God
laieth
them
on
her
,
and
she
cannot
helpe
them
.
And
for
her
faults
,
they
are
either
meer
frailties
arising
from
ignorance
,
or
insufficiency
shee
cannot
helpe
;
and
those
hee
must
passe
by
altogether
,
when
he
discerneth
that
shee
is
not
willing
to
offend
in
them
,
Prov.
19
10.
Or
else
,
they
are
faults
shee
committeth
of
knowledge
;
and
so
,
they
are
either
curable
or
incurable
.
Curable
,
are
such
faults
of
negligence
or
waiwardnesse
,
that
prove
grievous
to
him
or
others
:
for
these
his
rule
is
,
he
must
not
be
bitter
to
her
,
Col.
3.19
.
but
shew
himselfe
to
be
gentle
and
easie
to
be
intreated
,
Iames
3.17
.
Hee
must
use
all
good
meanes
of
counsell
,
and
forewarning
of
her
,
and
intreating
,
and
such
reproofes
as
may
bee
seasonable
,
and
secret
as
much
as
may
be
.
He
must
avoid
raging
&
furious
passion
,
and
reproaches
.
If
her
faults
be
incurable
,
that
is
,
such
as
hee
cannot
mend
by
such
courses
,
then
I
suppose
hee
may
flie
to
the
generall
remedy
of
all
Christians
in
the
case
of
trespasses
;
and
that
is
,
to
take
one
or
two
with
him
and
admonish
her
,
&
then
,
if
she
mend
not
,
he
may
flie
to
his
Pastor
,
and
such
as
have
charge
of
soules
with
him
,
and
get
them
to
admonish
her
.
But
if
none
of
these
courses
will
serve
,
I
thinke
the
Pastor
,
or
others
imploied
in
the
businesse
,
may
give
notice
,
as
they
have
occasion
,
to
other
Christians
of
her
incurablenesse
,
and
they
may
thereupon
forsake
her
company
,
and
reject
her
as
a
Pagan
or
a
Publicane
:
but
for
the
husband
,
he
must
cohabite
still
,
and
with
patience
beare
the
crosse
God
hath
laid
upon
him
,
waiting
,
if
at
any
time
God
will
give
her
repentance
,
or
otherwise
restraine
her
wickednesse
.
3
Matter
of
circumspection
.
To
dwell
according
to
knowledge
,
is
to
dwell
with
circumspection
;
and
that
hee
must
shew
in
matter
of
his
owne
right
.
Hee
must
take
heed
that
by
no
indulgence
or
remissenesse
hee
lose
his
owne
right
.
He
must
keep
his
authority
,
and
rule
as
head
;
and
not
suffer
things
to
be
done
,
or
disposed
ordinarily
against
his
will
.
And
for
the
good
ordering
of
necessary
directions
,
if
his
wife
will
not
obey
,
he
must
then
provide
to
have
things
done
aswell
as
he
can
,
by
his
children
or
servants
.
This
I
speake
of
things
essentially
expedient
to
the
peace
or
well-being
of
the
family
:
he
must
not
be
his
wives
underling
,
contrary
to
the
order
of
nature
,
and
ordinance
of
God
,
Gen.
3.16
.
1.
Cor.
11.3
,
7
,
8
,
9.
Ephes.
5.23
.
1.
Tim.
2.12
,
13
,
14.
Secondly
,
hee
must
shew
it
in
the
care
of
his
estate
,
restraining
her
wastfulnesse
if
she
be
given
to
disorder
,
or
wretchlesnesse
in
that
kinde
,
Prov.
14.1
.
Thirdly
,
in
case
of
sinne
against
God
:
he
must
take
heed
that
he
nourish
not
sinne
in
her
by
connivence
,
or
neglect
of
counsell
or
reproofe
,
Iob
2.9
,
10.
Fourthly
,
in
case
of
difference
betweene
her
and
her
servants
;
so
preserving
his
authority
,
as
he
judge
not
partially
,
but
with
equall
judgement
shewing
the
fault
whersoever
he
finde
it
,
else
he
may
extreamly
harden
his
servants
against
them
both
.
Giving
them
honour
.
]
This
is
the
second
thing
required
in
the
Exposition
.
They
must
honour
their
wives
:
And
this
the
Husband
doth
,
How
many
waies
husbands
honour
their
wives
.
1
When
he
useth
her
with
signes
of
his
estimation
of
her
,
according
to
her
ranke
in
the
family
,
and
her
relation
to
him
;
intertayning
her
as
his
companion
,
and
not
as
his
servant
or
slave
.
To
honour
her
,
is
to
carrie
himselfe
with
such
respect
towards
her
,
that
all
may
see
that
he
makes
a
great
account
of
her
,
as
the
companion
God
hath
given
to
him
for
his
life
,
to
be
a
helper
to
him
.
2
When
he
is
carefull
to
protect
her
from
wrongs
,
and
dangers
,
and
indignities
.
1.
Sam.
30.5
.
3
When
he
provides
for
her
maintenance
,
both
in
his
life
time
,
and
after
his
death
as
well
as
he
may
;
allowing
her
such
apparell
and
other
things
as
may
shew
manifestly
how
great
account
he
makes
of
her
,
and
doing
all
with
cheerefulnesse
,
and
not
like
churlish
Nabal
:
and
the
rather
,
because
for
the
most
part
they
are
not
able
to
make
shift
,
and
provide
for
themselves
.
4
By
the
speciall
delight
hee
takes
in
her
above
others
,
cherishing
her
as
his
owne
flesh
,
and
making
as
much
of
her
,
as
he
can
doe
of
himselfe
.
Pro.
5.19
.
Eph.
5.28
.
5
By
suffering
himselfe
to
be
intreated
,
and
in
some
cases
advised
and
admonished
by
her
.
Gen.
21.12
.
6
By
giving
her
such
imployment
as
her
gifts
are
fit
for
,
leaving
to
her
trust
such
things
in
the
family
and
his
estate
,
as
she
is
fit
to
dispose
of
.
It
is
dishonour
to
the
wife
,
when
the
trust
of
businesses
is
committed
to
servants
or
others
,
when
she
is
able
and
willing
to
undertake
it
.
Pro.
31.11
.
7
By
yeelding
a
free
and
just
testimonie
of
her
praises
upon
all
fit
occasions
,
both
to
her selfe
and
others
.
Prover.
31.28
,
29.
8
By
covering
her
infirmities
,
passing
by
meere
frailties
,
and
not
speaking
to
her
,
to
provoke
her
,
when
she
is
way
ward
,
or
else
giving
soft
answeres
,
and
forbearing
as
much
as
may
be
,
to
speake
to
her
disgrace
before
others
.
9
When
he
gives
her
leave
to
dispose
of
some
things
at
her
pleasure
,
not
exacting
account
of
her
;
allowing
her
,
as
a
reward
of
her
care
or
diligence
,
some
such
overplus
as
his
estate
will
beare
,
that
she
may
be
free
to
give
for
pious
or
charitable
uses
,
what
may
be
for
her
credit
or
encouragement
.
Object
.
But
my
wife
was
of
meane
birth
,
condition
,
or
portion
,
when
I
married
.
Sol.
So
and
much
worse
was
the
Church
before
Christ
married
her
,
and
yet
Christ
loves
the
Church
.
Object
.
But
since
marriage
shee
is
idle
,
and
froward
,
and
wastefull
,
&c.
Sol.
If
she
be
so
,
thou
hast
cause
to
pray
for
and
admonish
her
;
but
for
all
that
,
thou
must
love
her
,
and
yeeld
her
due
honour
.
The
Church
sinneth
after
calling
,
and
yet
Christ
honours
the
Church
,
both
by
praying
for
her
in
Heaven
,
and
by
labouring
to
cleanse
her
by
his
Spirit
and
Word
in
Earth
,
Ephes.
5.
Object
.
But
she
is
prophane
and
carnall
,
a
wicked
woman
,
a
scorner
of
religion
,
or
perhaps
of
a
contrary
religion
.
Sol.
Thou
must
love
and
honour
her
,
not
because
shee
deserves
it
,
but
because
God
requires
it
.
Thus
of
the
Exposition
.
The
reasons
follow
;
and
the
first
is
,
Because
they
are
the
weaker
vessell
.
As
the
weaker
vessell
.
]
The
word
translated
Vessell
,
is
diversly
accepted
in
Scripture
;
sometimes
properly
,
sometime
Metaphorically
.
As
it
is
taken
properly
,
it
is
somtime
taken
for
goods
or
any
houshold-stuffe
,
Mat.
12.29
.
Luk.
17.31
.
Sometimes
again
it
signifies
any
instrument
,
used
in
the
house
or
without
the
house
:
so
the
instruments
used
in
the
Temple
about
any
part
of
Gods
service
,
were
called
Vessels
of
the
Ministery
,
Heb.
9.21
.
So
a
Bushell
is
called
a
Vessell
,
Luke
8.16
.
So
that
which
held
the
foure-footed
beasts
and
foules
,
&c.
in
the
vision
,
Acts
10.11
,
16.
is
called
a
Vessell
,
yet
like
a
sheet
:
so
is
a
saile
of
a
ship
called
by
this
terme
,
Acts
27.17
.
Now
in
a
Metaphoricall
sense
,
this
terme
signifies
,
either
the
parts
or
members
of
the
body
of
man
or
woman
that
serve
for
generation
,
1.
Thes.
4.4
.
or
else
it
signifies
any
person
,
that
God
hath
set
apart
for
some
speciall
service
or
ministration
.
Thus
Paul
was
a
Vessell
of
election
,
or
a
chosen
Vessell
to
beare
Gods
Name
among
the
Gentiles
,
and
Kings
,
and
the
people
of
Israel
,
Acts
9.15
.
Or
else
such
persons
,
upon
whom
God
will
declare
either
his
mercy
or
Iustice
.
Thus
Vessels
of
honour
and
mercy
,
and
Vessels
of
dishonour
,
Rom.
9.21
,
23.
and
in
generall
,
any
man
or
woman
that
God
appoints
to
doe
any
worke
,
or
his
instruments
either
publickly
or
privately
.
Thus
all
men
,
in
respect
of
the
worke
God
requires
of
them
,
are
Vessels
,
2.
Tim.
2.20
,
21.
and
so
women
are
Vessels
here
,
because
they
are
instruments
God
makes
use
of
for
the
helpe
of
man
.
Now
for
the
word
Weaker
:
It
signifies
the
frailties
and
defects
in
the
Sexe
of
women
;
in
respect
of
which
,
they
are
inferiour
to
men
:
not
so
much
their
sinnefull
defects
,
as
their
naturall
defects
;
defects
of
negation
rather
than
defects
of
privation
.
So
then
the
sense
is
,
That
in
asmuch
as
women
whom
God
hath
given
vnto
man
,
instruments
of
his
blessing
and
their
helpe
,
are
by
nature
fraile
,
and
have
many
weaknesses
and
defects
;
men
should
be
the
more
tender
and
carefull
in
their
carriage
towards
them
:
and
so
here
are
three
points
of
doctrine
may
be
observed
.
Doct.
1.
In
that
men
and
women
are
called
Vessels
,
in
respect
of
the
service
God
doth
cause
them
to
performe
,
we
may
learne
,
That
in
workes
of
grace
or
matters
of
holinesse
,
we
are
rather
Patients
than
Agents
.
Not
but
that
by
Gods
assistance
,
men
and
women
doe
worke
that
which
is
good
;
but
because
therby
God
would
have
vs
to
ascribe
all
to
his
grace
:
And
therefor
hee
compares
vs
not
to
active
instruments
,
as
tooles
are
in
the
hands
of
the
workman
;
but
to
passive
instruments
,
such
as
Dishes
are
,
that
beare
and
carry
Treasure
,
or
meate
,
or
such
like
.
Hence
it
is
the
Apostles
call
themselves
earthen
Vessels
,
2.
Cor.
4.7
.
and
Paul
in
converting
the
Gentiles
,
did
but
beare
Gods
Name
,
Acts
9.21
.
And
therefore
we
should
all
acknowledge
our
insufficiency
,
and
flye
to
the
bloud
of
Iesus
Christ
to
sanctifie
vs
:
for
all
the
Vessels
of
the
Ministery
in
the
Temple
were
sprinckled
with
bloud
,
Heb.
9.21
.
And
further
,
such
as
are
unprofitable
should
repent
and
amend
:
for
they
are
but
as
the
vessell
in
the
hands
of
the
Potter
,
and
God
will
breake
them
in
peeces
with
his
rod
of
iron
,
Rev.
2.27
.
Doct.
2.
Women
are
weake
and
fraile
,
called
here
the
weaker
vessell
;
and
I
take
it
,
this
weaknesse
is
attributed
to
them
,
not
in
respect
of
sinne
so
much
,
as
in
naturall
defects
:
so
as
he
meanes
not
personall
faults
,
but
such
weaknesses
,
as
are
found
in
all
women
,
or
the
most
.
But
yet
I
would
not
bee
understood
,
to
free
women
altogether
from
sinne
in
these
frailties
,
because
since
the
fall
the
naturall
defects
are
tainted
,
and
there
is
in
them
a
speciall
kinde
of
defectivenesse
,
or
infirmity
which
cleaves
to
their
Sexe
,
which
is
not
so
usually
in
men
,
or
not
accompanying
the
nature
of
men
.
Quest.
What
are
the
things
wherein
women
are
more
usually
fraile
,
or
defective
,
or
infirme
than
men
?
1
In
capacity
and
judgement
.
In
what
things
women
are
more
frayle
than
men
.
They
are
not
capable
of
so
large
a
measure
of
knowledge
as
men
(
in
equall
comparison
)
nor
so
able
to
reach
the
depths
and
mysteries
of
knowledge
.
2
In
respect
of
their
insufficiency
for
the
greatest
imploiments
of
life
;
as
that
Sexe
is
not
ordinarily
capable
of
the
great
services
of
God
in
Church
and
Common-wealth
:
the
works
cannot
be
done
by
women
.
3
They
are
apter
to
be
seduced
than
men
,
as
the
Apostle
implies
in
the
case
of
all
women
aswell
as
Eve
,
1.
Tim.
2.14
.
4
In
respect
of
dependancies
.
They
cannot
make
shift
for
themselves
,
their
desire
is
naturally
subject
to
men
,
in
respect
of
depending
upon
them
for
provision
and
protection
,
Gen.
3.
This
weaknesse
is
stamped
upon
the
whole
Sexe
.
5
In
respect
of
their
aptnesse
to
feares
and
amazement
,
and
other
perturbations
,
more
unconstant
,
and
not
so
stable
in
heart
as
man
.
6
In
respect
of
the
discovery
of
their
hearts
&
natures
,
whether
in
good
or
evill
.
It
is
harder
to
finde
out
throughly
the
perfect
disposition
of
a
woman
in
good
or
evill
,
than
of
men
.
Salomon
could
finde
out
the
temper
of
one
man
among
a
thousand
men
,
but
not
the
heart
of
one
woman
among
so
many
;
and
that
I
take
it
to
bee
the
true
sense
of
that
place
,
Eccles.
7.28
,
29.
compared
with
verse
25.27
.
7
In
respect
of
their
pronenesse
to
vanity
,
and
pride
in
apparell
;
which
I
gather
from
this
,
that
all
the
expresse
directions
about
apparell
that
I
remember
in
Scripture
,
are
given
rather
to
women
than
to
men
,
especially
in
the
new
Testament
,
as
1.
Tim.
2.9
.
1.
Pet.
3.3
.
The
use
may
be
,
first
,
to
give
vs
occasion
to
magnifie
the
power
and
mercy
of
God
.
His
mercy
,
that
dispiseth
not
his
weake
creatures
,
but
bestoweth
the
grace
of
life
upon
them
.
His
power
,
in
that
he
keepes
them
in
life
,
and
preserveth
his
owne
worke
of
grace
vnto
the
possession
of
eternall
life
.
Secondly
,
it
should
stirre
up
women
so
much
the
more
to
use
all
the
Ordinances
of
God
,
and
all
helps
,
to
make
themselves
strong
in
the
power
of
the
gifts
of
grace
;
especially
,
they
should
get
a
strong
faith
in
God
,
that
they
may
trust
in
the
power
of
God
,
that
giveth
strength
to
the
weake
,
Esay
40.
29
,
31.
1.
Pet.
3.5
.
It
will
bee
their
greater
glory
,
if
they
can
overcome
their
naturall
weaknesses
,
especially
,
if
they
can
excell
men
in
the
things
of
the
kingdome
of
God
,
as
many
times
it
comes
to
passe
.
Thirdly
,
all
Christians
should
have
those
women
in
great
estimation
,
that
have
overcomne
their
frailties
,
and
doe
excell
in
knowledge
,
and
piety
,
and
mercy
,
and
trust
in
God
.
Fourthly
,
all
women
should
bee
therefore
the
more
humble
,
and
apt
to
feare
and
judge
themselves
,
and
more
willing
to
be
taught
,
or
admonished
,
and
more
frequent
in
praier
to
God
,
to
helpe
them
and
keepe
them
;
and
in
particular
,
they
should
be
the
more
willing
to
bee
ruled
by
their
husbands
,
as
knowing
it
is
a
mercy
of
God
,
considering
their
weaknesse
,
to
give
them
husbands
to
support
them
,
and
provide
for
them
and
finally
,
they
should
bee
the
more
faithfull
and
diligent
,
to
doe
all
the
good
they
can
in
domesticall
affaires
,
seeing
by
nature
,
they
are
not
fit
to
manage
the
greater
and
more
publike
services
of
God
.
The
third
doctrine
concernes
Husbands
,
and
so
they
are
taught
from
hence
to
give
the
more
honour
to
their
wives
,
because
of
their
naturall
weaknesse
:
For
,
as
it
is
in
the
naturall
body
,
those
members
of
the
body
which
we
thinke
lesse
honourable
,
upon
them
wee
bestow
the
more
abundant
honour
,
1.
Cor.
12.23
,
24.
so
it
should
bee
in
the
Economical
body
:
for
the
wife
is
unto
the
husband
bone
of
his
bone
,
and
flesh
of
his
flesh
;
and
this
honour
he
should
give
her
,
and
shew
it
,
both
by
taking
the
more
care
to
provide
for
her
,
and
by
cherishing
&
incouraging
her
the
more
,
&
by
hiding
&
covering
her
frailties
as
much
as
he
may
,
&
by
not
exacting
more
from
her
than
she
is
able
to
performe
,
&
by
helping
her
all
he
can
,
by
instruction
or
otherwise
.
Only
we
must
note
,
that
he
is
not
bound
to
honor
her
the
more
for
sinful
infirmities
,
but
for
naturall
defects
.
How
he
must
carrie
himselfe
towards
her
in
respect
of
sinfull
infirmities
,
or
personall
faults
,
hath
beene
shewed
before
in
the
manner
of
his
carriage
towards
her
as
a
man
of
knowledge
.
And
thus
of
the
first
reason
.
As
being
heyres
together
of
the
grace
of
life
.
]
In
these
words
is
contained
the
second
reason
,
taken
from
the
generall
dignity
of
Christians
;
which
also
extends
to
Christian
wives
.
And
concerning
the
dignitie
of
Christians
,
five
things
may
be
noted
out
of
these
words
.
1
The
title
of
their
dignitie
,
They
are
Heyres
.
2
What
they
inherite
;
Life
.
3
What
the
cause
of
this
dignitie
is
,
viz.
Grace
.
4
In
what
maner
they
possesse
it
,
viz.
Together
.
5
The
persons
capable
of
it
;
Women
as
well
as
men
.
From
the
coherence
we
may
note
,
That
if
women
will
have
their
husbands
to
honour
them
,
they
must
be
religious
women
,
and
true
Christians
,
that
have
grace
as
well
as
worldly
portion
.
God
requires
religion
and
grace
in
all
wives
:
And
the
rather
should
they
bee
carefull
to
get
grace
,
and
become
truely
religious
,
because
it
was
long
of
their
sexe
that
sinne
came
into
the
world
:
and
as
by
one
womans
bearing
of
a
childe
,
salvation
was
brought
againe
into
the
world
;
so
should
they
everie
one
in
particular
,
strive
to
recover
their
honour
,
by
expressing
the
sound
power
of
a
religious
life
in
all
faith
,
and
charitie
,
and
holinesse
,
and
sobrietie
,
1.
Tim.
2.14
,
15.
And
besides
,
what
shall
it
profite
wives
to
get
them
jointures
on
earth
,
and
husbands
to
provide
for
them
while
they
live
here
,
if
their
soules
and
bodies
perish
when
they
dye
,
and
lose
the
inheritance
in
heaven
?
and
perish
they
will
,
if
they
get
not
true
grace
.
And
further
,
if
they
be
gracious
women
,
if
their
husbands
be
so
profane
as
not
to
make
much
of
them
,
yet
they
shall
be
greatly
set
by
of
God
;
as
was
shewed
,
vers.
4.
But
on
the
other
side
,
if
they
be
ignorant
and
irreligious
women
,
it
is
just
with
God
,
to
deprive
them
of
the
comfort
of
this
life
,
and
to
let
their
husbands
neglect
them
or
abuse
them
.
For
,
though
their
husbands
sinne
in
so
doing
,
yet
God
is
just
in
permitting
such
a
thing
for
their
punishment
.
Secondly
,
another
doctrine
may
be
noted
from
the
coherence
,
and
that
is
,
That
in
heaven
there
shall
bee
no
difference
betweene
husbands
and
wives
,
but
they
shall
bee
all
one
in
Christ
,
alike
heires
of
eternall
life
:
Which
is
to
be
noted
,
the
more
to
perswade
them
to
submit
themselves
,
and
endure
to
be
under
the
rule
and
authority
of
their
husbands
in
this
world
,
for
that
estate
of
inferiority
shall
not
last
ever
,
for
in
heaven
God
shall
be
all
in
all
,
they
shall
be
ruled
by
God
and
the
Lambe
..
Thus
from
the
Coherence
.
The
first
thing
to
be
observed
about
the
dignity
of
Christians
in
generall
is
,
That
they
are
heires
.
Heires
]
The
doctrine
is
,
That
all
true
Christians
are
heires
.
Now
,
for
the
opening
of
this
doctrine
,
two
things
must
be
considered
.
1.
How
they
come
to
be
heires
.
2.
What
their
glory
is
in
being
so
.
How
godly
men
come
to
be
heires
.
For
the
first
;
Christians
are
not
borne
Heires
:
I
meane
,
not
heires
to
God
,
as
is
intended
in
this
place
,
but
have
it
by
the
grace
of
adoption
.
God
hath
but
one
Heire
by
generation
,
and
that
is
Christ
:
all
his
other
heires
are
by
adoption
,
such
as
hee
chooseth
of
his
meere
Grace
,
and
makes
them
his
heires
.
Now
,
the
mystery
of
our
adoption
must
be
considered
of
in
this
manner
:
A
Christian
by
the
Gospell
is
made
a
Believer
:
Now
faith
,
after
an
unspeakable
manner
,
engrafts
him
into
the
body
of
Iesus
Christ
:
Now
being
engrafted
into
Iesus
Christ
,
who
is
Gods
Sonne
,
hee
thereby
comes
to
the
power
to
be
the
sonne
of
God
,
and
to
be
an
heire
,
with
Christ
.
Christ
is
Gods
Heire
,
and
so
is
all
that
is
grafted
upon
Christ
,
Ioh.
1.12
.
Now
there
is
a
double
Adoption
:
the
one
imperfect
in
this
life
,
the
other
perfect
,
which
wee
shall
have
after
the
Resurrection
of
the
dead
:
By
the
one
we
have
the
promise
of
inheritance
,
and
by
the
other
wee
shall
have
full
possession
.
Of
the
first
is
mention
made
,
Rom.
8.15
.
&
of
the
other
,
Rom.
8.23
.
the
first
adoption
is
meant
here
.
For
the
second
,
Adoption
is
called
a
glory
,
by
an
excellence
,
because
there
is
no
glory
like
to
it
;
even
the
adoption
to
bee
heires
as
it
is
in
this
life
,
is
the
greatest
glory
in
the
world
.
Now
the
glory
of
our
Adoption
,
may
appeare
to
bee
very
great
,
if
wee
consider
,
1.
By
whom
we
are
adopted
(
viz.
)
God
.
Wherein
the
greatnesse
and
glory
of
our
Adoption
appeareth
.
If
it
be
such
a
glory
to
be
Heire
to
any
great
Prince
in
the
world
,
what
a
surpassing
glory
is
it
,
to
be
the
sonne
and
heire
of
God
?
Rom.
8.17
.
and
that
if
wee
respect
either
the
excellence
of
God
,
who
is
the
King
of
all
the
earth
,
and
above
all
kings
;
or
his
eternity
:
he
is
such
a
Father
as
lives
ever
,
Hos.
1.10
.
An
everlasting
Father
,
Esay
9.6
.
Other
Fathers
that
adopt
,
may
dye
before
they
passe
the
estate
,
or
at
the
best
,
it
is
a
kind
of
infelicity
to
enjoy
the
inheritance
,
without
the
presence
and
love
of
the
father
.
But
not
so
here
.
2.
The
great
price
was
laid
downe
,
to
make
us
capable
of
this
honour
to
be
Gods
Heires
(
viz.
)
the
blood
of
Christ
.
There
was
never
so
much
paid
for
all
the
inheritances
in
the
world
besides
,
Gal.
4.4
,
5.
Heb.
9.14
,
15.
3.
The
great
things
we
are
heires
to
,
which
I
will
but
briefly
touch
here
;
Wee
are
heires
not
onely
to
all
our
eyes
can
see
,
but
to
all
things
our
hearts
can
thinke
of
.
Wee
shall
inherite
the
earth
,
Mat.
5.5
.
Wee
shall
bee
heires
of
the
world
,
Rom.
4.
God
will
give
us
all
the
world
:
yea
,
we
shall
inherite
eternall
life
,
as
is
to
be
shewed
afterwards
:
yea
,
wee
are
coheires
with
Christ
,
Rom.
8.17
.
And
what
would
wee
aske
more
?
4.
The
great
priviledges
which
Gods
adopted
children
doe
enjoy
even
in
this
life
:
as
,
1
They
have
within
them
the
spirit
of
Christ
in
their
hearts
,
therefore
called
,
The
spirit
of
Adoption
,
Rom.
8.15
,
16.
Gal.
4.6
.
The
spirit
of
Christ
,
I
say
,
to
drive
away
legall
terrors
,
and
to
testifie
to
their
spirits
that
they
are
the
sons
of
God
,
and
that
he
hath
adopted
them
to
heaven
,
and
to
make
them
able
to
treat
with
God
as
a
Father
,
by
affectionate
prayer●
and
,
as
other
Scriptures
shew
,
to
lead
them
into
all
truth
,
and
to
bee
the
guide
of
their
lives
,
to
tell
them
when
they
goe
out
,
either
on
the
right
hand
,
or
on
the
left
;
And
lastly
,
to
be
their
continuall
comforter
,
Iohn
16.
Esay
30.
2.
By
the
right
of
their
Adoption
in
Christ
,
both
their
persons
and
their
workes
are
accepted
before
God
,
so
as
they
stand
alwaies
high
in
Gods
favour
,
howsoever
they
are
entertained
in
the
world
,
Eph.
1.6
.
3.
They
have
a
name
,
and
honour
,
shall
never
bee
taken
from
them
;
an
everlasting
name
:
no
preferment
so
high
as
theirs
,
Esay
56.4
,
5.
And
this
is
the
greater
priviledge
,
because
no
meannesse
or
contemptiblenesse
of
condition
on
earth
can
barre
them
from
the
enjoying
of
this
prerogative
,
as
the
coherence
of
that
place
shewes
.
4.
They
have
the
Angells
of
heaven
to
attend
them
:
God
shewes
by
that
,
that
hee
will
have
them
looked
unto
as
his
sonnes
and
heires
,
Heb.
1.
ult.
5.
They
may
aske
whatsoever
they
will
of
God
,
and
are
sure
to
have
it
:
They
may
get
any
suit
of
God
;
and
he
is
so
far
from
not
granting
,
that
hee
rather
complaines
that
they
will
not
aske
him
often
enough
,
Ioh.
16.23
.
6.
If
at
any
time
they
fall
into
distresse
,
they
have
such
interest
in
Gods
speciall
providence
,
that
a
haire
of
their
heads
shall
not
fall
to
the
ground
without
the
providence
of
their
heavenly
Father
.
And
besides
,
God
will
make
himselfe
marvellous
in
their
deliverance
,
if
all
worldly
helpes
faile
,
Esay
43.18
,
19
,
20
,
21.
5.
If
wee
consider
the
wonderfull
manner
of
their
communion
with
Christ
,
and
that
foure
waies
.
For
first
,
wee
have
communion
of
nature
with
him
,
and
that
by
his
Incarnation
,
for
he
tooke
our
nature
,
and
so
became
our
Brother
.
And
this
doth
nothing
at
all
belong
to
Reprobates
,
because
Christ
tooke
not
nature
polluted
with
sinne
,
Heb.
2.14
.
Yea
,
wee
have
communion
with
him
in
his
divine
nature
,
as
that
nature
doth
dwell
graciously
in
us
,
and
we
are
made
like
unto
it
,
2.
Pet.
1.4
.
Secondly
,
they
have
communion
of
state
with
him
;
which
the
Scripture
acknowledgeth
as
a
great
mystery
:
for
so
they
are
said
to
live
with
him
,
to
suffer
with
him
,
to
dye
with
him
,
to
be
buried
with
him
;
yea
,
to
rise
with
him
,
to
ascend
to
heaven
with
him
,
and
to
sit
together
with
him
,
Eph.
2.
yea
,
to
judge
the
world
with
him
:
onely
preserving
the
difference
betweene
the
head
and
the
members
in
all
this
.
Thirdly
,
they
have
communion
of
offices
with
him
,
for
he
hath
made
them
Kings
and
Priests
with
him
:
The
oyle
that
was
powred
on
his
head
,
hath
run
downe
upon
his
members
,
Revel.
1.5.6
.
so
that
Gods
heires
are
all
Kings
&
Priests
.
A
royall
nation
,
and
a
kingdome
of
Priests
,
1.
Pet.
2.10
.
Fourthly
,
they
have
communion
in
benefits
with
him
;
for
,
God
as
a
Father
hath
blessed
them
in
him
with
all
spirituall
blessings
in
heavenly
things
,
Eph.
1.3
.
Communion
they
have
with
him
in
Grace
in
this
life
,
&
in
Glory
in
the
life
to
come
.
Lastly
,
if
wee
consider
the
assurance
that
Christians
have
given
them
for
their
right
of
Adoption
:
for
first
,
they
have
an
Act
for
it
in
Gods
eternal
Councel
,
Eph.
1.5
.
Men
that
have
an
Act
of
Parliament
for
the
holding
of
their
lands
,
they
thinke
they
have
a
sure
tenure
;
and
yet
many
Acts
of
Parliament
may
be
repealed
,
but
the
Acts
of
Gods
Councell
are
like
himselfe
,
immutable
.
The
godly
they
are
predestinate
to
Adoption
.
Secondly
,
they
have
not
onely
Gods
promise
for
their
inheritance
,
but
Gods
oath
,
that
by
two
immutable
things
,
the
heires
of
promise
might
have
abundant
consolation
,
as
the
Apostle
shewes
,
Heb.
6.17
,
18.
Thirdly
,
to
make
all
sure
,
God
hath
put
his
spirit
within
them
,
as
the
seale
and
earnest
of
their
inheritance
,
Eph.
1.13
,
14.
The
use
may
be
,
1
For
Information
;
and
so
first
,
to
shew
the
great
goodnesse
of
God
to
man
,
that
not
onely
requires
and
gives
holinesse
,
but
addes
also
blessednesse
to
his
servants
.
In
Iustification
and
Sanctification
,
he
gives
to
men
those
good
things
they
call
bona
virtutos
,
the
good
things
of
vertue
:
and
in
Adoption
,
he
gives
those
good
things
they
call
,
bona
conditionis
,
the
good
things
of
condition
,
even
blessednesse
and
true
happinesse
:
whom
God
makes
holy
,
he
will
make
happy
also
.
Secondly
,
it
manifestly
shewes
,
that
we
hold
all
our
happinesse
,
not
by
Merit
,
but
by
Grace
.
For
,
adopted
children
cannot
plead
merit
,
but
must
acknowledge
all
of
gift
,
as
will
more
appeare
when
we
come
to
speak
of
the
cause
of
Inheriting
,
viz.
Grace
.
2
For
Instruction
;
and
so
The
first
impression
this
Doctrine
should
worke
upon
us
,
should
be
a
desire
to
be
such
as
may
obtaine
the
right
of
Adoption
of
sonnes
,
for
flesh
and
blood
cannot
inherite
,
1.
Cor.
15.50
.
So
long
as
wee
are
carnall
and
unregenerate
men
,
wee
neither
are
,
nor
are
to
be
called
the
heires
of
God
.
The
unrighteous
,
that
is
,
such
as
live
in
grosse
sinne
,
and
doe
the
workes
of
the
flesh
,
are
expressely
and
peremptorily
excluded
from
the
benefit
of
Adoption
,
1.
Cor.
6.9
,
10.
Gal.
5.21
.
None
but
such
as
are
effectually
called
,
What
kinde
of
persons
we
must
be
to
attaine
this
Adoption
.
and
borne
of
God
,
are
capable
of
this
Grace
,
Heb.
9.16
.
Ioh.
1.13
.
And
in
particular
,
wee
must
have
a
true
justifying
faith
,
Ioh.
1.12
.
For
,
as
was
shewed
before
,
we
come
to
the
right
of
Sonnes
,
onely
as
wee
are
ingrafted
into
Christ
,
upon
whom
,
all
the
inheritance
is
originally
and
fundamentally
conferred
.
and
into
Christ
wee
cannot
get
but
by
faith
.
And
further
,
wee
must
looke
to
the
sound
mortification
of
the
deedes
of
the
flesh
,
Rom.
8.13
.
and
know
,
that
none
can
inherit
but
such
as
ouercome
the
power
of
their
corruptions
,
and
are
not
in
bondage
to
any
sinne
,
Rev.
21.7
.
And
more
specially
God
requires
in
all
such
as
will
be
his
sonnes
,
that
they
bee
such
as
are
not
in
bondage
to
the
passions
and
perturbations
of
the
heart
〈◊〉
for
hee
hath
promised
that
the
meeke
shall
inherit
;
Mat.
5.5
.
Thirdly
,
we
must
forsake
all
needlesse
society
&
familiarity
with
the
wicked
of
the
world
,
if
wee
will
be
Gods
sonnes
and
daughters
,
and
resolutely
refuse
to
be
corrupted
with
the
sinnes
of
the
times
;
as
the
Apostle
shewes
at
large
,
2.
Cor.
6.17
,
18.
Fourthly
,
wee
must
be
such
as
are
described
,
Esay
56.4
,
5
,
6.
Wee
must
make
conscience
to
keepe
Gods
Sabbaths
,
and
chuse
the
thing
will
please
God
;
being
more
desirous
to
please
God
in
all
things
,
than
naturall
children
are
to
please
their
earthly
parents
;
and
take
hold
of
Gods
Covenant
,
as
resting
upon
this
preferment
,
and
the
promises
of
it
,
as
our
sufficient
happinesse
.
And
that
we
may
be
the
more
established
in
the
knowledge
of
our
Adoption
,
it
will
bee
good
for
us
to
try
our selves
by
the
signes
of
such
as
are
Gods
adopted
children
.
Marks
of
Gods
heyres
and
adopted
children
.
1
Such
as
are
Gods
children
by
Adoption
,
haue
this
marke
,
They
are
made
like
unto
God
their
Father
,
in
holiness
,
in
some
truth
of
resemblance
,
1.
Pet.
1.25
.
And
this
they
shew
two
waies
:
first
,
by
purifying
themselves
,
and
sound
humbling
of
their
soules
for
their
sinnes
,
that
deface
the
Image
of
God
in
them
:
as
Saint
Iohn
saith
;
Every
one
that
hath
this
hope
,
purifyeth
himselfe
,
as
he
is
pure
,
1.
Ioh.
3.2
,
3.
Secondly
,
by
imploying
himselfe
constantly
in
doing
righteousnesse
;
for
hereby
the
children
of
God
are
knowne
from
the
children
of
the
Divell
,
1.
Ioh.
3.10
.
2
In
the
last
recited
place
,
you
may
discerne
another
signe
of
a
sonne
and
heire
to
God
,
and
that
is
the
love
of
the
godly
,
as
his
brethren
and
fellow
heires
:
Hee
that
loveth
not
the
brethren
,
is
of
the
Divell
,
not
of
God
,
1.
Ioh
3.10
.
3
The
gift
of
prayer
is
a
signe
of
Adoption
,
and
that
we
have
received
the
spirit
of
Adoption
,
Rom.
8.15
,
16.
By
the
gift
of
prayer
,
I
meane
,
not
the
skill
to
utter
words
to
God
in
a
good
form
of
words
,
and
variously
;
but
the
gift
to
speake
to
God
in
prayer
,
both
with
confidence
in
God
,
as
in
a
father
,
and
with
the
affections
of
praier
,
which
the
phrase
of
crying
Abba
Father
,
imports
.
4
A
Child
of
God
discovers
his
Adoption
by
the
manner
of
doing
good
dueties
:
hee
doth
serve
God
,
not
with
servile
respect
,
but
with
filiall
affection
;
hee
loves
to
be
Gods
servant
,
as
may
be
gathered
,
Esay
56.6
.
5
To
love
them
that
hate
us
,
and
blesse
them
that
curse
us
,
and
doe
good
to
them
that
persecute
us
,
is
a
signe
that
wee
are
children
to
God
as
our
heavenly
father
,
Luk.
6.35
.
Mat.
5.
The
second
impression
that
this
glory
of
Adoption
should
make
upon
our
hearts
,
should
be
to
stir
up
us
to
cary
our selves
in
this
world
,
as
becomes
the
children
&
heirs
to
such
a
father
as
God
is
.
And
so
in
generall
,
it
should
wonderfully
fire
us
to
all
possible
care
,
to
be
holy
as
he
is
holy
;
and
to
expresse
more
to
the
life
,
the
Image
of
Gods
grace
and
holinesse
,
1.
Pet.
1.
14
,
15.
And
that
in
all
manner
of
conversation
,
striving
to
carry
our selves
as
the
sonnes
of
God
,
without
rebuke
,
in
the
middest
of
this
froward
and
wicked
world
;
all
sorts
of
the
men
of
the
world
being
so
ready
to
reproach
such
as
are
Gods
people
,
that
if
they
will
speake
evill
,
it
may
be
onely
for
our
good
conversation
in
Christ
,
Phil.
2.15
,
16.
And
in
particular
,
wee
are
charged
in
Scripture
with
certaine
speciall
and
choise
things
that
doe
greatly
adorne
and
grace
the
life
of
a
child
of
God
that
is
an
heire
of
heaven
,
if
we
be
Gods
heirs
,
and
he
be
our
father
.
How
Gods
heirs
must
carry
themsel●es
.
1
Wee
should
be
Peace-makers
,
for
our
father
is
the
God
of
peace
,
and
this
will
force
men
to
call
us
the
sonnes
of
God
,
Mat.
5.10
.
2
Wee
must
not
render
reviling
for
reviling
,
but
rather
blesse
,
seeing
wee
are
heires
of
blessing
,
as
the
Apostle
urgeth
it
,
ver.
9.
3
Wee
should
live
without
care
,
as
knowing
that
wee
have
a
heavenly
father
that
careth
for
us
,
Mat.
6.32
.
And
seeing
wee
are
heires
of
a
better
world
,
wee
should
not
love
this
world
,
nor
set
our
hearts
upon
such
mean
things
as
this
world
can
afford
,
1.
Ioh.
2.15
.
4
If
wee
be
Gods
sonnes
,
wee
should
be
willing
to
submit
our selves
to
his
correction
.
If
wee
yeeld
that
power
to
the
fathers
of
our
bodies
,
how
much
more
to
the
Father
of
our
spirits
?
Heb.
12.9
.
But
especially
take
heed
,
that
we
provoke
not
God
by
carelesnesse
and
boldnesse
,
in
favouring
any
corruption
,
Deut.
32.18
,
19.
Thirdly
,
our
Adoption
should
be
a
singular
consolation
to
us
against
all
the
miseries
of
this
life
.
It
matters
not
though
our
life
bee
hid
,
and
though
it
doe
not
appeare
to
the
world
what
wee
are
,
and
though
wee
have
many
crosses
,
and
losses
,
and
persecutions
,
yet
the
thought
of
our
inheritance
with
God
should
swallow
up
all
;
Whatsoever
wee
are
now
,
yet
when
Christ
appeares
,
wee
shall
appeare
in
glory
:
and
there
can
be
no
comparison
betweene
the
suffering
of
this
life
,
and
the
glory
to
be
revealed
upon
us
,
Rom.
8.17
.
Mat.
19.29
.
Col.
3.2
,
4.
1
Ioh.
3.2
.
And
that
wee
may
be
the
more
comforted
,
wee
should
often
pray
to
God
to
shew
us
by
degrees
,
and
to
make
us
know
the
riches
of
our
inheritance
,
both
in
what
we
possesse
in
this
world
,
and
what
wee
looke
for
in
heaven
.
And
thus
of
the
title
of
our
dignities
;
We
are
heires
.
Of
life
]
Now
follows
to
consider
what
we
inherit
;
and
that
is
Life
;
We
are
heires
of
life
.
It
is
somewhat
a
strange
speech
;
but
yet
if
wee
consider
of
it
,
Life
is
a
most
sweet
thing
,
there
can
be
no
happinesse
without
it
.
A
living
Dog
is
better
than
a
dead
Lyon
.
But
as
life
is
to
be
taken
here
,
it
is
a
Treasure
above
all
treasures
in
the
world
.
But
the
enquirie
into
it
is
very
difficult
:
it
is
wonderfull
hard
to
find
out
what
life
is
;
especially
to
describe
or
define
the
life
here
mentioned
,
as
the
glory
of
Gods
adopted
ones
.
Life
,
in
Scripture
is
either
naturall
or
spirituall
:
as
for
naturall
life
(
especially
since
the
fall
)
that
is
so
poore
a
thing
,
as
to
be
an
heire
to
,
it
is
no
great
preferment
.
By
naturall
life
,
I
meane
that
life
that
men
live
while
they
are
unregenerate
:
I
say
,
that
life
is
a
very
poore
thing
;
Which
will
appeare
,
if
we
consider
the
quality
of
it
,
Naturall
life
but
a
meane
thing
in
divers
respects
.
or
the
meanes
of
preserving
it
,
or
the
short
continuance
of
it
,
or
the
subject
of
it
,
or
the
things
with
which
it
is
opprest
,
or
the
whole
nature
of
it
.
1
For
the
qualitie
of
it
;
What
is
life
?
It
is
but
a
winde
,
or
breath
:
God
breathed
into
man
the
breath
of
life
,
as
if
his
life
were
but
his
breath
,
Gen.
2.7
.
and
so
it
is
said
;
Every
thing
that
had
the
breath
of
life
,
Gen.
6.17
.
&
7.15.22
.
My
life
is
a
winde
,
saith
Ioh
,
Ioh
7.7
.
What
is
your
life
(
saith
S.
Iames
)
?
it
is
even
a
vapour
that
appeareth
for
a
little
while
,
and
then
vanisheth
away
,
Iam.
4.14
.
2
If
we
consider
the
short
continuance
of
it
.
It
will
vanish
away
of
it selfe
after
a
while
,
as
wee
see
in
that
place
.
It
is
compared
to
a
Weavers
Shuttle
;
or
at
the
best
,
every
houre
of
our
life
,
or
every
action
,
addes
secretly
a
threed
till
the
web
be
woven
,
and
then
wee
are
cut
off
.
So
Hezekiah
compares
himselfe
to
a
Weaver
in
that
respect
,
Esay
38.12
.
Our
life
is
scarce
a
span
long
:
for
to
live
is
but
to
dye
;
to
begin
to
live
,
is
to
begin
to
dye
;
for
death
takes
away
time
past
,
and
every
moment
we
yeeld
something
to
death
.
3
If
wee
consider
the
poore
meanes
of
preserving
life
:
It
is
such
a
weake
thing
,
that
if
we
doe
not
daily
give
it
food
,
it
will
faile
us
;
and
if
it
be
not
kept
with
rayment
,
it
will
be
extinguished
.
And
for
the
meanes
we
use
,
how
silly
are
they
?
Our
life
is
called
the
life
of
our
hands
,
Esay
57.10
.
because
it
will
not
last
,
unlesse
wee
make
hard
shift
with
our
hands
to
preserve
it
.
4
If
wee
consider
the
subject
of
it
;
It
is
but
our
bodies
:
for
our
soules
in
our
naturall
condition
,
according
to
the
sense
of
Scripture
,
are
dead
in
trespasses
and
sinnes
.
They
have
as
it
were
a
beeing
,
but
not
a
life
.
Our
soules
,
in
respect
of
the
substance
of
them
,
are
excellent
things
,
because
invisible
and
spirituall
existences
;
but
yet
are
destitute
of
that
life
is
proper
to
them
:
They
are
things
indeed
will
last
long
,
but
are
void
of
that
life
which
is
spirituall
.
5
If
wee
consider
the
miseries
with
which
this
life
is
infested
,
both
by
sinne
,
and
the
punishments
of
it
.
As
for
sinne
,
it
is
leprous
from
the
wombe
,
and
charged
with
Adams
fault
,
and
erres
so
often
as
cannot
be
numbred
;
the
faults
of
it
are
more
than
the
haires
of
our
heads
.
As
for
punishment
,
how
hath
God
ave●ged
himselfe
upon
thy
wretched
life
,
to
thrust
thee
out
of
Paradise
,
and
would
not
let
thee
enjoy
life
in
any
place
that
was
not
accursed
?
The
Divells
also
compasse
about
thy
life
to
destroy
it
,
2.
Cor.
10.5
.
What
deformities
and
infirmities
are
found
in
all
the
Vessels
of
life
,
even
in
all
the
parts
of
thy
body
in
which
it
dwells
?
And
without
thee
,
in
the
objects
of
life
,
how
is
it
frighted
with
cares
,
plagues
,
or
vexed
with
particular
crosses
?
How
doth
God
passe
by
thee
,
in
many
blessings
he
gives
before
thy
face
to
others
,
and
will
not
to
thee
?
And
what
thou
hast
to
comfort
thy
life
,
is
it
not
cursed
to
thee
,
so
as
thou
feelest
vanity
and
vexation
in
the
use
of
it
?
But
above
,
how
is
thy
life
frighted
with
the
danger
of
eternall
death
?
6
Lastly
,
if
we
consider
the
whole
nature
of
life
;
The
Apostle
here
thinks
it
is
not
worth
the
naming
by
the
name
of
life
,
when
he
saith
onely
of
the
godly
,
that
they
are
heires
of
life
:
as
if
there
were
no
living
men
but
they
;
and
as
if
they
had
bin
dead
all
the
time
they
were
,
till
they
were
adopted
.
But
it
is
not
Naturall
life
is
here
meant
,
but
Spirituall
life
,
called
in
Scripture
,
New
life
,
and
the
Life
of
God
,
and
eternall
Life
.
The
words
of
the
Apostle
Paul
,
Tit.
3.7
.
when
hee
saith
,
We
are
heires
according
to
the
hope
of
eternall
life
,
serve
to
expound
these
words
of
the
Apostle
Peter
.
Now
concerning
this
life
,
it
is
above
the
reach
of
all
mortall
creatures
to
describe
it
as
it
is
,
especially
in
the
perfection
of
it
in
heaven
;
for
Saint
Paul
saith
,
of
what
he
saw
in
heaven
,
that
he
saw
things
that
could
not
be
uttered
,
2.
Cor.
12.
and
Saint
Iohn
saith
;
It
doth
not
appeare
what
wee
shall
be
,
1.
Ioh.
3.2
.
And
in
the
1.
Cor.
2.9
.
it
is
said
;
that
eye
hath
not
seene
,
nor
eare
heard
,
nor
hath
it
entred
into
the
heart
of
man
to
conceive
of
,
what
God
hath
prepared
for
them
that
love
him
:
Yea
,
Christ
himselfe
doth
seeme
to
grant
;
that
,
as
Man
,
he
did
not
fully
see
the
glory
of
this
eternall
life
,
in
his
mortall
condition
,
where
speaking
of
his
estate
after
death
,
he
said
;
Thou
wilt
shew
me
the
paths
of
life
,
Act.
2.
And
for
so
much
as
is
revealed
concerning
this
spirituall
and
eternall
life
,
two
things
must
be
remembred
;
the
one
,
That
the
doctrine
of
this
life
lyeth
hid
from
ages
and
generations
,
in
extreame
darkenesse
;
and
when
the
Gospell
treats
of
it
,
it
brings
it
as
it
were
out
of
a
darke
dungeon
,
into
the
light
,
2.
Tim.
1.10
.
The
other
is
;
That
when
it
is
brought
to
light
,
none
can
reach
to
it
,
but
such
as
God
endewes
with
speciall
wisdome
:
for
Salomon
long
since
had
observed
;
that
Life
is
above
to
the
wise
onely
,
Prov.
15.24
.
The
things
I
would
consider
of
about
this
life
,
are
these
.
1
The
Degrees
of
it
.
2
The
Originall
of
it
.
3
A
ghesse
at
the
Nature
of
it
.
4
The
things
that
nourish
it
.
5
The
differences
betweene
this
life
on
earth
,
and
as
it
is
in
heaven
.
6
The
Meanes
to
attaine
it
,
or
what
we
must
doe
if
wee
would
enter
into
life
.
7
The
Signes
to
know
whether
it
be
in
us
.
8
The
Properties
of
it
.
Lastly
,
the
Vses
of
it
.
1
For
the
first
,
wee
must
understand
,
that
this
life
hath
three
degrees
,
Degrees
of
spirituall
life
.
into
which
wee
enter
in
at
three
gates
as
it
were
.
The
first
degree
of
eternall
life
,
begins
at
the
first
spirituall
acquaintance
with
God
in
this
life
,
when
his
favour
is
made
knowne
to
us
in
Iesus
Christ
,
by
the
Gospell
,
so
as
wee
are
truely
justified
and
sanctified
,
being
reconciled
unto
God
,
having
all
our
sinnes
forgiven
us
,
and
our
natures
made
new
:
and
into
this
degree
wee
enter
by
the
gate
of
Regeneration
.
Thus
our
Saviour
saith
;
This
is
eternall
life
,
to
know
God
,
and
whom
he
hath
sent
Iesus
Christ
,
Ioh.
17.3
.
Thus
he
that
heareth
Christs
words
and
beleeveth
,
is
passed
from
death
to
life
,
Ioh.
5.24
.
The
second
degree
beginnes
at
our
death
,
and
continueth
the
life
that
the
soule
,
separated
from
the
body
,
enjoyes
till
the
resurrection
at
the
last
day
.
And
concerning
the
estate
of
the
soule
in
this
degree
of
life
,
wee
have
no
absolute
revelation
;
but
yet
are
taught
in
Scripture
,
that
it
returns
to
God
that
gave
it
to
the
body
at
first
,
Eccles.
12.7
.
and
that
it
is
with
Christ
,
Phil.
1.23
.
that
it
is
in
the
hands
of
God
,
and
in
Paradise
,
Luk.
23.43
.
and
lives
in
unspeakable
joy
,
Luk.
16.
25.
and
is
freed
from
all
miseries
of
this
life
,
and
enjoyes
the
honour
of
all
good
workes
,
Rev.
14.13
.
the
bodie
resting
in
the
grave
from
all
paine
and
labour
,
as
in
a
bed
of
rest
till
the
resurrection
,
Esa.
57.2
.
And
into
this
degree
of
life
eternall
,
wee
enter
in
by
the
gate
of
death
.
The
thirddegree
of
life
eternall
,
beginnes
at
the
resurrection
of
our
bodies
at
the
last
day
,
and
is
enjoyed
by
body
and
soule
for
ever
,
comprehending
all
possible
consummation
of
felicity
and
glory
in
the
heavens
;
And
into
this
wee
enter
by
the
gate
of
resurrection
,
which
is
a
kind
of
new
begetting
of
us
,
and
therefore
is
called
the
resurrection
of
life
,
Ioh.
11.25
.
and
so
the
blessed
in
heaven
are
called
the
children
of
the
resurrection
;
and
by
that
way
the
children
of
God
,
Luk.
20.36
.
In
the
first
degree
life
is
imperfect
,
in
the
second
it
is
perfect
,
in
the
third
it
is
consummate
.
And
the
use
of
this
first
point
should
be
,
to
warne
men
to
looke
to
it
,
that
they
enter
into
the
first
degree
of
eternall
life
,
while
they
are
in
this
world
,
or
else
they
shall
never
get
to
heaven
when
they
dye
;
and
therefore
should
strive
for
saving
knowledge
,
and
to
become
new
creatures
,
or
else
it
is
in
vaine
to
hope
for
heaven
.
The
originall
of
this
life
.
2
For
the
second
,
which
is
the
originall
of
life
,
it
is
greatly
for
the
praise
of
it
,
that
it
flowes
from
that
life
which
is
in
God
himselfe
;
which
is
an
unspeakable
glory
to
the
creatures
that
enjoy
it
.
With
thee
is
the
fountaine
of
life
,
saith
David
,
Psal.
36.9
.
So
he
calls
him
the
God
of
his
life
,
Psal.
42.8
.
Naturall
life
is
but
a
sparkle
,
that
flowes
from
the
life
of
our
parents
;
but
spirituall
and
eternall
life
,
is
kindled
from
that
infinite
light
and
life
in
God
;
But
yet
not
as
Christ
received
we
this
life
:
for
he
had
it
by
naturall
generation
,
wee
have
it
by
a
way
unspeakeable
from
God
,
but
yet
by
Iesus
Christ
:
In
him
was
life
,
as
the
life
was
the
light
of
men
,
Iohn
14.
He
that
hath
the
Son
hath
life
,
Iohn
5.12
.
and
he
it
is
that
is
eternall
life
,
viz.
to
us
,
vers.
20.
As
there
is
no
light
in
the
visible
world
,
but
from
the
Sunne
in
the
sirmament
;
so
there
is
no
life
in
the
spirituall
world
,
but
from
God
in
Heaven
,
which
hath
caused
it
to
shine
in
our
hearts
by
the
Son
of
righteousnesse
,
Christ
Iesus
.
Thus
our
life
is
called
the
life
of
God
,
Ephes.
4.18
,
and
Christ
is
said
to
live
in
us
,
Gal.
2
20.
Which
should
teach
us
greatly
to
admire
and
adore
the
excellency
of
Gods
goodnesse
,
and
make
us
to
rest
our selves
for
ever
under
the
shadow
of
his
wings
,
Psal.
36.7
,
8
,
9.
But
that
this
point
may
be
more
clearly
understood
,
we
must
consider
of
the
originall
of
this
life
from
God
three
waies
.
It
hath
its
originall
from
God
three
waies
.
First
,
in
respect
of
Ordination
,
and
so
it
flowes
from
Gods
decree
;
Hee
hath
ordained
us
unto
life
,
Acts
13.48
.
and
our
names
are
written
in
the
booke
of
life
,
Phil.
4.3
.
Secondly
,
in
respect
of
Merit
;
it
was
bought
of
God
by
the
death
of
the
flesh
of
Christ
.
I
give
my
flesh
for
the
life
of
the
world
,
Iohn
6.51
.
This
life
will
not
be
had
without
his
death
:
that
we
might
live
in
eternall
life
,
hee
must
dye
a
temporall
death
.
And
shall
not
this
greatly
inflame
our
hearts
to
love
the
Lord
Iesus
,
that
gave
himselfe
for
us
,
that
we
should
not
perish
,
but
have
everlasting
life
?
Thirdly
,
in
respect
of
operation
or
inchoation
;
and
so
the
fountaine
of
life
is
either
without
us
,
or
within
us
:
without
us
is
the
Word
of
Christ
,
that
is
the
immortall
seede
by
which
we
are
begotten
unto
life
,
1.
Pet.
1.24
.
and
so
is
called
the
Word
of
life
,
Phil.
2.15
.
And
the
word
is
so
,
as
it
is
the
word
of
Christ
that
is
Gospel
;
My
words
(
saith
he
)
are
spirit
and
life
,
Iohn
6.63
.
And
that
word
,
considered
as
it
is
preached
to
the
dead
soules
of
men
;
the
dead
shall
Hear
the
voice
of
Christ
,
and
live
.
Shall
heare
it
:
note
that
.
Iohn
5.25
.
which
should
make
us
greatly
to
esteeme
the
preaching
of
the
Gospel
.
Within
us
,
the
fountaine
of
life
is
the
Spirit
of
Christ
,
which
is
called
the
Spirit
of
life
which
is
in
Christ
Iesus
,
Rom.
8.2
.
Now
the
Spirit
of
Christ
,
that
wee
may
live
,
doth
two
things
,
viz.
it
quickens
the
seed
of
the
Word
,
and
unites
us
unto
Christ
,
as
members
of
the
mysticall
body
:
and
then
looke
how
the
soule
of
man
doth
give
life
to
every
member
of
the
body
;
so
doth
the
Spirit
of
Christ
to
every
soule
,
as
a
severall
member
of
the
mysticall
body
.
3
For
the
third
;
We
shall
not
exactly
know
what
the
nature
of
eternall
life
is
,
till
it
be
perfected
us
,
or
consummate
;
yet
by
diverse
words
God
hath
let
fall
in
Scripture
,
we
may
ghesse
at
the
nature
of
this
life
:
The
nature
of
it
,
consists
in
a
saving
knowledge
or
celestiall
light
.
and
in
generall
,
I
thinke
it
is
a
kinde
of
celestiall
light
falling
into
the
soule
,
that
doth
to
it
,
that
which
naturall
life
doth
to
the
bodie
.
This
S.
Iohn
,
shewing
how
Christ
was
the
life
of
men
,
saith
,
hee
was
the
light
of
men
,
Iohn
1.4
.
And
David
having
said
,
With
thee
is
the
fountaine
of
life
,
adds
;
And
in
thy
light
wee
shall
see
light
,
Psal.
36.8
.
And
so
the
promise
to
the
penitent
sinner
was
,
that
his
life
should
see
the
light
,
Iob
33.28
.
So
Christ
saith
,
he
that
followeth
him
,
shall
have
the
light
of
life
.
Mark
it
;
the
Light
of
life
,
Iohn
8.12
.
So
that
the
life
of
our
minds
is
knowledge
in
generall
;
and
in
particular
,
it
is
the
saving
knowledge
of
God
and
Iesus
Christ
,
as
our
Saviour
saith
expressely
,
Iohn
17.3
.
This
is
eternall
life
to
know
God
,
and
whom
hee
hath
sent
,
Iesus
Christ
.
And
the
reason
why
this
knowledge
doth
most
inlive
&
quicken
our
hearts
,
is
,
because
God
in
Christ
is
the
most
glorious
subject
of
contemplation
:
as
being
that
highest
good
,
a
very
Ocean
of
goodnesse
,
onely
able
to
fill
and
ravish
the
heart
of
man
:
and
besides
,
because
God
as
our
chiefe
good
,
can
alone
make
the
ravishment
of
the
heart
perpetuall
,
and
so
last
for
ever
,
which
nothing
else
can
doe
.
But
because
everie
knowledge
of
God
hath
not
this
effect
,
to
breed
everlasting
life
in
the
heart
of
a
man
;
therfore
I
wil
distinctly
set
downe
what
kind
of
knowledge
it
is
that
hath
this
effect
,
and
what
is
required
that
it
may
be
right
.
Which
knowledge
,
must
haue
these
properties
and
effects
in
it
.
1
It
must
be
such
a
knowledge
,
as
discernes
God
to
be
the
only
true
God
:
and
this
rule
excludes
the
Pagans
from
eternall
life
,
who
though
by
the
light
of
nature
they
might
discerne
the
invisible
things
of
God
,
by
the
workes
of
the
creation
;
yet
they
so
shut
up
those
principles
of
naturall
truth
in
unrighteousnesse
,
that
they
set
up
creatures
as
God
,
and
gave
the
glorie
of
the
true
God
to
them
.
Rom.
1.
2
It
must
be
such
a
knowledge
as
ascribes
into
the
Nature
of
God
such
an
excellencie
,
as
can
be
exprest
by
no
likenesse
of
any
creature
in
heaven
above
,
or
earth
beneath
,
or
the
waters
under
the
earth
.
God
must
not
be
conceived
of
by
any
Images
:
Images
in
the
Church
shut
out
the
Papists
from
eternall
life
,
and
Images
in
the
heart
to
conceive
of
God
by
,
excludes
the
ignorant
and
carnall
Protestants
.
In
the
right
conceiving
of
Gods
Nature
,
we
must
adore
him
that
is
like
nothing
in
heaven
or
earth
.
3
It
must
be
such
a
knowledge
or
vision
of
God
,
as
discernes
him
to
be
the
chiefe
good
,
and
onely
happinesse
to
be
desired
:
and
so
all
those
persons
that
behold
any
thing
in
this
life
,
to
be
sought
after
as
the
chiefe
felicity
of
their
lives
,
are
excluded
from
eternall
life
.
And
the
things
so
esteemed
,
the
Scripture
calls
their
gods
;
so
some
make
their
bellies
their
gods
,
some
their
riches
,
some
honour
and
the
favour
of
men
.
4
It
must
be
such
a
knowledge
of
God
,
as
conceives
of
him
in
Iesus
Christ
(
that
is
)
that
sees
the
way
how
Gods
infinite
justice
,
provoked
by
many
sinnes
,
is
pacified
by
the
attonement
made
by
Iesus
Christ
,
as
the
Mediatour
betweene
God
and
man
,
Ioh.
17.3
.
else
the
knowledge
of
God
,
in
respect
of
the
contemplation
of
his
justice
,
will
be
so
far
from
inliving
our
hearts
,
that
it
would
kill
them
if
they
had
life
.
and
this
rule
excludes
all
such
from
eternall
life
,
as
live
in
despaire
of
Gods
mercie
,
as
Cain
and
Iudas
.
These
knowledges
are
such
,
as
without
which
life
cannot
bee
had
,
but
yet
in
themselves
doe
not
quicken
the
Soule
,
and
inspire
it
with
life
.
5
It
must
be
such
a
knowledge
,
as
doth
nor
only
discerne
aright
the
doctrine
of
the
Nature
of
God
,
and
of
the
person
and
offices
of
Christ
;
but
doth
discerne
that
God
is
ours
(
in
particular
)
in
Iesus
Christ
;
and
fully
reconciled
to
us
,
and
our
portion
for
ever
.
To
know
God
to
be
our
God
in
Christ
,
is
the
very
life
of
our
soules
:
Now
,
because
we
discerne
this
in
God
two
waies
,
viz.
by
the
light
of
faith
,
beleeving
the
promises
of
the
Word
,
though
we
see
him
not
;
and
by
the
light
of
vision
,
when
we
shall
see
him
in
his
goodnesse
face
to
face
:
therefore
is
the
former
light
called
the
light
of
faith
,
and
belongs
to
this
life
;
and
the
later
light
belongs
to
another
world
.
Hence
our
justification
which
is
by
faith
,
is
called
,
The
justification
of
life
,
Rom.
5.18
.
This
is
a
point
,
which
should
bee
of
unspeakable
comfort
to
the
weake
Christians
,
that
have
attained
to
this
knowledge
;
for
certainly
this
is
eternall
life
in
them
,
as
true
as
if
they
had
th●
glory
of
heaven
already
.
But
now
,
that
true
Christians
may
be
the
more
infallibly
setled
in
the
knowledge
of
their
interest
in
eternall
life
,
as
it
lyeth
in
the
right
knowledge
of
God
,
to
be
ours
in
Iesus
Christ
,
I
will
adde
certaine
effects
of
this
knowledge
,
which
shew
,
not
onely
that
it
is
right
,
but
also
,
that
it
is
very
eternall
or
spirituall
life
:
for
,
if
it
be
a
right
knowledge
,
1
It
raiseth
in
the
dead
heart
of
man
spirituall
senses
,
that
were
never
there
before
:
It
makes
the
soule
of
a
man
able
to
heare
Gods
word
,
that
could
never
doe
it
before
:
It
gives
sight
in
spirituall
things
,
and
sense
,
and
feeling
,
and
spirituall
tasts
of
Gods
goodnesse
,
and
a
favouring
of
spirituall
things
,
more
than
earthly
,
2.
Cor.
2.15
.
Rom.
8
5.
Psal.
36.8
.
Phil.
1.9
.
2
It
is
a
knowledge
with
admiration
:
it
sets
a
mans
heart
upon
a
constant
wondering
at
the
glory
of
the
things
revealed
.
He
that
hath
this
knowledge
,
sees
in
a
Mirrour
;
he
sees
,
and
wonders
:
Nothing
more
ravisheth
the
heart
,
than
doth
the
word
,
when
it
shew●
him
the
glory
of
Gods
grace
to
him
,
2.
Cor.
3.18
.
Wicked
men
see
,
but
they
see
not
in
a
Mirrour
.
3
It
is
a
knowledge
that
works
transformation
:
it
changeth
a
man
into
the
likenesse
of
that
it
sees
,
even
from
gl●ry
to
glory
,
by
the
power
of
the
spirit
of
Christ
.
The
light
comes
into
wicked
men
,
but
leaues
them
the
same
men
it
found
them
,
for
disposition
and
conversation
:
but
this
light
humbles
the
heart
of
a
man
for
his
sinnes
,
and
purifieth
him
from
his
most
secret
sinnes
,
Act.
15.9
.
and
besides
,
prints
upon
him
the
Image
of
God
,
and
stirres
him
up
to
all
the
motives
of
life
in
doing
good
workes
,
2.
Cor.
3.18
.
Col.
3.10
.
1.
Ioh.
2
,
3.
&
3.24
.
4
It
is
such
a
light
as
is
indelible
,
and
will
abide
the
triall
,
of
manifold
afflictions
,
and
gives
life
and
joy
still
to
the
soule
:
It
doth
not
onely
comfort
in
Gods
house
,
but
will
support
us
when
we
are
gone
home
,
under
the
miseries
of
this
present
life
,
1
Pet.
1.7
The
use
should
be
,
to
teach
us
all
to
blesse
God
for
the
Gospell
that
brings
life
to
light
,
and
shewes
us
the
love
of
God
to
us
in
Christ
;
and
for
all
the
meanes
by
which
the
Gospell
is
preached
to
us
in
the
life
of
it
.
Oh
,
how
should
wee
bee
beholding
to
them
that
helpe
us
to
eternall
life
,
by
leading
us
unto
God
,
this
Ocean
of
goodnesse
?
And
withall
,
wee
should
be
wonderfully
thankefull
to
God
,
and
for
ever
comforted
,
if
we
can
finde
that
wee
have
attained
to
the
assurance
of
Gods
love
to
us
in
Christ
.
Though
our
knowledge
here
bee
but
small
and
weake
,
yet
it
is
so
rich
as
the
tongue
of
man
cannot
utter
,
if
it
be
in
any
measure
true
and
sincere
.
Besides
,
how
should
this
fire
our
desires
after
wisdome
,
and
spirituall
understanding
in
the
word
of
Christ
?
seeing
it
is
our
life
,
and
in
the
same
degree
wee
encrease
in
eternall
life
,
that
we
encrease
in
acquaintance
with
God
in
Christ
,
and
therefore
aboue
all
gettings
,
we
should
be
getting
understanding
.
And
finally
,
it
shews
the
woful
estate
of
ignorant
persons
,
that
are
careless
of
the
study
of
the
word
of
God
,
and
of
hearing
of
the
Gospel
preached
:
This
is
their
death
,
&
wil
be
their
eternal
death
,
if
they
prevent
it
not
by
repentance
,
and
sound
redeeming
of
the
time
,
for
the
service
of
the
soule
,
about
this
sacred
knowledge
.
4
Now
for
the
fourth
point
,
the
things
that
nourish
life
are
greatly
to
be
heeded
,
both
to
shew
us
what
we
should
apply
our selves
to
,
and
with
what
thankefulnesse
to
receive
the
meanes
of
our
good
herein
.
1
Wee
must
know
,
Divers
things
nourish
this
life
that
the
principall
cause
of
the
nourishment
and
encrease
of
spirituall
life
,
is
the
influence
of
vertue
from
Christ
our
mysticall
head
,
by
the
secret
and
unutterable
working
of
the
spirit
of
Christ
;
which
is
therefore
called
,
the
Spirit
of
life
,
because
it
both
frees
us
by
degrees
from
the
feares
of
death
,
and
from
the
power
and
blots
of
sinne
,
Rom.
8.2
.
and
withall
,
it
quickens
and
encreaseth
life
in
us
,
for
the
better
exercise
of
righteousnesse
,
Rom.
8.10
.
2
The
contemplation
of
Gods
favour
and
presence
doth
wonderfully
extend
and
inflame
life
in
us
.
To
marke
God
any
where
,
or
by
any
experience
to
finde
effectually
his
loue
,
and
to
taste
of
the
sweetnesse
of
his
goodnesse
;
this
is
life
from
the
dead
,
better
than
all
things
in
naturall
life
:
It
doth
a
godly
mans
heart
more
good
,
than
all
things
in
the
world
can
doe
,
as
these
places
shew
,
Psal.
30.5
.
&
63.7
,
8.
&
36.3
.
&
16.
ult.
with
coherence
.
3
The
entertainment
God
gives
his
people
in
his
house
,
is
one
speciall
cause
of
encrease
of
this
life
in
us
,
as
it
encreaseth
both
knowledge
,
and
joy
,
and
all
goodnesse
,
and
satisfies
the
heart
of
man
;
especially
amongst
all
the
things
that
are
without
us
,
the
Word
of
God
,
as
it
is
powerfully
preached
in
Gods
house
,
is
the
food
of
this
life
;
called
the
savour
of
life
unto
life
,
2.
Cor.
2.16
.
Christs
words
are
the
words
of
eternall
life
,
Ioh.
6.
see
Psal.
36.8
.
Ioh
12.50
.
Prov.
4.22
.
4
Fellowship
with
the
godly
,
is
singular
to
quicken
and
excite
the
life
of
grace
,
and
joy
,
and
knowledge
in
us
:
therefore
it
is
an
amiable
thing
for
brethren
to
dwell
together
in
unity
,
because
there
God
hath
commanded
the
blessing
,
even
life
for
evermore
,
Psal.
133.
ult.
Prov.
2.20
.
The
mouth
of
the
righteous
is
a
veine
of
life
Pro.
10.11
.
Yea
,
the
very
reproofes
of
instruction
are
the
way
of
life
,
Pro.
6.23
.
And
therefore
weake
Christians
should
be
instructed
from
hence
,
with
faith
to
rest
upon
the
God
of
their
lives
,
who
by
the
spirit
of
Christ
can
inable
them
to
eternall
life
;
&
with
thankfulnesse
to
embrace
all
signes
of
Gods
favour
and
presence
;
and
above
all
things
in
life
,
to
provide
for
themselves
powerfull
meanes
in
publike
,
and
good
society
in
private
;
and
not
to
be
turned
off
from
either
of
these
,
by
slight
either
objections
or
difficulties
;
and
to
resolve
to
labour
more
for
these
,
than
carnall
persons
would
doe
,
to
have
their
naturall
lives
,
if
they
were
in
distresse
or
danger
.
It
is
also
excellent
counsell
which
Saint
Iude
gives
in
this
point
concerning
eternall
life
:
hee
would
have
us
looke
to
foure
things
:
The
first
is
,
to
edifie
our selves
in
our
most
holy
faith
,
striving
to
get
in
more
store
of
Gods
promises
,
and
divine
knowledges
,
and
to
strive
to
establish
our
hearts
in
our
assurance
of
our
right
to
them
.
The
second
is
,
to
pray
in
the
holy
Ghost
;
for
hee
knew
that
powerfull
prayer
doth
greatly
further
eternall
life
in
us
.
The
third
is
,
to
keepe
our selves
in
the
love
of
God
,
avoiding
all
things
might
displease
him
;
chusing
rather
to
live
under
the
hatred
of
all
the
world
,
than
to
anger
God
by
working
iniquity
.
The
fourth
is
,
to
looke
as
often
and
as
earnestly
as
we
can
,
after
that
highest
degree
of
mercy
and
glory
wee
shall
have
in
the
comming
of
Christ
,
Iud.
1.19
,
20.
I
will
conclude
this
point
with
that
one
counsell
of
Salomon
;
Keepe
thy
heart
with
all
diligence
,
for
there
out
come
the
issues
of
life
.
Christians
that
would
prosper
in
spirituall
life
,
should
be
very
carefull
of
the
first
beginnings
of
sin
in
their
thoughts
and
desires
,
and
bee
very
diligent
in
nourishing
all
good
motions
of
the
holy
Ghost
,
preserving
their
peace
and
joy
,
in
beleeving
with
all
good
consciences
,
Pro.
4.23
.
Thus
of
the
fourth
point
.
5
Now
for
the
differences
of
life
in
these
degrees
,
especially
the
first
and
last
degree
,
they
are
very
great
:
for
though
eternall
life
in
the
first
degree
,
bee
a
treasure
of
singular
value
,
yet
the
glory
of
this
life
doth
greatly
excell
,
as
it
is
to
be
held
in
another
world
.
I
entend
not
to
compare
life
in
heaven
with
naturall
life
here
(
for
that
is
not
worthy
to
be
mentioned
in
the
balance
with
that
eternall
life
of
glory
)
but
with
eternall
life
it selfe
,
as
it
is
held
by
the
godly
onely
in
this
world
.
And
so
the
difference
is
very
great
.
1
In
respect
of
the
place
where
the
godly
lives
in
each
degree
.
This
life
differs
from
eternall
life
many
waies
2
In
respect
of
the
meanes
of
preservation
of
life
in
each
degree
.
3
In
respect
of
the
company
with
whom
we
live
in
each
degree
.
4
In
respect
of
the
quality
of
life
itselfe
.
5
In
respect
of
the
effects
of
life
eternall
in
each
degree
.
For
the
first
,
there
is
great
difference
betweene
the
life
of
grace
,
In
respect
of
place
.
and
the
life
of
glory
,
in
the
very
place
of
living
:
Here
we
live
in
an
earthly
Tabernacle
,
in
houses
of
clay
;
there
wee
shall
live
in
eternall
Mansions
,
buildings
that
God
hath
made
without
hands
,
2.
Cor.
5.1
.
Here
we
live
on
earth
;
there
in
heaven
.
Here
wee
are
strangers
and
pilgrims
,
farre
from
home
,
Heb.
11.
there
wee
shall
live
in
our
Fathers
house
.
Here
wee
are
in
Aegypt
;
there
we
shall
live
in
Canaan
.
Here
we
live
where
death
,
sorrow
,
and
sinne
,
and
Divells
dwell
;
there
wee
shall
live
in
a
place
,
where
God
,
and
immortality
,
and
all
holinesse
dwells
,
2.
Pet.
3.13
.
Here
wee
are
but
banished
men
,
there
we
stall
live
in
the
celestiall
Paradise
;
Here
wee
have
no
abiding
City
,
but
there
we
shall
abide
in
the
new
Ierusalem
that
is
above
:
The
glory
of
the
whole
earth
can
but
shadow
out
by
similitude
,
the
very
walls
and
gates
of
that
Citie
,
Rev.
21.
Here
wee
can
but
enter
into
the
holy
place
,
there
we
shall
enter
into
the
most
holy
place
,
Heb.
10.19
.
To
conclude
,
there
wee
shall
enter
into
the
heaven
of
heavens
,
which
for
lightnesse
,
largenesse
,
purenesse
,
delightfulnesse
,
and
all
praises
,
almost
infinitely
excells
the
heavens
wee
enjoy
in
this
visible
world
.
In
respect
of
the
meanes
that
preserve
this
life
.
For
the
second
;
in
this
life
,
unto
the
preservation
of
life
,
we
have
neede
of
many
things
:
as
first
,
we
neede
meate
,
drinke
,
rayment
,
sleepe
,
marriage
,
physicke
,
the
light
of
the
Sunne
by
day
,
and
the
Moone
by
night
:
Yea
,
the
life
of
Grace
,
though
it
consist
not
in
these
things
,
yet
in
a
remote
consideration
,
hath
neede
of
these
,
that
wee
may
bee
the
better
able
to
serve
.
God
in
body
and
soule
.
But
in
heaven
wee
shall
neede
none
of
these
,
wee
shall
bee
as
the
Angells
of
heaven
,
and
God
himselfe
shall
there
be
all
in
all
,
and
shall
fill
us
with
his
goodnesse
,
1.
Cor.
15.28
.
Our
life
shall
subsist
in
God
himselfe
,
who
shall
satisfie
us
out
of
the
plenty
of
his
owne
glory
.
In
that
City
there
will
be
no
need
of
the
Sunne
to
shine
by
day
,
or
of
the
Moone
to
give
light
by
night
,
for
the
glory
of
the
Lord
doth
lighten
it
,
and
the
Lambe
shall
bee
the
light
thereof
,
and
there
shall
bee
no
night
there
,
Rev.
21.23
.
&
22.5
.
Esay
2.60.19
.
Secondly
,
in
this
world
wee
neede
the
helpe
of
superiours
,
as
Kings
,
Rulers
,
Parents
,
Husbands
,
Teachers
,
&c.
But
in
that
world
inferiority
and
subjection
shall
cease
,
when
wee
shall
sit
downe
with
Abraham
,
Isaac
,
and
Iacob
in
the
Kingdome
of
God
,
Mat.
8.11
.
and
so
all
the
first
things
shall
then
be
done
away
,
Rev.
21.4
.
Thirdly
,
in
this
world
wee
need
spirituall
meanes
for
our
soules
,
and
the
helpe
of
divers
gifts
in
the
Spirit
,
which
serve
for
our
furtherance
in
the
way
to
eternal
life
;
Our
soules
cannot
live
without
a
Temple
on
earth
,
without
the
Word
,
and
Prayer
,
and
Sacraments
;
but
in
that
new
Ierusalem
,
S.
Iohn
saw
no
Temple
in
it
,
there
is
no
preaching
nor
praying
;
there
wee
shall
not
neede
any
,
nor
have
cause
to
mourne
for
the
want
of
it
,
as
many
times
we
doe
now
:
for
the
Lord
God
almighty
,
and
the
Lambe
,
are
the
Temple
thereof
;
from
God
wee
shall
have
an
infinite
supply
,
in
stead
of
all
these
things
,
Rev.
21.22
.
Here
wee
treat
with
God
by
meanes
at
a
great
distance
,
there
wee
shall
enjoy
him
immediately
:
yea
,
those
gifts
of
the
Spirit
,
that
suppose
imperfection
in
us
,
or
misery
in
others
,
shall
there
be
done
away
.
The
gifts
that
suppose
imperfection
in
us
,
are
faith
,
and
hope
,
and
repentance
;
wee
shall
not
need
promises
to
imply
either
faith
or
hope
,
because
all
shall
then
bee
performed
,
and
wee
shall
have
actuall
possession
,
1.
Cor.
13.
ult.
Nor
shall
wee
neede
sorrow
for
our
sinnes
,
because
all
our
iniquities
shall
then
be
done
away
.
The
gifts
that
suppose
misery
or
sinne
in
others
,
are
such
as
these
;
holy
feare
,
anger
,
jealousie
,
care
,
hatred
,
griefe
,
pitty
,
or
such
like
;
now
all
these
shall
then
be
put
off
for
ever
,
because
in
that
kingdome
shall
bee
nothing
that
is
either
uncleane
,
or
wretched
,
or
in
danger
to
fall
away
.
Yet
notwithstanding
this
hinders
not
,
but
that
God
may
delight
the
soules
of
his
people
,
by
waies
unknowne
to
us
,
after
a
most
glorious
manner
;
which
seemes
to
bee
shadowed
out
,
by
eating
of
the
tree
of
life
,
which
beares
so
often
fruit
,
and
by
drinking
of
the
water
of
life
,
which
runnes
like
a
river
,
pure
as
crystall
,
and
proceedes
from
the
Throne
of
God
,
Revel.
21.6
.
&
22.1
.
For
the
third
,
In
respect
of
the
company
.
there
is
great
difference
betweene
the
company
with
whom
wee
live
here
,
and
those
with
whom
wee
shall
live
there
;
and
that
in
seven
things
.
As
first
,
in
the
sorts
of
peoples
:
Here
our
life
is
made
grievous
by
the
evill
ones
,
that
either
molest
us
with
their
oppositions
,
or
grieve
us
with
their
wickednesse
,
or
infect
us
with
their
evill
examples
:
but
there
shall
bee
no
wicked
ones
,
no
Divels
to
tempt
us
,
no
divellish
men
to
slander
us
,
or
persecute
us
,
no
abominable
persons
,
either
to
grieve
or
pollute
us
:
All
these
enemies
shall
be
cast
into
the
Lake
of
fire
,
Revel.
21.8
.
&
20.4
.
&
22.14
.
wee
shall
never
be
troubled
with
them
more
;
and
the
people
there
are
all
righteous
,
Esay
60.23
.
Secondly
,
in
the
dignity
of
the
friends
wee
shall
finde
in
heaven
.
They
are
usually
but
meane
persons
wee
must
sort
withall
here
,
but
there
they
are
such
as
exceed
all
the
glory
of
this
world
;
our
friends
and
companions
shall
be
glorious
Angells
,
and
blessed
Patriarches
,
and
Kings
,
and
Prophets
,
and
Apostles
,
and
the
Martyres
of
Iesus
;
and
in
generall
,
all
weare
Crownes
of
glory
.
Thirdly
,
in
respect
of
the
number
of
our
friends
:
Here
we
have
scarce
one
friend
we
have
reason
much
to
admire
,
or
can
safely
relye
upon
,
there
we
shall
have
an
innumerable
company
of
Angels
,
of
the
spirits
of
just
men
,
a
huge
congregation
of
the
first
borne
,
even
the
generall
assembly
of
all
Gods
elect
,
Heb.
12.
22
,
23.
Fourthly
,
in
respect
of
disposition
,
both
theirs
and
our
owne
:
Here
our
life
with
our
friends
is
made
often
grievous
,
by
reason
of
envie
,
suspicion
,
offence
,
passion
,
pride
,
forgetfulnesse
,
and
private
discords
;
or
our
owne
indisposition
at
sometimes
to
take
delight
in
the
presence
of
our
friends
:
but
in
heaven
,
the
spirits
of
just
men
are
made
perfect
,
Heb.
12.23
.
and
charity
will
be
inflamed
on
all
hands
,
to
perform
exactly
all
those
properties
mentioned
,
1.
Cor.
13.
Fiftly
,
in
respect
of
constancy
:
Our
friends
here
are
not
onely
mortall
,
and
must
leave
us
,
but
mutable
,
and
may
forsake
us
;
but
there
all
the
company
is
immortall
,
and
being
perfectly
sanctified
,
are
as
God
himselfe
,
immutable
;
and
so
their
love
is
not
only
perfect
,
but
everlasting
:
Charity
there
will
abide
for
ever
,
1.
Cor.
13.
ult.
Sixtly
,
in
power
to
content
us
,
and
satisfie
us
.
Alas
,
here
on
earth
,
many
things
befall
us
,
wherin
our
friends
,
though
they
would
,
yet
they
cannot
helpe
us
:
but
in
heaven
,
there
is
all
sufficiency
of
power
,
to
solace
and
content
one
another
to
all
eternity
.
Lastly
,
in
their
relation
to
us
:
On
earth
wee
lose
daily
such
as
are
neare
and
deare
to
us
;
in
heaven
we
shall
have
them
all
,
and
it
is
very
probable
,
wee
shall
know
them
all
,
and
one
by
one
.
Adam
in
his
innocency
knew
his
Wife
,
and
could
call
her
by
her
name
,
without
any
body
to
tell
him
.
And
Peter
and
Iohn
in
the
Transfiguration
on
the
Mount
,
knew
Moses
and
Elias
,
and
yet
had
never
seene
them
.
how
much
more
in
heaven
shall
our
knowledge
be
perfected
,
to
know
and
to
bee
knowne
particularly
,
and
as
it
were
by
name
?
For
the
fourth
;
In
respect
of
the
quality
of
the
life
it selfe
.
Our
knowledge
(
which
is
our
life
)
differs
greatly
now
from
that
it
shall
bee
,
both
in
respect
of
the
ground
of
it
,
and
in
respect
of
the
manner
of
it
and
in
respect
of
the
measure
of
it
.
The
ground
of
it
is
our
union
with
God
,
by
which
we
partake
of
his
light
,
Psal.
36.8
.
Now
in
heaven
we
shall
be
made
one
with
God
,
after
an
unspeakable
manner
,
in
such
a
nearenesse
as
wee
cannot
conceive
of
now
.
This
is
that
which
our
Saviour
praies
so
earnestly
for
,
Ioh.
17.
20.21
.
Secondly
,
in
respect
of
the
manner
of
it
;
Now
God
treates
with
us
by
meanes
,
as
by
the
Word
and
Sacraments
,
&c.
but
then
without
meanes
,
immediately
:
Now
wee
see
by
the
helpe
of
a
glasse
,
or
as
an
old
man
doth
by
Spectacles
;
but
then
wee
shall
see
God
by
direct
vision
.
Moses
,
that
saw
as
much
of
God
as
a
mortal
man
then
could
,
saw
but
his
backe
parts
;
hee
saw
God
,
as
wee
see
a
man
going
from
us
,
but
then
wee
shall
see
him
face
to
face
,
as
hee
is
comming
to
us
;
yea
,
as
hee
is
possessed
by
us
.
Wee
shall
not
need
helpe
to
shew
God
to
us
,
as
we
doe
now
,
for
God
himselfe
shall
be
our
everlasting
light
,
as
was
shewed
before
.
There
is
a
foure-fold
vision
of
God
;
the
one
is
naturall
,
as
when
wee
see
him
in
the
crertures
:
the
other
is
speculous
,
or
Symbolicall
,
when
wee
see
God
in
certaine
signes
of
his
presence
,
as
in
the
burning
fire
in
the
Bush
,
or
in
the
Cloud
,
or
Pillar
of
fire
at
the
Tabernacle
.
The
third
is
,
the
vision
of
Faith
,
when
wee
know
how
good
God
is
,
by
the
promises
of
his
word
to
us
in
Christ
.
The
last
is
,
the
vision
of
Glory
,
which
differs
from
all
the
former
,
in
a
way
of
seeing
unknowne
to
us
.
Thirdly
,
our
knowledge
will
differ
in
the
measure
:
now
wee
know
but
in
part
;
there
are
many
things
we
know
not
,
and
what
wee
doe
know
,
wee
know
but
obscurely
,
and
darkely
;
then
wee
shall
know
perfectly
,
even
as
wee
are
now
knowne
perfectly
of
God
,
1.
Cor.
13.10
,
11.
&c.
and
so
wee
shall
know
both
God
,
and
the
Creatures
.
There
is
a
world
of
most
delightfull
and
rare
knowledge
of
the
Creatures
,
which
wee
attaine
not
to
in
this
life
:
but
the
chiefe
glory
of
our
knowledge
then
,
shall
bee
in
the
perfect
vision
of
God
,
and
those
unspeakeable
beauties
of
his
Nature
,
when
wee
shall
behold
perfectly
the
glory
of
every
propertie
or
attribute
in
God
,
which
will
bee
sufficient
to
breede
everlasting
wonder
and
delight
.
In
a
word
;
the
knowledge
of
the
meanest
Christian
in
heaven
,
shall
be
above
the
knowledge
of
Prophets
or
Apostles
on
earth
.
In
respect
of
the
effects
of
life
in
each
degree
:
as
to
instance
.
The
fift
difference
is
in
the
effects
of
our
Knowledge
:
for
,
from
our
knowledge
,
and
this
celestiall
light
,
flowes
righteousnesse
,
peace
,
and
joy
in
the
holy
Ghost
;
which
the
Apostle
Paul
makes
to
bee
the
parts
of
the
kingdome
of
God
,
and
so
both
in
this
life
,
and
in
heaven
,
Rom.
14.17
.
And
unto
these
three
heads
may
bee
referred
all
things
that
concerne
the
glory
of
eternall
life
:
and
all
these
are
held
with
,
great
difference
in
each
degree
of
eternall
life
.
For
though
wee
have
righteousnesse
,
and
peace
,
and
joy
now
in
the
truth
of
them
;
yet
we
have
them
not
as
wee
shall
have
them
in
heaven
;
as
will
appeare
,
if
we
consider
of
them
distinctly
.
For
righteousnesse
.
First
for
righteousnesse
.
Here
it
is
the
greatest
burthen
of
life
unto
the
godly
,
that
they
are
not
able
to
serve
God
as
they
desire
;
the
imperfections
of
their
gifts
,
the
corruption
of
their
natures
,
the
daily
infirmities
that
discover
themselves
in
their
conversations
,
make
life
many
times
more
bitter
than
death
would
be
to
them
:
as
appeareth
by
Saint
Paul
,
Rom.
7.
But
there
,
all
that
is
imperfect
shall
bee
done
away
;
there
shall
be
no
danger
of
displeasing
God
,
for
wee
shall
be
made
perfect
in
all
parts
and
degrees
of
holinesse
:
our
nature
shall
be
perfect
,
like
the
nature
of
God
;
our
members
shall
never
more
be
servants
unto
unrighteousnesse
,
and
our
soules
shall
exactly
resemble
God
in
all
perfection
of
goodnesse
and
gifts
Here
the
glory
of
mans
inheritance
lyeth
in
the
goodnesse
of
things
without
them
;
there
it
shall
consist
principally
in
an
everlasting
goodnesse
,
confirmed
upon
themselves
:
We
shall
be
without
spot
and
wrinkle
,
Eph.
5.27
.
Wee
shall
be
as
hee
is
in
holinesse
,
1.
Ioh.
3.2
.
Here
is
our
griefe
,
that
our
hearts
cannot
be
so
filled
with
the
love
of
God
,
and
the
godly
,
as
they
should
bee
;
there
our
hearts
shall
burne
with
an
eternall
inflamation
of
affections
towards
God
,
and
the
blessed
ones
,
without
any
interruption
or
decay
:
wee
shall
never
more
be
troubled
with
hardnesse
of
heart
,
discouragement
,
feare
,
distractions
,
inordinate
desires
,
and
perturbations
.
Yea
,
our
holinesse
shal
be
better
than
Adams
in
Paradise
:
for
he
had
a
power
not
to
sinne
,
but
we
shal
have
no
power
at
all
to
sin
.
Yea
,
in
relation
to
Christ
,
it
shall
be
better
with
us
then
,
than
it
is
now
:
for
now
we
are
reckoned
just
men
only
by
the
benefite
of
Christs
righteousnesse
imputed
to
us
;
but
then
we
shall
be
made
so
perfectly
holy
by
inherent
righteousnesse
,
that
wee
shall
stand
everlasting
righteous
before
God
,
by
the
righteousnesse
that
is
in
us
.
Imputation
shall
there
cease
for
ever
,
when
Christ
hath
delivered
up
the
kingdome
to
God
the
Father
,
and
when
Faith
shall
bee
done
away
.
Lastly
,
the
difference
in
this
point
may
further
appear
in
the
freedome
of
our
will
.
In
this
life
many
times
our
wills
are
not
free
to
desire
to
doe
the
good
we
should
doe
,
and
most
an
end
want
power
to
execute
what
we
desire
:
but
there
shall
be
all
libertie
,
so
as
we
shal
never
want
either
desire
or
power
,
to
accomplish
what
may
be
for
Gods
everlasting
glory
,
or
our
owne
felicity
.
Secondly
for
peace
,
for
peace
.
there
is
great
difference
:
for
first
,
in
this
life
we
have
but
little
peace
in
respect
of
the
miseries
of
life
.
Somtimes
we
have
but
little
inward
peace
;
our
hearts
being
unquiet
with
fear
,
or
grief
,
or
discouragement
,
or
passions
;
or
else
our
consciences
are
unquiet
,
eyther
because
God
fights
against
us
,
to
try
us
or
to
humble
us
,
or
we
fight
against
our selves
,
through
ignorance
&
unbeleef
,
or
distresse
for
sin
.
Somtimes
when
our
spirits
are
quiet
,
and
there
is
a
truce
from
inward
warre
,
we
then
want
outward
peace
;
eyther
men
are
unreasonable
,
&
molest
us
without
cause
,
in
our
estates
or
names
;
or
else
God
afflicts
us
in
body
,
with
paine
and
weakenesse
;
or
in
estate
,
sometime
with
easie
crosses
like
small
raine
,
sometimes
with
greater
crosses
,
like
some
fierce
stormes
.
Now
in
heaven
there
shall
be
an
eternall
cessation
of
all
miserie
;
there
shall
be
no
curse
,
and
affliction
shall
be
cast
into
the
Sea
,
Rev.
22.3
.
Secondly
,
our
Sabbath
or
dayes
of
rest
,
which
God
hath
consecrated
and
blessed
to
us
as
the
chiefe
joy
of
our
lives
,
proves
many
times
dayes
of
sorrow
and
affliction
,
because
eyther
our
bodies
are
molested
with
paine
,
or
our
soules
distressed
for
want
of
powerfull
meanes
,
or
for
want
of
abilitie
to
keepe
a
Sabbath
unto
God
,
or
for
want
of
joy
in
our
soules
.
But
in
heaven
we
shall
have
an
eternall
Sabbath
;
not
one
day
in
seven
,
but
all
our
dayes
;
rest
without
labour
,
and
solace
of
heart
,
without
any
difficultie
in
our selves
,
or
interruption
without
us
:
God
and
the
Lambe
will
be
an
eternall
Temple
to
make
our
rest
for
ever
glorious
.
We
shall
be
freed
from
all
the
labours
of
life
,
&
from
all
pain
&
difficultie
in
serving
God
,
and
our
workes
shall
be
all
easie
,
and
full
of
delight
,
even
the
praising
of
God
for
ever
.
Rev.
14.12
.
Heb.
4.9
.
for
joy
.
Thirdly
,
for
Ioy
;
there
is
great
difference
both
in
the
causes
,
and
in
the
measure
,
and
in
the
continuance
of
it
.
The
causes
of
our
Ioy
,
shall
be
the
highest
can
befall
a
creature
.
Here
,
while
we
are
present
with
the
bodie
,
and
the
blessings
of
life
,
we
are
absent
from
the
Lord
,
the
infinite
life
of
our
lives
:
but
there
we
shall
enjoy
him
as
fully
as
our
hearts
can
desire
.
2.
Cor.
5.8
.
Here
we
want
our
crown
,
whatsoever
else
we
enjoy
:
but
there
our
honour
,
and
glory
,
and
majestie
shall
be
so
great
,
as
if
all
the
Kings
of
the
earth
did
bring
their
glory
to
one
man
,
it
would
not
equall
what
every
one
shall
have
there
.
2.
Tim.
4.8
.
Revel.
2.24
.
&
3.21
.
wee
shall
raigne
in
life
.
Rom.
5.
And
this
Crowne
is
the
more
glorious
,
because
it
shall
not
consist
of
some
precious
thing
without
us
,
but
of
royall
excellency
,
with
which
our
soules
and
bodies
shall
shine
as
the
Sunne
in
the
firmament
;
our
very
bodies
in
qualitie
being
altered
to
such
an
expression
of
majestie
,
and
beautie
,
and
angelicall
excellencie
as
now
exceeds
all
mortall
language
,
being
rather
like
spirits
than
earthly
bodies
.
And
for
the
measure
,
now
we
have
but
little
tastes
of
joy
;
and
if
these
tastes
be
unspeakeable
and
glorious
,
what
are
those
rivers
of
joy
at
Gods
right
hand
?
Psal.
16.
ult.
And
for
continuance
;
they
are
for
evermore
,
as
the
Psalmist
there
speakes
:
whereas
now
they
are
gone
from
us
,
like
lightning
,
in
an
instant
,
and
our
lives
are
afterward
assaulted
almost
continually
,
with
causes
or
occasion
of
sorrow
;
so
as
the
world
in
the
best
place
,
is
but
like
a
vale
of
teares
:
but
there
shall
be
no
sorrow
,
no
death
,
no
crying
nor
paine
,
but
God
shall
wipe
away
all
teares
from
our
eyes
for
ever
.
Revel.
21.4
.
6
Thus
of
the
differences
of
life
on
earth
,
and
life
in
heaven
.
What
men
must
doe
that
they
may
enter
into
life
,
What
men
must
doe
to
attaine
this
life
.
followes
:
And
about
this
point
our
Saviour
tells
us
two
things
beforehand
.
First
,
that
the
way
to
life
is
a
narrow
way
,
and
the
gate
is
exceeding
strait
:
men
may
bee
mis-led
by
a
thousand
by-waies
,
and
the
worke
to
be
done
is
a
very
hard
worke
.
Secondly
,
that
there
are
but
few
that
finde
the
right
way
;
yea
,
but
few
amongst
those
that
seeke
it
,
and
seeme
desirous
to
know
what
they
should
doe
:
for
,
either
they
understand
not
the
directions
when
they
are
given
;
or
by
taking
time
to
thinke
of
them
,
they
forget
them
;
or
else
when
they
have
the
answer
,
they
goe
their
waies
,
(
like
the
yongue
man
in
the
Gospell
)
and
are
sorry
the
conditions
be
so
hard
;
and
so
give
over
all
further
care
,
and
rest
in
the
estate
they
were
in
before
.
And
therefore
wee
had
need
to
attend
the
more
carefully
,
and
resolve
to
doe
whatsoever
God
requires
of
us
,
whatsoever
it
cost
us
,
and
not
be
troubled
at
the
difficulty
of
the
worke
,
considering
the
excellency
of
eternall
life
,
and
the
many
helpes
wee
may
have
to
further
the
worke
:
Of
which
afterwards
.
This
then
is
the
question
,
What
should
a
man
or
woman
doe
that
he
might
be
sure
to
enter
into
life
?
Ans.
1
Thou
must
lay
the
foundation
of
all
in
Iesus
Christ
;
Thou
must
disclaime
all
trust
in
any
thing
in
heaven
or
earth
,
in
thy selfe
,
or
thy
owne
workes
,
or
any
other
creature
,
and
relye
upon
the
merits
of
Iesus
Christ
,
as
the
onely
meanes
of
pacifying
Gods
anger
,
or
procuring
eternall
life
,
Act.
4.12
.
Ioh.
3.16
.
and
thou
must
inwardly
lay
up
Christ
in
thy
heart
,
so
as
spiritually
ever
to
eate
his
flesh
and
drinke
his
blood
,
by
applying
all
hee
hath
done
or
suffered
for
thee
in
particular
.
Ioh.
6.53
.
1.
Ioh
5.12
.
2
Thou
must
pray
hard
to
the
God
of
life
,
Psal.
42.8
.
and
with
great
importunity
beseech
him
to
give
thee
the
spirit
of
life
,
that
is
,
Iesus
Christ
;
and
with
the
more
encouragement
,
because
he
hath
promised
to
give
even
his
holy
Spirit
to
them
that
aske
him
,
Luk.
11.13
.
3
There
will
be
no
life
in
the
soule
,
if
thou
doest
not
repent
thee
of
thy
sinnes
,
Act.
11.18
.
And
this
is
the
harder
worke
,
because
first
to
confesse
thy
sinnes
will
not
serve
turne
,
unlesse
thou
forsake
them
,
and
overcome
them
,
Revel.
2.7
.
so
as
the
power
of
them
be
mastered
,
and
thou
doe
from
thy
heart
desire
and
resolve
to
leave
them
.
If
thy
lusts
,
passions
,
disorders
of
life
in
drunkennesse
,
swearing
,
sinnes
of
deceite
,
or
the
like
,
be
not
mended
,
thou
canst
not
live
this
life
,
1.
Cor.
6.9
.
Gal.
5.22.23
.
At
the
best
,
without
an
apparant
victorie
,
there
will
be
little
comfort
in
life
.
Secondly
,
in
turning
,
thou
must
turne
from
all
thy
transgressions
,
so
as
thou
be
sure
thou
leave
no
sinne
thou
knowest
,
but
thou
wilt
endeavour
to
judge
thy selfe
for
it
,
and
strive
to
forsake
it
.
Thy
heart
must
be
turned
from
it
,
Ezech.
18.21.18
.
Yea
,
if
some
of
thy
sinnes
,
for
profit
or
pleasure
,
be
to
thee
like
thy
right
eye
,
or
right
hand
,
thou
must
cut
them
off
,
or
pull
them
out
,
or
else
thou
canst
never
enter
into
life
,
Mat.
18.8
,
9.
As
in
the
case
of
rich
men
,
the
way
of
life
is
compared
to
the
eye
of
a
Needle
,
and
their
hearts
to
a
great
Cable
:
now
there
is
no
way
for
thee
to
enter
into
life
,
but
by
untwisting
the
great
Cable
,
till
it
be
made
like
small
threeds
;
which
is
done
by
great
humiliation
,
Iam.
1.10
.
And
withall
,
thy
heart
must
continue
affraid
in
the
least
thing
to
offend
God
.
This
feare
of
the
Lord
is
required
to
the
very
beginning
of
this
life
,
Pro.
14.27
.
4
Thou
must
deny
thy selfe
extreamly
in
outward
things
:
thou
must
looke
for
persecution
;
yea
,
and
perhaps
be
put
to
it
,
to
forsake
father
and
mother
,
house
and
lands
,
wife
and
children
,
yea
,
and
life
it selfe
,
so
as
to
hate
and
lose
this
naturall
life
,
in
comparison
of
the
gaining
of
eternall
life
,
Mark
10.
30.
Ioh.
12.25
.
5
Thou
must
be
tied
to
walke
in
a
strict
course
of
life
all
thy
daies
,
resolving
to
walke
in
the
way
of
righteousnesse
,
and
let
the
word
of
God
be
the
rule
of
all
thy
actions
,
and
by
patient
continuance
in
well-doing
,
to
seeke
encrease
of
happinesse
and
holinesse
;
for
life
is
onely
in
the
way
of
righteousnesse
,
Prov.
12.28
.
Rom.
2.7
,
8.
Ezech.
33.15
,
16.
A
Christian
hath
many
helpes
to
attain
it
.
Now
,
though
this
worke
be
very
hard
,
yet
thou
hast
many
helpes
,
if
thy
heart
be
right
and
willing
to
obey
:
for
,
1
God
will
give
thee
his
holy
Spirit
,
to
worke
all
thy
worke
for
thee
,
and
to
cause
thee
to
walke
in
his
statutes
,
and
keepe
his
judgements
,
and
doe
them
;
and
will
mortifie
the
deeds
of
the
flesh
,
and
teach
thee
in
all
truth
,
and
comfort
and
support
thee
,
and
make
thy
workes
acceptable
to
God
,
as
hath
beene
shewed
before
.
2
Thou
hast
the
helpe
of
spirituall
Armour
,
that
is
mighty
through
God
,
to
cast
downe
strong
holds
,
2.
Cor.
10.3
,
4.
thou
wilt
finde
a
strong
supply
from
every
ordinance
of
God
;
the
Word
,
and
Prayer
,
and
Sacraments
,
all
serve
to
helpe
against
the
difficultie
of
this
worke
,
and
so
will
the
Societie
with
the
godly
,
as
was
shewed
before
.
3
Thou
wilt
have
the
benefite
of
Christs
praiers
and
intercession
for
thee
in
heaven
,
Ioh.
17.17.15
.
which
is
of
unspeakable
force
and
power
to
helpe
thee
.
4
The
greatnesse
of
the
reward
should
pluck
up
thy
heart
against
all
the
hardship
of
godlinesse
;
for
,
1
God
will
grant
thee
pardon
of
all
thy
sinnes
,
Act.
2
39.
2
Thou
shalt
have
fellowship
with
God
himselfe
;
and
he
will
shew
thee
so
much
when
thou
seekest
to
him
in
his
ordinances
,
1.
Ioh.
1.7
.
3
Thou
hast
most
precious
promises
,
recorded
every
where
in
the
sacred
Volume
of
Gods
booke
,
2.
Pet.
1.4
.
4
Who
would
not
bee
stirred
up
with
the
contemplation
of
that
glorious
inheritance
is
reserved
for
us
in
heaven
?
that
incorruptible
crown
should
make
any
body
willing
to
abstain
from
all
things
,
and
to
runne
with
all
violence
in
the
race
set
before
us
,
1.
Pet.
1.3
.
1.
Cor.
9.24
,
25
,
26
,
27.
Onely
let
mee
conclude
this
point
with
an
earnest
exhortation
to
all
Christians
,
that
would
have
comfort
of
life
,
to
apply
themselves
to
get
all
possible
knowledge
they
can
in
the
Scriptures
;
for
that
knowledge
is
a
tree
of
life
,
Prov.
3.18
.
&
16.22
.
and
those
sacred
knowledges
they
must
not
let
go
,
but
take
fast
hold
on
them
,
Prov.
4.13
.
They
must
attend
,
incline
their
eares
,
and
not
let
them
depart
from
betweene
their
eyes
,
and
be
sure
to
keepe
them
in
the
middest
of
their
hearts
,
Prov.
4.22.21.20
.
Marke
every
one
of
those
words
to
doe
it
;
and
consider
,
that
it
is
not
the
having
of
the
Bibles
,
or
Sermons
,
or
the
reading
,
or
hearing
,
but
the
knowledge
wee
get
into
our
hearts
:
nor
is
it
any
knowledge
,
but
wisdome
,
or
the
wise
knowledge
of
the
Scriptures
:
and
our
knowledge
is
then
wise
,
when
it
is
an
understanding
of
our
own
waies
;
and
wee
are
wise
for
our selves
,
when
wee
studie
profitable
things
,
and
when
wee
sow
those
seeds
of
truth
in
daily
practise
,
and
when
wee
practise
with
discretion
,
looking
to
the
circumstances
of
every
dutie
,
not
to
draw
upon
our selves
incombrances
by
our
owne
rashnesse
or
indiscretion
.
And
lastly
,
when
with
all
knowledge
we
joyne
lowlinesse
of
mind
,
and
meekenesse
;
that
meekenesse
that
is
called
meekenesse
of
wisdome
,
by
Saint
Iames.
Thus
of
the
meanes
to
attaine
life
:
The
signes
follow
.
There
are
divers
waies
to
try
our selves
,
whether
eternall
life
be
begunne
in
us
:
as
,
Signes
of
this
life
are
six
.
1
By
the
savouring
of
those
things
that
are
immortall
.
Our
mortall
life
relisheth
nothing
but
what
is
transitory
:
and
eternall
life
findes
happinesse
in
nothing
but
what
is
eternall
,
or
tends
to
it
.
Thus
a
man
that
is
endued
with
this
life
,
esteemes
with
sense
,
grace
above
riches
,
spirituall
treasures
above
all
earthly
.
In
particular
,
the
desire
after
the
Word
of
God
,
is
a
signe
that
we
are
at
least
new
borne
babes
in
Gods
kingdom
if
so
be
wee
desire
it
with
a
kind
of
naturall
affection
,
as
the
childe
doth
the
breast
;
and
constantly
,
and
as
the
word
is
sincere
;
and
with
an
unfained
desire
to
grow
in
grace
and
goodnesse
,
by
the
power
of
the
Word
,
Rom.
8.5
.
1.
Pet.
2.
Iohn
6.27
.
2
By
our
knowledge
of
God
in
Christ
,
as
hath
beene
shewed
before
,
when
it
is
such
a
knowledge
as
workes
not
onely
admiration
,
but
also
sound
transformation
of
our
hearts
and
lives
.
3
There
is
a
kinde
of
sorrow
,
that
the
Apostle
saith
is
to
salvation
,
2.
Cor.
10.7
.
and
that
is
,
such
a
sorrow
as
is
voluntary
and
secret
;
for
our
sinnes
,
and
for
all
sorts
of
sinnes
,
Rom.
7.
Esa.
6.5
.
Esa.
1.16
.
and
as
they
are
sinnes
,
and
not
for
other
respects
;
and
such
a
sorrow
as
quieteth
the
heart
,
and
leaveth
a
vehement
desire
of
reformation
,
and
is
most
stirred
by
the
sense
of
Gods
goodnesse
,
Hos.
3.5
.
Esa.
1.16
.
and
is
found
in
prosperity
as
well
as
adversitie
.
4
By
our
love
to
God
;
for
if
the
light
of
life
bee
in
vs
,
and
that
wee
are
truely
acquainted
with
God
,
as
our
God
in
Christ
,
the
heart
hath
seene
that
,
that
will
make
it
in
love
with
God
for
ever
;
and
shew
it
by
his
estimation
of
Gods
loving
kindnesse
,
and
all
the
signes
of
it
,
above
all
things
in
life
,
Psal.
63.2
,
11.
and
by
longing
after
the
comming
of
Christ
,
2.
Tim.
4.8
.
and
by
grieving
for
Gods
absence
,
Cant.
3.1
.
and
by
his
feare
to
offend
God
in
any
thing
,
Iude
20.
and
by
his
willingnesse
to
suffer
any
thing
for
God
and
the
Gospell
.
1.
Thes.
1.2
.
5
By
our
love
of
the
brethren
.
The
Alpostle
Iohn
with
great
confidence
of
words
,
makes
this
a
signe
,
that
wee
are
translated
from
death
to
life
,
1.
Ioh.
3.14
.
and
it
is
infallible
,
if
we
so
love
them
as
we
account
them
the
only
excellent
ones
,
Psal.
16.3
.
and
desire
them
as
the
onely
companions
of
our
lives
,
and
if
it
bee
for
the
grace
and
goodnesse
is
in
them
,
1.
Ioh.
5.1
.
2.
Ioh.
1.2
.
and
if
it
be
,
notwithstanding
their
infirmities
,
or
adversities
;
and
if
wee
love
all
the
brethren
,
without
respect
of
persons
.
6
To
conclude
this
point
generally
:
If
eternall
life
bee
begun
in
us
,
wee
are
new
creatures
,
borne
againe
;
the
Image
of
God
is
restored
in
us
in
some
degree
,
Ioh.
3.5
.
Tit.
3.7
,
5.
Colos.
3.10
.
and
we
are
such
as
are
fully
resolved
to
spend
our
daies
in
the
way
of
righteousnesse
,
and
a
holy
course
of
life
,
Prov.
12.28
.
8
The
properties
of
this
life
follow
,
Properties
of
this
life
are
five
.
and
they
are
five
:
for
,
1
It
is
unspeakable
;
eye
hath
not
seene
,
nor
eare
heard
,
nor
can
the
heart
of
man
conceive
,
what
God
hath
prepared
in
life
for
them
that
love
him
,
1.
Cor.
2.9
.
2
It
is
free
,
it
is
not
given
by
merit
,
but
is
the
free
gift
of
God
,
Rom.
6.
ult.
3
It
is
certain
;
for
there
is
an
Act
for
it
in
Gods
councell
.
Men
be
ordained
to
life
,
and
their
names
written
in
the
booke
of
life
,
Act.
13.48
.
Phil.
4.4
.
and
God
hath
bound
himselfe
,
by
many
promises
in
his
Word
,
to
the
believer
;
and
besides
,
hath
confirmed
it
with
an
oath
,
Heb.
6.17
.
and
Christ
is
gone
into
heaven
,
to
make
the
place
ready
for
all
the
heires
of
life
,
Ioh.
14.3
.
and
further
,
wee
have
it
already
begun
,
even
eternall
life
begun
,
Ioh.
17.3
.
4
It
is
a
life
by
assimilation
,
that
is
,
such
a
life
as
is
fashioned
in
likenesse
to
the
life
of
another
,
even
Iesus
Christ
,
according
to
whose
Image
wee
are
created
,
Col.
3.10
.
And
who
shall
change
our
vile
bodies
,
and
make
them
like
his
glorious
body
,
Phil.
3.21
.
5
It
is
eternall
:
A
life
that
will
last
as
long
as
God
liveth
;
it
will
never
have
an
end
.
Divines
expresse
the
et●rnitie
of
it
,
in
part
,
by
this
similitude
:
Suppose
a
little
Bird
came
to
the
Sea
once
in
a
thousand
yeares
,
and
tooke
up
onely
one
drop
of
water
,
and
so
should
continue
to
take
every
thousand
yeares
onely
one
drop
,
what
an
unspeakable
space
of
time
would
it
be
,
before
the
Sea
would
be
drunke
up
?
and
yet
eternity
is
a
lasting
beyond
that
unmeasurably
.
Thus
of
the
explication
of
the
doctrine
concerning
life
.
The
uses
follow
:
and
,
Vse
1.
First
,
what
a
strong
impression
should
this
doctrine
have
upon
the
hearts
of
all
unregenerate
men
?
How
should
life
and
heaven
suffer
violence
?
How
should
this
force
open
their
eies
,
that
they
might
awake
from
that
fearefull
lethargie
,
and
stand
up
from
the
dead
,
that
Christ
might
give
them
this
light
of
life
?
How
should
they
unchangeably
resolve
to
seeke
Gods
kingdome
first
above
all
things
;
and
above
all
gettings
,
strive
to
get
understanding
?
What
shall
it
profit
them
to
winne
the
whole
world
,
and
lose
their
owne
soules
?
But
especially
the
doctrine
of
life
should
melt
the
hearts
of
all
the
godly
,
and
imprint
upon
them
the
care
of
many
dueties
;
as
,
What
duties
this
doctrine
should
compell
godly
men
to
practise
.
1
They
have
cause
to
wonder
at
the
exceeding
riches
of
Gods
kindnesse
to
them
in
Iesus
Christ
,
in
providing
such
an
inheritance
for
them
,
Eph.
2.7
.
2
They
should
pray
earnestly
to
God
to
open
their
eyes
more
and
more
,
to
see
the
glory
of
this
life
;
and
effectually
to
take
notice
of
the
high
dignity
of
their
calling
,
and
riches
of
their
inheritance
in
life
,
Eph.
1.19
.
3
This
should
marvellously
weane
their
hearts
from
the
cares
of
this
present
life
,
and
from
the
love
of
earthly
things
,
seeing
their
inheritance
lyeth
in
spirituall
and
eternall
life
,
1.
Cor.
7.31
.
Heb.
13.4
,
5.
&
11.13
.
Col.
3.1
,
2.
Phil.
3.20
.
4
Since
they
have
found
this
precious
life
by
the
Gospell
,
they
should
therefore
take
heed
they
be
not
carried
about
with
divers
and
strange
doctrine
,
nor
trouble
themselves
with
doubtfull
disputations
,
or
unprofitable
questions
.
They
have
found
the
words
of
eternall
life
,
and
whither
else
will
they
goe
?
Tit.
3.7
,
9.
Heb.
13.9
.
5
This
should
make
them
love
one
another
,
as
such
as
shall
bee
companions
in
life
for
ever
.
Yea
,
they
should
receive
one
another
,
as
Christ
received
them
to
glory
,
Ioh.
13.34
.
Eph.
4.2
.
&
5.1
.
Rom.
15.7
.
And
in
particular
,
husbands
should
make
much
of
their
wives
,
and
masters
of
such
servants
as
are
heires
with
them
of
the
grace
of
life
,
as
this
Text
shewes
,
and
Col.
3.24
.
6
They
should
strive
to
shew
the
power
of
this
life
,
and
how
much
it
excells
naturall
life
:
and
therefore
the
fruit
of
the
Spirit
should
be
in
them
in
all
goodnesse
,
righteousnesse
,
and
truth
,
Eph.
5.9
.
and
they
should
so
hold
forth
the
Word
of
life
,
that
they
should
thinke
on
whatsoever
things
are
true
,
honest
,
just
,
pure
,
lovely
,
and
of
good
report
;
and
if
there
be
any
vertue
,
or
any
praise
,
they
should
strive
to
act
that
,
being
carefull
in
all
things
to
maintaine
good
workes
,
Phil.
4.8
.
Tit.
3.7.8
.
Oh
,
what
manner
of
persons
should
they
be
in
all
manner
of
good
conversation
!
7
They
should
lift
up
their
heads
with
joy
,
and
bee
alwaies
comfortable
,
considering
the
assurance
they
have
of
eternall
life
;
they
have
the
Spirit
of
glory
resting
upon
them
.
One
would
thinke
they
should
be
alwaies
singing
,
&
making
melody
in
their
hearts
:
though
they
have
crosses
and
wants
in
this
life
,
yet
,
is
not
God
their
portion
?
and
is
it
not
enough
they
are
provided
for
in
respect
of
eternitie
?
and
is
there
any
comparison
betweene
the
afflictions
in
this
world
,
and
the
glory
to
bee
revealed
?
Grace
.
]
Thus
of
the
matter
of
their
inheritance
.
The
cause
followes
,
and
that
is
Grace
.
Grace
is
either
a
gift
in
us
,
Grace
manifold
or
an
attribute
in
God
.
Sometimes
by
Grace
is
meant
the
gifts
God
bestowes
upon
men
:
and
if
Grace
were
so
taken
,
then
would
bee
implyed
this
doctrine
,
That
dead
men
may
have
the
Grace
of
God
.
There
may
be
grace
in
men
without
life
:
yea
,
men
may
have
excellent
gifts
,
and
yet
be
not
alive
spiritually
:
As
gifts
of
government
from
the
Spirit
of
God
,
as
Saul
had
;
and
gifts
for
edification
in
the
Church
:
A
man
may
bee
an
excellent
Preacher
,
as
Iudas
was
,
and
may
have
the
gifts
of
prophecying
and
working
miracles
,
as
the
Reprobates
mentioned
,
Mat.
7.21
.
a
man
may
have
the
gift
of
knowledge
of
the
Scriptures
,
as
S.
Paul
imports
,
1.
Cor.
8.2
.
Heb.
6.4
.
a
man
may
confesse
his
sins
,
as
Pharaoh
and
Saul
did
:
a
man
may
be
much
grieved
,
and
sorrow
,
and
humbled
for
his
sinnes
,
as
Abab
and
Cain
;
and
may
repent
too
as
Iudas
did
,
and
may
make
a
great
profession
of
true
religion
,
and
be
very
forward
,
as
Demas
,
and
Him●neus
,
and
Philetus
did
:
a
man
may
be
veryzealous
for
the
truth
,
as
Iohn
and
the
Galathians
were
:
a
man
may
pray
and
cry
hard
and
often
to
God
,
and
be
heard
of
God
as
the
Israelites
were
in
their
distresses
many
times
:
a
man
may
be
of
an
unrebukeable
conversation
amongst
men
,
as
Paul
was
before
his
conversion
;
and
such
as
have
sinned
may
reforme
their
lives
in
many
things
,
as
Herod
did
:
finally
,
a
man
may
have
faith
to
believe
Gods
word
,
as
the
Divells
doe
,
and
to
believe
Gods
promises
,
as
they
that
have
a
temporary
faith
doe
after
a
sort
,
and
may
joy
much
in
the
comfort
of
them
,
as
they
concerne
the
godly
:
and
yet
in
all
these
gifts
there
was
no
life
.
Another
point
in
that
sense
,
is
this
;
That
there
are
gifts
of
Gods
grace
bestowed
on
the
Elect
,
which
are
ever
accompanied
with
life
,
so
as
their
grace
is
the
grace
of
life
.
And
both
these
points
should
wonderfully
awaken
all
sorts
of
Christians
,
to
looke
about
and
trye
their
estates
:
and
weake
Christians
should
diligently
studie
their
booke
of
signes
of
true
grace
,
and
marke
how
the
Scripture
proveth
all
those
saving
graces
to
be
such
,
as
can
be
found
in
no
reprobate
.
But
because
I
thinke
Grace
in
this
place
,
cannot
bee
taken
for
the
gifts
of
grace
in
men
,
What
is
meant
here
by
grace
.
I
passe
from
these
points
.
By
Grace
then
here
is
meant
,
the
glorious
attribute
of
goodnesse
that
is
in
God
,
by
which
he
freely
sheweth
his
love
&
mercy
to
his
creature
.
And
that
it
must
be
taken
in
this
sense
,
I
gather
from
the
third
of
Titus
v.
7.
where
the
sentence
being
like
,
grace
is
called
there
,
His
Grace
;
Wee
are
justified
by
his
grace
,
and
made
heires
of
eternall
life
.
Now
this
grace
of
God
,
Two
wayes
considered
.
as
it
is
in
God
,
I
consider
of
two
wayes
:
first
,
as
it
is
in
relation
to
this
spirituall
and
eternall
life
of
Gods
heyres
;
and
then
secondly
,
as
it
is
in
it selfe
generally
considered
.
In
relation
to
spirituall
life
,
I
consider
of
it
,
both
in
what
it
excludes
,
and
what
it
includes
.
Grace
excludes
both
Nature
and
the
workes
of
the
Law
.
What
is
excludes
.
It
excludes
Nature
from
this
life
,
in
three
respects
:
First
,
in
respect
of
propagation
.
This
life
cannot
be
propagated
by
Naturall
generation
:
we
are
not
borne
heyres
of
life
,
and
so
the
sonnes
of
God
:
we
are
borne
only
the
sonnes
of
Adam
,
not
of
God
.
They
that
are
borne
after
the
flesh
,
are
not
the
seed
,
Rom.
9.8
.
Secondly
,
in
respect
of
priviledge
:
By
nature
wee
are
the
children
of
wrath
,
and
therefore
cannot
be
the
children
of
promise
,
Ephes.
2.3
.
Thirdly
,
in
respect
of
the
works
of
Nature
:
for
by
Nature
wee
doe
such
workes
as
proclaimes
us
to
be
children
of
disobedience
,
and
children
of
the
Divell
;
and
therefore
cannot
be
heyres
of
life
,
by
any
workes
done
by
Nature
since
the
fall
.
And
as
it
excludes
Nature
,
so
it
excludes
the
workes
of
the
Law
;
not
in
respect
of
the
obedience
to
the
Law
,
but
in
respect
of
the
merit
of
life
:
so
as
the
inheritance
cannot
be
had
by
the
workes
of
the
Law
.
Rom.
4.4
.
&
11.6
.
nor
can
our
best
workes
after
calling
,
deserve
life
and
salvation
.
Tit.
3.7.4
,
5.
And
on
the
otherside
,
What
it
includes
.
the
Grace
of
God
includes
all
things
in
life
,
as
wholly
caused
by
Gods
free
favour
to
us
in
Christ
.
For
first
,
our
election
to
life
,
is
from
the
meere
grace
of
God
,
Ephes.
1.46
.
Secondly
,
the
meritorious
cause
of
life
is
by
grace
,
Gal.
4.4
,
5.
Thirdly
,
the
promise
of
life
is
by
grace
,
Rom.
4.14
.
Gal.
3.18
.
Fourthly
,
the
inchoation
of
life
is
from
grace
,
whether
we
respect
Vocation
,
Gal.
1.15
.
or
Iustification
,
Tit.
3.
7.
Gal.
2.
ult.
Lastly
,
in
respect
of
the
consummation
of
it
in
the
perfection
of
glorie
in
heaven
.
Rom.
6.
ult.
Thus
of
Grace
in
relation
to
Life
.
In
it selfe
,
Grace
is
a
most
amiable
attribute
in
God
,
extending
his
goodnesse
unto
the
creature
,
without
respect
of
deserts
.
And
that
we
may
the
more
admire
the
glorious
grace
of
God
,
it
will
be
profitable
to
give
a
touch
of
the
fruits
of
it
unto
man
,
upon
whom
hee
sets
his
favour
:
for
looke
what
men
have
interest
in
the
grace
of
God
,
these
things
flow
upon
them
from
the
beames
of
that
grace
.
What
priviledges
follow
on
such
as
enjoy
Gods
grace
.
1
God
knowes
them
by
name
.
Exod.
33.12
.
2
When
God
is
angry
with
all
the
world
,
and
about
to
declare
his
wrath
by
terrible
judgements
,
yet
still
they
finde
favour
in
his
sight
.
Gen.
6.8
.
&
19.19
.
3
When
they
offend
,
and
are
sorie
for
their
offences
,
and
seeke
for
mercie
;
he
pardons
iniquitie
,
and
takes
them
for
his
inheritance
,
and
repents
him
of
the
evill
.
Exod.
34.9
.
Ioel
2.
12
,
13.
4
He
will
withhold
no
good
thing
from
them
.
Psal.
84.12
.
&
bestows
of
his
best
gifts
upon
them
liberally
,
in
all
sorts
of
gifts
.
1.
Cor.
1.4
,
5.
5
He
will
give
them
any
thing
they
aske
of
him
,
without
hitting
them
in
the
teeth
.
Iam.
1.5
.
Lastly
,
we
see
by
this
Text
,
he
gives
them
the
inheritance
of
eternall
life
,
and
all
things
that
belong
to
life
and
godlinesse
.
2.
Pet.
1.4
.
The
use
should
be
to
teach
us
many
things
:
as
,
1
To
celebrate
the
praise
of
this
graciousnesse
of
God
:
seeing
God
doth
all
things
so
freely
,
he
stands
upon
it
greatly
to
have
this
glory
in
his
Nature
acknowledged
.
Psal.
111.1
.
&
149.3
,
4.
Ephes.
1.6
.
2
To
acknowledge
that
all
good
things
we
enjoy
,
eyther
in
temporall
or
spirituall
things
,
wee
receive
it
from
his
free
grace
.
Psal.
44.4
.
Ephes.
2.8
.
for
,
by
the
grace
of
God
wee
are
that
we
are
.
1.
Cor.
15.10
.
3
When
we
would
wish
the
best
good
to
others
,
eyther
in
publicke
to
the
Churches
of
Christ
,
or
in
private
at
home
,
or
abroad
to
any
that
are
deare
to
us
,
our
cry
should
be
Grace
,
Grace
to
them
.
Zach.
4
7.
4
We
should
especially
be
moved
to
seeke
this
grace
of
God
to
our selves
,
as
the
sufficient
and
the
onely
happinesse
in
the
world
.
Col.
1.6
.
Now
that
this
point
may
the
more
effectually
be
understood
,
I
will
shew
you
how
this
grace
of
God
comes
to
men
;
and
then
what
we
should
strive
to
be
,
that
we
may
be
sure
to
receive
the
comfort
of
it
,
that
God
is
gracious
to
us
.
For
the
first
,
we
must
know
,
that
all
grace
from
God
is
given
to
Iesus
Christ
,
and
comes
by
him
,
Iohn
1.17
.
and
therefore
called
the
grace
of
our
Lord
Iesus
Christ
,
in
the
blessing
at
the
end
of
the
Epistles
.
Without
Christ
,
no
grace
can
come
to
sinfull
men
.
Further
we
must
againe
know
,
that
the
grace
of
God
is
extended
unto
us
from
Christ
,
by
the
Gospel
,
that
brings
the
doctrine
of
it
to
us
:
therefore
is
the
word
called
the
word
of
his
grace
,
and
the
Gospel
the
Gospel
of
the
grace
of
God
.
And
yet
further
wee
must
know
,
that
there
must
bee
wrought
in
us
that
supernaturall
gift
of
faith
,
by
which
onely
we
can
be
capable
to
receive
this
grace
of
God
:
we
have
our
accesse
onely
by
faith
,
Rom.
5.2
.
Now
for
the
second
point
,
there
are
many
things
God
stands
upon
to
finde
in
the
persons
,
that
should
receive
the
comfort
of
his
grace
;
not
for
the
merit
of
them
,
but
for
the
honour
of
his
owne
grace
,
that
it
be
not
abused
:
As
first
,
wee
see
by
that
which
went
before
,
wee
must
have
faith
to
believe
and
apply
to
our selves
the
doctrine
of
Gods
grace
.
Secondly
,
wee
must
bee
good
men
:
not
such
as
are
men
of
wicked
devises
,
or
such
as
make
a
mocke
of
sinne
;
but
such
as
are
carefull
in
all
their
waies
to
avoid
what
may
displease
so
gracious
a
God
,
Prov.
12.2
.
&
14.9
.
Tit.
2.11
,
12.
Thirdly
,
wee
must
be
lowly
and
humble
persons
,
that
attribute
nothing
to
our selves
,
but
all
to
Gods
goodnesse
,
Prov.
3.34
.
Iam.
4.6
.
1.
Pet.
5.
And
therefore
it
concernes
all
Christians
to
take
heed
,
that
they
rest
not
in
the
hearing
of
the
doctrine
of
Gods
grace
,
but
must
labour
truly
and
effectually
to
know
Gods
grace
to
themselves
,
Col.
1.6
.
5
This
doctrine
of
Gods
grace
may
wonderfully
comfort
the
godly
,
and
establish
their
hearts
in
the
assured
expectation
of
Heaven
when
they
die
:
for
nothing
can
hinder
their
comfort
and
hope
herein
,
but
onely
their
unworthinesse
;
and
that
is
removed
by
this
doctrine
of
Gods
grace
:
Thus
the
Apostle
saith
,
Wee
have
good
hope
through
grace
,
2.
Thes.
2.
16.
and
againe
,
Wee
have
acccesse
unto
this
grace
,
by
which
we
stand
&
rejoyce
in
the
hope
of
the
glory
of
God
,
Rom.
5.2
.
6
It
may
wonderfully
embolden
us
,
in
our
suites
and
requests
to
goe
to
Gods
Throne
,
seeing
it
is
a
Throne
of
grace
,
where
petitions
are
granted
freely
,
and
great
suits
as
easily
as
lesser
,
Heb.
4.16
.
7
Men
should
be
warned
to
take
heed
that
they
doe
not
transgresse
against
this
doctrine
of
the
grace
of
God
.
And
men
sinne
against
the
grace
of
God
fearefully
,
foure
waies
.
First
,
Men
transgresse
against
the
grace
of
God
many
waies
.
when
they
frustrate
it
in
the
doctrine
of
it
:
which
they
doe
,
partly
when
they
receive
the
doctrine
of
it
in
vaine
,
and
faile
of
the
right
knowledge
of
it
,
2.
Cor.
6.1
.
Hebr.
12.
15.
partly
when
they
trust
upon
the
merits
of
their
owne
workes
,
Gal.
2.
ult.
Secondly
,
when
they
fall
away
from
grace
,
either
by
relapsing
to
the
world
,
by
entertaining
the
corruptions
they
had
forsaken
,
or
by
removing
the
sincere
doctrine
of
Gods
grace
,
Gal.
5.4
.
Thirdly
,
when
men
turne
the
grace
of
God
into
wantonnesse
,
and
draw
wicked
and
licentious
conclusions
from
the
pure
doctrine
of
Gods
grace
,
making
it
a
cloake
for
their
sinfull
liberties
,
Iud.
1.4
.
Rom.
6.1
.
Fourthly
,
when
men
despite
the
Spirit
of
grace
,
that
shewes
it selfe
,
either
in
the
power
of
Gods
ordinances
,
or
in
the
practise
of
true
Christians
,
Heb.
10.29
.
8
It
should
bee
a
wonderfull
comfort
to
a
Christian
,
against
his
owne
frailties
,
and
daily
infirmities
;
according
to
that
of
the
Apostle
,
Wee
are
not
under
the
Law
,
but
under
Grace
,
Rom.
6.14
,
15.
Lastly
,
even
the
more
gracious
God
is
,
the
more
carefull
wee
should
be
to
walke
worthy
of
his
grace
;
for
,
as
the
Apostle
saith
,
The
grace
of
God
that
bringeth
salvation
unto
all
men
,
teacheth
us
to
deny
ungodlinesse
,
and
worldly
lusts
,
and
to
live
righteously
,
and
soberly
,
and
religiously
in
this
present
world
,
Tit.
2.11
,
12.
Thus
of
the
third
point
,
viz.
the
Cause
of
inheriting
.
The
manner
follows
,
viz.
They
inherit
together
.
Together
.
]
The
godly
are
heires
together
:
their
inheritance
lies
all
together
.
Which
may
appeare
by
reckoning
up
the
particular
priviledges
of
the
godly
,
in
which
they
all
meet
,
and
are
joynt
heires
,
and
fellow
heires
,
as
the
Apostle
calls
them
,
Rom.
8.17
.
Eph.
3.6
.
Christians
hold
their
inheritance
in
Gavelkinde
;
I
thinke
that
is
the
tearme
the
Lawyers
give
for
that
tenure
,
where
all
the
brethren
have
the
same
inheritance
divided
amongst
them
,
and
all
alike
heires
.
And
as
they
are
so
in
the
matter
they
inherit
,
so
in
the
manner
of
comming
to
their
right
:
for
they
are
all
the
children
of
God
,
and
children
by
Adoption
,
and
not
by
naturall
generation
;
so
Christ
onely
is
Gods
heire
.
Now
that
it
may
distinctly
appeare
,
that
they
are
heires
together
,
I
will
number
some
particulars
:
as
,
1
They
have
all
the
same
father
,
Godly
men
and
women
are
heyres
together
many
waies
.
Eph.
4.6
.
who
is
in
them
all
.
2
They
are
all
of
the
same
body
,
viz.
members
of
the
mysticall
body
of
Christ
,
Eph.
3.6
.
3
They
have
all
one
spirit
,
Eph.
4.3.4
.
4
They
weare
all
the
same
apparell
,
being
cloathed
with
the
same
righteousnesse
of
Christ
,
Gal
,
3.27
,
28.
5
They
weare
all
the
same
livery
,
and
badge
of
distinction
;
they
have
all
one
Baptisme
,
Eph.
4.6
.
6
They
are
all
fed
with
the
same
commons
at
the
Lords
Table
;
the
bread
is
the
communion
of
the
body
of
Christ
,
and
so
the
wine
of
his
blood
:
I
say
communion
,
because
all
partake
of
it
,
1.
Cor.
10.16
,
17.
7
They
have
all
the
same
gifts
:
for
though
in
outward
administrations
and
callings
there
be
difference
,
and
in
naturall
endowments
,
and
in
common
graces
:
yet
in
the
gifts
of
saving
grace
they
have
all
a
part
of
all
gifts
,
and
differ
onely
in
the
measure
;
as
they
have
but
one
faith
,
and
one
hope
:
And
so
in
all
other
saving
graces
,
Eph.
4.5
,
4.
1.
Cor.
12.
Eph.
5.
7.
Rom.
●
.
2
.
8
They
have
all
the
same
promises
,
Eph.
3.6
.
9
They
have
all
the
same
or
the
like
attendants
,
viz.
the
Angells
of
heaven
,
Heb.
1.13
.
10
They
are
governed
by
the
same
lawes
;
have
all
one
Lord
,
Eph.
4.5
.
and
have
all
the
same
way
to
heaven
,
which
is
by
Christ
▪
&
have
all
interest
in
the
Teachers
of
the
Word
of
Christ
their
Lord
,
1.
Cor.
3.22
.
11
They
shall
have
all
the
same
glory
after
this
life
;
for
the
inheritance
of
them
all
is
immortall
,
and
undefiled
,
and
without
end
,
1.
Pet.
1.4
.
12
They
shall
hold
their
glorie
in
the
same
place
,
after
this
life
,
viz.
in
heaven
,
1
Pet.
1.4
.
The
use
of
this
should
be
greatly
for
the
comfort
of
weake
and
poore
Christians
;
for
,
though
they
differ
from
other
men
in
outward
calling
,
or
the
measure
of
gifts
,
yet
they
are
,
in
the
substance
of
the
inheritance
,
provided
for
,
as
well
as
the
greatest
Kings
,
or
Prophets
,
or
Apostles
.
And
besides
,
it
should
teach
the
brethren
of
higher
degree
,
to
carrie
themselves
with
all
humility
towards
their
poore
brethren
:
and
it
should
teach
all
Christians
to
love
as
brethren
;
to
be
courteous
and
tender
hearted
one
towards
another
:
as
followes
in
the
next
Verse
of
this
Chapter
.
Thus
of
the
fourth
point
.
5
The
fift
point
is
concerning
the
persons
that
doe
inherit
,
and
so
the
coherence
shewes
,
That
both
sexe
are
capable
of
inheriting
;
women
as
well
as
men
,
wives
as
well
as
husbands
.
God
is
no
respecter
of
persons
,
but
in
all
conditions
of
people
,
such
as
feare
him
,
and
believe
in
Christ
,
and
worke
righteousnesse
,
are
accepted
&
adopted
of
him
,
as
these
places
shew
,
Act.
10.35
.
Gal.
3.28
.
Col.
3.11
.
And
this
should
teach
all
Christians
,
not
to
have
the
glorious
faith
of
Christ
in
respect
of
persons
,
Iam.
2.1
,
2.
And
in
particular
,
such
husbands
as
have
religious
wives
,
should
make
the
more
account
of
them
:
though
God
hath
made
them
inferiour
to
them
in
outward
condition
,
yet
hee
hath
made
them
equall
in
the
inheritance
of
life
.
Lest
praier
be
interrupted
.
]
Hitherto
of
the
second
reason
to
perswade
husbands
to
make
conscience
of
their
dutie
towards
their
wives
.
The
third
reason
is
taken
from
the
ill
effect
,
if
it
be
not
done
,
and
that
is
,
that
Gods
service
(
and
in
particular
,
praier
)
will
bee
hindred
;
and
that
divers
waies
:
First
,
if
he
dwell
not
with
her
,
praier
in
the
family
is
like
to
be
omitted
,
it
being
his
worke
,
as
the
head
of
the
family
,
to
performe
that
duety
,
and
to
see
that
his
houshold
serve
God
with
him
,
Iosh.
24.14
.
And
if
he
carrie
not
himselfe
as
a
man
of
knowledge
,
there
may
arise
such
dis●ord
amongst
them
,
that
they
will
have
no
minde
either
to
pray
together
,
or
one
for
another
,
at
least
,
their
passions
will
tempt
them
many
times
to
omit
prayer
:
and
if
he
give
not
honour
,
but
dispise
her
,
hee
will
have
no
heart
to
pray
for
her
whom
he
contemnes
.
There
are
many
observations
may
be
gathered
out
of
these
words
:
as
,
Doct.
1.
Praier
is
a
part
of
Gods
service
,
that
is
necessarily
required
,
and
not
left
arbitrary
for
men
to
doe
,
or
not
to
doe
it
,
Psal.
105.1
.
1.
Thes.
5.17
.
Mat.
7.7
.
Rom.
12.12
.
Eph.
6.18
Col.
.4
2.
Doct.
2.
The
exercise
of
praier
is
not
onely
a
part
of
Gods
service
,
The
excellency
of
prayer
appeares
in
many
respects
.
but
it
is
an
excellent
part
,
a
chiefe
part
,
that
which
much
excells
.
Which
may
appeare
:
First
,
by
the
nature
of
it
:
It
is
an
exercise
,
in
which
a
mortall
creature
talkes
with
the
immortall
Creator
.
Secondly
,
by
the
antiquity
of
it
:
It
is
an
exercise
that
godly
men
have
be
taken
themselves
to
with
great
devotion
,
from
the
first
times
of
the
world
,
Gen.
4
26.
&
21
,
33.
Thirdly
,
by
the
efficient
cause
of
it
:
God
poures
out
his
owne
Spirit
upon
his
people
,
of
purpose
to
make
them
able
to
pray
;
and
therefore
is
called
,
The
Spirit
of
prayer
,
Zach.
12.11
.
Ioel
2.28
.
Rom.
8.26
.
Fourthly
,
because
they
are
things
so
precious
,
as
Christ
takes
them
,
and
presents
them
to
God
,
covering
our
imperfections
,
and
making
them
acceptable
,
Rev.
8.3
.
Fiftly
,
by
the
great
priviledges
this
exercise
enjoyes
.
For
first
,
God
is
greatly
delighted
in
it
,
Pro.
15.8
.
and
therefore
one
of
his
titles
is
,
that
he
is
a
God
that
heareth
praier
,
Psal.
65.1
.
and
heares
with
great
attention
:
his
eares
are
open
,
Psal.
34.15
.
and
will
not
despise
praier
,
for
the
infirmities
of
his
servants
,
Psal.
102.17
.
nor
reproach
them
,
Iam.
1.5
.
Secondly
,
any
man
of
any
condition
,
that
hath
an
honest
heart
,
may
bee
regarded
with
God
in
prayer
,
Mar.
7.7
.
Luk.
11.10
.
Thirdly
,
whatsoever
is
asked
,
is
obtained
;
which
is
an
unspeakeable
benefit
,
Mark
.
11.24
.
Psal.
85.5
.
Lastly
,
God
hath
promised
salvation
to
all
them
that
call
upon
his
name
,
Ioel
2.
ult.
And
this
point
should
be
a
great
encouragement
to
all
true
Christians
,
to
bee
much
in
prayer
,
and
to
resist
all
dulnesse
in
themselves
,
or
temptations
and
objections
against
the
exercise
of
prayer
.
Doct.
3
Prayer
is
a
duety
required
of
private
Christians
,
as
well
as
of
learned
men
,
or
Ministers
.
Husbands
and
wives
are
supposed
to
practise
this
duety
of
praier
.
Hence
it
is
,
that
where
we
read
of
any
commandement
to
pray
in
Scripture
,
usually
it
is
as
large
as
any
of
the
ten
Commandements
,
even
such
as
bindeth
all
persons
to
the
performance
of
it
:
which
should
serve
greatly
to
shew
the
prophanenesse
of
most
families
that
have
no
praier
.
A
family
without
praier
,
and
the
exercises
of
religion
in
it
,
is
a
very
denne
of
wilde
beasts
,
and
a
cage
of
impure
birds
:
and
the
wrath
of
God
hangs
over
those
families
that
have
not
praier
used
in
them
;
as
these
places
shew
.
Psal.
79.6
.
Zeph.
3.1
,
2.
Dan.
9.13
.
Ezech.
22.30
.
Doct.
4.
Yea
,
in
that
he
takes
for
granted
,
that
christian
husbands
and
wives
did
pray
;
onely
admonisheth
,
that
they
looke
to
it
that
their
prayer
bee
not
interrupted
,
it
shewes
,
That
every
godly
Christian
can
pray
,
&
doth
make
conscience
of
it
to
doe
it
,
Psal.
32.6
.
for
every
Christian
,
that
is
a
true
Christian
,
hath
the
spirit
of
Adoption
,
by
which
hee
cryes
,
Abba
,
Father
,
Rom.
8.16
.
And
it
is
made
a
signe
of
a
wicked
man
,
not
to
call
upon
the
name
of
the
Lord
,
Psal.
14.4
.
Doct.
5
In
that
prayer
may
not
be
interrupted
or
hindred
,
it
shewes
plainely
,
That
this
is
an
exercise
for
every
day
constantly
,
while
we
live
in
this
world
;
which
these
places
confirme
,
1.
Thes.
5.17
.
Col.
4.2
.
Rom.
12.12
.
Psal.
105.4
.
praying
by
fits
will
not
serve
turne
.
Doct.
6.
Wives
and
husbands
,
though
they
had
never
so
many
praises
otherwaies
,
or
for
their
carriage
one
towards
another
;
yet
if
they
bee
not
religious
persons
,
and
in
particular
,
such
as
serve
God
by
daily
and
devoute
prayer
,
they
are
not
true
Christians
,
nor
accepted
of
God
.
The
Apostle
takes
it
for
granted
,
that
all
christian
men
and
women
,
doe
make
conscience
of
daily
prayer
to
God
.
Which
serves
notably
to
confute
the
vaine
trust
in
civill
honesty
,
and
the
fairenesse
of
domesticall
conversation
,
which
bewitcheth
many
persons
in
the
world
.
Doct.
7.
When
the
heart
is
not
right
towards
man
,
it
is
not
right
towards
God
:
as
here
domesticall
disorders
hinders
the
exercises
of
Religion
towards
God
.
That
husband
that
loves
not
his
wife
,
hath
no
great
minde
to
pray
.
Wives
that
make
no
conscience
to
live
quietly
and
obediently
with
their
husbands
,
suffer
a
like
alienation
from
God
,
both
in
their
ability
to
serve
him
,
and
in
his
acceptance
of
it
.
Doct.
8.
In
that
he
saith
your
Prayers
,
it
shewes
,
That
everie
Christian
must
make
prayers
of
his
owne
.
As
the
just
man
lives
by
his
owne
faith
,
so
must
the
true
Christian
thinke
of
getting
his
living
under
God
,
by
his
owne
prayers
.
'T
is
not
enough
that
he
partake
of
other
mens
prayers
in
publicke
,
or
that
he
can
get
others
to
pray
for
him
in
private
;
God
lookes
for
prayers
from
himselfe
.
Doct.
9.
In
that
he
saith
prayers
,
it
imports
,
That
there
bee
diverse
kindes
of
prayer
,
and
that
private
Christians
must
make
not
only
a
prayer
,
but
prayers
to
God
.
Ephes.
6.18
.
Phil.
4.
6.
Col.
4.2
.
The
sorts
of
prayer
,
and
differences
,
arise
,
1
From
the
instrument
by
which
it
is
formed
:
From
whence
the
sorts
and
difference
of
Prayer
doth
arise
.
for
there
is
the
prayer
of
the
heart
only
;
such
was
Hannah
her
prayer
,
1
Sam.
1.
There
is
a
prayer
of
the
mouth
only
;
such
is
the
prayer
of
Hypocrites
,
Esa.
29.13
.
There
is
the
prayer
both
of
heart
and
mouth
;
and
such
is
the
prayer
ordinarily
of
all
the
godly
.
2
From
the
place
of
prayer
:
some
prayers
are
publicke
,
some
private
;
and
a
Christian
must
use
both
:
Some
are
alone
,
some
with
others
.
3
From
the
forme
;
and
so
we
have
the
prayer
of
Christ
,
as
the
pattern
and
rule
for
all
prayers
,
and
the
prayers
of
Christians
agreeable
to
that
patterne
.
We
must
not
rest
upon
saying
over
the
words
of
the
Lords
prayer
,
and
neglect
all
other
prayers
.
Againe
,
some
prayer
is
conceived
,
some
is
in
a
set
forme
used
.
A
set
forme
is
fittest
for
the
publicke
,
and
for
such
weake
Christians
as
are
not
yet
able
to
expresse
their
owne
desire
to
God
in
their
owne
words
:
nor
are
conceived
formes
unfit
or
unlawfull
for
such
as
are
able
and
desirous
to
performe
prayer
according
to
the
rules
of
prayer
;
as
is
apparant
by
the
examples
of
all
sorts
of
prayers
in
both
Testaments
.
4
From
the
object
of
prayer
;
and
so
some
prayers
are
made
daily
at
set
times
:
and
thence
it
was
that
the
Church
of
the
Iewes
had
their
houres
of
prayer
,
Act.
3.1
.
and
some
are
uttered
suddenly
,
according
to
some
speciall
occasion
.
And
of
this
sort
are
ejaculations
,
short
petitions
put
up
to
God
expressing
the
present
motion
in
the
heart
.
Doct.
10.
It
is
a
great
losse
or
inconvenience
to
have
our
prayers
interrupted
.
This
is
plaine
from
the
Text.
And
there
may
be
many
reasons
assigned
of
it
;
I
will
instance
but
one
or
two
:
first
,
because
for
that
time
a
man
is
thrust
out
of
the
presence
of
the
King
of
heaven
:
To
pray
,
is
to
stand
before
his
face
.
Secondly
,
because
while
prayer
stands
still
,
our
spirituall
trade
stands
still
:
while
we
pray
not
,
we
thrive
not
.
Thirdly
,
if
it
were
nothing
else
but
the
respect
of
others
,
it
must
needs
be
a
great
inconvenience
to
omit
prayer
;
because
thereby
we
withdraw
our
aydes
from
the
Church
:
and
that
is
as
bad
as
in
evill
times
of
warre
,
to
withdraw
our
succours
from
the
house
of
Israel
.
Quest.
But
how
manie
wayes
can
prayer
be
interrupted
?
Answ.
Prayer
may
be
interrupted
eyther
in
heaven
,
or
in
earth
;
eyther
in
the
hearing
of
it
,
or
in
the
making
of
it
.
Prayer
is
interrupted
in
the
hearing
of
it
,
or
God
will
not
heare
prayer
,
Prayer
may
be
hindred
seven
waies
in
the
bearing
of
it
.
1
If
the
person
making
it
lye
in
any
sinne
,
without
repentance
,
Prov
15.8
.
Isa.
59.2
.
Lam.
3.44
.
Psal.
66.18
.
2.
Tim.
2.19
.
1.
Iohn
3.22
.
2
If
it
be
not
made
in
faith
,
that
is
,
if
we
beleeve
not
that
we
shall
have
what
we
aske
.
Matth.
11.24
.
Iam.
1.6
.
3
If
not
made
in
the
name
of
Christ
.
Iohn
16.23
.
4
If
it
be
made
carelesly
and
coldly
;
if
a
mans
head
be
full
of
distractions
,
so
as
he
regards
uot
what
he
prayes
,
hee
is
not
likely
to
be
heard
:
for
how
shall
God
heare
him
,
when
he
heares
not
himselfe
?
and
how
shall
God
heed
what
he
sayes
,
when
he
heeds
not
what
he
sayes
himselfe
?
5
If
a
man
aske
amisse
,
that
is
,
aske
for
carnall
and
corrupt
ends
.
Iam.
4.3
.
6
If
a
man
be
not
in
charitie
with
his
neighbour
,
and
will
not
forgive
him
his
trespasse
.
Matt.
6
14.
7
If
a
man
be
unmercifull
,
and
will
not
heare
the
cryes
of
the
poore
.
Esa.
58.7
.
Prov.
21.13
.
How
it
is
interrupted
in
the
making
of
it
.
Thus
prayer
is
interrupted
in
the
hearing
of
it
.
Prayer
is
interrupted
in
the
making
of
it
,
when
men
are
indisposed
to
prayer
,
and
so
omit
the
performance
:
and
thus
prayer
is
interrupted
;
Sometimes
by
the
violence
of
worldly
cares
,
and
businesse
;
the
heart
of
man
being
overcharged
with
these
cares
of
life
.
Sometimes
by
domesticall
discords
,
and
private
passions
;
which
it
seemes
the
Apostle
especially
meanes
in
this
place
.
Sometimes
by
the
love
and
lust
after
some
particular
sinne
:
for
while
mens
hearts
runne
after
sinne
,
they
have
no
minde
to
pray
.
The
use
may
be
,
to
reprove
two
sorts
of
men
in
speciall
,
besides
those
mentioned
before
.
1
Such
as
pray
not
at
all
.
Is
it
such
an
evill
to
omit
prayer
for
a
time
?
what
is
it
then
not
to
pray
at
all
?
2
Diverse
weake
Christians
are
to
be
warned
about
fainting
or
discouragement
in
praying
:
they
interrupt
themselves
with
their
owne
feares
,
and
objections
:
as
for
instance
.
Ob.
I
finde
so
much
hardnesse
of
heart
and
insensiblenesse
,
and
therefore
I
dare
not
pray
.
Sol.
David
himselfe
in
the
beginning
of
many
of
his
Psalmes
,
expresseth
a
kind
of
want
of
feeling
,
and
yet
before
he
hath
done
he
is
full
of
life
.
Besides
,
hardnesse
of
heart
felt
and
mourned
for
,
is
no
hinderance
to
the
successe
of
prayer
.
And
further
,
for
this
reason
thou
hast
more
need
to
pray
:
for
prayer
is
like
a
fire
to
melt
the
leaden
heart
of
man
.
Ob.
I
want
words
,
I
know
not
what
to
say
when
I
come
to
pray
.
Sol.
Pray
for
that
very
thing
;
that
God
that
commands
thee
to
take
unto
thee
words
,
Hos.
14.2
.
would
himselfe
give
them
to
thee
.
Secondly
,
the
Spirit
helpes
our
infirmities
,
when
we
know
not
what
to
pray
as
we
ought
,
Rom.
8.16
.
Thirdly
,
we
serve
such
a
God
as
will
heare
us
,
if
like
little
children
we
can
but
name
the
name
of
our
heavenly
Father
.
Rom.
8.15
.
2.
Tim.
2.19
.
Ob.
But
I
am
affraid
God
will
not
regard
what
I
say
to
him
.
Ans.
Consider
first
the
nature
of
God
;
hee
loves
to
heare
praier
,
Psal.
95.1
.
then
thinke
of
the
commandment
of
God
,
who
in
so
many
Scriptures
,
doth
so
peremptorily
enjoyne
us
to
pray
to
him
:
and
thirdly
,
thinke
of
the
many
promises
he
hath
made
unto
such
as
doe
call
upon
his
name
,
and
then
thou
hast
no
reason
to
doubt
of
audience
,
if
thou
bring
lawfull
petitions
,
and
an
honest
heart
.
Ob.
But
I
have
praied
,
and
I
finde
no
successe
.
Sol.
God
sometimes
seemes
not
to
heare
,
of
purpose
to
make
us
the
more
importunate
,
Luk.
18.1
.
&c.
Againe
,
God
may
heare
us
,
and
not
grant
what
wee
aske
,
but
something
that
is
better
for
us
:
as
he
heard
Christ
,
Heb.
5.
and
Paul
,
2.
Cor.
12.8
,
9.
Vers.
8.
Finally
,
be
yee
all
of
one
minde
:
one
suffer
with
another
:
love
as
brethren
:
be
pitifull
:
be
courteous
.
HItherto
of
the
generall
exhortation
to
all
Christians
,
and
the
speciall
exhortation
to
subjects
,
servants
,
wives
,
and
husbands
.
Now
followes
the
third
part
of
my
division
,
which
I
made
when
I
entreated
of
Vers.
3.
of
Chapter
the
first
,
viz.
matter
of
dehortation
.
For
I
conceive
,
that
the
Apostle
in
the
rest
of
this
Chapter
doth
secretly
entend
to
dehort
Christians
from
impaciency
,
under
the
troubles
may
befall
them
in
this
life
.
Where
hee
proceeds
in
this
order
:
First
,
he
strives
to
shew
them
the
best
course
to
avoid
trouble
,
as
much
as
in
them
lies
,
from
Vers.
8.
to
14.
Secondly
,
hee
shewes
them
how
to
avoid
impatiency
,
if
trouble
doe
come
,
from
Verse
14.
to
the
end
of
the
Chapter
.
About
the
avoiding
of
troubles
,
hee
gives
both
Rules
and
Reasons
:
Rules
Verse
8
,
9.
Reasons
Verse
9.
to
14.
The
Rules
shew
us
how
wee
must
carrie
our selves
,
both
towards
the
good
,
Verse
8.
and
towards
the
bad
,
Verse
9.
And
to
strengthen
those
Rules
,
especially
the
latter
of
them
,
he
gives
three
strong
reasons
:
one
taken
from
the
state
and
condition
of
the
true
Christian
,
Verse
9.
the
other
taken
from
a
propheticall
testimony
:
where
hee
shewes
what
the
Prophet
Davids
opinion
was
long
since
,
Vers.
10
,
11
,
12.
the
third
taken
from
the
profitable
effect
,
or
event
of
such
a
course
,
Vers.
13.
About
avoyding
of
impatiency
if
trouble
doe
come
,
hee
,
proceeds
in
the
like
order
:
For
first
,
he
gives
Rules
,
Vers.
14
,
15
,
16.
then
Reasons
,
Vers.
17.
to
the
end
of
the
Chapter
.
In
giving
Rules
,
hee
shewes
them
what
to
thinke
on
,
Vers.
14.
and
what
to
doe
,
both
towards
themselves
,
Vers.
14.
and
towards
God
,
Vers.
15.
and
towards
other
men
,
Ver.
16.
In
generall
,
if
we
marke
the
whole
frame
,
and
the
Apostles
order
,
wee
may
observe
divers
things
:
as
,
1
That
troubles
are
not
to
bee
desired
:
for
the
Apostle
shewes
how
to
avoid
them
.
Which
is
to
be
noted
,
to
confute
those
weake
Christians
,
that
long
for
that
which
they
call
persecution
.
2
That
a
man
may
bee
a
good
Christian
,
and
yet
not
bee
much
opposed
outwardly
:
which
blames
those
that
dislike
t●eir
owne
estate
,
or
censure
the
estate
of
others
,
because
they
are
not
afflicted
or
persecuted
as
other
men
.
3
Yea
,
it
is
the
duty
of
every
Christian
,
to
looke
carefully
to
his
conversation
;
and
to
strive
by
the
use
of
all
good
meanes
,
to
avoide
unquietnesse
and
trouble
in
the
world
.
Rom.
12.19
.
Amos
5.12
.
1.
Tim.
2.2
,
3.
4
That
some
Christians
may
carry
themselves
with
great
discretion
,
humility
,
piety
,
and
inoffensivenesse
,
and
yet
cannot
avoid
trouble
,
but
shall
suffer
from
the
world
.
5
That
impatiency
and
disquietnesse
in
the
time
of
trouble
,
is
a
very
dishonourable
vice
in
a
Christian
,
&
with
great
care
,
and
all
possible
endeavour
to
be
avoided
.
6
That
it
is
possible
for
a
Christian
to
attaine
to
that
degree
of
goodnesse
,
as
to
be
able
to
expresse
great
patience
,
and
unmoveablenesse
,
though
many
&
great
troubles
befall
them
;
if
they
will
use
the
medicines
prescribed
in
Gods
word
,
and
follow
such
directions
as
the
Apostle
here
gives
.
Thus
of
the
generall
doctrines
.
In
this
eight
Verse
the
Apostle
gives
rules
,
that
shewe
a
way
how
to
avoid
trouble
;
and
they
are
rules
that
concerne
our
conversation
with
godly
Christians
,
and
so
he
shewes
,
that
there
are
five
things
that
are
of
singular
use
,
to
preserve
a
man
from
unquietnesse
and
trouble
if
it
may
be
:
Five
things
of
singular
use
to
▪
keepe
us
quiet
in
trouble
.
as
,
1
To
agree
in
opinion
,
to
bee
all
of
one
minde
;
for
many
discords
&
much
unquietnesse
,
and
sometimes
publike
troubles
arise
from
singularity
and
diversity
in
opinions
.
2
To
be
compassionate
and
like
affected
,
when
other
men
are
in
trouble
:
for
,
as
this
is
amiable
amongst
men
,
so
many
times
it
mooyes
the
Lord
to
keepe
us
from
trouble
,
because
we
are
tenderly
affected
towards
other
men
in
their
troubles
.
3
To
love
our
brethren
:
for
that
both
shewes
us
to
the
world
to
be
the
true
Disciples
of
Christ
,
Ioh.
13.
and
besides
,
by
the
quality
of
brotherly
love
,
a
world
of
discord
and
trouble
is
prevented
.
4
To
be
pittifull
,
or
as
it
is
in
the
originall
,
to
bee
well
bowelled
,
in
respect
of
mercy
,
to
have
right
bowells
of
mercy
,
in
comforting
and
relieving
such
as
are
in
distresse
;
for
to
the
mercifull
God
will
shew
mercy
,
&
if
it
be
good
for
them
,
even
this
mercy
of
living
a
quiet
life
.
5
To
be
courteous
:
for
a
courteous
and
loving
behaviour
,
prevents
suspition
,
and
quenches
much
fire
of
discord
,
that
otherwaies
would
breake
out
,
and
winnes
much
affection
both
in
good
and
bad
.
Be
yee
all
of
one
minde
.
]
Divers
things
may
bee
here
observed
.
The
first
is
generall
to
the
whole
Verse
,
and
that
is
,
That
in
this
World
,
in
the
best
estate
of
the
Church
,
there
are
many
defects
and
disagreements
,
and
faults
in
the
carriage
or
judgments
of
Christians
in
their
living
together
.
The
earnestnesse
of
the
Apostle
,
in
heaping
up
these
directions
,
imports
,
that
he
discerned
many
things
amisse
:
which
was
not
onely
true
of
the
Churches
of
Corinth
and
Galatia
,
and
Thessalonica
,
but
even
of
the
Church
of
Philippi
,
which
S.
Paul
most
commends
.
And
the
like
we
may
finde
in
the
estate
of
the
seven
churches
of
Asia
,
if
we
mark
what
is
said
to
them
by
S.
Iohn
in
his
Revelation
.
Yea
,
there
was
not
perfect
agreement
at
all
times
amongst
the
Pillars
of
the
first
Christian
Churches
;
Paul
and
Barnabas
were
at
variance
,
Act.
15.
39.
and
Paul
and
Peter
did
openly
disagree
,
Gal.
2.
The
reason
is
,
because
in
this
life
wee
know
but
in
part
,
and
are
sanctified
but
in
part
,
1.
Cor.
13.
The
use
should
be
,
First
,
to
teach
us
not
to
bee
offended
or
scandalized
at
the
differences
of
opinion
,
that
break
out
in
all
the
Churches
of
Christ
every
where
in
our
times
.
Wee
must
pray
the
God
of
peace
,
to
give
us
peace
,
and
know
,
that
it
hath
'
alwaies
beene
so
;
and
therefore
it
should
not
hinder
us
from
embracing
the
known
truth
.
Secondly
,
this
should
the
more
enflame
our
desires
after
heaven
,
and
make
us
the
more
willing
to
die
,
because
there
will
never
be
perfect
holinesse
and
agreement
till
wee
come
to
heaven
;
then
wee
shall
be
holy
as
God
is
holy
,
and
know
as
wee
are
knowne
;
and
charity
will
be
perfect
for
ever
.
And
besides
,
this
should
teach
us
with
the
more
patience
to
instruct
and
waite
for
the
amendment
of
such
as
are
contrary
minded
;
and
not
strive
over
violently
,
or
passionately
with
them
,
2.
Tim.
2.25
.
Lastly
,
if
Christians
can
agree
no
better
,
and
have
such
defects
,
then
wee
should
never
wonder
overmuch
at
the
monstrous
abominations
in
opinion
or
life
,
that
are
found
amongst
the
wicked
of
the
world
,
and
in
false
Churches
.
A
second
Doctrine
I
observe
from
hence
,
is
,
That
we
ought
to
be
rightly
ordered
in
our
minds
,
as
well
as
any
other
part
of
our
soules
or
lives
.
Yea
,
the
minde
is
to
bee
looked
to
in
the
first
place
:
Hence
it
is
,
that
in
our
regeneration
,
our
minds
are
especially
renewed
,
Rom.
12.2
.
and
God
requires
to
bee
served
with
our
mindes
,
Mat.
22.37
.
Yea
,
as
God
is
an
eternall
minde
,
so
the
service
of
the
minde
is
most
proper
for
God
.
And
besides
,
our
mindes
give
lawes
to
our
lives
;
and
therefore
if
the
minde
be
not
good
,
the
life
must
needs
bee
evill
.
The
happinesse
of
the
whole
man
depends
upon
the
minde
;
The
third
Doctrine
then
,
which
I
observe
out
of
these
words
,
is
,
That
all
true
Christians
are
bound
in
a
speciall
manner
,
to
strive
to
be
all
of
one
minde
;
which
in
this
place
is
meant
of
unity
and
agreement
in
judgment
,
and
matter
of
beliefe
in
the
points
of
Religion
.
This
is
urged
in
divers
Scriptures
,
as
1.
Cor.
1.10
.
2.
Cor.
13.11
.
Phil.
2.2
.
Rom.
15.
5.
and
this
was
the
great
glory
of
the
first
christian
Church
,
that
all
the
multitude
were
of
one
heart
and
one
soule
,
Act.
4.
32.
There
are
many
reasons
to
perswade
us
hereunto
.
For
what
reason
we
ought
to
be
all
of
one
minde
.
1
From
the
nature
of
this
agreement
;
It
is
as
it
were
one
of
the
bonds
of
the
mysticall
union
:
for
though
it
bee
not
the
principall
one
,
for
that
is
the
Spirit
of
Christ
,
yet
it
is
a
speciall
one
;
it
is
like
the
veines
and
sinewes
which
tye
the
bodie
together
:
to
breake
this
unity
,
is
to
cut
asunder
the
very
veines
and
sinewes
of
the
mysticall
body
of
Christ
,
1.
Cor.
1.10
.
2
From
the
equity
and
comelinesse
of
it
.
Wee
have
but
one
God
,
one
Father
,
one
Baptisme
,
one
Spirit
,
one
Hope
,
and
therefore
should
have
but
one
Faith
,
Eph.
4.4.3.5
.
3
From
the
good
effects
of
this
unity
:
for
first
,
it
will
make
us
the
fitter
to
praise
God
,
and
doe
him
service
with
the
greater
encouragement
and
comfort
,
as
wee
may
see
,
Rom.
15.5
.
Secondly
,
it
will
make
us
ever
eate
our
meat
with
more
gladnesse
,
and
singlenesse
,
and
quietnesse
of
heart
,
Act.
2.46
.
Thirdly
,
it
will
winne
us
the
more
favour
and
honour
amongst
the
people
,
as
we
reade
in
the
example
of
those
first
Christians
,
Act.
2.47
.
yea
in
the
end
of
that
verse
we
may
gather
,
that
it
is
a
great
advantage
for
the
conversion
of
others
,
when
they
see
us
agree
so
well
together
:
and
further
,
it
will
be
a
singular
joy
to
our
Teachers
,
to
see
us
agree
and
to
be
all
of
one
minde
,
and
to
serve
God
with
one
shoulder
,
as
the
Prophet
Zephany
speaketh
.
Phil.
2.2
.
yea
,
it
wil
be
a
signe
to
us
that
we
are
true
Christians
,
and
have
found
true
comfort
in
Christ
,
and
in
brotherly
love
,
and
that
we
have
fellowship
by
the
Spirit
in
the
body
of
Christ
,
and
that
we
have
right
bowels
and
mercie
unto
others
.
Phil.
2.1
,
2.
4
From
the
ill
effects
of
dissenting
.
Two
of
them
may
be
gathered
from
the
coherence
in
this
place
:
for
first
,
it
is
implyed
,
That
if
Christians
agree
not
in
opinions
,
they
will
hardly
practise
the
foure
other
vertues
here
named
,
towards
the
persons
with
whom
they
dissent
:
they
will
not
love
them
as
brethren
heartily
,
nor
be
so
pittifull
to
them
in
distresse
,
nor
so
mercifull
to
helpe
them
if
they
be
in
need
,
nor
so
courteous
and
kinde
to
them
.
Secondly
,
if
this
first
rule
be
transgressed
,
it
is
verie
probable
they
will
bring
trouble
upon
themselves
:
and
that
eyther
in
their
consciences
,
or
in
their
estates
.
It
may
be
observed
,
that
all
the
while
a
man
is
in
contention
about
his
diverse
or
strange
opinions
,
in
which
he
dissents
,
he
is
not
so
quiet
in
himselfe
,
nor
enjoyes
not
firme
rest
and
peace
in
his
owne
heart
and
conscience
.
And
experience
shewes
,
that
many
both
Ministers
and
private
Christians
,
have
brought
a
great
deale
of
trouble
upon
their
estates
by
dissenting
.
Now
,
out
of
other
Scriptures
we
may
observe
diverse
other
ill
effects
of
diversities
in
opinions
:
as
first
,
it
breedes
confusion
in
the
Church
;
as
the
Apostle
shewes
,
●
.
Cor.
14.32
,
33.
Secondly
,
it
breedes
division
and
schisme
,
1.
Cor.
1.10
.
When
men
begin
to
broach
new
opinions
,
Schismes
begins
in
the
roote
of
it
,
though
it
may
bee
a
long
time
before
it
come
to
the
full
growth
.
Thirdly
,
it
much
disquieteth
the
hearts
and
heads
of
manie
weake
Christians
;
in
which
respect
Paul
wished
they
were
cut
off
that
troubled
the
Galathians
,
chap.
5.
Fourthly
,
it
not
only
troubles
Christians
,
but
many
times
workes
still
in
them
,
as
it
proves
the
subverting
of
their
soules
;
as
the
Apostles
shew
in
the
case
of
difference
about
the
ceremoniall
Law
,
Act.
15.24
.
Ehes.
4.14
.
2.
Tim.
2.14
,
16
,
17.
Fiftly
,
it
drives
men
many
times
into
diverse
acts
of
hypocrisie
,
or
passion
,
or
pride
,
or
such
vices
as
are
contrarie
to
singlenesse
of
heart
.
Acts
2.46
.
Sixtly
,
it
breedes
many
times
strange
censuring
;
the
authors
of
new
opinions
censuring
of
others
,
as
if
because
they
received
not
their
doctrine
,
they
were
not
spirituall
enough
,
but
too
carnally
minded
,
and
that
they
were
farre
behinde
them
in
knowledge
,
as
we
may
gather
,
1.
Cor.
14.36
,
37.
Thus
the
false
Teachers
vilified
Saint
Paul
and
the
Apostles
.
Thus
of
the
motives
to
unitie
in
judgement
.
Before
I
come
to
the
use
,
I
must
put
you
in
minde
of
a
limitation
that
concernes
this
doctrine
.
We
must
be
of
one
minde
,
but
then
it
must
be
according
to
Christ
Iesus
,
Rom.
15.5
.
that
is
,
this
consent
in
judgement
must
be
in
the
truth
,
and
in
such
truth
especially
as
may
further
the
edification
of
the
mysticall
body
of
Christ
:
else
agreement
in
judgement
,
is
a
conspiracie
rather
than
unitie
.
The
use
may
be
both
for
instruction
and
reproofe
:
for
instruction
,
and
so
we
should
all
be
affected
with
a
great
estimation
of
unitie
in
judgement
,
and
strive
by
all
meanes
to
attaine
to
it
,
and
keepe
our selves
so
all
of
us
,
that
we
do
live
in
unitie
with
the
Church
of
God
.
Now
that
wee
may
doe
thus
,
Helpes
unto
unity
of
minde
.
1
We
should
beseech
the
God
of
patience
and
consolation
,
to
give
us
to
be
like
minded
,
even
to
worke
in
us
the
unity
he
requires
of
us
.
Rom.
15
5.
What
,
came
the
word
of
God
out
from
you
?
or
came
it
unto
you
only
?
2.
Cor.
14.36
.
Especially
,
men
must
take
heed
of
receiving
opinions
from
meere
private
persons
,
that
are
not
Ministers
of
Gospell
:
for
I
suppose
it
cannot
be
shewed
from
any
place
of
Scripture
,
that
ever
anie
truth
was
revealed
to
or
by
a
private
man
,
that
was
unknowne
to
all
the
Teachers
of
the
Church
:
yea
,
if
the
authors
of
diverse
and
strange
doctrines
be
Ministers
,
yet
that
rule
of
the
Apostle
should
hold
,
that
the
spirits
of
the
Prophets
should
be
subject
to
the
Prophets
.
Such
doctrines
as
may
not
be
approved
by
the
grave
and
godly
learned
that
are
eminent
in
the
Church
,
must
not
be
broached
.
1.
Cor.
14.32
.
And
this
rule
hath
one
thing
more
in
it
,
viz.
that
men
should
not
expresse
difference
of
opinion
,
without
open
and
manifest
Scripture
:
Avoide
doubtfull
disputations
,
Rom.
14.1
.
Esa.
8.
3
A
great
respect
must
be
had
to
the
Churches
peace
;
so
as
such
doctrines
as
are
likely
to
breed
eyther
scandall
or
division
in
the
Church
,
are
eyther
not
to
be
received
,
or
not
uttered
,
except
in
some
speciall
case
.
Yea
,
moderate
Christians
that
make
conscience
of
unity
,
should
hold
themselves
in
conscience
bound
to
be
affraid
to
depart
from
the
judgment
of
the
Church
in
which
they
live
,
unlesse
it
bee
when
doctrine
is
brought
in
with
great
demonstration
to
the
Conscience
:
To
preserve
the
unity
of
the
spirit
,
we
must
haue
great
respect
to
the
bond
of
peace
,
Rom.
14.19
.
1.
Cor.
14.33
.
Eph.
4.3
.
We
must
greatly
reverence
the
forme
of
doctrine
in
the
Church
where
wee
live
,
Rom.
6.17
.
4
That
wee
may
be
of
one
minde
,
every
Christian
must
be
sure
to
know
the
truth
which
is
given
to
the
Churches
,
and
to
make
himselfe
fully
perswaded
in
his
mind
,
about
such
truths
as
are
fundamentally
necessarie
to
salvation
,
2.
Tim.
1.13
.
5
Private
Christians
in
receiving
opinions
,
should
have
great
respect
unto
such
Teachers
as
have
beene
their
fathers
in
Christ
;
God
hath
bound
them
to
a
speciall
reverence
towards
them
:
which
they
should
shew
by
reverencing
their
judgements
more
than
any
other
men
,
in
meet
comparison
,
1.
Cor.
4.15.16
.
&
11.1.2.4.5
.
Phil.
3.15.17
.
6
To
preserve
a
further
unity
,
it
should
be
the
care
of
such
as
have
gifts
of
knowledge
and
utterance
,
to
helpe
forwards
such
as
are
weake
in
judgement
,
&
to
comfort
the
feeble
minded
,
left
they
being
neglected
,
become
a
prey
to
deceivers
of
mindes
,
1.
Thes.
5.14
.
and
to
warne
such
as
are
not
of
the
same
minde
,
Philip.
chap.
4.
Lastly
,
wee
should
marke
such
as
cause
divisions
and
offences
,
contrary
to
the
Doctrine
which
wee
have
learned
,
and
avoide
them
,
Rom.
16.17
,
18.
The
second
use
may
be
for
the
reproofe
of
multitudes
of
Christians
in
all
places
,
that
offend
greatly
against
this
Doctrine
,
by
their
dissenting
in
opinions
,
without
due
respect
of
the
former
rules
.
There
is
almost
no
Congregation
in
the
kingdome
,
but
is
disquieted
with
this
sinne
:
yea
,
many
times
the
glory
of
such
as
professe
religion
,
is
greatly
obscured
by
this
sinne
,
and
the
sincerity
of
religion
much
exposed
to
contempt
,
and
the
prophane
reproach
of
the
wicked
.
And
this
sinne
is
the
greater
,
Aggravations
against
discord
in
opinion
.
1
When
men
not
onely
bring
in
new
opinions
,
but
also
bring
them
in
with
an
opinion
that
they
are
more
holy
,
and
more
spirituall
than
such
as
receive
them
not
,
or
resist
them
,
1.
Cor.
14.37
.
2
When
the
opinions
are
meerely
new
,
and
unheard
of
before
in
the
Christian
world
.
3
When
they
are
brought
in
by
private
persons
,
that
goe
from
house
to
house
,
to
inferre
upon
others
the
singularity
of
their
conceits
.
4
When
themselves
are
doubtfull
inwardly
of
the
truth
of
what
they
affirme
,
and
are
not
fully
perswaded
,
but
doubt
both
waies
,
and
yet
take
to
that
side
that
differs
from
the
generall
judgement
of
the
Churches
,
Rom.
14.5
.
1.
Tim.
1.6.7
.
5
When
men
urge
their
dissenting
so
violently
,
that
a
Schisme
is
made
in
the
Church
,
or
Christians
are
divided
from
the
exercise
of
brotherly
love
,
and
mutuall
fellowship
,
1.
Cor.
1.10.11
.
6
When
men
are
vaine
talkers
,
&
will
have
all
the
words
,
and
by
their
good
wills
will
talke
of
nothing
else
,
and
so
hinder
edification
in
profitable
doctrine
,
and
such
as
is
out
of
question
,
Tit.
1.10
,
11.
and
when
men
lust
to
be
contentious
,
and
are
like
Salamanders
that
live
alwaies
in
the
fire
,
and
know
no
zeale
without
contention
,
1.
Cor.
11.16
.
7
When
men
differ
in
judgment
,
in
the
very
points
of
foundation
;
and
erre
against
such
truths
as
must
be
beleeved
to
salvation
.
8
If
men
be
so
light
headed
,
and
variable
,
that
they
are
tossed
to
and
fro
,
and
carried
about
with
every
winde
of
doctrine
;
sometimes
of
one
opinion
,
and
shortly
after
of
another
:
especially
when
men
are
so
new fangled
,
as
in
every
place
to
receive
almost
any
doctrine
that
is
new
and
diverse
,
Eph.
4.14
.
9
When
men
quarrell
so
earnestly
about
things
of
lesse
moment
,
contrary
to
the
custome
of
the
Churches
;
as
about
praying
,
or
prophecying
bare
or
covered
;
or
about
eating
the
Sacrament
full
or
fasting
,
1.
Cor.
11.
or
about
such
indifferent
things
as
may
be
used
or
not
used
,
with
Christian
liberty
,
Rom.
14.
or
about
Genealogies
,
1.
Tim.
1.4
.
and
such
like
.
And
that
this
reproofe
may
enter
the
more
deepely
upon
the
hearts
of
some
Christians
,
it
will
be
profitable
to
consider
of
the
ill
causes
of
dissenting
:
which
are
these
,
and
such
like
.
1
Ignorance
of
the
Scripture
:
Many
are
the
ill
causes
of
dissenting
.
if
they
had
more
true
knowledge
they
would
not
disagree
:
And
this
ignorance
,
(
yea
,
somtimes
palpable
ignorance
)
may
bee
found
in
some
that
thinke
themselves
to
have
more
knowledge
,
and
to
be
more
spirituall
than
a
multitude
of
those
from
whom
they
disagree
,
Mat.
22.1
.
Tim.
1.7
,
6.
1.
Cor.
14.37
,
38.
2
Want
of
love
to
those
sound
truths
that
more
concerne
sanctification
,
causeth
God
in
his
justice
sometimes
to
give
men
up
to
delusions
,
and
to
beleeve
lies
,
2.
Thes.
2.
3
Vaine
glory
:
the
very
desire
to
be
some-body
,
and
to
excell
others
,
makes
some
Christians
gladly
to
receive
,
or
bring
in
different
opinions
,
1.
Cor.
4.8
.
Phil.
2.3
.
Gal.
5.26
.
4
Over
much
trust
upon
the
judgments
of
some
men
they
esteeme
,
when
they
respect
some
Ministers
so
much
as
to
be
of
their
opinion
,
though
their
consciences
be
not
enformed
of
any
sound
reason
from
the
word
of
God
for
it
.
This
estimation
of
men
above
that
is
written
,
hath
deceived
many
,
1.
Cor.
3.21
.
&
4.6
.
5
Respect
of
earthly
things
.
Some
men
teach
and
professe
to
hold
opinions
of
dissenting
,
sometimes
meerely
for
advantage
to
their
estates
,
either
to
get
maintenance
or
preferment
in
the
world
by
it
,
Tit.
1.10.11
.
Rom.
16.19
,
20.
6
Prejudice
is
the
roote
of
dissenting
many
times
:
as
the
Gentiles
would
not
abide
yeelding
to
ceremonies
,
out
of
very
dislike
of
the
Iewes
;
and
the
Iewes
would
not
understand
the
needlesnesse
of
their
ceremonies
,
out
of
very
contempt
of
the
Gentiles
:
and
so
the
strength
of
faction
on
both
sides
kept
them
from
agreeing
.
7
Heaping
up
of
Teachers
disorderly
:
when
Christians
are
so
diseased
with
humour
,
and
so
hard
to
bee
pleased
with
sound
doctrine
,
that
they
hunt
up
and
downe
to
heare
all
sorts
of
men
;
it
many
times
prooves
hurtfull
in
this
respect
,
that
they
get
infection
from
the
different
humours
of
the
many
Teachers
they
heare
.
Disordered
hearing
in
this
respect
,
breeds
as
a
surfet
of
the
inward
regard
of
sound
doctrine
,
so
a
great
aptnesse
to
receive
divers
and
strange
doctrines
,
2.
Tim.
4.3
,
4.
8
The
contempt
of
their
godly
Teachers
,
and
want
of
sound
affection
to
them
:
To
them
I
say
,
that
have
a
charge
over
their
soules
,
whom
they
ought
to
obey
.
And
this
is
the
more
vile
,
as
some
Christians
order
the
matter
,
because
of
their
hypocrisie
,
in
magnifying
the
judgement
or
gifts
of
Teachers
that
are
absent
,
and
have
not
the
charge
of
their
soules
,
and
abusing
the
due
respect
of
their
owne
Teachers
:
which
is
yet
more
vile
,
if
this
injury
be
done
to
such
as
were
their
fathers
in
Christ
.
Thus
of
the
use
for
reproofe
.
By
the
limitation
given
before
from
other
expresse
Scriptures
,
wee
learne
so
to
understand
this
doctrine
of
unity
,
as
it
excludes
all
unity
of
opinion
or
practise
with
such
Churches
,
or
particular
persons
,
as
hold
doctrines
against
the
foundation
of
Christian
religion
;
so
as
wee
must
never
agree
with
them
.
As
for
instance
;
Wee
may
not
,
without
the
damnation
of
our
soules
,
be
of
one
minde
with
the
Church
of
Rome
:
for
there
are
many
things
which
they
beleeve
and
practise
,
which
we
must
in
no
case
joyne
with
them
in
;
and
it
is
impossible
to
reconcile
us
to
them
,
unless
they
change
their
minds
.
I
will
instance
indivers
things
,
wherein
wee
cannot
,
without
losing
Christ
,
be
of
one
minde
:
as
,
1
In
opinion
of
merite
of
workes
:
for
thereby
we
make
the
Gospell
or
Doctrine
of
Gods
grace
of
none
effect
,
In
what
things
we
may
not
be
of
one
minde
with
the
Church
of
Rome
.
and
the
promise
of
God
voide
;
which
is
to
deny
the
very
grounds
of
Christian
Religion
.
Gal.
5.3
.
Rom.
4.14
.
&
11.6
.
2
In
the
opinion
of
worshipping
Saints
and
Angels
:
for
the
Apostle
saith
expressely
,
that
they
that
doe
so
,
hold
not
the
head
,
and
so
cannot
be
true
members
of
Christ
.
Col.
2.18
,
19.
3
In
their
Polatry
,
in
making
and
worshipping
of
Images
,
and
almost
infinite
superstitions
,
contrary
to
the
second
Commandement
expressely
;
and
so
as
wee
are
commanded
to
get
out
of
this
spirituall
Babel
,
in
respect
of
her
spirituall
fornications
.
4
In
their
doctrine
of
Traditions
:
for
they
teach
,
that
Traditions
that
are
not
agreeable
to
Scripture
,
yet
are
to
be
received
,
if
they
be
delivered
by
the
Church
,
in
equall
authoritie
with
the
Scriptures
.
If
wee
be
of
one
minde
with
them
herein
,
we
cannot
escape
Gods
eternall
curse
;
as
these
Scriptures
shew
.
Gal
1.8
.
Rev.
22
18.
5
In
their
doctrine
of
perfection
:
for
they
teach
,
a
man
may
perfectly
keepe
the
Law
of
God
.
No
,
this
is
so
dangerous
an
errour
,
that
the
Apostle
saith
there
is
no
truth
in
the
man
that
holds
it
.
1.
Iohn
1.8
,
10.
I
omit
the
rehearsall
of
other
differences
.
Thus
of
the
first
vertue
.
The
second
vertue
charge
upon
Christians
,
is
compassion
one
towards
another
.
Have
compassion
one
of
another
.
]
The
word
signifies
such
a
fellow-feeling
or
sympathie
,
that
makes
us
like
affected
,
as
if
we
were
in
their
case
.
The
doctrine
then
is
cleer
,
That
we
ought
to
have
a
sympathie
one
towards
another
;
this
is
a
singular
vertue
.
In
handling
of
which
point
,
I
will
observe
these
things
.
1
The
Proofes
of
it
from
other
Scripture
.
2
The
Explication
of
the
sense
,
shewing
in
what
things
we
should
be
like
affected
.
3
The
Reasons
of
it
.
4
The
Vses
.
1
The
Proofes
are
very
pregnant
,
and
full
in
these
other
Scriptures
,
Rom.
12.4
,
15.
Heb.
13.3
.
2
For
the
Explication
,
this
sympathy
is
to
be
exprest
,
both
in
the
case
of
the
evills
of
others
,
and
in
the
case
of
the
good
of
others
.
Wherein
we
expresse
our
compassion
.
In
the
case
of
the
evills
of
others
,
we
ought
to
be
tenderly
affected
towards
them
;
both
in
respect
of
their
sufferings
,
troubles
,
griefes
,
and
crosses
.
Heb.
13.3
.
&
10.34
.
Ioh
30.25
.
whether
they
be
inward
or
outward
:
as
also
in
respect
of
their
falling
by
infirmities
,
when
it
proves
a
griefe
and
affliction
to
them
,
Gal.
6.1
,
Iude
22.2
.
Cor.
11.29
.
So
likewise
in
the
case
of
the
prosperity
of
others
:
wee
ought
to
rejoice
with
them
that
rejoice
,
and
bee
affected
as
if
the
blessing
had
been
ours
.
Rom.
12.15
.
The
motives
or
reasons
to
perswade
us
to
it
.
3
The
Reasons
are
manifest
.
First
,
because
hereby
wee
prove
our selves
to
be
fellow
members
in
the
mysticall
body
of
Christ
;
which
is
to
be
doubted
,
if
this
sympathy
be
not
in
us
in
some
measure
,
1.
Cor.
12.12
,
25
,
26.
Secondly
,
because
hereby
wee
shew
our selves
conformable
and
like
to
Christ
our
Head
,
who
excelled
in
this
vertue
,
Heb.
4.15
.
Mat.
25.40
.
Thirdly
,
because
that
which
is
the
case
of
others
now
,
may
bee
our
case
hereafter
;
as
the
Apostle
shewes
in
the
case
of
temptation
,
Gal.
6
1.
Fourthly
,
a
reason
may
be
drawne
from
the
excellency
of
the
grace
;
It
excells
almes
and
outward
workes
of
mercy
:
for
when
a
man
gives
an
almes
,
hee
gives
somewhat
without
himselfe
;
but
when
wee
shew
compassion
,
we
relieve
another
by
somewhat
that
is
within
our selves
,
and
from
our selves
.
And
lastly
,
the
coherence
shewes
,
that
this
may
be
a
meanes
to
keepe
us
from
trouble
our selves
.
The
use
may
be
,
first
,
to
import
the
miserie
of
living
in
this
world
.
This
life
must
needes
be
a
vale
of
teares
,
when
we
have
not
only
occasion
of
sorrow
many
wayes
for
our
own
estates
,
but
also
such
varietie
of
occasions
of
sorrow
,
from
the
condition
of
others
deere
unto
us
.
Neyther
is
our
case
the
better
,
but
the
worse
,
if
we
doe
not
sorrow
with
others
.
Secondly
,
this
may
greatly
humble
all
sorts
of
men
for
their
Apathie
,
or
want
of
care
,
or
feeling
,
or
sympathie
in
the
distresses
of
others
:
and
the
rather
now
,
when
whole
Churches
are
in
great
distresse
,
Amos
6.6
.
Thirdly
,
this
should
greatly
move
true
Christians
to
strive
after
this
vertue
,
and
to
expresse
it
lively
,
and
shew
it
forth
in
all
the
fruits
of
it
:
as
first
,
by
declaring
our
affection
to
the
afflicted
,
with
all
tendernesse
of
heart
,
and
words
of
comfort
:
secondly
,
by
using
all
our
meanes
and
power
to
relieve
them
,
and
helpe
them
out
of
distresse
:
thirdly
,
by
pouring
out
our
soules
before
God
for
them
.
Love
as
brethren
.
]
This
is
the
third
duetie
charged
upon
them
,
viz.
the
exercise
of
brotherly
love
.
This
is
vehemently
urged
in
many
Scriptures
.
Rom.
12.10
.
Heb.
13.1
.
Ioh.
13.34
.
1.
Ioh.
2.7
.
&
4.21
.
Now
for
the
explication
of
this
doctrine
,
foure
things
would
be
distinctly
considered
of
,
viz.
1
Who
are
brethren
.
2
What
priviledge
they
have
by
the
brotherhood
,
or
by
being
brethren
.
3
For
what
reasons
we
should
so
love
them
.
4
With
what
kinde
of
love
we
should
love
them
.
For
the
first
;
Men
become
brethren
one
to
another
manie
wayes
:
Who
are
brethren
.
as
first
by
propagation
,
when
they
are
borne
of
the
same
bloud
,
and
so
the
children
of
the
same
parents
are
brethren
:
and
in
a
remoter
sense
,
kinsmen
of
the
same
bloud
are
brethren
,
Luke
8.19
.
Secondly
,
by
Nation
:
when
men
are
countreymen
,
they
are
called
brethren
,
especially
when
they
descend
originally
from
the
fountaine
of
the
same
ancient
families
;
and
so
the
people
of
the
twelve
Tribes
were
brethren
,
Exod.
2.11
.
Thirdly
,
by
profession
;
especially
the
profession
of
Religion
makes
all
professors
brethren
,
Act.
11.1
.
&
1.16
.
And
this
was
one
of
the
first
titles
of
love
and
relation
in
the
Christian
world
.
Fourthly
,
communion
with
Christ
;
and
so
wee
become
brethren
eyther
by
his
incarnation
,
Heb.
2.16
,
17.
or
in
respect
of
our
mystical
union
with
him
in
his
mysticall
bodie
,
Col.
1.2
.
Matth.
25.40
.
And
so
we
are
brethren
with
the
Angels
,
as
they
also
are
joined
under
this
head
Christ
Iesus
,
Rev.
19.10
.
&
22.
So
then
if
any
aske
who
are
the
brethren
here
meant
,
that
wee
must
so
love
?
I
answer
,
they
are
such
as
are
professors
with
us
of
the
same
religion
,
&
fellow
members
of
the
body
of
Christ
.
But
that
we
may
more
plainly
see
,
who
are
meant
by
brethren
in
the
Scriptures
it
will
bee
profitable
to
observe
,
that
they
are
described
by
their
holinesse
.
The
brethren
we
must
love
,
are
such
as
are
partakers
of
the
holy
calling
,
Heb.
3.1
.
such
as
are
begotten
of
God
,
1
Ioh.
5.1
.
such
as
will
doe
the
will
of
God
by
sound
practise
,
Mat.
12.47
,
49.
They
are
the
holy
brethren
wee
are
here
charged
to
love
,
1.
Thes.
5.27
.
For
the
second
;
our
relation
to
the
Godly
as
brethren
ought
not
to
be
dispised
:
for
,
as
wee
are
brethren
by
religion
,
wee
enjoy
many
excellent
prerogatives
;
for
thereby
wee
partake
of
a
heavenly
calling
,
Heb.
3.1
.
wee
stand
all
in
relation
to
God
,
as
his
owne
children
by
adoption
,
Eph.
4.6
.
and
so
peace
,
and
the
blessing
of
God
as
a
father
,
is
upon
us
all
,
Eph.
6.23
.
Gal.
6.16
.
and
we
are
greatly
beloved
of
God
,
Rom.
1.7
.
and
brought
up
in
the
same
family
,
Eph.
3.17
.
fed
with
the
same
diet
and
entertainment
in
Gods
house
,
and
estated
into
an
inheritance
,
better
than
all
the
kingdomes
of
the
world
,
Rom.
9.17
.
And
hereby
also
wee
enjoy
the
fruit
of
the
love
of
all
the
godly
in
the
world
,
even
those
that
know
us
not
in
the
face
.
Reasons
to
perswade
us
to
love
as
brethren
For
the
third
:
There
are
many
reasons
why
we
should
love
the
godly
,
as
our
brethren
,
above
all
the
people
in
the
world
:
For
first
,
if
to
be
all
the
children
of
one
father
,
have
such
a
power
over
the
naturall
affections
of
men
,
then
should
it
not
bee
without
power
in
religion
.
Secondly
,
this
is
charged
upon
us
,
above
many
other
things
:
yea
,
above
all
things
wee
should
put
on
love
,
Col.
3.14
.
and
yet
he
had
reckoned
many
excellent
vertues
before
.
This
was
the
speciall
,
and
one
of
the
last
commandements
of
our
blessed
Saviour
,
which
hee
gave
in
charge
when
hee
was
going
to
his
death
,
1.
Ioh.
3.23
.
Ioh.
13.
34.
Thirdly
,
because
this
love
comes
of
God
,
and
is
a
signe
that
God
is
in
us
,
and
dwells
in
us
,
and
that
wee
doe
indeed
love
God
himselfe
,
1.
Iohn
4.7
,
8
,
12
,
16
,
20
,
21.
Fourthly
,
wee
have
the
example
of
God
himselfe
,
and
Christ
his
Sonne
,
that
love
them
as
their
peculiar
treasure
above
all
the
world
;
and
hee
shewed
them
love
by
unspeakable
benefits
,
1.
Ioh.
4.
11
,
10.
Fiftly
,
because
our
soules
will
thrive
and
be
edified
,
as
brotherly
love
is
continued
,
and
encreased
in
us
,
Eph.
4.16
.
Sixtly
,
because
the
Godly
they
must
bee
our
everlasting
companions
in
heaven
,
1.
Pet.
4.8
.
1.
Cor.
13.8
.
and
if
we
cannot
see
so
much
,
it
is
because
wee
are
purblinde
,
2.
Pet.
1.
For
the
fourth
point
;
if
any
aske
with
what
kinde
of
love
wee
should
love
them
?
I
answer
,
that
our
love
must
have
many
properties
in
it
.
1
It
must
be
a
naturall
love
,
With
what
kind
of
love
we
are
to
love
the
brethren
.
that
is
,
such
a
love
as
is
not
by
constraint
,
but
ariseth
out
of
our
dispositions
and
inclinations
,
as
wee
are
made
new
Creatures
in
Iesus
Christ
,
2.
Cor.
8.8
.
2
It
must
be
a
sincere
love
,
a
love
without
dissimulation
.
Rom.
12.10
.
not
in
word
but
in
deed
,
1.
Ioh.
3.18
.
3
It
must
be
a
fervent
love
:
wee
must
love
them
earnestly
,
and
with
great
affection
,
above
all
other
people
,
1.
Pet
4.8
.
brotherly
kind
love
,
2.
Pet.
1.7
.
4
It
must
be
a
pure
love
,
that
comes
from
a
pure
heart
,
1.
Tim.
1.5
.
and
projects
not
any
iniquity
,
1.
Cor.
13.6
.
and
therefore
must
be
a
love
in
the
Spirit
,
Col.
1.8
.
5
It
must
be
a
diligent
love
,
that
will
expresse
it
by
the
daily
fruits
of
it
upon
all
occasions
;
a
labouring
and
working
love
,
1.
Thes.
1.3
.
Heb.
6.10
.
6
It
must
bee
a
speedy
love
,
that
will
not
put
off
or
delay
;
a
love
that
will
not
say
,
Goe
,
and
come
againe
tomorrow
,
Prov.
3.28
.
7
It
must
be
an
humble
love
;
a
love
that
would
ever
serve
the
brethren
,
not
doe
them
good
only
,
Gal.
5.13
.
And
that
is
further
shewed
,
by
not
respecting
persons
,
but
loving
all
the
Saints
,
even
those
that
are
poore
,
or
sicke
,
or
in
temptations
,
or
fallen
by
weaknesse
,
Eph.
1.15
.
Prov.
19.7
.
Iam.
2.
and
that
is
also
shewed
by
carrying
our selves
with
all
lowlinesse
,
and
meekenesse
of
minde
,
in
all
long
suffering
,
and
forbearing
one
another
,
Eph.
4.2
.
8
It
must
be
a
constant
love
:
wee
must
love
alwaies
,
as
well
as
earnestly
,
Gal.
4.18
.
9
It
must
be
a
growing
love
,
that
will
still
encrease
and
abound
,
Phil.
1.9
.
1.
Thes.
4.10
.
The
use
may
be
divers
:
for
,
Vse
1.
First
,
carnall
Christians
are
by
this
doctrine
,
sharply
to
be
reprooved
for
their
want
of
love
to
the
brethren
,
and
for
all
the
courses
by
which
they
shew
their
dislike
or
hatred
of
godly
Christians
.
This
verie
sinne
is
grievous
in
the
sight
of
God
;
for
,
for
this
sinnes
sake
,
when
they
hate
a
godly
Christian
,
because
his
workes
are
better
than
theirs
,
God
reckons
of
them
but
as
Cainites
,
the
seed
of
Cain
;
yea
,
as
the
children
of
the
Divel
,
1.
Ioh.
3.10
.
yea
,
God
will
reckon
with
them
as
if
they
were
guilty
of
murther
.
To
hate
a
godly
man
is
murther
in
the
sight
of
God
,
and
deprives
a
man
of
eternall
life
,
1.
Ioh.
3.14
15.
and
prooves
him
that
is
guilty
of
it
,
to
bee
a
person
that
abides
in
death
.
And
it
is
in
vaine
to
plead
that
they
love
God
:
for
if
a
man
say
he
loveth
God
,
and
hateth
his
brother
,
he
is
a
lyar
;
for
hee
that
loveth
not
his
brother
whom
he
hath
seene
,
how
can
hee
love
God
whom
hee
hath
not
seene
?
And
it
is
Gods
peremptory
commandement
,
that
hee
that
loveth
God
,
love
his
brother
also
,
●
.
Ioh.
4.20
,
21.
Yea
,
this
Doctrine
affordeth
matter
of
reproofe
to
divers
that
goe
for
true
Christians
:
and
so
for
many
faults
.
As
first
,
it
reprooveth
those
that
have
the
faith
of
Christ
in
respect
of
persons
,
Iam.
2.1
,
&c.
This
is
a
fault
in
the
richer
sort
,
and
such
as
stand
upon
their
worldly
greatnesse
:
they
rest
in
their
shew
of
respect
and
love
to
some
Ministers
,
or
to
some
great
persons
that
answer
to
their
owne
ranke
,
but
wholly
neglect
the
acquaintance
,
and
entertainement
,
and
fellowship
of
poore
Christians
;
and
thereby
not
onely
displease
God
,
but
much
darken
their
owne
evidence
in
this
signe
of
the
love
of
the
brethren
,
because
they
shew
not
their
love
to
all
the
Saints
,
as
they
might
and
ought
.
Secondly
,
it
reprooveth
intemperate
Christians
,
that
sinne
against
brotherly
love
,
by
rash
censuring
and
condemning
of
their
brethren
;
especially
when
they
become
divulgers
of
censure
,
and
stand
out
as
accusers
of
their
brethren
.
This
is
a
divellish
sinne
;
for
it
is
the
divells
speciall
sinne
to
be
an
adversary
,
and
an
accuser
of
the
brethren
,
Rev.
12.10
.
so
that
hee
is
a
divell
incarnate
that
useth
this
course
,
Rom.
14.3
,
10
,
13.
Iam.
4.11
,
12.
&
5
,
9.
Thirdly
,
it
reprooveth
the
great
worldlinesse
that
is
discerned
in
divers
Christians
,
that
are
so
hardly
drawne
to
shew
compassion
and
mercy
to
poore
Christians
when
they
are
in
distresse
.
They
have
this
worldly
goods
,
and
yet
shut
up
the
bowells
of
their
compassion
from
their
brethren
,
though
they
see
they
have
need
,
and
therefore
how
dwelleth
the
love
of
God
in
them
?
1.
Iohn
3.17
.
Fourthly
,
it
reprooves
the
great
aptnesse
to
contention
,
that
appeares
in
many
,
that
easily
fall
into
discord
,
&
from
thence
into
suites
of
Law
,
against
their
brethren
:
which
is
cleerely
condemned
in
these
Scriptures
both
by
example
and
prohibition
,
Gen.
13.8
.
Act.
7.26
.
1.
Cor.
1.10
.
&
6.5
.
Fiftly
,
it
greatly
reprooveth
such
as
by
their
opinions
or
practise
offend
and
grieve
weake
Christians
,
and
cause
them
to
stagger
,
or
stumble
,
or
bee
unsetled
in
the
good
way
of
God
;
and
so
endanger
not
onely
their
present
consolation
,
but
(
as
much
as
in
them
lyeth
)
their
salvation
also
,
Mat.
18.6.1
.
Cor.
8
,
11
,
12
,
13.
Thus
of
the
use
for
reproofe
.
Vse
2.
Secondly
,
this
Doctrine
may
serve
for
instruction
,
and
so
it
should
prevaile
with
us
,
to
desire
&
endeavour
to
expresse
and
preserve
amongst
us
brotherly
love
,
that
it
may
be
,
and
continue
,
and
encrease
amongst
all
such
as
feare
God
,
Heb.
13.1
.
And
to
this
end
divers
rules
are
to
be
observed
:
for
,
that
brotherly
love
may
continue
,
1
We
must
not
fashion
our selves
according
to
this
world
,
but
avoide
all
needelesse
conversation
with
wicked
men
,
Rules
to
be
observed
that
brotherly
love
may
continue
.
Either
such
things
we
are
to
avoid
.
Rom.
12.1
,
2.
2
Wee
must
take
heede
of
,
and
avoide
such
as
sow
difcord
,
or
cause
diuisions
amongst
men
:
whether
they
be
such
as
goe
about
to
seduce
men
in
opinions
,
Rom.
16.19
.
Gal.
5.
12
,
2.
Pet.
3.16
,
or
such
as
make
contention
in
practise
.
A
little
leaven
of
dissenting
or
discord
may
leaven
the
whole
lumpe
.
3
Wee
must
take
heed
that
wee
be
not
ensnared
or
entangled
with
vaine
glorious
desires
after
worldly
greatnesse
,
whether
in
Church
or
Common
wealth
:
Therefore
Christ
chargeth
his
Disciples
not
to
be
called
Rabbi
,
because
they
and
all
the
godly
were
brethren
,
Mat.
23.8
.
Gal.
5.
ult.
4
If
wee
would
preserve
brotherly
love
,
wee
must
take
heede
of
conceitednesse
and
wilfulnesse
of
judgement
;
wee
must
not
bee
wise
in
our selves
,
but
rather
in
lowlinesse
of
minde
,
esteeme
another
mans
gifts
and
judgement
better
than
our
owne
;
and
shew
it
by
making
our selves
equall
to
them
of
the
lower
sort
.
Phil.
2.3
.
Rom.
12.10.16
,
Prov.
12.15
.
5
Wee
must
take
heed
of
worldlinesse
and
selfe-love
,
and
the
minding
of
our
own
things
,
and
studying
of
our
ends
in
conversing
,
1.
Cor.
13
,
5.
Phil.
2.4
.
6
Wee
must
take
heede
of
overmuch
retyrednesse
,
and
neglecting
of
comfortable
and
profitable
fellowship
with
our
brethren
,
Heb.
10.25
.
Phil.
1.6
.
Psal.
133.1
.
These
are
things
wee
must
avoid
.
There
are
divers
things
likewise
to
be
done
,
that
we
may
preserve
brotherly
love
:
as
,
Or
such
things
wee
are
to
pra●lise
.
1
Wee
must
provoke
one
another
to
love
,
by
all
words
and
carriages
that
may
bee
without
flattery
or
dissimulation
,
Heb.
10.24
.
2
Wee
should
strive
,
without
complement
,
to
shew
the
sound
proofe
of
our
love
in
all
our
actions
;
and
by
the
fruits
of
it
,
in
all
well-doing
,
strive
to
approve
our selves
to
God
,
and
before
men
in
this
thing
,
2.
Cor.
8.24
.
3
In
all
things
wee
doe
to
,
or
for
the
brethren
,
we
should
strive
to
doe
them
after
a
loving
and
respective
manner
.
Let
all
your
things
bee
done
in
love
,
faith
the
Apostle
,
1.
Cor.
16.14
.
4
Wee
must
strive
to
be
rightly
ordered
towards
our
brethren
,
in
case
of
sinne
against
God
,
or
trespasse
against
us
:
And
that
wee
shall
be
,
if
wee
soundly
practise
these
foure
Rules
.
How
to
order
ourselves
towards
our
brethren
,
in
case
of
sinne
against
God
,
or
trespasse
against
us
.
1
If
wee
know
any
fault
by
our
brother
,
and
feele
that
it
doth
tempt
us
to
alienation
,
wee
must
then
remember
the
charge
given
,
Levit.
19.17
.
which
is
,
not
to
suffer
our
hearts
to
hate
him
,
but
give
a
vent
unto
our
hearts
by
a
plaine
and
discreet
reproofe
.
2
Wee
should
be
soundly
setled
in
judgment
,
that
there
are
infirmities
in
the
best
,
though
wee
know
them
not
;
and
so
to
looke
for
it
,
as
when
they
doe
breake
out
,
wee
should
shew
our selves
ready
to
beare
their
infirmities
,
and
forbeare
them
,
if
they
bee
meere
frailties
,
choosing
rather
to
crosse
our selves
than
to
irritate
or
provoke
them
in
their
weakenesse
,
Rom.
15.1
,
2.
3
If
any
brother
trespasse
against
us
,
we
should
shew
our
s●lves
easie
to
be
entreated
,
and
willing
to
practise
the
rule
given
by
our
Saviour
,
even
to
forgive
him
if
he
offend
unto
seventy
times
seven
times
,
when
he
saith
it
repenteth
him
,
Mat.
18.21
.
4
If
wee
have
done
any
wrong
,
we
should
make
hast
to
be
reconciled
,
and
seeke
it
with
willing
acknowledgement
,
and
readinesse
to
make
satisfaction
,
Mat.
5.23
,
24.
Onely
wee
must
remember
about
this
doctrine
of
the
love
of
the
brethren
,
that
there
are
three
caveats
to
be
looked
to
.
1
That
wee
misplace
not
our
affections
upon
false
brethren
:
Three
caveats
to
be
looked
unto
in
our
loving
of
them
.
for
there
are
false
brethren
that
will
creepe
in
privily
many
times
for
corrupt
ends
,
Gal.
2.4
.
2.
Thes.
3.13
.
2
That
if
any
brother
be
scandalous
,
or
walke
inordinately
,
or
will
not
be
subject
to
the
forme
of
doctrine
,
and
the
publike
ministerie
,
then
such
a
one
is
to
be
avoided
;
onely
he
must
be
admonished
as
a
brother
,
2.
Thes.
3.6
,
15.
3
Servants
are
charged
to
looke
to
it
,
that
they
be
obedient
and
subject
,
notwithstanding
this
doctrine
,
that
their
Masters
are
brethren
,
1.
Tim.
6.1
.
Pittifull
.
]
The
word
rendred
Pittifull
,
in
the
Originall
signifies
,
rightly
bowelled
,
or
such
as
have
true
or
right
bowels
:
and
so
it
is
to
bee
referred
to
mercy
;
and
is
more
than
other
Scriptures
expresse
,
when
they
require
bowells
of
mercy
:
for
here
it
is
required
that
these
bowells
be
right
.
In
Mat.
25.
men
are
sentenced
to
condemnation
for
not
shewing
mercie
.
In
other
Scriptures
it
is
shewed
,
that
though
they
doe
shew
mercy
,
yet
if
some
things
be
not
looked
to
,
it
will
not
be
accepted
,
as
Mith.
6.8
.
there
is
required
not
only
mercy
,
but
the
love
of
mercy
:
and
Mat.
6.
the
Pharisees
did
workes
of
mercy
,
and
yet
our
Saviour
findes
fault
with
them
,
because
they
were
done
to
be
seen
of
men
:
&
in
1.
Cor.
13.2
.
the
Apostle
saith
,
If
a
man
give
all
that
hee
hath
to
the
poore
,
and
want
love
,
it
is
nothing
:
So
here
the
Apostle
requires
,
not
mercy
onely
,
but
that
their
bowells
bee
right
in
mercy
:
and
about
this
rule
therefore
two
things
are
to
be
explicated
.
1
What
bowells
of
mercy
meanes
.
2
What
right
bowells
imports
.
For
the
first
.
Bowells
of
mercy
imports
;
What
things
bowells
of
compassion
or
mercy
import
.
1
Truth
in
shewing
mercy
,
that
it
bee
not
in
ceremony
,
or
word
onely
,
but
in
deed
:
that
the
heart
shew
mercy
as
well
as
the
tongue
.
2
Love
:
That
our
mercy
proceede
from
hearty
and
christian
affection
to
the
partie
,
1.
Cor.
13.2
.
not
of
constraint
,
nor
with
wicked
thoughts
,
or
griefe
of
heart
,
Deut.
7.7
,
8.
to
12.
3
Tendernesse
of
affection
:
That
wee
bee
affected
as
if
our selves
were
in
want
,
Rom.
12.16
.
4
Chearefulnesse
:
in
expressing
our
mercy
to
such
as
are
in
misery
,
who
are
sometimes
as
much
refreshed
with
the
respect
wee
shew
to
their
persons
,
as
with
the
supply
wee
bring
to
their
estates
.
Men
in
misery
should
be
comforted
as
well
as
relieved
.
5
The
practise
of
secret
mercy
as
well
as
open
;
even
to
thinke
of
them
,
and
provide
for
them
,
and
to
provoke
others
to
mercy
,
and
to
pray
for
them
when
they
know
not
of
it
;
even
when
we
are
gone
from
them
,
still
to
shew
them
mercy
.
For
the
second
:
our
Bowells
are
right
in
shewing
merc
.
When
our
bowels
of
mercy
are
right
.
1
If
we
be
prepared
unto
such
good
works
,
and
so
both
our
eares
should
bee
prepared
,
that
they
may
bee
open
to
the
cry
of
the
poore
,
Prov.
21.13
.
and
the
matter
of
mercy
should
be
made
ready
.
And
to
this
purpose
,
it
were
an
excellent
course
if
Christians
would
lay
up
weekely
a
part
of
their
gettings
,
which
they
would
consecrate
to
God
,
that
it
might
bee
ready
when
there
were
neede
,
1.
Cor.
16.1
,
2.
and
further
,
if
wee
be
(
as
God
is
)
mindefull
of
mercy
,
and
doe
exercise
it
speedily
without
delay
,
Prov.
3.27
,
28.
2
If
wee
looke
not
for
too
much
beholdingnesse
from
them
that
are
relieved
.
The
rich
must
not
rule
over
the
poore
,
nor
the
borrower
become
a
servant
to
the
lender
,
Prov.
22.7
.
3
If
wee
have
a
good
eye
,
Prov.
22.9
.
and
shew
it
by
dispensing
of
our
mercy
to
such
as
have
most
need
,
and
to
such
as
are
best
affected
in
religion
,
if
there
be
choise
.
4
If
wee
doe
workes
of
mercy
,
out
of
goods
well
gotten
,
else
God
hates
robbery
,
though
it
were
for
burnt
offerings
,
Esay
61.8
.
5
If
it
be
for
right
ends
,
as
not
for
merit
,
or
the
praise
of
men
,
Matth.
6.2
.
Cor.
9.19
.
6
If
we
be
full
of
mercie
,
rich
in
mercie
,
much
in
mercie
,
abundant
in
mercie
,
not
only
to
our
power
,
but
sometimes
and
in
some
cases
beyond
our
power
.
We
must
open
our
hands
wide
,
Deut.
15.8
.
1.
Tim.
6.18
.
2.
Cor.
8.2
,
9.
good
measure
,
and
pressed
downe
,
Luke
6.8
.
if
we
give
not
sparingly
.
7
If
we
be
discreet
,
so
to
ease
others
as
wee
burthen
not
our selves
,
2.
Cor.
9.14
,
15.
8
If
we
exercise
our selves
in
everie
kind
of
mercie
,
both
spirituall
and
corporall
,
in
giving
,
lending
,
visiting
,
clothing
,
feeding
,
instructing
,
admonishing
,
comforting
,
&c.
9
If
we
be
constant
,
and
not
grow
wearie
of
well-doing
,
Gal.
6.
The
use
may
be
,
first
,
for
reproofe
and
confutation
of
diverse
sorts
of
men
.
1
Of
the
Papists
,
that
brag
of
their
good
workes
in
this
kinde
:
to
whom
it
may
be
granted
,
that
they
shew
workes
of
mercy
;
&
perhaps
have
bowels
of
mercy
:
but
they
are
not
right
bowells
;
both
because
with
the
Pharisees
,
they
doe
their
works
to
be
seene
of
men
,
and
with
opinion
of
justification
and
salvation
by
the
merite
of
their
workes
:
and
beside
,
though
they
shew
compassion
to
the
bodies
of
men
,
yet
are
they
without
all
true
compassion
to
the
soules
of
men
.
2
Of
the
house
keeping
of
many
Protestants
,
that
brag
of
their
great
hospitalitie
,
&
good
house
keeping
,
when
their
entertainment
is
either
spent
upon
the
rich
,
or
else
in
the
prophane
abuse
of
the
good
creatures
of
God
by
drunkennesse
,
or
else
in
the
entertainment
of
disordered
and
lewd
persons
.
3
Of
the
great
neglect
of
mercy
in
the
most
men
,
that
either
shew
not
mercy
at
all
,
or
not
bowells
of
mercy
,
or
not
according
to
the
rules
given
before
,
especially
such
as
hide
themselves
from
the
poore
,
Esay
58.7
.
and
use
shifts
and
excuses
to
avoide
such
supplies
,
as
are
necessary
for
the
furtherance
of
the
reliefe
for
the
poore
in
such
places
as
they
live
,
Prov.
24.11
,
12.
But
judgement
mercilesse
shall
bee
to
them
that
shew
no
mercie
,
Iam.
2.13
.
4
Diverse
of
the
better
sort
are
to
be
rebuked
about
this
point
:
many
Christians
spend
a
great
deale
of
zeale
about
lesser
matters
,
and
in
the
meane
time
neglect
the
greater
things
of
the
Law
,
such
as
are
judgement
and
mercie
;
for
few
Christians
are
sufficiently
instructed
,
or
inflamed
in
the
estimation
of
the
worth
of
the
workes
of
mercie
,
or
the
necessitie
of
them
to
the
glorifying
of
God
,
and
the
profession
of
Religion
.
Matth.
23.23
.
Secondly
,
for
instruction
;
and
so
this
doctrine
should
worke
in
us
a
great
impression
of
desire
to
shew
forth
the
fruits
of
mercie
with
all
tendernesse
and
sinceritie
:
and
to
this
end
wee
should
shew
,
that
wee
desire
in
practise
to
obey
this
doctrine
as
neere
as
we
can
;
I
say
,
we
should
shew
it
,
by
accepting
the
exhortations
of
others
that
move
us
for
anie
workes
of
this
kinde
.
2.
Cor.
8.17
.
especially
we
should
strive
to
answer
the
expectation
of
our
Teachers
herein
,
&
willingly
give
our selves
first
to
the
Lord
,
&
then
to
them
;
suffering
them
to
direct
our
workes
herein
with
all
readinesse
,
Motives
to
bee
pittifull
.
2.
Cor.
8.5.24
.
and
to
this
end
we
should
use
all
good
meanes
to
stir
up
our selves
to
good
workes
of
this
kinde
all
our
daies
:
and
therefore
we
should
plow
up
the
fallow
ground
of
our
hearts
,
by
praier
and
confession
of
our
naturall
barrennesse
herein
,
and
indisposition
,
Hosea
10.12
.
and
withall
,
thinke
much
of
all
the
motives
might
stirre
us
up
hereunto
:
And
so
wee
should
thinke
of
the
matchlesse
patterne
of
Gods
mercy
,
and
in
particular
of
his
mercy
to
us
,
Mat.
5.
Luk.
6.
as
also
of
the
worth
of
mercy
;
it
is
bettter
than
sacrifice
,
Mat.
9.13
.
and
of
the
originall
of
it
;
God
is
the
father
of
mercies
,
2.
Cor.
1.3
.
and
of
the
use
of
it
;
it
prooves
us
to
be
the
true
brethren
,
and
true
neighbours
,
Luke
10.37
.
and
of
the
great
profit
of
it
;
for
they
that
are
mercifull
shall
obtaine
mercy
,
Mat.
5.7
.
and
to
give
to
the
poore
is
but
to
lend
to
the
Lord
:
and
so
there
is
no
usury
can
be
so
gainful
,
as
this
of
laying
out
of
our
estates
for
the
reliefe
of
the
poore
.
Thus
of
the
right
bowells
of
mercie
.
Be
courteous
.
]
Courtesie
is
the
fift
thing
required
in
our
conversation
one
towards
another
.
This
is
exacted
in
other
Scriptures
,
as
Eph.
4.
ult.
Tit.
3.2
.
Col.
3.12
,
this
is
called
by
the
title
of
comitie
and
kindnesse
.
Now
that
wee
may
know
distinctly
,
what
is
meant
by
courtesie
,
I
will
shew
both
what
it
comprehends
,
and
what
it
hath
not
in
it
.
It
comprehends
divers
things
:
as
,
1
A
willing
saluting
of
those
Christians
wee
meete
.
2
A
conversation
void
of
harshnesse
,
What
things
are
comprehended
under
courtesie
.
sullennesse
;
intractablenesse
,
scornefulnesse
,
clownishnesse
,
churlishnesse
,
desperatenesse
,
or
hardnesse
to
please
.
3
In
matters
of
offence
,
it
makes
the
fairest
interpretations
,
and
forgives
heartily
and
cheerfully
,
Eph.
4.32
.
4
In
entertainment
,
it
is
free
,
and
hearty
,
and
loving
,
Act.
28.7
.
5
In
hearing
others
speake
,
it
is
patient
and
willing
,
Act.
24.4
.
6
In
giving
honour
,
it
preferreth
others
almost
of
all
sorts
.
7
In
moderating
authoritie
over
inferiours
so
,
as
to
bee
better
towards
them
than
they
can
require
.
Thus
of
the
courtesie
of
the
Master
to
his
Servants
,
1.
Pet.
2.18
.
But
yet
wee
must
know
,
that
under
pretence
of
courtesie
,
wee
must
not
hold
needlesse
conversation
with
the
wicked
,
nor
any
way
countenance
or
honour
open
&
notorious
offenders
,
nor
use
a
promiscuous
respect
of
good
and
bad
all
alike
,
nor
unadvisedly
contract
any
speciall
familiarity
or
friendship
with
persons
unequall
or
unmeet
,
nor
rashly
discover
secret
things
to
all
wee
meete
withall
.
The
use
should
bee
,
to
teach
all
Christians
to
make
conscience
of
this
vertue
,
seeing
God
requires
courtesie
as
well
as
pietie
:
and
the
contrarie
causeth
the
good
way
of
God
to
bee
evill
spoken
of
.
And
besides
,
the
Apostle
imports
here
,
that
a
courteous
conversation
may
preserve
us
from
many
troubles
.
But
yet
let
men
be
againe
warned
,
not
to
rest
in
meere
complements
,
and
outward
formalities
,
but
practise
such
a
courtesie
as
is
joyned
with
the
right
bowells
of
mercy
,
&
good
works
;
which
may
bee
observed
from
the
coherence
.
Especially
,
let
all
true
Christians
abhorre
that
dissimulation
,
that
men
should
salute
willingly
,
and
speake
faire
,
and
use
men
with
great
kindnesse
,
and
yet
plot
malice
and
mischiefe
in
their
hearts
;
and
speake
evill
behinde
mens
backes
,
and
secretly
labour
to
subvert
other
men
,
who
are
deceived
by
their
complement
,
and
mistrust
not
their
envy
or
malice
;
and
withall
,
men
should
avoid
complementing
with
others
,
when
it
is
for
the
compassing
of
their
owne
ends
,
especially
when
they
are
sinfull
,
as
was
the
practise
of
Absolon
,
when
he
aspired
to
the
kingdome
.
And
thus
of
the
directions
the
Apostle
gives
for
the
avoiding
of
trouble
,
as
they
concerne
our
conversation
towards
the
godly
.
Vers.
9.
Not
rendring
evill
for
evill
,
or
rayling
for
rayling
:
but
contrariwise
,
blessing
,
knowing
that
ye
are
thereunto
called
,
that
ye
should
inherit
a
blessing
.
REnder
not
evill
for
evill
.
]
Now
followes
the
directions
for
our
carriages
to
wicked
,
or
unreasonable
,
and
injurious
men
:
and
so
if
wee
would
live
in
peace
and
out
of
trouble
,
wee
must
take
heede
that
wee
be
not
provoked
by
them
to
revenge
or
reviling
.
Where
observe
.
1
That
wicked
men
are
naturally
bent
to
doe
evill
,
and
to
be
injurious
,
and
to
revile
others
,
especially
the
godly
,
Psal.
36.3.4
.
Destruction
and
misery
are
in
their
waies
,
and
the
way
of
peace
they
have
not
knowne
:
and
their
throate
is
an
open
Sepulchre
,
their
mouths
are
full
of
cursing
and
bitternesse
,
Rom.
3.13
,
14
,
16
,
17.
The
poyson
of
Aspes
is
under
their
lippes
.
The
use
should
be
therefore
to
teach
godly
men
to
provide
for
it
;
wheresoever
they
live
in
this
world
,
they
must
looke
for
it
,
to
be
abused
and
reproached
:
they
may
think
to
live
safely
in
a
wildernesse
,
as
well
as
to
live
without
receiving
injurie
from
carnall
and
prophane
men
.
God
can
restraine
the
very
Lyons
that
they
should
not
fall
upon
Daniel
,
and
he
can
cast
a
feare
upon
the
wicked
,
that
they
shall
not
attempt
injury
against
the
godly
:
but
though
God
doe
thus
at
sometimes
,
yet
hee
will
not
bee
bound
alwaies
to
doe
it
.
Secondly
,
this
should
teach
such
as
desire
to
live
in
safety
,
to
avoide
all
needelesse
conversation
with
the
wicked
:
for
,
though
at
the
first
thou
mightest
thinke
they
were
of
faire
carriage
,
and
would
doe
no
wrong
,
yet
after
a
time
they
will
shew
their
nature
;
especially
if
they
see
they
cannot
draw
thee
to
runne
with
them
into
the
same
excesse
of
sinning
.
And
thirdly
,
as
any
desire
to
have
evidence
to
their
owne
soules
,
that
they
are
become
new
creatures
,
and
have
new
natures
,
so
they
should
shew
the
proofe
of
it
hereby
,
viz.
by
avoiding
all
injurious
courses
,
and
reproachfull
and
bitter
words
.
2
All
private
revenge
is
forbidden
;
or
it
is
unlawfull
to
render
evill
for
evill
.
2.
Thes.
5.15
.
the
Apostle
saith
,
See
that
no
man
recompence
unto
anie
man
evill
for
evill
.
Note
there
three
things
:
first
,
that
he
gives
this
as
a
speciall
charge
,
as
a
thing
most
hatefull
or
ill-beseeming
a
Christian.
Secondly
,
what
he
saith
,
No
man
must
doe
it
:
Great
men
have
no
more
liberty
by
private
quarrels
to
revenge
their
dishonour
or
hurt
,
than
meane
men
.
Thirdly
,
that
he
saith
,
To
no
man
:
we
must
not
render
evill
to
any
man
,
of
any
religion
,
condition
,
or
estate
,
whatsoever
the
injury
bee
.
So
,
Rom.
12.17
.
the
like
charge
is
given
,
and
two
excellent
reasons
against
private
revenge
:
One
,
because
vengeance
belongs
to
God
onely
:
It
is
his
office
.
And
it
is
best
God
should
revenge
,
because
he
gives
recompence
to
every
transgression
:
and
besides
,
he
gives
a
just
recompence
,
Heb.
2.2
.
whereas
men
that
will
perform
their
owne
revenge
,
give
or
seeke
many
times
an
unequall
revenge
;
as
when
our
Gallants
will
have
bloud
for
a
reproach
:
this
is
not
equall
,
that
a
mans
life
should
be
taken
for
a
supposed
wrong
to
their
reputation
:
And
further
,
God
hath
never
failed
to
execute
vengeance
,
whereas
men
many
times
faile
,
and
cannot
perform
the
revenge
they
seeke
;
but
rather
the
contrary
;
Gods
vengeance
falls
upon
them
for
taking
his
office
out
of
his
hands
,
as
many
of
those
that
seeke
the
bloud
of
others
in
revenge
,
lose
their
owne
,
Heb.
10.30
.
Also
it
is
worth
the
noting
,
that
in
that
place
to
the
Romans
,
the
Apostle
addes
another
reason
against
private
revenge
,
which
greatly
crosseth
the
proud
and
passionate
spirits
of
our
times
;
and
that
is
couched
in
these
words
,
Be
not
overcome
of
evill
,
but
overcome
evill
with
goodnesse
:
which
words
imports
,
that
he
is
overcomne
,
and
hath
lost
his
honour
,
that
will
revenge
:
and
contrariwise
,
he
doth
overcome
,
that
will
render
good
for
evill
.
If
this
point
were
seriously
considered
,
it
would
mightily
subdue
that
unruly
pride
and
passion
that
discovers
it selfe
in
the
most
men
:
and
it
doth
directly
proove
,
that
Duells
or
single
combats
are
simply
unlawfull
and
intolerable
in
any
well
governed
Common
wealth
,
and
should
warne
all
Christians
to
take
heed
of
allowing
themselves
in
the
desires
or
projects
of
revenge
.
Nor
is
their
sinne
the
lesse
that
seeke
revenge
,
but
it
is
closely
,
and
much
dissembled
,
while
they
watch
for
an
opportunity
to
be
even
with
them
that
have
wronged
them
.
Nor
reviling
for
reviling
.
]
Observe
,
1
That
people
that
are
ungodly
are
very
prone
to
reviling
.
This
wee
may
see
in
the
conversation
they
have
among
their
neighbours
;
what
brawling
and
scoulding
from
day
to
day
?
and
also
in
the
case
of
Religion
,
how
doe
they
continually
reproach
and
slander
the
true
Christians
?
so
in
family
affaires
,
with
what
disgracefull
and
hatefull
tearmes
are
all
the
businesses
(
almost
)
of
the
houshold
dispatcht
?
But
of
this
I
spake
before
.
2
That
reviling
and
rayling
is
a
very
hatefull
sinne
:
It
is
here
accounted
a
great
suffering
,
to
suffer
reviling
.
Our
Saviour
reckons
it
murther
in
his
exposition
of
the
sixt
Commandement
,
Mat.
5.
and
if
godly
men
be
reviled
,
it
is
tearmed
blasphemie
in
divers
places
of
Scripture
in
the
Originall
.
It
proceeds
from
vile
and
base
natures
,
Heb.
12.14
,
15.
Iam.
1.21
.
&
3.9
.
Gods
Spirit
is
a
Spirit
of
meekenesse
,
and
evill
words
corrupt
good
manners
,
1.
Cor.
15
16.
The
use
is
therfore
for
great
reproofe
and
shame
to
all
those
that
are
guilty
of
this
sinne
,
especially
such
as
have
their
mouthes
full
of
cursing
and
bitternesse
,
Rom.
3.14
.
and
such
as
revile
men
for
this
very
reason
,
because
they
follow
goodnesse
,
calling
good
evill
,
Esay
5.20.21
.
Pet.
4.5
.
and
such
as
revile
those
that
are
neare
unto
them
in
the
strong
bonds
of
nature
,
or
covenant
;
as
when
wives
revile
their
husbands
,
or
children
their
parents
.
3
That
though
we●
be
reviled
,
yet
wee
must
not
revile
againe
,
because
reviling
is
a
sinne
,
and
God
hath
flatly
forbidden
it
in
this
and
other
Scriptures
:
and
besides
,
wee
have
an
excellent
example
of
our
Saviour
himselfe
,
that
suffered
all
forts
of
reproaches
,
and
yet
was
so
farre
from
reviling
,
that
he
threatened
not
,
1.
Pet.
2.
and
all
sorts
of
godly
men
have
endured
reviling
,
that
were
many
degrees
better
than
thou
.
And
further
,
what
knowest
thou
but
God
may
blesse
thee
for
their
cursing
,
as
David
said
?
And
therefore
all
that
are
true
Christians
should
be
effectually
warned
from
hence
,
to
resolve
against
bitter
words
and
reviling
,
though
they
be
never
so
much
provoked
.
Thus
of
the
rules
the
Apostle
gives
for
avoiding
of
trouble
.
Now
follows
the
arguments
for
the
confirmation
of
those
rules
,
especially
of
the
latter
:
and
the
first
is
taken
from
the
estate
or
condition
of
a
Christian
in
this
Verse
.
the
second
from
the
testimony
of
the
Prophet
David
,
Vers.
10.11
,
12.
And
the
third
from
the
probable
event
or
effect
of
such
a
course
,
Vers.
13.
In
the
rest
of
this
Verse
,
hee
inferres
from
their
calling
to
Gods
blessing
,
That
they
shall
bee
so
farre
from
cursing
or
reviling
,
that
they
should
use
no
other
language
than
blessing
even
to
the
wicked
,
and
their
adversaries
.
But
contrariwise
.
]
This
very
tearme
imports
,
That
the
life
and
discourse
of
a
true
Christian
,
should
be
not
onely
different
from
the
life
and
language
of
wicked
men
,
but
in
many
things
contrary
.
And
it
must
needs
bee
so
,
because
the
godly
and
wicked
arise
from
a
contrary
fountaine
;
the
one
borne
after
the
flesh
,
the
other
after
the
Spirit
,
Gal.
4.
and
their
words
and
actions
flow
from
contrary
principles
;
for
the
one
is
led
by
the
old
man
,
the
other
by
the
new
man
:
and
they
have
from
without
contrary
leaders
;
the
one
led
by
the
Devill
,
Eph.
2.
the
other
by
the
Spirit
of
God
,
Rom.
8.
and
further
,
they
trade
about
contrary
commodities
;
the
one
for
earthly
things
only
,
the
other
for
heavenly
:
the
one
for
things
of
this
world
,
the
other
for
things
of
another
world
:
and
lastly
,
they
goe
contrary
waies
;
the
one
to
hell
,
the
other
to
heaven
:
and
therefore
there
can
bee
no
agreement
betweene
them
,
no
more
than
betweene
light
and
darkenesse
,
Christ
and
Behal
.
This
point
serves
for
great
reproofe
of
some
weake
Christians
,
for
comming
so
neere
to
the
waies
of
carnall
men
,
as
they
can
hardly
be
distinguished
from
them
,
that
looke
so
like
them
.
Such
were
those
Corinthians
Saint
Paul
reproves
,
1.
Cor.
3.1
,
2
,
3.
Blesse
.
]
It
is
required
of
all
true
Christians
that
they
should
blesse
:
their
conversation
should
expresse
blessing
continually
.
Now
for
the
understanding
of
this
point
,
wee
must
know
,
that
man
is
said
in
Scripture
,
to
blesse
either
God
or
man
.
He
blesseth
God
when
he
praiseth
his
mercy
,
and
acknowledgeth
his
blessings
:
he
addes
nothing
to
Gods
blessednesse
,
but
onely
acknowledgeth
Gods
blessed
Nature
,
and
dealing
towards
man
.
This
exercise
of
blessing
God
,
began
betimes
in
the
world
,
as
Gen.
14.20
.
and
was
constantly
continued
in
all
ages
among
the
godly
.
But
in
this
place
the
Apostle
meaneth
it
of
blessing
man
:
And
to
blesse
man
,
is
either
a
vice
or
a
vertue
.
There
is
a
vicious
blessing
of
men
,
which
must
be
separated
from
the
doctrine
of
this
Text.
Divers
kindes
of
blessing
.
Now
it
is
vicious
,
first
,
when
a
man
blesseth
himselfe
in
his
owne
heart
,
even
then
when
God
threatneth
him
,
Deut.
29.19
.
Secondly
,
when
a
man
blesseth
wicked
men
,
and
praiseth
them
,
notwithstanding
their
vile
courses
,
Ps.
10.3
.
Thirdly
,
when
a
man
useth
blessing
with
his
mouth
,
&
yet
curseth
inwardly
,
Ps.
62.4
.
Fourthly
,
when
a
man
blesseth
his
friend
by
way
of
flattery
,
Prov.
27.14
.
Fiftly
,
when
a
man
blesseth
Idols
,
by
worshipping
them
,
and
by
setting
his
affections
upon
them
,
Esay
66.3
.
Thus
of
blessing
as
it
is
a
vice
.
As
blessing
is
a
vertue
,
it
is
performed
divers
waies
:
as
first
,
from
Superiours
to
their
Inferiours
;
so
parents
blesse
their
children
,
Gen.
27.
Ministers
blesse
the
people
,
Num.
6.23.1
.
Cor.
14.16
.
Secondly
,
Inferiours
blesse
their
Superiours
;
as
the
Subject
the
King
,
2.
Sam.
14.22
.
the
Child
his
Parents
,
Pro.
30.11
.
the
People
their
Teachers
,
Mat.
23.39
.
In
this
place
I
take
it
,
blessing
is
considered
of
,
as
it
is
required
of
all
sorts
of
men
towards
all
sorts
of
men
;
and
in
particular
,
towards
their
enemies
,
or
such
as
wrong
them
or
revile
them
:
and
so
a
true
Christian
should
blesse
both
in
deeds
and
words
.
When
wee
blesse
in
deed
.
He
blesseth
in
deeds
,
when
either
he
is
a
means
to
keepe
others
from
evill
,
1.
Sam.
25.33
.
or
by
doing
good
,
or
shewing
mercy
to
others
;
and
so
a
man
blesseth
his
enemy
,
when
he
relieveth
him
in
his
misery
,
and
overcommeth
his
evill
with
goodnesse
,
Rom
12.20.21
.
Yea
,
a
man
may
be
said
to
blesse
,
when
hee
causeth
others
to
blesse
either
God
or
himselfe
,
for
his
well
doing
Thus
Iob
blessed
,
when
he
caused
the
poore
to
blesse
him
,
Iob
31.20
.
It
is
required
also
that
wee
blesse
one
another
in
words
;
and
in
particular
,
it
is
required
that
wee
blesse
them
that
curse
us
,
Mat.
5
44
Rom.
12.14
.
1.
Cor.
4
12.
And
this
we
doe
,
1
By
gracious
communication
in
generall
,
Wherein
particularly
.
when
wee
use
such
words
,
as
may
not
only
expresse
to
the
life
the
power
and
truth
of
the
gifts
of
grace
in
us
;
but
also
may
minister
grace
to
the
hearers
,
if
it
be
not
their
owne
fault
.
2
By
acknowledging
the
just
praises
of
others
.
3
By
praying
for
them
,
Mat.
5.44
.
Psal.
109.4
.
4
By
giving
soft
answers
,
Pro.
15.23
.
and
entreating
them
to
avoid
strife
,
Gen.
13.8.9
.
5
By
a
discreet
reproofe
of
their
sinne
:
for
as
he
that
flattereth
,
curseth
;
so
he
that
wisely
reprooveth
,
blesseth
,
Pro.
27.14
.
Psal.
141.5
.
The
use
should
be
,
to
stirre
up
all
true
Christians
to
practise
true
vertue
of
blessing
,
and
to
carry
themselves
so
,
as
all
their
words
and
actions
may
be
blessed
,
and
a
blessing
to
them
that
converse
with
them
;
and
may
appeare
to
bee
so
,
even
to
their
enemies
.
It
is
a
hard
lesson
,
but
yet
if
wee
seeke
constantly
to
God
for
this
helpe
,
it
may
bee
attained
in
some
acceptable
manner
.
Knowing
that
ye
are
thereunto
called
.
]
Manie
things
may
be
here
observed
.
Doct.
1.
That
a
Christian
should
be
vehemently
affected
with
the
consideration
of
his
calling
:
and
that
for
diverse
reasons
.
1
Because
of
the
cause
of
it
;
For
what
reasons
a
Christian
should
bee
much
affected
with
the
consideration
of
his
calling
which
was
Gods
purpose
,
election
,
and
free
grace
in
Iesus
Christ
:
We
were
sinners
,
and
we
were
not
called
for
any
workes
of
ours
,
Rom.
8.28
.
&
9.11
2.
Tim.
1.9
.
The
winde
bloweth
where
it
listeth
;
wee
are
taken
,
and
others
refused
.
And
this
is
the
more
to
be
thought
on
,
because
this
grace
was
given
us
in
Iesus
Christ
before
the
world
began
,
2.
Tim.
1
9.
It
could
not
be
had
but
by
a
Mediator
,
and
it
was
granted
from
all
eternitie
.
2
If
we
consider
from
what
we
were
called
:
from
grosse
darkenesse
,
2.
Pet.
1.9
.
from
this
present
evill
world
,
Gal.
1.
from
the
lumpe
of
forlorne
mankinde
,
from
innumerable
sins
and
curses
,
from
the
danger
of
eternall
damnation
of
body
and
soule
for
ever
.
3
If
we
consider
the
wonder
of
the
meanes
of
our
calling
;
which
is
by
the
Gospell
,
which
is
the
voice
of
Christ
,
raising
us
out
of
the
graves
of
sinne
:
even
that
voyce
that
shall
make
mens
dead
bodies
rise
at
the
last
day
,
doth
now
raise
the
dead
soules
of
men
in
this
world
.
One
resurrection
in
this
life
,
another
at
the
day
of
judgement
.
Eph.
2.1
.
2.
Thes.
2.14
.
4
If
we
consider
that
it
is
a
high
calling
,
the
most
honourable
and
most
holy
of
any
calling
in
the
world
.
No
greater
dignitie
than
to
be
the
called
of
Iesus
Christ
:
greater
in
it selfe
than
to
be
an
Apostle
.
Phil.
3.14
.
5
If
we
consider
to
what
we
are
called
,
viz.
to
be
partners
and
companions
with
Iesus
Christ
.
1.
Cor.
1.7
.
and
to
great
and
precious
promises
,
Acts
2.3
9.
and
to
obtaine
the
glorie
of
the
Lord
Iesus
,
and
a
kingdome
with
him
for
ever
.
Phil.
3.14
.
1.
Tim.
1.6
.
The
called
are
vessels
of
Gods
mercie
,
and
upon
them
hee
will
make
knowne
the
riches
of
his
glory
,
Rom.
9.24
.
6
Because
the
gifts
and
calling
of
God
is
without
repentance
,
Rom.
1
1.29
.
This
,
a
linke
in
that
chaine
,
can
never
bee
broken
:
this
takes
hold
before
the
world
,
of
election
,
and
after
the
world
,
of
glorification
,
Rom.
8.30
.
7
Because
the
great
,
wise
,
noble
,
and
mightie
men
of
the
world
are
not
called
,
and
God
hath
looked
upon
such
poore
and
weake
creatures
.
1.
Cor.
1.26
.
The
use
should
be
,
to
teach
us
with
all
possible
affections
to
magnifie
Gods
grace
in
our
calling
,
and
to
strive
to
walk
worthie
of
our
calling
,
Ephes.
4.1
.
and
to
pray
hard
unto
God
to
fulfill
the
worke
of
his
grace
in
our
calling
,
that
we
may
live
to
his
glory
,
and
abound
in
all
faith
and
well-doing
,
2.
Thess.
1.11
,
12.
The
second
use
may
be
for
great
reproofe
of
mens
wickednesse
,
in
neglecting
the
voyce
of
Christ
in
the
Gospell
,
and
in
intertayning
so
many
excuses
,
&
delayes
,
hardning
themselves
in
their
evill
wayes
,
and
suffering
the
Divell
to
keepe
them
without
this
high
preferment
.
Matth.
22.
Doct.
2.
From
the
coherence
it
is
plaine
,
That
all
Gods
servants
are
called
to
holinesse
of
life
,
aswell
as
to
happinesse
.
Their
calling
is
a
holy
calling
;
&
they
are
called
to
be
Saints
,
Rom.
1.7
.
so
also
2.
Thes.
2.14
,
13.
1.
Pet.
1.15.1
.
Thes.
4.7
.
The
use
is
,
to
discover
false
Christians
from
true
;
by
their
fruits
you
shall
know
them
.
Such
as
make
not
conscience
of
their
waies
,
to
serve
God
all
the
daies
of
their
lives
in
holinesse
and
feare
,
are
not
right
Christians
.
And
therefore
as
men
desire
to
have
comfort
in
their
calling
,
they
must
take
heed
that
they
abuse
not
their
liberty
to
licentiousnesse
,
Gal.
5.13
.
Doct.
3
The
calling
of
a
Christian
is
a
hard
calling
to
flesh
and
bloud
:
he
is
called
to
hard
worke
.
As
in
the
coherence
here
,
to
be
so
humble
,
and
unmoveable
,
and
holy
disposed
,
as
when
he
is
grossely
abused
and
wronged
in
words
&
deeds
,
yet
not
onely
to
be
patient
,
but
to
blesse
.
So
it
is
in
other
parts
of
their
worke
;
as
when
a
man
must
deny
himselfe
,
and
take
up
his
crosse
daily
and
follow
Christ
:
For
a
man
to
forsake
every
thing
his
heart
naturally
desireth
,
and
to
bee
daily
crossed
,
is
a
hard
taske
.
The
use
should
bee
,
to
raise
up
the
hearts
of
Christians
to
a
care
to
live
above
the
course
of
this
world
,
and
to
presse
forward
towards
the
marke
,
not
caring
for
the
difficulty
of
the
race
,
but
looking
to
the
price
of
his
calling
.
Phil.
3.14
.
Doct.
4.
A
true
Christian
may
know
his
calling
:
Know
it
,
I
say
,
that
is
,
hee
may
be
infallibly
assured
of
it
.
And
this
is
true
in
two
respects
:
first
,
he
may
know
that
he
is
truely
called
,
and
converted
,
&
elected
of
God
:
secondly
,
he
may
know
his
calling
in
respect
of
the
warrant
of
all
his
particular
actions
:
as
here
,
he
may
know
what
is
required
of
him
in
his
carriage
towards
his
enemies
.
Now
,
that
everie
true
Christian
may
be
sure
of
his
calling
&
election
,
and
may
know
his
conversion
,
is
most
apparant
by
these
Scriptures
,
2.
Cor
13.5
.
1.
Cor.
3.16
.
2.
Tim.
1.12
.
Heb.
8.11
.
1.
Iohn
2.3
.
&
3.14
.
&
4.16
.
&
5.13.19
.
And
that
everie
Christian
is
bound
to
seeke
this
assurance
and
knowledge
,
is
apparant
by
many
reasons
.
As
first
,
from
Gods
commandement
:
He
requires
it
of
us
,
that
wee
should
with
all
diligence
seek
to
make
our
calling
and
election
sure
,
2.
Pet.
1.10
.
Secondly
,
many
reasons
may
be
gathered
from
the
effects
and
benefites
,
such
knowledge
and
assurance
will
bring
to
us
.
Assurance
is
profitable
for
many
things
.
In
generall
,
it
is
our
best
riches
on
earth
,
Col.
2.2
.
and
in
particular
,
Reasons
pro●ng
the
necessity
of
knowing
our
calling
and
assurance
.
1
It
estates
us
in
all
the
promises
of
God
:
when
wee
know
wee
are
truly
called
,
then
wee
know
our
right
to
all
the
promises
of
Gods
word
.
2
It
purifyeth
the
heart
and
life
of
man
,
Act.
15.9
.
for
when
wee
know
we
are
the
children
of
God
,
wee
are
thereby
stirred
up
to
the
greater
care
to
please
God
,
and
walke
in
his
waies
.
3
It
greatly
staies
and
supports
the
heart
of
man
:
in
the
evill
day
,
when
temptations
or
afflictions
befall
us
,
yet
the
comfort
of
our
assurance
sustaines
us
,
and
refresheth
us
greatly
.
For
helpe
in
the
evill
day
,
the
Apostle
saith
wee
should
above
all
things
put
on
the
shield
of
faith
.
which
,
if
it
remove
not
the
crosse
,
yet
it
quencheth
the
fiery
temptations
of
Sathan
,
with
which
we
may
be
assaulted
,
Eph.
6.16
.
and
it
greatly
helpes
us
against
the
feare
and
terrour
of
death
,
Heb.
10.19
,
20
,
22.
In
a
word
,
it
overcomes
the
world
,
1.
Iohn
5.4
,
5.
4
The
faith
of
a
Christian
is
all
his
living
:
hee
lives
by
faith
in
all
the
occasions
of
life
,
as
his
faith
helps
him
when
all
other
meanes
failes
him
,
and
makes
all
other
meanes
more
successfull
when
he
useth
them
.
The
just
man
lives
by
faith
.
The
people
in
captivity
,
that
were
Gods
children
,
raised
a
living
for
themselves
in
a
strange
land
by
their
faith
,
Hab.
2.5
.
5
It
puts
life
into
all
the
duties
of
religion
or
righteousnesse
;
it
worketh
by
love
,
it
sets
all
our
affections
on
worke
towards
God
,
and
his
people
,
and
creatures
,
Gal.
5.6
.
6
It
opens
a
spring
of
grace
in
the
heart
of
a
Christian
:
every
good
gift
from
above
,
is
excited
and
made
to
flow
from
within
him
,
by
the
benefit
of
his
certaine
knowledge
,
and
assurance
of
faith
,
Iob.
7.38
.
Now
if
any
aske
,
how
a
Christian
comes
to
know
his
calling
?
I
answer
.
By
what
means
a
christian
comes
to
know
his
calling
.
1
By
his
sensible
feeling
of
his
sinnes
to
be
a
heavie
burthen
to
him
,
of
which
hee
is
truely
weary
,
so
as
hee
desireth
more
to
be
rid
of
them
,
than
of
any
burthensome
crosse
whatsoever
,
Mat.
11
.
2●
.
&
9.13
.
2
By
his
manner
of
receiving
the
voice
of
Christ
,
and
the
preaching
of
the
Gospell
,
not
in
word
but
in
power
:
The
voice
of
Christ
hath
a
marvellous
power
over
him
,
above
all
things
in
the
world
;
which
appeares
by
the
effects
of
it
:
For
he
feeles
,
in
hearing
the
word
,
first
,
such
an
estimation
of
it
,
as
he
acknowledgeth
nothing
like
it
,
for
power
and
wisdome
,
1.
Cor.
1.23
,
24.
Secondly
,
he
finds
,
at
sometimes
especially
,
such
an
assurance
of
the
truth
of
his
religion
,
and
the
doctrine
hee
heareth
,
that
he
is
fully
established
,
and
●●eed
from
his
naturall
uncertainties
about
the
true
religion
.
Thirdly
,
the
Word
worketh
in
him
spirituall
senses
,
and
very
life
from
the
dead
,
which
hee
feeles
in
all
parts
of
his
conversation
,
making
conscience
of
his
waies
in
all
things
,
bewailing
his
frailties
,
and
striving
to
be
such
as
God
would
have
him
to
be
.
Fourthly
,
it
makes
him
to
separate
himselfe
from
the
world
,
avoiding
all
needlesse
society
with
the
wicked
,
and
exciting
in
him
constant
desires
to
use
the
world
as
if
he
used
it
not
.
Fiftly
,
much
spirituall
joy
before
the
Lord
,
even
then
when
in
respect
of
outward
things
he
is
in
much
affliction
.
The
most
of
these
effects
are
noted
,
1.
Thes.
1.4
,
5.
3
By
the
Image
of
the
vertues
of
Christ
in
his
heart
,
by
new
gifts
in
some
measure
:
for
when
God
calls
a
man
,
he
reveales
his
Sonne
in
him
,
Gal.
1.15
,
16.
There
is
begotten
in
him
a
likenesse
of
Christ
;
his
very
disposition
is
changed
into
the
similitude
of
the
vertues
of
Christ
:
God
gives
him
a
new
heart
,
with
the
Image
of
Christ
stamped
upon
it
;
and
hee
is
like
Christ
in
respect
of
lowlinesse
of
minde
,
and
meeknesse
,
and
contempt
of
the
world
,
and
love
of
God
and
the
godly
,
mercy
,
wisdome
,
patience
,
love
of
his
very
enemies
,
and
desire
to
live
without
offence
;
and
praying
to
God
as
to
his
father
.
Quest.
But
if
Christians
may
know
their
calling
,
what
should
be
the
reason
that
so
many
Christians
are
so
unsetled
,
and
are
not
assured
of
their
calling
?
Ans.
Distinguish
of
Christians
;
Divert
sorts
of
Christians
.
some
are
Christians
in
name
and
outward
profession
,
but
not
in
deed
,
beeing
not
at
all
converted
,
though
they
have
the
meanes
of
conversion
:
and
this
is
the
estate
of
the
most
men
and
women
in
all
places
.
Now
some
are
indeede
converted
,
but
are
weake
Christians
,
as
it
were
infants
that
lye
but
in
the
cradle
of
religion
.
Carnall
Christians
know
not
their
calling
,
and
why
.
Now
for
the
first
sort
,
the
answer
is
easie
:
They
know
not
their
calling
,
because
they
are
not
called
;
yea
,
they
are
so
far
from
knowing
it
,
that
they
generally
are
offended
at
it
,
that
we
should
teach
,
that
any
body
can
know
his
owne
calling
certainly
.
Carnall
Christians
then
know
it
not
,
because
they
have
it
not
:
and
in
particular
,
the
causes
why
these
Christians
attaine
not
assurance
,
is
,
because
they
rest
upon
common
hope
of
mercy
in
God
:
which
house
is
but
like
the
house
of
a
Spider
,
and
will
give
up
the
ghost
when
the
evill
day
commeth
upon
them
.
And
besides
,
they
live
in
knowne
sinnes
,
which
they
love
and
preferre
before
all
things
can
bee
offered
to
them
by
the
Gospell
.
Now
it
is
impossible
to
have
true
assurance
,
and
to
lye
at
the
same
time
in
knowne
grosse
sinnes
without
repentance
.
And
further
,
many
Christians
,
by
their
wilfull
unteachablenesse
,
and
incurablenesse
in
sinning
,
doe
so
provoke
God
,
that
all
meanes
notwithstanding
,
yet
those
things
that
concerne
their
peace
are
hidden
from
their
eies
,
Luk.
19.42
.
Causes
why
many
weake
Christians
know
not
their
calling
.
Now
for
the
weake
Christian
,
the
causes
of
his
want
of
assurance
are
such
as
these
:
Sometimes
ill
opinions
about
assurance
;
either
that
it
may
not
be
had
,
contrary
to
the
charge
given
,
2.
Pet.
1.10
.
or
if
it
be
had
,
it
will
not
bee
profitable
,
contrary
to
the
reasons
given
before
.
Sometimes
it
is
their
ignorance
:
they
are
so
unexpert
in
the
Scriptures
,
that
,
not
discerning
the
frame
of
godlinesse
in
generall
,
they
can
never
tell
when
they
fully
know
this
,
or
any
other
doctrine
in
particular
:
And
this
let
is
the
stronger
,
when
they
smother
their
doubts
,
and
will
not
aske
the
way
,
or
seek
resolution
in
things
they
understand
not
,
especially
in
cases
of
their
owne
consciences
.
In
some
Christians
,
this
want
of
assurance
ariseth
from
meare
slothfulnesse
:
though
they
bee
often
called
upon
,
and
convinced
,
yet
they
returne
to
their
former
carelesnesse
,
and
will
not
bee
at
the
paines
to
use
the
directions
given
them
for
the
setling
of
their
hearts
.
In
some
Christians
it
is
a
violent
pronenesse
in
their
natures
,
to
take
offence
at
such
infirmities
,
or
mistakings
,
as
they
observe
in
such
as
have
professed
religion
before
them
:
yea
,
sometimes
they
take
offence
at
the
liberty
of
those
that
are
truly
godly
,
though
they
abuse
not
their
libertie
.
And
this
offence
is
sometimes
so
deadly
,
that
they
give
way
to
the
projects
of
renouncing
of
all
religion
,
because
they
have
observed
such
things
in
those
that
professe
religion
:
As
in
the
primitive
church
,
many
Christians
took
grievous
offence
at
other
Christians
,
for
the
use
of
their
liberty
in
things
indifferent
,
so
as
the
Apostle
was
affraid
they
would
fall
away
and
perish
in
their
scandalls
.
Lastly
,
some
Christians
are
not
setled
,
because
when
the
evill
day
comes
upon
them
,
they
cast
away
their
confidence
,
and
strive
to
thinke
,
that
because
God
afflicteth
them
,
therefore
they
are
not
his
;
being
,
for
the
present
,
uncapable
of
all
those
promises
of
Scripture
,
that
make
it
cleare
,
that
God
may
afflict
them
,
and
not
bee
displeased
with
them
,
and
they
may
bee
his
deare
servants
and
children
.
They
will
not
know
,
that
whom
God
loves
he
chastens
,
and
that
hee
is
used
to
try
his
gold
in
the
fire
,
and
that
whom
God
gives
the
greatest
comforts
,
hee
usually
sends
great
tryalls
immediately
after
;
as
when
Christ
was
honoured
with
a
voice
from
heaven
at
his
baptisme
,
&
a
visible
descending
of
the
holy
Ghost
upon
him
,
hee
was
by
and
by
led
into
the
wildernesse
to
bee
tempted
of
the
Divell
,
And
Paul
,
after
his
revelation
,
was
cast
downe
almost
into
hell
with
temptations
.
Thus
of
the
knowledge
of
conversion
and
calling
in
generall
.
Now
in
this
Text
is
further
imported
,
That
a
Christian
may
know
the
warrant
of
all
his
particular
actions
:
for
the
true
Christian
goeth
to
the
light
,
that
it
may
be
manifest
that
his
workes
are
wrought
in
God
,
Iohn
3.22
,
and
he
walketh
by
rule
,
Gal.
6.
and
he
makes
the
Word
a
light
to
his
feet
,
and
a
Lanthorne
to
his
pathes
,
Psal.
119.
And
this
point
greatly
reproveth
the
carelesnesse
of
the
most
Christians
,
that
are
unresolved
in
the
most
actions
of
their
lives
,
and
live
by
false
rules
;
as
the
example
of
others
,
or
the
conceits
of
their
owne
heads
,
or
their
profite
,
or
the
like
:
They
doe
not
know
their
calling
in
seeing
the
warrant
of
all
their
courses
;
and
therefore
it
is
,
that
they
live
in
strange
offences
and
see
not
the
danger
.
These
walke
in
darkenesse
,
and
know
not
whither
they
goe
.
Now
if
any
aske
,
how
they
may
attaine
to
the
knowledge
of
the
rules
for
all
their
actions
?
I
answer
,
shortly
,
they
must
redeeme
the
time
,
and
studie
the
Scriptures
:
for
there
onely
shall
they
finde
the
right
rules
of
all
good
conversation
,
Iohn
5.39
.
2.
Tim.
3.15
.
Ephes.
5.15
.
and
withall
,
men
must
aske
the
way
to
Sion
,
Ier.
50.4
,
5.
They
must
make
conscience
to
seeke
resolution
and
counsaile
of
their
Teachers
especially
:
and
in
all
this
be
sure
they
bring
an
humble
heart
,
and
a
lowly
minde
;
for
God
hath
promised
to
teach
the
meeke
and
the
humble
his
wayes
.
To
inherit
Blessing
.
]
The
end
of
their
calling
is
to
inherite
Blessing
.
What
things
are
contained
in
these
words
,
will
appeare
by
certaine
generall
observations
,
and
by
the
particular
unfolding
of
them
.
In
generall
,
we
may
hence
gather
,
1
That
Gods
people
,
or
true
Christians
,
are
a
blessed
people
,
such
as
have
a
marvellous
excellent
estate
above
all
men
;
none
like
them
.
Deut.
23.29
.
Let
the
righteous
man
dwell
where
he
will
,
he
is
better
than
his
neighbour
:
they
are
the
onely
noble
and
excellent
ones
,
Psal.
16.3
.
As
God
said
of
Iob
,
so
is
it
true
of
all
them
,
none
are
as
they
,
Iob
2.
They
doe
not
inherit
that
which
is
blessed
only
,
but
they
inherite
blessing
.
Everie
leafe
of
the
Bible
saith
they
are
blessed
;
and
the
word
in
the
old
Testament
so
translated
,
signifies
blessednesse
:
all
blessings
are
theirs
.
This
would
be
a
great
comfort
to
true
Christians
that
know
their
calling
:
nothing
should
dismay
them
:
they
should
chide
their
soules
,
if
they
be
discouraged
,
as
David
did
,
Psal.
42.
And
the
wicked
men
of
this
world
should
be
ashamed
of
their
sottish
blindnesse
,
that
account
godly
men
in
a
miserable
case
,
or
doe
any
way
vilifie
them
:
And
weake
Christians
should
pray
earnestly
to
God
,
to
shew
them
the
hope
of
their
calling
,
Ephe.
1.9
.
that
they
may
be
from
their
hearts
perswaded
of
their
happinesse
.
2
That
Gods
elect
by
Nature
are
not
in
a
blessed
estate
.
They
are
called
to
it
,
not
borne
to
it
:
it
is
a
preferment
they
are
advanced
to
,
by
meanes
of
their
receiving
of
the
Gospell
,
and
the
sinceritie
of
true
Religion
.
Their
religion
,
not
their
parents
or
their
owne
endevours
,
helps
them
to
it
:
by
nature
they
are
in
a
miserable
case
,
both
in
respect
of
unholinesse
and
unhappinesse
,
Ephes.
2.1
,
2
,
3
,
1
2.
Tit.
3.3
.
And
this
is
fit
for
them
to
know
,
that
they
may
be
the
more
stirred
up
to
magnifie
the
free
grace
of
God
,
and
to
love
the
Gospell
,
and
that
they
may
be
the
more
humble
in
themselves
,
and
strive
to
walke
worthie
of
so
excellent
a
calling
,
and
use
all
meanes
that
God
hath
appointed
,
to
encrease
more
and
more
in
blessing
:
And
unregenerate
men
must
likewise
hence
take
notice
,
that
they
can
never
inherite
blessing
,
unlesse
they
repent
:
for
calling
is
the
doore
of
blessing
,
3
That
true
Christians
inherite
nothing
but
blessing
:
there
is
no
curse
mingled
withall
.
It
will
presently
rise
in
mens
mindes
,
that
many
afflictions
of
all
sorts
befall
them
as
well
as
others
.
But
I
answer
,
first
,
that
all
the
malediction
deserved
by
their
sinnes
,
was
charged
upon
Christ
,
and
hee
hath
borne
all
the
curse
for
them
,
Gal.
3.
Isa.
53.
and
so
Gods
justice
is
satisfied
,
and
their
debt
paide
.
Secondly
,
I
may
take
advantage
of
the
word
Inherit
,
and
that
two
wayes
:
first
,
that
though
afflictions
(
which
are
properly
rodds
for
the
wicked
)
may
breake
in
upon
the
lot
of
the
righteous
,
yet
they
shall
not
rest
there
,
Psal.
125.3
.
It
is
but
for
a
little
while
that
God
can
be
angry
with
them
,
but
he
loves
them
with
an
everlasting
love
,
Isa.
54.
Now
for
the
particular
unfoulding
of
this
blessing
they
inherite
,
wee
must
know
,
that
godly
Christians
inherite
blessing
divers
waies
.
Godly
men
doe
inherit
blessings
many
waies
:
1.
From
men
.
1
From
other
men
;
and
so
the
poore
blesse
them
for
their
charity
.
The
blessing
of
him
that
is
readie
to
perish
,
many
times
comes
upon
them
,
Iob
29.13
.
Their
very
loynes
blesse
them
,
Iob
31.20
.
and
their
neighbours
blesse
them
for
peace
making
,
Mat.
5.8
.
and
the
godly
blesse
them
for
their
gifts
of
grace
,
and
pray
for
Gods
blessings
upon
them
,
Psal.
134.3
.
and
if
they
have
any
publike
employments
for
God
,
in
Church
or
Common-wealth
,
the
eare
that
heareth
them
,
blesseth
them
,
Iob
29.11
.
And
at
sometimes
God
doth
so
guide
and
prosper
the
waies
of
his
servants
,
that
all
sorts
of
men
doe
acknowledge
them
for
the
seed
which
the
Lord
hath
blessed
,
Esay
61.8
.
From
their
owne
consciences
.
2
From
their
own
consciences
:
if
the
world
at
any
time
testifie
against
him
,
or
revile
him
,
yea
,
if
Divells
and
men
set
against
him
,
yet
he
inherits
this
blessing
,
that
his
owne
conscience
will
witnesse
for
him
to
his
singular
joy
,
2.
Cor.
1.12
.
The
daily
encouragements
of
a
good
conscience
are
like
a
continuall
feast
within
.
From
God
,
and
that
divers
waies
.
3
From
God
,
and
so
they
have
Gods
blessing
certaine
:
and
this
is
a
great
inheritance
,
and
hath
so
much
happinesse
in
it
,
as
it
should
swallow
up
all
the
grievance
of
afflictions
,
and
the
contempts
and
scornes
of
the
world
:
It
is
enough
if
wee
have
Gods
blessing
.
Now
that
this
point
may
bee
distinctly
beaten
out
,
wee
must
understand
,
that
true
Christians
may
be
said
to
inherite
Gods
blessing
,
first
,
in
a
more
restrained
sense
,
and
then
in
a
more
large
sense
:
In
a
restrained
sense
,
blessing
may
here
be
taken
for
Gods
comfortable
speaking
;
for
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
properly
signifies
blessing
by
words
,
&
so
it
answers
to
the
coherence
;
If
they
will
use
good
words
to
men
,
God
will
speake
good
words
to
them
.
And
in
this
sense
we
may
hence
gather
,
That
Gods
naturall
language
to
the
called
of
Iesus
Christ
,
is
blessing
,
or
comfortable
words
.
God
will
speake
to
his
people
peace
,
Psal.
84.5
.
and
therefore
hee
gives
a
charge
to
his
Ministers
to
speake
comfortably
to
Ierusalem
,
Esay
40.1
,
2.
Secondly
,
that
Gods
elect
never
finde
this
till
they
have
their
calling
.
Thirdly
,
that
it
is
a
great
inheritance
in
this
life
,
to
have
God
to
speake
well
to
us
.
Fourthly
,
that
if
the
fault
be
not
in
us
,
we
shall
never
have
God
speake
otherwise
.
It
is
our
inheritance
,
to
comfort
us
against
all
the
miseries
of
life
.
And
therefore
Ministers
that
are
the
mouth
of
God
,
should
studie
comfort
much
:
and
those
Christians
that
desire
to
have
the
fruit
of
their
inheritance
in
this
thing
,
should
provide
to
live
in
such
places
where
God
speakes
to
men
.
And
those
Ministers
have
a
great
account
to
make
,
that
set
themselves
to
speake
disgracefully
,
and
terribly
to
such
as
feare
God
,
striving
to
discourage
their
hearts
,
and
to
strengthen
the
hands
of
the
wicked
.
Thus
of
the
restrained
sense
:
onely
note
by
the
way
,
That
God
speakes
good
words
,
both
for
his
people
behinde
their
backes
,
and
to
his
people
before
their
faces
.
They
inherite
Gods
good
word
for
them
in
their
absence
:
Thus
God
speakes
excellently
in
the
praise
of
Iob
to
the
Divell
,
before
the
Angells
,
Iob
1.
&
2.
and
thus
hee
can
speake
in
the
consciences
of
the
greatest
on
earth
in
praise
of
his
people
,
as
Esay
41.9
.
Now
in
the
generall
sense
,
In
this
life
godly
men
have
Gods
blessing
three
waies
.
Gods
people
enjoy
this
blessing
many
waies
:
and
that
both
in
this
life
,
and
in
the
life
to
come
.
In
this
life
they
have
his
blessin
.
1
In
temporall
things
of
all
sorts
:
hee
makes
the
earth
blesse
them
,
and
the
heavens
,
and
the
waters
,
Gen.
49.25
.
hee
blesseth
them
in
the
City
,
and
in
the
field
,
in
the
fruit
of
their
bodies
,
and
of
the
ground
,
and
of
their
cattell
,
in
their
Basket
and
in
their
store
,
when
they
come
in
,
and
when
they
goe
out
,
yea
,
God
will
command
the
blessing
upon
them
in
their
storehouses
,
&
upon
all
they
set
their
hands
to
,
&
he
will
open
his
good
treasures
unto
them
,
and
blesse
all
the
worke
of
their
hands
,
Deut.
28.2
,
3
,
4
,
5
,
6
,
8
,
12.
And
if
they
enjoy
not
so
much
in
quality
of
these
things
as
some
wicked
men
,
yet
they
have
a
faire
portion
,
and
a
good
blessing
,
because
,
that
they
have
is
blessed
;
both
in
the
originall
of
it
,
and
in
the
nature
of
it
,
and
in
the
use
of
it
,
and
in
their
right
to
it
.
2
In
the
meanes
of
grace
and
salvation
:
and
so
they
enjoy
the
blessing
of
God
in
his
house-keeping
;
and
great
is
th●●●
blessing
,
where
with
God
blesseth
his
people
in
his
house
,
on
his
holy
hill
,
and
round
about
.
The
Lord
hath
long
since
promised
to
make
all
the
places
about
his
holy
hill
,
blessings
.
Yea
,
there
Gods
people
doe
receive
showers
of
blessing
:
every
powerfull
Sermon
is
as
a
shower
of
blessing
;
every
doctrine
being
as
a
blessed
drop
of
instruction
or
comfort
,
Ezech.
34.26
.
Exod.
20.24
.
Psal.
132.15
.
3
In
the
gifts
of
grace
:
and
so
he
hath
blessed
us
with
all
spirituall
blessings
in
heavenly
things
,
A
poore
Christian
carrieth
about
with
him
in
his
heart
,
more
treasure
than
all
the
Monarchs
of
the
world
(
being
not
true
Christians
)
can
any
way
possesse
or
command
,
Eph.
1.3
.
Thus
of
Gods
blessing
in
this
life
.
After
this
life
,
who
can
recount
the
glory
of
their
inheritance
,
in
the
blessing
they
shall
have
then
from
God
?
Oh
that
our
hearts
could
be
enlarged
to
thinke
of
the
power
of
these
words
of
Christ
at
the
last
day
,
Come
yee
blessed
of
my
father
,
inherite
the
kingdome
prepared
for
you
before
the
foundation
of
the
world
!
The
use
should
be
,
for
great
comfort
to
all
true
Christians
.
They
have
great
cause
to
rejoyce
in
their
fathers
blessing
all
their
daies
:
and
the
rather
,
if
they
consider
that
Gods
blessing
,
as
a
Father
,
is
better
than
the
blessing
of
any
earthly
father
:
For
an
earthly
fathers
blessing
is
most
an
end
but
verball
,
in
words
;
Gods
blessing
is
reall
,
in
deeds
.
A
father
on
earth
cannot
derive
blessing
to
his
childe
from
himselfe
,
but
from
God
;
whereas
Gods
blessing
is
from
himselfe
.
Besides
,
if
an
earthly
father
would
blesse
his
childe
,
yet
hee
wants
power
to
give
him
what
he
desires
;
but
God
our
Father
is
almighty
,
able
to
give
as
much
as
he
wisheth
,
Gen.
28.3
.
Finally
,
an
earthly
fathers
blessing
may
bee
lost
,
as
Chams
was
;
but
Gods
blessing
cannot
be
lost
;
hee
will
blesse
with
everlasting
mercy
.
Secondly
,
such
as
yet
enjoy
not
the
priviledge
of
Gods
called
ones
,
should
be
greatly
stirred
up
with
desire
to
get
this
blessing
,
even
to
have
Gods
blessing
.
Let
no
man
bee
prophane
like
Esa●
,
to
contemne
Gods
blessing
,
but
seeke
it
while
it
may
be
had
,
Heb.
12.17
.
Que.
But
what
should
we
doe
,
to
get
Gods
blessing
?
What
we
must
doe
to
get
Gods
blessing
.
Ans.
First
,
you
must
diligently
resort
to
Gods
house
;
for
there
God
hath
commanded
the
blessing
,
Psal.
133.3
.
and
bee
carefull
and
attentive
hearers
of
Gods
Word
:
for
the
ground
that
drinketh
in
the
raine
,
receiveth
a
blessing
from
God
,
Heb.
6.7
.
the
raine
of
instruction
must
soake
into
your
hearts
.
2
You
must
turne
you
every
one
from
all
your
transgressions
if
you
will
have
Gods
blessing
in
his
Son
Iesus
,
Act.
3.26
.
without
sound
repentance
Gods
blessing
will
not
be
had
.
Men
must
not
thinke
to
get
Gods
blessing
,
and
doe
after
the
things
they
doe
now
a
daies
every
one
that
,
is
right
in
his
owne
eyes
Deut.
12.7
,
8.
Finally
,
wee
must
be
all
such
as
feare
God
truly
,
Psal.
115.13
.
and
such
as
will
not
lift
up
their
soules
to
follow
vanity
,
but
get
cleane
hands
and
a
pure
heart
;
for
such
onely
shall
receive
the
blessing
from
the
Lord
,
and
righteousnesse
from
the
God
of
their
salvation
,
Psal.
24.4.5
.
and
to
this
end
we
must
carefully
hearken
to
Gods
voice
,
and
observe
to
doe
all
that
he
commandeth
us
,
Deut.
15.4.5.6
.
Lastly
,
Gods
owne
children
,
that
have
felt
the
comfort
of
Gods
blessing
,
must
be
admonished
to
carry
themselves
so
,
as
they
may
grow
in
the
comforts
of
it
more
and
more
:
And
to
this
end
,
1
They
must
daily
aske
God
blessing
,
How
godly
men
may
grow
in
the
comforts
of
Gods
blessing
.
and
by
their
daily
prayers
let
the
Lord
know
,
that
they
make
more
account
of
his
blessing
,
than
any
children
of
earthly
parents
can
doe
of
their
fathers
blessings
.
2
Since
they
have
such
showers
of
blessing
in
Gods
house
daily
,
they
especially
should
be
like
good
ground
,
so
to
drinke
in
the
spirituall
raine
,
that
the
fruits
of
it
may
appeare
in
their
lives
,
in
all
pietie
,
and
mercy
,
and
righteousnesse
,
Heb.
6.7
.
3
Since
they
know
the
worth
of
Gods
blessing
,
they
should
learne
of
Abraham
to
command
their
servants
,
and
their
children
,
and
their
housholds
to
feare
God
and
to
live
righteously
,
that
so
they
may
bee
a
meanes
to
helpe
them
also
to
this
great
happinesse
of
inheriting
Gods
blessing
,
Gen.
18.18.19
.
4
If
they
bee
put
to
it
,
to
deny
themselves
in
things
most
deare
to
them
,
for
the
glory
of
God
,
they
shall
approove
themselves
,
as
Abraham
did
in
offering
up
Isaac
,
to
be
such
indeed
as
doe
feare
God
,
and
esteeme
his
favour
above
all
things
,
Gen.
22.17
,
18.
Vers.
10.
For
hee
that
will
love
life
,
and
see
good
daies
,
let
him
refraine
his
tongue
from
euill
,
and
his
lips
that
they
speake
no
guile
.
Vers.
11.
Let
him
eschew
euill
,
and
doe
good
,
&c.
THus
of
the
first
reason
,
taken
from
the
condition
of
Gods
servants
,
as
they
are
heires
of
blessing
.
In
these
words
is
contained
the
second
reason
,
taken
from
Propheticall
testimonie
:
David
long
since
taught
the
same
doctrine
Saint
Peter
now
doth
,
and
gave
the
same
advice
in
effect
:
for
hee
had
shewed
,
That
if
a
man
would
live
a
quiet
and
contented
life
,
free
from
troubles
and
mischiefe
,
hee
must
then
take
heed
of
all
reviling
and
evill
speaking
,
and
avoid
all
things
might
offend
,
either
the
godly
or
the
wicked
:
All
things
,
I
say
,
that
are
evill
;
and
must
labour
after
all
courses
of
peace
,
and
mercy
,
and
well-doing
:
and
then
God
would
bee
a
protectour
of
such
godly
and
carefull
men
,
and
hee
would
recompence
upon
the
wicked
,
all
the
wrongs
they
do
to
his
servants
.
This
is
the
summe
of
the
meaning
of
these
words
.
In
the
words
(
for
the
order
of
them
)
observe
three
things
.
1.
The
persons
advised
or
charged
by
the
Prophet
David
,
vi●
.
such
as
would
needs
lovelife
,
and
to
see
good
and
quiet
daies
.
2.
The
dueties
charged
upon
them
,
as
the
meanes
to
attaine
what
they
desired
:
and
so
he
shewes
what
they
must
avoid
,
and
what
they
must
doe
.
They
must
avoid
,
in
particular
,
an
evill
tongue
;
and
in
generall
,
an
evill
and
injurious
life
.
And
contrariwise
,
for
what
they
must
doe
;
in
generall
,
they
must
doe
good
;
and
in
particular
,
seeke
peace
,
Vers.
10
,
11.
3.
The
reason
of
his
advcie
;
and
that
is
taken
from
the
Nature
of
God
,
and
his
disposition
,
both
towards
the
godly
,
and
amongst
the
wicked
,
Vers.
12.
From
the
generall
consideration
of
all
the
words
,
we
may
gather
,
That
a
great
part
of
the
miseries
of
life
might
be
avoided
,
if
men
would
be
advised
and
ruled
.
Most
men
and
women
may
thanke
themselves
for
the
unquietnesse
and
distresse
they
live
in
:
And
this
will
appeare
,
if
wee
consider
of
either
their
crosses
,
or
their
temptations
,
or
their
corruptions
,
which
are
the
things
onely
that
can
distresse
life
.
As
for
the
crosses
,
Againe
,
in
that
Saint
Peter
,
and
the
Prophet
David
agree
so
right
in
judgment
,
concerning
the
practise
of
true
Christians
,
it
shewes
,
That
the
rules
of
holy
life
have
beene
the
same
in
all
ages
of
the
world
;
before
the
Law
,
and
under
the
Law
,
and
now
under
the
Gospell
.
Wee
may
see
by
the
carriage
of
holy
men
before
the
Law
,
that
they
walked
by
such
rules
as
these
:
and
the
reason
is
,
Because
the
rules
of
a
religious
and
vertuous
life
were
in
the
minde
of
God
from
all
eternity
,
and
so
given
to
men
from
the
beginning
;
&
cannot
change
,
in
as
much
as
God
is
unchangeable
in
the
formes
of
things
.
And
this
point
may
shew
us
how
hard
the
world
is
to
learne
,
in
that
these
lessons
have
beene
taught
from
the
beginning
,
and
yet
the
most
men
have
not
learned
them
.
And
besides
,
godly
Christians
should
bee
encouraged
to
live
by
rule
,
and
to
walke
circumspectly
,
seeing
this
is
no
harder
a
task
required
of
them
,
than
what
hath
beene
required
in
all
ages
.
Thirdly
,
it
is
worth
the
observing
,
who
the
persons
are
that
give
this
counsell
,
to
strive
as
well
as
wee
can
to
live
out
of
trouble
,
and
to
lead
a
quiet
life
.
They
were
two
great
Champions
,
that
had
endured
a
world
of
troubles
themselves
;
Peter
,
I
meane
,
and
David
,
and
yet
wee
see
they
presse
other
men
to
seeke
to
live
as
quietly
as
is
possible
:
and
thus
did
Paul
doe
also
,
1.
Tim.
2.2
1.
Thes.
4.11
.
Heb.
12.11
.
Now
one
maine
reason
why
they
doe
soe
,
is
,
because
they
themselves
did
feele
by
experience
,
how
unable
they
were
to
beare
crosses
,
when
they
fell
upon
them
.
It
was
this
Peter
that
denied
his
Master
,
upon
the
very
sight
(
as
it
were
)
of
adversaries
:
and
it
was
this
David
,
that
gave
this
advice
,
after
himselfe
had
changed
his
behaviour
before
Abimelech
;
as
you
may
see
by
the
title
of
the
Psalme
.
Which
should
teach
us
to
bee
thankfull
for
that
publike
or
private
quietnesse
any
of
us
doe
enjoy
:
and
besides
,
it
should
warne
those
unruly
froward
Christians
,
that
live
not
in
quiet
,
either
at
home
or
abroad
,
to
repent
and
amend
their
words
and
workes
.
They
cannot
imagine
what
singular
comfort
and
contentment
they
withhold
from
their
owne
lives
,
and
the
lives
of
others
:
If
they
did
but
know
how
much
God
abhors
a
froward
Christian
,
they
would
be
more
affraid
than
they
are
.
Thus
of
the
generall
observations
:
The
first
part
concernes
the
persons
that
are
exhorted
;
and
they
are
described
by
two
formes
of
speech
,
the
one
,
Such
as
will
love
life
:
the
other
,
Such
as
would
see
good
daies
.
If
any
man
will
love
life
.
]
From
this
forme
of
speech
,
three
things
may
be
observed
.
Doct.
1.
That
men
by
nature
are
prone
to
the
love
of
life
;
and
so
prone
,
that
the
most
men
will
breake
all
bounds
,
and
will
love
life
,
whatsoever
bee
said
to
them
,
or
done
to
them
.
This
is
a
point
so
sensibly
felt
,
by
the
experience
of
the
most
that
heare
it
,
that
it
needs
no
proofe
.
If
any
man
aske
what
the
reason
should
bee
,
why
there
is
such
an
inordinate
love
of
life
in
the
most
?
many
things
may
be
answered
.
The
first
cause
of
it
,
is
the
generall
corruption
of
nature
in
the
most
men
,
which
came
in
by
sinne
:
To
love
it selfe
is
nature
,
but
to
love
life
so
pertinaciously
,
is
from
degeneration
,
and
the
great
abasement
of
the
nature
of
man
,
that
cannot
now
move
it selfe
,
towards
the
perfection
of
it selfe
:
for
unto
the
godly
the
change
of
life
,
is
an
alteration
that
brings
perfection
.
Secondly
,
ignorance
and
unbeliefe
is
the
cause
of
it
.
If
men
did
know
&
beleeve
those
glorious
things
God
speaks
of
a
better
life
,
they
would
loath
this
present
life
,
&
long
to
be
in
heaven
.
Thirdly
,
the
cause
in
many
is
,
that
their
hearts
are
●ngaged
upon
such
perplexed
and
intricate
projects
,
about
profit
,
or
pleasure
,
or
greatnesse
in
the
world
,
that
they
are
not
at
leasure
to
examine
the
reasons
of
the
love
of
life
:
the
heart
of
man
is
usually
oppressed
with
some
one
or
other
of
these
projects
.
Fourthly
,
in
all
sorts
of
people
there
is
such
an
incurable
inconsideration
,
that
no
warning
from
the
Word
or
workes
of
God
,
no
experience
of
their
owne
or
other
mens
,
can
force
them
to
a
serious
and
constant
meditation
of
the
things
concerne
their
true
happinesse
.
Fiftly
,
the
love
of
life
ariseth
in
the
most
from
the
Idols
of
their
hearts
.
There
is
one
thing
or
other
that
they
have
set
their
hearts
upon
in
a
vicious
manner
:
and
this
unreasonable
love
of
their
particular
sinnes
,
doth
hold
them
downe
in
bondage
to
this
present
life
,
and
so
cannot
be
cured
of
the
disease
,
till
they
repent
of
their
beloved
sinnes
;
And
the
guiltinesse
of
their
consciences
makes
them
affraid
of
death
and
judgement
,
and
to
embrace
this
present
life
upon
any
conditions
.
And
in
godly
people
,
this
inordinate
love
of
life
ariseth
from
the
defect
of
particular
repentance
for
it
.
Thus
of
the
first
point
.
Doct.
2.
Men
have
cause
to
take
off
their
affections
,
and
not
to
bee
so
desperately
bent
to
the
love
of
this
present
life
.
This
is
a
point
very
profitable
to
be
urged
,
and
most
men
and
women
have
need
of
it
:
and
therefore
I
will
shew
more
largely
the
reasons
why
wee
should
not
love
life
,
or
not
so
inordinately
as
to
be
unwilling
to
leave
it
upon
any
tearmes
.
For
what
reasons
men
ought
to
take
off
their
affections
from
the
love
of
this
life
.
The
first
reason
may
be
taken
from
the
commandement
of
Christ
,
who
gives
this
in
charge
to
all
that
will
bee
his
Disciples
,
that
they
must
not
love
life
.
As
they
must
deny
themselves
in
other
things
,
so
in
this
particular
.
And
hee
so
gives
this
in
charge
,
as
hee
seemes
to
threaten
them
with
the
losse
of
life
if
they
love
it
,
so
Luk.
17.33
.
Iob.
12.25
.
The
second
reason
may
bee
taken
from
the
example
of
the
godly
,
that
have
not
loved
life
.
Iob
detested
life
,
Iob
3.
Salomon
tels
of
a
multitude
of
occasions
that
he
had
to
hate
life
,
in
his
book
of
Eccles.
and
a
multitude
of
godly
men
have
shewed
the
proofe
of
it
,
in
laying
downe
their
lives
willingly
,
when
they
have
beene
called
to
it
.
Act.
20.24
.
Phil.
2.20
.
Heb.
11.35
,
37.
The
third
reason
may
bee
taken
from
the
consideration
of
life
in
it selfe
,
both
in
the
nature
of
it
,
and
in
the
end
of
it
:
for
the
nature
of
it
,
it
is
but
a
winde
or
a
vapour
,
Iam.
4.
so
meane
a
thing
,
that
no
man
can
well
tell
how
to
describe
it
perfectly
;
which
is
the
greater
wonder
,
that
it
should
get
the
love
of
all
the
world
,
and
yet
no
body
knowes
what
it
is
hee
loves
:
And
for
the
end
of
it
,
it
is
not
in
the
power
of
man
to
number
his
owne
daies
,
God
hath
set
an
appointed
time
for
every
mans
death
:
and
though
they
love
life
never
so
much
,
they
cannot
hold
it
beyond
that
time
,
Iob
7.1
.
And
besides
,
our
times
are
so
hid
,
that
a
man
cannot
bee
sure
of
a
moneth
,
a
weeke
,
a
day
,
an
houre
,
and
shall
our
hearts
be
so
bewitched
with
that
which
wee
know
not
how
long
wee
shall
enjoy
?
Iob
24.1
.
and
the
rather
,
because
there
are
so
many
waies
for
life
to
goe
out
at
,
though
but
one
way
to
come
in
.
And
further
,
we
can
find
no
means
that
hath
sufficient
power
to
make
a
man
live
:
God
hath
so
reserved
the
power
of
life
in
his
owne
hands
,
that
none
of
the
meanes
we
use
to
preserve
life
can
do
it
,
to
make
it
hold
out
for
a
moment
,
if
God
doe
not
from
above
give
speciall
assistance
:
Man
liveth
not
by
bread
.
Mat.
4.
and
if
a
man
had
abundance
of
all
worldly
things
,
yet
a
mans
life
consisteth
not
in
that
,
Luk.
12.15
.
&c.
The
fourth
reason
may
bee
taken
from
the
profession
of
a
Christian
,
or
his
state
,
or
relative
calling
,
or
condition
in
this
life
.
First
,
we
are
Christs
spirituall
souldiers
;
Now
men
that
goe
to
war
,
intangle
not
ahemselves
with
the
things
of
this
life
,
that
they
may
please
them
that
have
chosen
them
to
bee
souldiers
,
2
Tim.
2.4
.
Secondly
,
we
are
pilgrims
and
strangers
in
this
life
,
and
therefore
nothing
should
be
more
easie
to
us
,
than
to
be
weary
of
the
present
condition
,
and
to
long
to
be
at
home
:
Thus
did
the
Patriarches
,
Heb.
11.13
.
Thirdly
,
in
this
life
we
are
but
poore
cottagers
,
that
dwell
in
poore
houses
of
clay
;
and
shall
wee
love
to
be
here
rather
than
in
those
eternall
mansions
?
2.
Cor.
5.1
.
Iob.
14.2
.
The
fift
reason
may
be
taken
from
the
sinnes
of
life
.
Even
sinne
is
a
disease
,
and
a
loathsome
contagious
one
.
Now
then
see
what
life
is
;
thou
thy selfe
hast
innumerable
sinnes
,
and
there
is
no
man
alive
that
sinneth
not
in
the
whole
world
▪
now
if
every
man
have
innumerable
contagious
diseases
,
what
a
loathsome
pest-house
is
this
world
to
live
in
?
The
thoughts
of
a
man
can
reach
to
the
depth
and
length
of
this
argument
,
but
inconsideration
buries
all
wholsome
counsell
&
motives
.
But
besides
this
respect
of
sinne
,
a
Christian
findes
from
his
owne
sinnes
,
if
there
were
none
else
in
the
world
,
great
cause
to
be
weary
of
life
,
first
,
because
sinne
argues
the
imperfection
of
his
nature
,
both
in
soule
and
body
;
and
so
long
as
he
is
in
this
sinfull
life
,
he
can
never
have
a
perfect
nature
:
now
a
a
man
that
loves
himselfe
,
for
this
reason
would
never
love
life
,
Rom.
7.23
.
Secondly
,
because
sinne
is
an
offence
to
God
:
now
a
child
of
God
should
therefore
loath
life
,
because
by
sinning
he
doth
injury
to
God
his
mercifull
father
:
and
in
the
most
holy
Christians
,
this
argument
hath
extraordinary
force
.
The
sixth
reason
may
be
taken
from
the
crosses
of
life
.
Hath
not
every
day
his
griefe
?
Is
there
any
estate
or
degree
of
men
free
from
them
?
Are
not
those
whom
God
loves
,
corrected
,
yea
,
and
perhaps
more
than
other
men
?
Seriously
thinke
of
what
thou
dost
suffer
in
thy
particular
:
What
diseases
or
infirmities
are
in
thy
body
?
What
unquietnesse
and
vexation
doest
thou
suffer
in
the
house
where
thou
livest
?
What
crosses
doe
follow
or
feare
thee
in
thy
calling
?
Yea
,
doth
not
thy
religion
breed
thee
trouble
?
If
the
reproaches
and
oppositions
be
considered
of
,
which
godly
men
somtimes
suffer
,
we
might
say
with
the
Apostle
,
Of
all
men
they
are
most
miserable
,
1.
Cor.
15.19
.
Paul
saith
,
he
was
a
man
crucified
while
he
lived
,
Gal.
2.20
.
and
did
alwaies
in
his
body
carry
about
the
dying
of
the
Lord
Iesus
,
2.
Cor.
4.10
.
Besides
,
consider
of
the
danger
of
what
may
come
upon
thee
in
life
:
What
if
war
come
,
or
the
pestilence
,
or
sudden
poverty
that
cannot
be
cured
?
or
fearefull
diseases
that
will
fill
thee
with
horrible
paine
?
Nay
,
what
if
thou
shouldest
fall
into
some
shamefull
fault
?
Oh
,
what
were
the
misery
would
follow
upon
it
?
The
seaventh
reason
may
bee
taken
from
the
extreame
vanity
of
those
things
that
seeme
to
be
felicities
in
life
:
all
the
things
in
life
,
that
with
any
colour
of
reason
can
be
made
objects
of
thy
love
,
are
either
the
people
of
the
world
,
or
the
commodtties
of
the
world
.
Now
for
the
first
of
these
,
thou
hast
no
reason
to
be
in
love
with
life
,
for
the
people
of
the
world
with
whom
thou
livest
:
for
,
In
what
respects
the
vanity
of
earthly
things
appeare
.
1
Amongst
all
the
thousands
of
men
and
women
thou
seest
in
the
world
,
it
may
bee
there
is
scarce
one
that
loveth
thee
entirely
;
scarce
one
from
whom
thou
maiest
enjoy
delight
or
comfort
.
They
are
poore
things
thou
canst
have
from
the
rest
,
whether
they
be
neighbours
or
strangers
.
More
then
thou
givest
,
thou
shalt
not
receive
,
unlesse
it
be
in
poore
complements
,
of
salutations
and
ceremonies
of
life
.
2
If
thou
didst
excell
in
the
priviledge
of
being
loved
by
friends
,
kindred
,
wife
,
or
children
,
yet
reckon
how
smal
a
portion
of
thy
life
is
refreshed
from
them
:
there
is
sometimes
more
delight
in
one
poore
dreame
,
than
will
be
had
this
way
in
a
long
time
.
3
Thinke
of
it
,
what
changes
and
losses
thou
doest
or
maiest
suffer
,
if
there
were
any
thing
worthy
thy
love
in
friendship
or
acquaintance
:
thy
friends
may
be
daily
lost
,
either
by
the
change
of
their
mindes
from
thee
,
or
by
distance
in
habitation
,
or
by
death
;
and
the
pleasure
is
had
by
thy
acquaintance
,
is
made
not
worth
the
having
,
either
by
interruption
,
or
by
discord
,
and
taking
of
offence
,
or
want
of
power
or
will
to
helpe
when
thou
hast
most
need
.
4
Who
would
not
hate
life
for
this
very
reason
which
I
now
give
?
Let
a
man
consider
by
experience
in
all
others
,
how
little
the
world
cares
for
him
.
If
thou
wert
to
dye
,
what
would
the
world
care
,
or
almost
any
in
the
world
?
let
it
bee
thy
wife
,
children
,
neighbours
,
hearers
,
dearest
friends
;
yea
,
thy
religious
friends
,
what
would
any
of
these
care
for
thy
death
?
Looke
not
at
their
words
,
but
note
it
in
their
deeds
.
How
few
will
be
sorry
for
thee
?
or
for
how
short
a
time
?
and
how
soone
wilt
thou
bee
cleane
forgotten
?
or
how
poore
a
thing
is
the
greatest
memory
any
man
hath
when
he
is
dead
?
Doest
thou
live
to
heare
this
,
and
yet
wilt
be
so
mad
as
to
love
life
,
for
the
love
thou
bearest
to
any
other
?
5
The
evill
thou
sufferest
from
the
world
,
is
greater
than
the
good
thou
canst
get
by
it
:
thinke
of
the
reproaches
,
injuries
,
oppositions
,
contempts
,
persecutions
,
infections
thou
maiest
finde
from
unreasonable
men
.
How
many
thousand
would
triumph
over
thy
poore
fame
,
if
thy
feete
doe
but
slippe
?
Lastly
the
company
thou
shalt
have
of
Angells
,
and
spirits
of
just
men
in
another
world
,
should
make
thee
loath
all
these
things
in
this
life
;
whether
thou
respect
number
,
or
power
,
or
dearnesse
in
friends
,
even
in
such
as
must
be
companions
of
thy
life
.
and
therefore
for
the
company
that
is
in
the
world
,
thou
hast
no
reason
to
love
life
.
The
commodities
of
the
world
are
lands
,
houses
,
money
,
honour
,
credit
,
beauty
,
pleasure
,
and
the
like
:
now
men
have
no
cause
to
be
so
in
love
with
these
,
if
they
consider
,
Men
have
no
reason
to
bee
in
love
with
earthly
commodities
,
and
that
for
divers
causes
.
1
How
small
a
portion
they
have
of
these
.
If
a
man
had
won
the
whole
world
,
and
the
glorie
of
it
,
yet
it
were
not
worth
the
having
if
he
must
lose
his
owne
soule
:
Nay
,
if
it
were
all
had
upon
the
best
conditions
,
yet
it
would
not
make
a
man
truely
happy
;
and
therefore
much
lesse
these
silly
parcells
of
the
world
wee
can
attaine
to
,
Eccles.
1.3
.
2
These
are
all
common
things
;
and
that
in
two
respects
:
first
,
there
is
nothing
new
now
to
be
had
,
which
hath
not
been
had
heeretofore
ordinarily
.
What
is
now
,
hath
beene
before
,
and
will
be
afterwards
.
Thou
canst
enjoy
no
felicity
of
life
,
that
can
be
proper
to
thy selfe
,
Eccles.
1.9
,
10.
&
3.15
.
And
then
further
,
all
these
things
a
fool
may
enjoy
as
well
as
a
wise
man
,
and
a
wicked
man
as
well
as
a
godly
man
.
A
man
shall
never
know
love
or
hatred
by
these
things
;
for
they
fall
alike
to
all
sorts
of
men
,
Eccles.
2.14
.
3
All
things
are
full
of
labour
,
who
can
utter
it
?
If
men
doe
reckon
the
paines
,
and
care
,
and
unquietnesse
,
and
wearinesse
they
are
put
to
about
the
getting
,
or
keeping
,
or
using
of
these
things
,
they
would
finde
little
cause
to
love
them
;
especially
,
considering
that
unto
the
use
of
the
most
of
these
is
required
a
daily
labour
with
toile
,
that
men
that
possesse
these
things
,
cannot
possesse
themselves
,
they
are
so
overburthened
with
the
cares
and
labours
of
life
,
Eccles.
1.8
.
4
If
a
man
had
never
so
much
of
these
things
,
yet
they
cannot
satisfie
him
;
his
soule
will
not
bee
filled
with
good
.
The
eye
is
not
satisfied
with
seeing
,
nor
the
eare
with
hearing
.
Hee
that
loveth
silver
shall
not
be
satisfied
with
silver
.
Man
walketh
in
a
vaine
shadow
,
and
disquieteth
himselfe
in
vain
,
Eccles
1.9
.
&
5.10
.
Psal.
39.
A
shadow
is
something
in
apparance
,
but
nothing
in
substance
,
if
a
man
would
seeke
to
claspe
it
,
or
receive
it
to
himselfe
.
5
All
these
things
are
transitory
,
and
uncertaine
,
and
mutable
.
which
may
be
considered
of
three
waies
:
First
,
if
thou
love
these
things
,
thou
art
not
sure
thou
canst
keepe
them
;
they
may
be
lost
suddenly
and
fearefully
:
for
either
they
may
wear
out
of
themselves
,
or
they
may
be
taken
from
thee
;
they
are
liable
to
vanitie
in
themselves
,
or
to
violence
from
others
,
Matth.
6.19.20
.
1.
Pet.
1.24
.
Secondly
,
if
thou
be
sure
to
enjoy
them
,
yet
they
will
be
suddenly
lost
to
thee
,
because
thou
canst
not
make
thy
heart
to
take
delight
in
the
same
things
still
;
for
,
not
onely
the
world
passeth
away
,
but
the
lusts
therof
also
,
1.
Iob.
2.15
.
Eccles.
6.1
,
7.
&
9.3
.
Thirdly
,
if
neither
of
these
befall
thee
,
yet
thou
art
mortall
,
thou
must
be
taken
from
them
,
and
thy
life
is
short
like
a
dreame
,
and
passeth
away
like
the
winde
;
and
thou
art
but
a
stranger
and
pilgrime
here
;
and
thou
must
carry
nothing
out
of
the
world
;
but
in
all
points
,
as
thou
camest
into
the
world
,
so
must
thou
goe
hence
,
Psal.
90.
Iob
7.7
.
Eccles.
5.13
,
14
,
15.
All
flesh
is
grasse
,
Esay
40.6
.
6
That
a
man
may
receive
much
hurt
from
them
:
they
may
steale
away
our
hearts
from
God
.
The
amitie
of
the
world
,
is
the
enmity
with
God
,
Iam.
4.
They
are
like
pitch
to
defile
:
there
is
a
snare
and
temptation
in
all
of
them
:
they
fill
mens
hearts
with
foolish
&
noysome
lusts
,
and
a
man
may
damne
his
soule
for
too
much
loving
of
them
,
1.
Tim.
6.9
.
Phi.
3
:
18.
and
they
may
serve
to
witnesse
against
a
man
at
the
day
of
judgment
,
Iam.
5.1
.
Lastly
,
consider
that
there
is
no
comparison
betweene
the
commodities
of
this
life
,
and
the
commodities
of
the
life
to
come
;
There
are
rivers
of
pleasures
for
evermore
,
Psal.
16.
ult.
There
are
Crownes
of
honour
and
glorie
,
such
as
will
neither
be
held
with
envie
,
nor
lost
with
infamie
;
there
shall
men
possesse
enduring
substance
,
Heb.
11.
treasures
not
liable
either
to
vanity
or
violence
,
Matth.
6.20
.
an
inheritance
immortall
and
undefiled
,
and
that
withereth
not
,
and
lieth
in
heaven
,
1.
Pet.
1.3.4
.
Thus
of
the
second
doctrine
.
A
third
Doctrine
may
be
gathered
out
of
these
words
,
In
what
cases
it
may
be
lawfull
for
some
persons
to
be
in
love
with
this
life
.
and
that
is
,
That
in
some
cases
there
is
a
permission
of
the
love
of
life
:
In
that
he
gives
rules
to
such
as
will
love
life
,
it
imports
,
that
God
is
contented
to
suffer
or
tolerate
that
humour
in
men
.
Now
this
toleration
may
be
considered
of
,
as
it
is
granted
to
some
men
,
or
as
it
extends
in
some
sort
to
all
sorts
of
men
.
Some
men
that
are
in
high
place
,
and
have
publike
imployments
,
and
are
about
some
speciall
service
for
the
glory
of
God
,
and
good
of
the
Church
or
Common-wealth
;
in
these
men
the
desire
to
live
longer
,
in
it selfe
,
is
not
sinfull
:
This
was
the
case
of
David
,
and
Hezekiah
.
Now
further
,
unto
all
sorts
of
men
the
Lord
doth
allow
a
certaine
kinde
of
liking
of
life
;
so
as
they
observe
such
cautions
and
rules
as
he
appoints
:
as
namely
,
that
the
cares
of
this
life
hinder
not
the
preparation
for
death
,
or
the
provision
for
a
better
life
;
and
withall
,
that
they
limit
not
God
for
the
time
of
life
,
but
be
willing
to
dye
when
God
calls
for
their
lives
.
Now
for
a
conclusion
to
this
point
,
I
would
advise
those
that
have
such
a
minde
to
live
here
,
to
looke
to
certaine
rules
,
which
will
prevaile
with
God
to
grant
them
long
life
,
if
any
thing
will
prevaile
:
What
such
must
doe
to
prolong
their
life
.
as
first
,
they
must
bee
exhorted
to
take
heed
of
overmuch
desire
of
life
,
they
must
moderate
their
desires
after
life
:
If
they
could
once
attaine
to
it
,
to
bee
content
to
die
when
God
will
,
it
may
bee
they
should
finde
life
prolonged
;
according
to
that
of
our
Saviour
,
Hee
that
will
lose
his
life
,
shall
finde
it
.
Secondly
,
such
as
have
parents
in
nature
or
religion
,
must
be
verie
carefull
to
give
them
due
honour
,
for
to
such
God
hath
promised
long
life
in
the
fift
Commandement
.
Thirdly
,
godlinesse
hath
the
promises
of
this
present
life
,
as
well
as
of
the
life
to
come
;
and
therefore
ever
the
more
godly
we
are
in
all
manner
of
conversation
,
the
longer
wee
may
be
likely
to
live
:
and
contrariwise
,
a
prophane
man
hath
no
assurance
to
live
out
halfe
his
daies
.
Thus
of
the
first
forme
of
speech
.
The
second
forme
of
speech
,
by
which
the
persons
hee
adviseth
,
are
described
,
are
such
as
will
see
good
daies
.
And
see
good
daies
.
]
Before
I
come
to
the
observations
,
here
is
worke
of
large
enquiry
and
consideration
about
the
sense
:
for
these
words
import
,
That
in
the
life
of
man
there
be
some
good
daies
,
and
some
evill
daies
.
Physitians
tell
us
in
their
profession
,
of
some
daies
in
the
yeare
that
bee
good
daies
,
and
some
that
be
evill
daies
,
for
their
directions
:
and
superstitious
and
idle
people
in
the
world
,
tell
us
that
there
are
some
good
daies
to
beginne
businesses
in
,
and
some
evill
.
It
seemes
here
the
Prophet
David
,
in
Theologicall
contemplation
,
findes
,
that
in
the
life
of
man
some
daies
be
good
,
and
some
bee
evill
.
This
would
be
enquired
into
.
And
that
wee
may
finde
out
which
bee
good
daies
,
wee
must
first
enquire
,
which
be
evill
daies
,
and
that
by
Scripture
account
:
And
that
wee
may
distinctly
understand
this
,
wee
must
enquire
which
be
evill
daies
,
1
For
wicked
men
.
2
For
godly
men
.
The
daies
of
wicked
men
must
bee
considered
more
generally
,
or
more
specially
:
generally
,
all
the
daies
of
the
wicked
are
evill
;
both
because
hee
is
a
transgressour
every
day
,
and
because
the
curse
of
God
is
upon
him
all
his
daies
,
even
then
when
hee
lives
longest
,
and
enjoyes
most
prosperous
times
,
Esay
65.20
.
Every
day
the
wrath
of
God
hangeth
over
his
head
,
and
every
day
God
judgeth
him
,
Psal.
7.
either
in
soule
,
or
body
,
or
name
,
or
estate
;
either
by
withholding
his
blessings
,
or
by
mingling
the
curse
with
the
good
things
hee
enjoyeth
,
Psal.
78.33
.
as
the
Israelites
under
censure
of
death
from
God
,
More
specially
,
the
daies
of
the
wicked
man
are
evill
,
eiin
this
life
,
What
daies
are
evill
in
respect
of
wicked
men
.
or
after
this
life
.
In
this
life
his
daies
are
evill
in
two
speciall
senses
;
either
in
respect
of
the
shortning
of
them
,
or
in
respect
of
the
afflicting
of
them
.
It
is
a
speciall
evill
to
some
wicked
men
,
that
their
daies
on
earth
are
shortned
.
Some
men
live
not
out
halfe
their
daies
,
and
dye
in
the
middest
of
their
daies
,
Psal.
55.24
.
Ier.
17.11
.
and
so
it
is
a
curse
that
his
daies
are
few
,
Psal.
109.8
.
Eccles.
8.13
.
Againe
,
the
daies
of
wicked
men
are
said
to
bee
evill
,
in
respect
of
some
speciall
judgements
of
God
,
to
bee
powred
out
upon
them
for
their
sinnes
.
These
daies
are
called
the
daies
of
Gods
wrath
and
anger
:
and
daies
of
Gods
visitation
,
Isa.
10.3
.
the
day
of
vengeance
,
Esay
61.2
.
which
God
proclaimes
against
all
wicked
men
;
and
by
an
excellency
,
The
evill
day
,
Amos
6.3
.
And
these
daies
are
in
speciall
called
the
daies
of
wicked
men
:
and
they
are
theirs
,
because
properly
no
day
is
theirs
till
it
bee
evill
,
Ier.
50.31
.
After
this
life
comes
that
most
speciall
evill
daies
,
even
that
day
of
eternall
misery
in
hell
:
of
which
Salomon
said
,
God
made
the
wicked
for
the
day
of
evill
,
Prov.
16.4
.
This
doctrine
of
their
evill
daies
,
should
much
affright
wicked
men
,
not
onely
with
the
consideration
of
what
they
suffer
now
,
but
of
what
they
are
liable
to
in
the
daies
to
come
.
Little
doe
they
dreame
of
the
misery
may
befall
them
:
such
daies
may
come
,
as
will
burst
their
hearts
with
exquisite
griefe
,
their
hearts
shall
not
bee
able
to
endure
,
Ezech.
22.14
.
and
therefore
they
should
take
heed
of
putting
farre
from
them
the
evill
day
,
Amos
6.3
.
and
in
time
repent
,
and
reconcile
themselves
to
God
in
Iesus
Christ
,
that
they
may
prevent
the
evill
daies
may
yet
fall
upon
them
,
and
know
that
their
uncircumcised
heart
is
the
cause
of
all
the
evill
brought
,
or
to
bee
brought
upon
them
,
Ier.
9.
ult.
Thus
of
evill
daies
in
the
life
of
the
wicked
.
Wherein
godly
mens
daies
are
evill
.
The
godly
mans
daies
are
evill
divers
waies
.
1
The
daies
of
spirituall
famine
are
evill
daies
:
when
a
man
cannot
enjoy
the
meanes
of
Salvation
in
the
life
and
power
of
them
.
In
this
case
David
said
,
his
teares
were
his
meat
day
and
night
,
Psal.
42.2
.
2
The
daies
in
which
God
is
displeased
with
them
,
or
hideth
himselfe
,
so
as
he
will
not
heare
their
praiers
,
or
not
let
them
discerne
it
.
These
are
bitter
daies
to
the
godly
,
Psal.
102.2
,
3.
&
90.9
.
3
Daies
of
temptation
,
in
which
they
are
to
wrestle
with
principalities
and
powers
,
are
evill
daies
,
Eph.
6.
4
All
daies
of
trouble
are
in
some
respect
evill
daies
,
Psal.
49.5
.
&
50.14
.
&
.
41.1
,
2.
especially
those
daies
are
evill
,
when
the
Lord
turnes
wicked
men
loose
upon
the
godly
,
and
leaves
them
as
it
were
in
their
hands
to
bee
reproached
and
oppressed
all
the
day
,
especially
when
himselfe
will
not
appeare
to
helpe
them
,
Psal.
102.8.10.11
.
Esay
37.3
.
and
most
of
all
,
when
the
just
man
seemeth
to
perish
in
his
righteousnesse
,
Eccles.
7.15
.
Great
difference
betweene
the
evill
daies
of
wicked
and
godly
men
.
But
yet
here
is
a
great
deale
of
difference
betweene
the
evill
daies
of
godly
men
,
and
the
evill
daies
of
wicked
men
:
because
God
sanctifies
the
evill
of
his
daies
to
the
godly
man
,
so
as
he
is
blessed
when
God
chasteneth
him
,
for
hee
thereby
teacheth
him
his
law
,
Psal.
94.12
.
Heb.
12.
Secondly
,
God
will
deliver
him
out
of
evill
,
if
he
call
upon
him
.
Psal.
50.15
.
yea
,
though
his
troubles
seeme
desperate
,
Ier.
30.7
.
Thirdly
,
though
God
may
seem
to
delay
for
a
time
,
yet
he
wil
make
hast
to
performe
his
deliverance
,
After
two
daies
hee
will
returne
,
and
the
third
day
he
will
revive
them
,
Hos.
6.3
.
Fourthly
,
God
will
make
them
glad
,
according
to
the
daies
hee
hath
afflicted
them
;
hee
will
make
them
amends
for
all
their
evill
daies
,
Psal.
90.15
.
To
conclude
this
point
,
Evill
daies
common
to
wicked
and
godly
men
.
there
be
daies
that
are
called
evill
,
which
are
common
both
to
good
and
bad
;
and
such
are
the
daies
of
old
age
,
Eccles.
12.1
.
when
the
Sunne
,
Moone
,
and
Starres
are
darkned
,
that
is
,
all
sense
of
prosperity
is
removed
,
and
the
infirmities
of
old
age
come
thicke
one
upon
another
,
like
cloudes
after
raine
,
Vers.
2.
when
the
armes
,
which
are
the
keepers
of
the
house
,
shake
;
and
the
thighs
and
legs
,
which
were
like
strong
men
,
now
bow
and
bend
under
them
;
and
their
teeth
,
which
were
the
grinders
or
chewers
of
their
meat
,
now
cease
working
,
because
they
are
few
;
and
the
eies
,
which
are
the
windowes
of
the
body
,
grow
darke
,
Vers.
3.
when
the
doores
shall
be
shut
in
the
streets
,
that
is
,
when
upon
the
losse
of
his
appetite
hee
shall
have
no
delight
in
any
thing
at
home
,
nor
minde
to
goe
abroad
,
but
his
owne
house
shall
be
his
prison
;
and
when
hee
shall
bee
so
unable
to
rest
in
his
bed
,
that
he
shall
rise
with
the
first
voice
of
the
bird
,
and
be
waked
with
the
least
noise
that
is
;
and
that
have
no
delight
in
musicke
of
any
kinde
,
as
Barzillai
said
,
2.
Sam.
19.36
.
when
they
shall
be
affraid
of
every
straw
in
their
way
,
they
shall
goe
so
weakely
,
and
their
Almond
tree
shall
flourish
,
that
is
,
their
heads
shall
bee
white
as
the
blossomes
of
the
Almond
;
&
they
shall
be
so
fore
,
that
a
very
Grashopper
shall
be
a
burthen
to
them
;
to
touch
them
shall
be
grievous
,
and
all
the
things
they
were
wont
to
love
,
they
cannot
now
finde
any
comfort
in
:
and
thus
they
are
passing
to
their
long-home
,
which
is
the
grave
;
and
they
are
so
neare
,
as
if
their
very
mourners
were
ready
in
the
streets
to
carry
them
to
their
graves
,
Vers.
4
,
5.
yea
,
they
will
not
continue
long
,
but
the
silver
cord
will
be
loosened
,
that
is
,
the
marrow
of
their
backs
be
consumed
;
and
their
golden
Ewer
,
which
is
the
brain-pan
,
be
broake
;
and
so
will
the
pitcher
at
the
Well
,
that
is
,
the
veines
at
the
liver
;
and
so
will
the
wheel
at
the
Cisterne
be
broken
,
that
is
,
the
head
which
drawes
the
powers
of
life
from
the
heart
,
Ver.
6.
and
the
dust
returns
unto
the
earth
as
it
was
,
and
the
spirit
to
God
that
gave
it
,
Vers.
7.
Thus
of
the
daies
that
be
evill
daies
.
Now
it
remaines
that
wee
enquire
which
be
good
daies
;
and
so
wee
shall
finde
,
that
there
bedaies
that
bee
good
,
in
the
judgment
of
the
inward
man
,
and
sometimes
daies
that
be
good
,
in
the
judgment
of
the
outward
man
:
onely
thus
much
wee
must
know
,
that
in
the
first
sense
,
none
enjoy
good
daies
but
good
men
.
Now
good
daies
in
the
sense
of
the
Scripture
,
must
bee
considered
,
either
in
generall
,
or
in
particular
.
What
are
good
daies
in
generall
.
In
generall
;
and
so
first
,
all
the
daies
of
Christ
,
after
hee
is
revealed
in
a
Christian
,
are
good
daies
:
and
so
all
the
daies
of
a
true
christian
,
from
his
conversion
to
his
death
,
are
good
daies
.
Which
appears
thus
:
Saint
Paul
saith
,
that
Christ
is
our
Passeover
;
amd
the
Passeover
is
a
feast
which
we
must
keep
,
1.
Cor.
5.8
.
and
such
high
festivall
daies
are
good
daies
,
especially
the
first
and
last
daies
of
the
Passover
were
good
daies
,
in
a
special
solemnity
,
that
is
,
the
day
of
thy
conversion
to
spirituall
life
,
and
the
day
of
thy
death
,
which
is
the
beginning
of
the
day
of
eternall
life
.
Secondly
,
all
the
daies
in
which
Christians
enjoy
the
preaching
of
the
Gospell
in
the
power
of
it
,
and
other
ordinances
of
Christ
in
their
glory
,
all
these
daies
be
good
daies
;
for
they
are
daies
in
which
God
makes
rich
feasts
unto
all
Nations
,
as
is
effectually
described
in
the
Allegory
,
Esay
25.8
.
Thus
David
saith
,
One
day
in
Gods
courts
is
better
than
a
thousand
any
where
else
,
Psal.
84.10
.
The
righteous
flourish
when
Christ
comes
downe
upon
their
soules
,
as
rain
upon
the
mowen
grasse
,
Psal.
72.6
,
7.
Thirdly
,
those
be
good
daies
in
which
wee
see
the
Church
of
God
in
generall
to
prosper
,
Psal.
128.5
,
6.
when
God
keeps
his
Church
as
his
Vineyard
,
and
waters
it
every
moment
,
and
watcheth
it
night
and
day
,
and
destroyeth
every
thing
that
might
annoy
it
,
Esay
27.2
,
3.
In
particular
,
In
particular
,
there
are
divers
sorts
of
good
daies
to
the
godly
.
a
Christian
finds
divers
sorts
of
good
daies
;
as
first
,
the
Sabbath
daies
well
sanctified
,
are
good
daies
,
above
all
other
daies
of
the
week
,
when
his
body
enjoyes
rest
,
&
his
soule
is
blessed
,
according
to
Gods
promise
,
with
spiritual
rest
and
grace
in
Iesus
Christ
.
Secondly
,
the
dayes
in
which
the
soule
of
a
Christian
after
sinne
,
and
the
judgment
of
God
for
it
,
is
humbled
soundly
,
and
anew
admitted
into
Gods
presence
,
and
reconciled
to
God
:
those
daies
,
when
God
entertaines
the
repenting
sinner
that
praies
unto
him
,
especially
at
the
first
reconciliation
,
are
wonderfull
good
daies
,
Iob
33.25
,
26.
with
the
coherence
.
&
36.11
.
Psal.
90.14
.
Luk.
4.21
.
with
Esay
61.1.2.10
.
Thirdly
,
all
the
daies
in
which
a
Christian
thrives
and
prospers
in
the
knowledge
of
Gods
word
,
and
growes
in
the
spirituall
understanding
in
the
mysteries
of
Gods
kingdome
,
are
all
good
daies
;
for
this
knowledge
is
that
wisedom
Salomon
speakes
of
,
wh●ch
makes
a
man
so
happy
,
Pro.
3.18.2.16
.
Thus
of
the
good
daies
that
are
so
in
the
judgement
of
the
inward
man
.
God
is
pleased
also
to
grant
such
good
daies
,
as
are
,
or
ought
to
be
so
accounted
,
in
the
judgement
of
the
outward
man
:
and
so
,
First
,
the
daies
of
youth
,
in
which
a
man
hath
strength
of
body
,
and
vigour
of
minde
,
to
fit
him
not
onely
for
the
comforts
of
life
,
but
for
the
service
of
his
creator
,
are
good
daies
,
Eccles.
12.1
.
it
being
a
blessed
thing
to
beare
Gods
yoake
in
a
mans
youth
.
Secondly
,
the
daies
of
speciall
prosperity
in
the
world
,
which
sometime
God
grants
unto
his
people
,
are
also
good
daies
:
when
God
gives
his
people
abundance
of
blessings
in
their
families
and
estates
,
and
withall
,
publike
honour
and
respect
withall
sorts
,
even
the
great
ones
of
the
world
;
as
was
in
the
case
of
Iob
,
which
hee
describes
in
the
whole
29
Chapter
of
his
booke
:
but
then
it
must
have
this
indeed
,
that
in
this
prosperity
the
godly
man
be
imployed
in
all
well
doing
,
and
get
himselfe
honour
by
the
flourishing
of
his
gifts
and
good
workes
,
as
is
shewed
in
that
Chapter
by
Iob.
Thirdly
,
such
daies
in
which
a
man
enjoyes
a
quiet
estate
,
free
from
all
trouble
,
or
vexation
,
or
contumely
,
at
home
or
abroad
,
being
free
from
Gods
aflicting
hand
,
or
mans
injurious
dealing
,
are
good
daies
;
and
such
as
perhaps
are
specially
meant
in
this
place
.
Thus
of
the
sense
of
the
words
.
Divers
doctrines
may
bee
observed
from
hence
.
1
That
the
daies
of
men
usually
are
evill
;
which
is
true
,
not
onely
of
the
wicked
,
but
of
the
godly
also
.
This
Iacob
said
long
agoe
,
his
daies
were
few
and
evill
,
Gen.
47.9
.
but
of
this
point
before
:
Only
this
may
serve
for
great
reproofe
of
those
that
so
little
minde
a
better
life
,
and
so
wilfully
love
this
life
,
that
though
they
live
in
much
misery
,
are
loath
to
thinke
of
dying
,
&
take
no
course
to
provide
for
a
better
life
.
Mans
life
is
short
.
2
It
is
evident
from
hence
,
that
the
life
of
man
is
but
short
:
whether
hee
live
happily
or
miserably
,
yet
his
life
is
reckoned
by
daies
,
not
by
longer
measures
,
of
purpose
to
signifie
the
shortnesse
of
our
lives
.
This
is
expresly
affirmed
in
other
Scriptures
,
Iob
10.20
.
Iob
saith
,
his
daies
were
few
,
and
of
all
men
that
are
borne
of
women
,
that
they
have
but
a
short
time
to
live
,
Iob
7.1
.
And
this
is
resembled
by
divers
similitudes
:
so
our
life
is
compared
to
a
Weavers
shuttle
,
Iob
7.6
.
to
a
Post
for
swift
running
out
,
Iob
9.25
.
to
the
grasse
of
the
field
,
Iob.
7.12
.
Esay
40.6
.
to
an
hand
breadth
,
so
as
he
saith
,
his
age
is
as
nothing
,
Ps.
39.5
.
to
a
watch
in
the
night
,
Psal.
90.4
.
to
a
sleepe
,
vers.
5.
to
a
tale
that
is
told
,
vers.
9.
In
what
respect
it
is
short
.
Thus
the
life
of
man
is
said
to
bee
short
,
either
as
he
is
in
Gods
sight
,
with
whom
a
thousand
years
are
but
as
yesterday
,
when
it
is
past
,
Psal.
90
4.
or
in
his
owne
account
,
if
he
measure
time
to
come
,
as
hee
measures
time
past
:
and
in
plaine
reckoning
,
let
the
life
of
man
be
improved
according
to
mans
utmost
strength
,
ordinarily
a
mans
yeares
are
threescore
and
ten
,
and
if
hee
live
to
fourescore
,
it
is
but
labour
and
sorrow
to
him
,
Psal.
90.
Quest.
But
what
should
bee
the
cause
that
mens
lives
are
so
short
?
Causes
why
most
mens
lives
are
so
short
.
Ans.
If
there
were
no
other
cause
but
the
will
of
him
that
hath
the
disposing
of
the
times
&
seasons
in
his
owne
power
,
yet
that
might
satisfie
us
;
but
we
may
ghesse
at
other
causes
,
as
▪
both
the
mercy
and
justice
of
God
.
This
world
is
so
bad
to
the
godly
,
that
it
is
Gods
mercie
to
take
them
quickly
out
of
it
:
and
contrariwise
,
it
is
so
good
to
the
wicked
(
considering
their
deserts
)
that
it
is
justice
in
God
to
take
them
hence
,
and
send
them
to
their
owne
place
,
which
is
hell
.
Besides
,
many
men
bring
speedy
death
upon
themselves
by
their
own
il
courses
,
or
by
sinning
against
their
own
bodies
by
lewd
courses
,
&
by
eating
up
their
owne
hearts
with
worldly
cares
and
sorrowes
;
or
by
living
in
any
grosse
sinne
,
to
provoke
God
to
cut
them
off
;
or
by
falling
into
such
disorder
,
as
the
Magistrate
cuts
them
off
;
or
by
laying
of
violent
hands
upon
themselves
;
or
by
getting
their
goods
unlawfully
,
to
bring
upon
themselves
that
curse
,
Ier.
17.11
.
Finally
,
in
this
last
age
of
the
world
,
there
may
bee
this
reason
assigned
,
that
the
Lord
makes
hast
to
have
the
number
of
his
elect
fulfilled
,
and
therefore
he
dispatcheth
away
the
generations
one
after
another
,
and
so
shortneth
the
daies
of
man
for
his
elect
sake
.
Now
for
the
uses
:
Are
our
lives
so
short
?
then
it
should
teach
us
divers
lessons
.
1
To
pray
God
to
make
us
able
to
thinke
so
,
2
To
make
hast
and
dispatch
our
repentance
,
and
all
the
businesses
that
concerne
our
sound
reconciliation
,
and
so
to
walke
while
wee
have
the
light
,
and
to
use
all
good
meanes
while
we
enjoy
them
.
3
To
redeeme
the
time
,
and
save
as
much
of
it
as
wee
can
,
for
the
uses
of
a
better
life
.
Ephs.
5.
and
to
worke
the
harder
,
to
fulfil
thy
measure
and
dispatch
that
taske
God
hath
set
thee
to
doe
.
4
To
lay
fast
hold
upon
eternall
life
,
1.
Tim.
6.
and
to
make
that
sure
.
5
Every
day
to
provide
for
our
departure
;
even
all
the
daies
of
our
appointed
time
to
waite
when
our
changing
shall
come
,
Iob
14.14
.
FINIS
.