A
DILVCIDATION
,
OR
EXPOSITION
OF
THE
EPISTLE
of
S.
Paule
the
Apostle
to
the
Colossians
,
deliuered
in
sundrie
Sermons
.
The
first
Sermon
.
COLOS.
CHAP.
1.
VER.
1.
Paul
an
Apostle
of
Iesus
Christ
,
by
the
will
of
God
,
and
Timotheus
our
brother
.
IT
will
make
much
for
the
vnderstanding
of
the
place
in
hand
and
of
this
Epistle
,
to
know
the
occasion
of
the
Apostles
writing
;
for
thereby
we
shall
more
easily
come
to
the
vnderstanding
of
the
things
deliuered
by
the
Apostle
.
The
occasion
is
drawne
from
the
text
it selfe
:
for
whosoeuer
will
know
the
drift
of
the
Scripture
,
must
take
it
from
the
place
of
Scripture
it selfe
,
being
sometimes
set
in
the
beginning
,
as
in
the
booke
of
the
Prouerbes
:
sometimes
in
the
later
end
,
as
in
the
generall
Epistle
of
Peter
:
Sometimes
in
the
middest
,
as
1.
Tim.
in
one
verse
the
drift
is
deliuered
.
Sometimes
of
the
whole
body
of
the
Scripture
,
that
is
handled
,
whether
Psalme
,
Prophecy
,
Epistle
,
&c.
The
point
in
hand
is
set
forth
in
the
6.
7.
8.
verses
.
In
the
8.
verse
the
occasion
,
which
was
this
,
that
whereas
the
Colossians
had
receaued
the
Gospell
well
and
soundly
preached
vnto
them
,
first
they
suffered
themselues
to
go
a
side
and
to
follow
vaine
conceits
,
or
reasons
drawne
from
Philosophie
;
in
the
sixth
and
seuenth
the
second
cause
is
shewed
:
which
is
,
that
they
suffered
themselues
to
be
lead
away
to
follow
the
ceremonies
of
the
Law
:
which
before
had
been
the
ordinances
of
God
,
but
beeing
ceased
are
become
the
traditions
of
men
,
as
the
Apostle
calleth
them
.
For
the
better
vnderstanding
of
this
Epistle
,
we
are
to
know
the
conueyance
of
the
matter
of
it
.
And
as
in
all
Paules
Epistles
he
vseth
to
set
downe
first
the
principall
grounds
of
religion
:
Secondly
,
the
exhortations
.
And
as
he
vseth
in
other
,
so
doth
he
in
this
Epistle
.
It
therefore
contayneth-two
poyntes
:
first
,
the
deliuery
of
the
body
and
of
the
substantiall
poyntes
in
religion
of
our
Sauiour
.
The
second
parte
(
beginning
at
the
3.
chapter
)
is
a
declaration
of
the
godly
conuersation
,
wherein
all
true
professors
of
the
Gospell
,
which
professe
CHRIST
,
must
liue
.
The
first
and
second
Chapters
are
of
doctrine
,
the
other
of
manners
.
In
the
first
is
deliuered
the
truth
,
and
sincere
and
plaine
doctrine
(
in
briefe
)
of
the
Gospell
set
forth
.
In
the
second
are
rooted
vp
and
throwne
downe
all
those
wretched
opinions
,
which
were
by
the
false
Apostles
sowne
in
the
hearts
of
the
Colossians
.
That
,
which
he
speaketh
of
manners
,
beginneth
at
the
third
Chapter
,
where
first
the
Apostle
exhorteth
generally
to
all
good
,
holy
&
righteous
workes
:
Secondly
from
the
generall
,
he
falleth
to
the
particular
declaration
of
those
duties
,
he
would
haue
them
practize
.
As
of
masters
to
seruants
,
parents
to
children
,
and
children
to
parents
,
of
husbands
to
wiues
,
and
wiues
to
husbands
&c.
And
then
returneth
againe
to
generall
exhortations
;
and
this
is
,
as
it
were
,
the
generall
conueyance
of
the
matter
of
the
Epistle
.
In
this
text
to
the
14.
verse
he
doth
labour
to
draw
the
Colossians
to
the
knowledge
of
his
loue
to
them
:
which
he
doth
first
by
his
preface
,
which
is
vsuall
in
all
his
Epistle
,
is
n
his
salutations
,
wherein
he
wisheth
good
things
vnto
them
from
God
.
The
2.
thing
to
perswade
them
of
his
loue
is
a
testification
that
he
did
pray
for
them
in
both
kindes
;
both
by
praysing
and
thanking
God
for
thinges
they
had
receaued
,
and
by
petition
,
where
he
prayed
to
God
,
and
desired
the
increase
of
the
graces
of
God
in
them
.
And
hereby
he
insinuateth
himselfe
and
stampeth
,
as
it
were
,
in
their
mindes
his
loue
and
affection
to
them
,
to
the
end
his
doctrine
might
be
the
better
receaued
by
them
.
1
As
if
he
should
say
,
I
Paule
vnderstanding
that
there
are
some
,
that
go
about
to
spoyle
you
,
and
to
make
a
prey
of
you
,
partly
by
shew
of
wisdome
and
Phylosophy
,
and
partely
by
the
beggerly
elements
or
ceremonies
of
the
Iewes
,
thought
it
needfull
to
write
vnto
you
,
that
according
as
you
haue
receaued
IESVS
CHRIST
at
the
first
,
euen
so
that
you
would
both
abide
and
proceed
further
in
him
,
that
you
may
be
rooted
and
further
built
in
the
faith
.
And
that
I
write
vnto
you
,
know
,
that
I
doe
it
with
warrant
for
I
am
an
Apostle
of
IESVS
CHRIST
no●
tyed
●●
one
perticular
congregation
,
or
to
one
prouince
,
yea
or
to
one
kingdome
,
but
am
an
Embassador
,
and
haue
commission
vnto
all
the
world
.
Neither
doe
I
come
to
this
charge
of
mine
one
will
,
〈…〉
the
will
of
any
other
man
:
but
by
the
will
of
God
,
and
the
same
his
reuealed
will
.
And
albeit
my
authoritie
her
in
be
sufficient
to
conuince
all
men
of
the
truth
I
write
of
:
yet
for
further
and
stronger
perswasion
thereof
I
haue
ioyned
Timothy
,
my
beloued
brother
,
to
beare
record
with
me
,
that
in
the
mouth
of
two
witnesses
the
truth
may
be
more
surely
established
?
And
considering
that
the
blessing
of
all
labours
dependeth
vpon
the
Lord
,
our
beginning
is
with
harty
prayer
vnto
God
,
for
the
grace
and
fauour
of
God
to
be
freely
giuen
,
together
with
all
the
blessings
both
of
this
life
,
&
of
the
life
to
come
,
from
God
the
father
,
&
from
our
Lord
IESVS
CHRIST
to
you
Colossians
:
yet
not
all
that
dwell
in
that
Cittie
,
but
vnto
those
alone
,
which
by
faith
are
Saintes
,
and
brethren
,
not
in
the
flesh
,
but
in
IESVS
CHRIST
.
And
that
you
may
haue
further
testimony
of
our
loue
towards
you
,
know
that
we
doe
continually
both
pray
and
giue
thanks
for
you
vnto
God
,
whom
to
seperate
from
all
false
Gods
,
I
doe
call
the
father
of
our
Lotd
IESVS
CHRIST
.
For
the
report
of
your
profession
of
godlinesse
in
CHRIST
IESVS
,
and
of
your
loue
towards
all
Saintes
is
come
vnto
vs
.
Which
both
,
profession
and
loue
,
we
know
to
be
sincere
,
in
that
they
are
vphoulden
in
you
through
the
hope
and
expectation
of
a
treasure
layd
vp
,
not
vpon
earth
,
but
in
heauen
:
which
hope
you
haue
conceyued
,
not
of
your
owne
phantasy
,
nor
of
the
word
of
any
man
,
but
by
the
word
of
truth
,
that
is
to
say
the
Gospell
.
And
if
you
aske
which
is
that
truth
,
or
Gospell
,
verily
noe
other
,
then
that
,
which
is
preached
among
you
now
,
which
is
not
amongst
you
alone
▪
but
is
preached
in
all
the
world
,
a
certaine
note
of
the
truth
thereof
,
there
hauing
beene
neuer
,
nor
neuer
shall
be
,
any
doctrine
,
which
hath
leuened
so
great
a
lumpe
of
dough
as
is
the
world
,
but
onely
the
doctrine
of
the
Gospell
.
And
for
further
assurance
that
it
is
the
onely
truth
of
God
,
I
offer
this
to
your
consideration
,
that
as
in
other
places
of
the
world
,
so
amongst
you
it
hath
brought
forth
fruite
euen
sithence
the
first
time
you
haue
truly
and
sincerely
acknowledged
this
grace
of
God
.
Where
if
you
will
say
,
we
know
not
what
doctrine
is
preached
in
all
the
world
,
nor
what
fruite
it
hath
brought
forth
,
although
it
be
no
other
thing
,
then
the
common
and
constant
report
that
many
may
bring
vnto
you
:
yet
to
come
nearer
you
,
and
rid
you
of
all
doubt
which
is
the
true
Gospell
of
CHRIST
,
it
is
euen
the
very
same
that
you
haue
learned
of
Epaphras
,
whom
if
you
loue
me
,
you
must
loue
him
,
as
being
my
beloued
fellow-seruant
in
Christ
;
yea
if
you
loue
your selues
,
you
must
respect
him
,
as
being
a
faithful
minister
of
CHRIST
for
you
.
Who
made
manifest
vnto
vs
your
true
loue
,
not
only
naturall
,
but
that
especially
which
is
spirituall
,
whereof
the
Spirit
is
the
Author
.
And
as
we
giue
thanks
for
your
good
:
so
,
and
euen
for
the
same
cause
you
haue
well
begun
,
both
because
you
should
not
goe
backe
againe
,
and
for
that
you
haue
not
yet
attained
to
perfection
▪
euen
from
the
first
day
we
heard
of
you
we
neuer
giue
ouer
praying
for
you
,
making
this
sute
that
yee
may
be
filled
with
the
acknowledgement
of
his
will
,
and
all
wisedom
and
vnderstanding
,
whereof
the
holy
Spirit
is
the
Author
.
Not
that
you
should
content
your selues
with
a
bare
knowledge
and
contemplation
of
heauenly
thinges
,
but
that
yee
may
walke
worthy
of
those
,
whom
the
Lord
hath
called
to
such
honour
,
to
a
full
and
whole
pleasing
of
him
,
both
by
bringing
forth
fruite
in
euery
good
worke
,
and
by
being
increased
in
the
knowledge
of
God
.
Wherein
because
there
are
many
difficulties
&
hinderances
layd
in
your
way
,
our
sute
also
is
,
that
you
may
be
strenghtned
with
all
manner
of
strength
,
according
to
that
glorious
power
,
which
being
in
God
he
is
able
to
furnish
you
of
;
that
euen
with
ioy
you
may
be
able
to
beare
all
troubles
,
how
grieuous
,
and
how
continuall
soeuer
they
be
.
The
sum
is
,
a
declaration
that
the
Apostle
maketh
of
the
singular
affection
and
loue
that
he
hath
to
the
Colossians
,
which
is
first
considered
in
the
saluation
,
as
it
were
the
indorsement
of
the
letter
.
Secondly
in
the
profession
which
he
maketh
of
his
,
and
Timotheis
,
thanks-giuing
,
&
prayer
for
them
to
the
Lord
.
from
the
9
:
verse
vntill
the
12.
is
contained
.
-
-
Cause
of
the
prayer
for
the
Colossians
-
Prayer
it selfe
wherein
is
contayned
-
A
request
for
perfect
-
Knowledge
.
-
Obedience
.
First
the
Apostle
sets
sorth
himselfe
by
his
name
Paul
,
He
had
two
names
giuen
him
,
one
at
his
Circumcision
viz.
Saul
,
his
father
being
a
Gentile
,
hee
had
another
name
vid.
Paul
,
in
regard
that
they
would
keepe
a
note
of
his
priuiledge
in
Rome
.
The
reason
why
hee
would
rather
keepe
the
prophane
,
then
the
old
name
Saul
,
taken
from
Gods
people
▪
signifying
one
begged
of
God
,
is
this
,
that
because
that
holy
name
was
not
so
pleasant
to
the
Gentiles
,
of
whom
especially
he
was
Minister
,
he
is
content
to
take
the
worse
name
,
which
hee
tooke
not
so
much
pleasure
in
.
Doctrine
1
Heathenish
names
may
be
vsed
of
Christians
,
so
there
bee
no
hinderance
of
the
Churches
edification
.
Whereby
we
learne
that
in
matter
of
name
we
do
not
alwaies
please
our selues
so
much
,
as
others
,
viz:
the
Church
,
it
being
a
matter
of
indifferency
.
Secondly
,
for
the
Apostles
calling
.
If
one
had
asked
him
,
what
calling
haue
you
to
deale
with
vs
?
hee
answeres
,
that
he
was
an
Apostle
,
which
had
a
generall
charge
ouer
the
whole
world
.
Indeed
there
is
great
difference
betweene
the
Ministers
now
,
which
may
not
roue
about
,
but
haue
their
charge
,
and
place
limited
them
,
as
if
they
had
but
one
plough-land
to
till
:
Whereas
the
Apostles
Ministery
was
generall
,
they
had
the
field
of
the
whole
world
to
Till
by
their
message
,
and
by
their
miracles
,
for
the
publication
&
confirmation
of
the
word
.
As
in
time
of
warres
,
it
is
necessary
that
there
should
be
a
Generall
and
Lord
Marshall
,
but
when
that
warres
are
ceased
and
there
is
peace
there
needeth
onely
to
bee
a
Garrison
and
Captaine
made
for
them
.
So
when
as
the
great
conquest
of
the
Gospell
was
to
be
made
ouer
the
world
,
it
was
necessary
there
should
bee
Apostles
as
Generals
,
afterward
it
was
sufficient
to
haue
the
Pastors
,
Doctors
,
and
Elders
,
as
a
Garrison
in
the
Church
of
God
to
keepe
and
gouerne
it
.
Therefore
wee
see
after
Iames
was
killed
none
was
elected
into
his
roome
,
as
at
the
first
in
steed
of
Iud●s
.
So
likewise
we
see
in
the
building
of
the
house
,
the
chiefe
Maister
〈…〉
lder
is
onely
for
the
plat-forme
,
the
other
bui
〈…〉
afterward
are
sufficient
.
Indeed
the
fruite
of
the
Apostles
Ministery
remaineth
still
vnto
the
Church
.
Doct.
2
If
wee
will
doe
any
good
in
the
Church
or
Common-wealth
,
wee
must
not
so
much
as
attempt
it
without
lawfull
calling
,
and
warrant
thereunto
,
no
not
so
much
as
in
an
houshold
.
It
followeth
how
the
Apostle
proues
himselfe
to
bee
a
true
Apostle
,
and
not
a
false
,
as
there
were
many
then
,
which
vnder
the
name
of
Apostles
did
sow
the
tares
of
errour
and
sedition
.
By
the
will
of
God
)
viz.
not
by
the
secret
will
,
by
the
which
are
wicked
and
vnlawfull
Apostles
,
Magistrates
,
and
Ministers
;
but
he
was
by
the
reuealed
will
of
God
,
it
being
manifested
vnto
him
,
in
the
way
;
as
he
was
going
to
Damascus
,
and
also
reuealed
to
the
Act.
9.
Disciples
afterward
.
Doct.
3
Here
then
wee
are
to
examine
whether
wee
bee
Learning
,
pietie
,
and
a
lawfull
ordination
make
a
compleat
Minister
,
one
pleasing
vnto
Cod.
2.
Tim.
3.
2.
3.
the
Minsters
of
God
indeed
,
and
that
we
are
to
doe
by
the
reueiled
will
of
God
,
wherein
the
Lord
doth
note
forth
who
are
those
that
are
called
to
the
Ministery
by
him
,
viz.
such
as
are
indued
with
fit
gifts
,
and
enter
as
he
requireth
.
Saint
Paul
to
Timothy
describes
a
Minister
,
first
,
by
his
learning
,
able
to
teach
,
and
confute
:
Secondly
,
by
his
good
manners
,
as
a
necessary
thing
in
all
Christians
,
yet
more
especially
in
a
Minister
;
and
therefore
he
maketh
mention
of
those
speciall
things
,
which
are
necessary
for
all
Christians
,
so
principally
are
required
in
the
Ministers
,
which
Math.
5.
14.
Tit.
2.
7.
are
to
bee
lights
,
and
good
examples
to
their
flockes
.
In
that
the
Apostle
ioyneth
Timothy
with
him
,
we
Pauls
humility
.
obserue
.
First
,
his
humility
,
that
would
ioine
his
scholler
with
himselfe
in
the
honour
,
which
had
no
part
of
the
labour
,
which
hee
had
taken
in
admonishing
and
instructing
the
Collosians
.
This
hee
doth
to
the
end
the
truth
might
be
further
credited
.
Doct.
4
He
teacheth
that
though
others
bee
farre
vnderneath
vs
,
as
Timothy
was
to
Paul
:
yet
for
the
furtherance
of
the
truth
,
wee
are
not
to
thinke
much
to
ioyne
them
as
equall
with
vs
.
Secondly
,
we
obserue
his
wisedome
herein
,
that
Pauls
discretion
.
howsoeuer
his
testimony
had
bene
sufficient
against
all
the
world
,
yet
because
two
witnesses
were
of
more
force
and
assurance
,
he
taketh
vnto
him
Timothy
.
And
therefore
it
was
that
CHRIST
sent
the
Disciples
two
by
two
,
one
to
speake
and
another
to
beare
record
.
So
when
Paul
and
Luke
10.
2.
Acts
14.
12.
Barnabas
went
together
,
Paul
spake
,
and
therefore
they
called
him
Mercury
.
The
end
of
the
first
Sermon
.
The
second
Sermon
.
COLOSS.
CHAP.
1.
VER.
2.
ad
6.
2
To
them
which
are
at
Colosse
,
Saints
and
faithfull
brethren
in
CHRIST
:
Grace
bee
with
you
,
and
peace
from
God
our
Father
,
and
from
the
Lord
Iesus
Christ
.
3
Wee
giue
thankes
to
God
euen
the
Father
of
our
Lord
IESVS
CHRIST
,
alwaies
praying
for
you
:
4
Since
wee
heard
of
your
faith
in
CHRIST
IESVS
,
and
of
your
loue
towards
all
Saints
.
5
For
the
hope
sake
which
is
laid
vp
for
you
in
heauen
,
whereof
ye
haue
haue
heard
before
by
the
word
of
truth
,
which
is
the
Gospell
.
BEFORE
the
Apostle
commeth
to
the
substance
and
point
of
the
Epistle
,
he
doth
wisely
(
according
to
his
manner
)
draw
attention
to
that
he
speaketh
of
.
And
therfore
thereis
,
as
it
were
,
a
Preface
of
the
Epistle
vnto
the
14.
verse
:
For
as
in
a
house
,
which
is
stately
built
there
is
a
Porch
to
enter
in
by
,
so
the
Apostle
,
in
this
stately
building
of
his
hath
first
a
Preface
set
before
to
draw
attention
:
which
he
doth
first
from
the
authority
of
the
Epistle
,
which
we
haue
heard
drawne
from
his
owne
person
:
Secondly
,
in
the
person
of
Timothy
.
Next
from
the
testification
of
the
loue
,
hee
did
beare
vnto
them
,
from
this
verse
to
the
end
of
the
Preface
,
which
he
laboureth
in
,
as
a
Minister
ought
,
to
testifie
his
affection
towards
them
,
whereby
the
word
might
bee
more
louingly
receiued
and
accepted
,
willingly
and
carefully
practised
:
Doct.
1
Which
should
be
a
duty
of
all
Ministers
,
that
the
people
may
be
perswaded
of
the
Ministers
loue
towardes
them
,
and
then
they
will
bee
more
easily
perswaded
by
the
doctrine
he
teacheth
:
and
in
this
the
Apostle
laboureth
in
all
his
Epistles
.
And
by
how
much
the
more
hee
is
to
deale
sharpely
with
them
,
by
so
much
the
more
he
laboureth
in
this
point
to
let
them
know
that
it
is
done
in
loue
.
That
the
people
may
thinke
they
must
be
very
reasonable
persons
,
if
when
they
know
whatsoeuer
the
Minister
speaketh
,
yea
euen
that
the
sharpe
reproues
of
their
Minister
are
done
in
loue
for
their
good
,
yet
they
do
not
accept
it
.
And
therefore
in
the
Prouerb
.
it
is
said
,
that
the
woundes
of
a
friend
are
better
Prouerb
.
27.
them
the
kisses
of
an
enemy
:
And
he
were
barbarous
,
or
rather
A
fit
similitude
.
a
mad-man
,
that
for
some
grieuous
disease
,
being
prickt
by
the
skilfull
Chirurgion
,
if
he
will
flee
vpon
him
and
be
reuenged
of
him
:
so
when
the
Ministers
lanch
the
soares
of
their
soules
,
in
the
Ministery
of
the
word
,
what
a
barbarous
rudenesse
is
it
to
fal
out
with
the
Minister
for
it
?
&c.
His
loue
he
testifieth
,
1.
by
a
louing
salutation
,
&
then
by
testifying
that
hee
daily
prayed
for
them
,
both
thanking
God
,
and
desiring
all
good
things
for
them
,
and
he
proueth
his
prayer
in
a
forme
of
thanksgiuing
&
petition
for
them
which
he
setteth
downe
.
Of
the
persons
saluting
we
haue
heard
;
the
parties
saluted
are
the
Colossians
,
described
by
two
titles
,
first
title
Saints
,
secondly
,
Faithfull
brethren
.
For
the
first
,
they
are
called
Saints
for
two
causes
,
one
without
themselues
in
CHRIST
,
the
other
wrought
within
them
by
the
spirit
of
CHRIST
,
by
the
spirit
of
sanctification
.
Doct.
2
All
that
haue
the
feare
of
God
are
Saintes
,
because
they
haue
the
righteousnes
of
CHRIST
,
which
is
in
heauen
,
without
them
:
his
sufferings
are
accounted
theirs
,
his
fulfilling
of
the
law
is
theirs
,
which
is
a
greater
righteousnesse
,
then
the
Angels
haue
,
being
the
righteousnesse
of
God
,
as
the
Apostle
saith
.
Againe
they
are
righteous
,
in
that
being
iustifyed
,
they
are
also
sanctified
,
and
haue
a
beginning
,
and
a
care
,
and
indeauour
to
walke
holily
,
vprightly
and
sincerely
,
for
in
some
measure
there
is
knowledge
,
especially
,
in
some
measure
there
is
in
them
a
sanctified
vnderstanding
memory
,
will
and
Rom.
6.
7.
8.
affection
,
and
an
indeauour
to
do
the
will
of
God
.
Vse
1
This
serueth
to
confute
the
Man
of
Romes
blasphemy
,
which
wil
haue
none
to
be
Saints
but
those
that
he
canonizeth
.
Vse
2
Againe
▪
this
serueth
to
reproue
vs
,
which
are
so
far
from
this
,
that
we
will
not
abide
to
make
profession
of
holinesse
.
For
if
it
bee
told
many
of
their
wretchednes
,
they
wil
say
they
are
no
Saints
,
&
so
they
may
say
indeed
,
their
liues
testifie
it
.
He
that
hath
not
Rom.
6.
the
spirit
of
CHRIST
is
none
of
CHRISTS
.
Vse
3
Thirdly
,
this
ought
to
serue
as
a
bridle
to
withdraw
vs
from
sinne
and
vnholinesse
,
that
when
any
filthinesse
commeth
into
our
hearts
,
to
wrong
our
profession
,
&c.
we
should
examine
our selues
,
doth
this
become
me
,
which
professe
holinesse
?
Example
we
haue
in
Nehemiah
that
hauing
authority
from
the
King
to
build
the
Temple
,
when
a
false
Prophet
named
Shemagah
,
whom
hee
tooke
to
haue
bene
a
true
Prophet
,
had
bid
him
hide
himselfe
in
the
Nehem.
6.
10.
house
of
God
because
that
night
he
should
be
laid
in
waite
for
and
slaine
.
He
considering
that
hee
was
the
Prince
of
the
people
,
saith
:
shal
I
do
thus
?
Is
it
not
a
shame
for
me
?
&c.
Where
the
consideration
of
his
authority
did
withdraw
him
from
this
shamefull
and
cowardly
thing
.
And
ought
not
much
more
the
consideration
of
our
high
estate
in
CHRITT
,
that
are
Christians
,
with-draw
vs
from
sinne
?
Ought
not
wee
much
more
to
be
ashamed
of
it
,
which
is
so
shameful
and
abhominable
a
thing
?
Are
not
wee
Kings
(
as
it
is
said
)
&
Priests
in
Christ
,
&
shall
not
wee
hereby
be
Reu.
1.
6.
with-drawne
from
sinne
,
then
which
nothing
is
more
base
?
If
a
Noble-mans
sonne
giue
himselfe
to
base
things
vnfit
for
his
estate
,
wee
will
rebuke
him
for
it
,
as
from
a
thing
vnfit
him
,
and
will
say
to
him
,
doth
this
become
a
Gentleman
?
&c.
And
seeing
we
can
rebuke
him
,
why
can
we
not
much
more
rebuke
our selues
of
our
sinnes
,
which
are
farre
more
detestable
and
vnseemely
for
the
children
of
God
?
Faithfull
,
1
religious
,
which
haue
receiued
the
Title
2.
truth
of
God
,
and
submit
their
soules
vnto
it
:
&
this
the
Apostle
exhorteth
Timothy
vnto
.
So
that
in
that
he
1.
Tim.
6.
11.
2.
Tim.
1.
19.
saith
some
had
made
shipwrack
of
faith
,
it
is
not
ment
of
iustifying
faith
,
but
of
religion
in
a
good
conscience
:
for
religion
cannot
abide
to
ly
in
a
filthy
conscience
.
Doct.
3
These
two
go
together
:
for
whosoeuer
is
a
Saint
,
is
truely
religious
,
working
holinesse
in
the
sight
of
God
,
for
none
can
be
holy
before
God
,
vnlesse
he
be
truly
religious
before
God
,
for
a
man
cannot
bring
forth
good
fruite
,
before
he
be
a
good
tree
,
and
hee
cannot
,
vnlesse
hee
bee
a
new
creature
,
bring
forth
the
effects
of
a
new
creature
.
Now
to
bee
as
a
good
tree
,
is
to
be
truely
religious
:
for
those
gorgeous
workes
,
as
building
Colledges
,
&c.
if
they
be
not
of
religion
,
they
are
euill
.
So
contrary
,
if
a
man
bee
truely
religious
,
hee
will
bring
forth
good
workes
:
True
religion
hath
the
true
fruites
of
it
,
to
Iam.
1.
26.
&
3.
17.
27.
keepe
himselfe
from
the
lusts
of
the
world
,
and
to
visite
the
sicke
,
the
fatherlesse
,
and
widdowes
.
So
that
if
hee
bee
a
Saint
,
he
is
holy
,
if
holy
,
he
is
religious
:
if
hee
loue
not
holinesse
,
hee
is
not
religious
,
make
what
profession
hee
can
,
though
it
be
neuer
so
good
.
From
the
Titles
we
come
to
the
benefits
desired
.
He
wisheth
-
-
1
Grace
.
-
2
Peace
.
Grace
,
the
fountaine
of
all
goodnesse
,
is
God
,
and
the
graces
of
his
children
are
as
springes
and
fruites
,
that
proceed
from
the
meere
grace
,
loue
,
and
fauour
of
God
:
which
fauour
and
grace
of
God
the
Apostle
wisheth
to
them
.
Doct.
1
So
that
here
we
learne
that
all
good
things
whatsoeuer
come
from
Gods
grace
and
mercy
alone
.
For
if
by
works
,
then
not
by
grace
,
for
then
grace
were
Rom.
5.
not
grace
.
Secondly
,
he
wisheth
Peace
,
viz.
all
things
necessary
for
this
life
,
prosperity
,
health
,
&c.
as
is
the
manner
of
the
Hebrews
in
wishing
peace
,
to
vnderstand
all
outward
prosperity
.
Doct.
2
Hee
setteth
grace
before
peace
,
to
teach
vs
first
to
seeke
for
the
fauour
of
God
,
and
then
to
looke
for
the
fruits
of
the
fauour
of
God
.
But
we
vsually
doe
cleane
contrary
:
for
we
seeke
first
the
fruits
of
Gods
grace
,
for
peace
,
wealth
,
prosperity
,
&c.
and
not
care
for
the
grace
and
loue
of
God
:
But
our
looking
for
those
things
,
without
hauing
the
loue
of
God
,
is
nothing
He
that
hath
all
things
hath
nothing
,
vnlesse
he
haue
Gods
fauour
.
but
hatred
of
God
;
our
gold
,
no
gold
,
our
peace
no
peace
,
our
loue
of
parents
and
of
men
,
hatred
of
God
.
And
better
were
it
that
wee
had
none
of
all
these
,
then
to
haue
them
without
the
loue
of
God
●
CHRIST
.
The
Prophet
,
when
as
two
Kings
came
against
Ahaz
,
telling
him
hee
should
bee
defended
Isa.
7.
2.
from
those
Kings
(
howsoeuer
Ahaz
was
a
wicked
King
&
would
not
beleeue
it
)
yet
he
tels
him
a
signe
2.
King
.
16.
2.
3.
Isa.
7.
14.
and
token
of
it
,
that
a
Virgin
should
conceiue
and
beare
a
sonne
,
&c.
Noting
therby
that
all
benefits
whatsoeuer
are
from
God
in
CHRIST
alone
.
And
therefore
if
we
seeke
for
any
thing
out
of
CHRIST
,
wee
seeke
amisse
,
and
if
wee
desire
any
thing
before
the
Note
.
loue
of
God
,
we
do
as
harlots
,
which
loue
the
gifts
better
then
the
persons
that
giue
them
.
In
that
hee
saith
,
Grace
and
peace
from
God
our
Father
,
and
from
the
Lord
IESVS
CHRIST
,
Hee
there
shutteth
not
out
the
Holy
Ghost
,
as
though
it
came
not
as
well
Note
.
from
him
,
as
from
the
Father
and
from
the
Sonne
.
For
in
the
word
grace
,
the
Holy
Ghost
is
included
,
seeing
that
grace
is
the
gift
of
the
Holy
Ghost
alone
.
Doct.
3
We
praise
God
,
viz.
He
&
Timothy
.
Here
consider
that
they
giue
thankes
to
God
alone
,
because
all
grace
&
mercy
,
both
of
eternall
life
,
and
the
comforts
of
this
life
come
from
him
,
and
therefore
our
petitions
are
to
be
made
to
him
for
them
,
and
praise
to
be
rendred
vnto
him
for
enioying
them
.
Question
.
Quest.
How
can
this
be
?
did
he
not
preach
,
eate
,
and
drinke
,
and
apply
his
occupation
?
Answere
.
Ans:
Here
the
Apostle
meaneth
,
that
he
kept
a
constant
course
of
prayer
for
them
:
And
to
the
Thess
▪
he
saith
,
Pray
without
ceasing
,
where
as
a
man
is
bound
to
1.
Thess.
5.
16.
do
his
businesse
in
his
calling
also
,
but
the
meaning
is
to
keepe
a
constant
course
dayly
of
this
duty
.
Therefore
the
sacrifice
in
the
Law
,
which
was
done
morning
and
euening
,
is
called
a
continuall
sacrifice
,
because
of
the
continuall
course
of
it
:
so
here
he
meaneth
that
daily
,
so
often
as
they
pray
,
they
make
mention
of
them
in
their
prayers
.
Doctrine
.
The
duty
of
all
Christians
to
keepe
daily
a
continuall
course
priuately
in
prayer
.
More
particularly
the
minister
is
to
pray
for
his
people
,
not
only
in
the
Church
,
but
priuately
at
home
,
as
the
Apostle
here
did
.
And
therfore
we
must
not
thinke
our selues
discharged
of
priuate
prayer
for
publicke
.
Which
sheweth
it
is
a
dutie
of
all
Christians
,
as
to
pray
in
the
Church
,
so
also
to
pray
priuately
in
their
families
,
and
also
by
themselues
,
and
therfore
to
set
a
time
apart
for
that
purpose
.
Reasons
of
it
are
great
:
Reasons
of
priuat
praier
.
first
there
is
no
man
or
woman
of
what
state
soeuer
,
but
they
haue
particular
sins
,
which
euery
one
hath
not
.
For
when
they
pray
in
the
house
,
they
desire
pardon
of
sinnes
,
which
are
common
to
the
house
:
but
I
may
haue
committed
a
sinne
the
which
they
haue
not
,
and
I
may
haue
receaued
particular
blessings
,
which
others
haue
not
,
and
I
haue
need
of
some
particular
blessing
in
my
place
,
that
others
haue
not
need
of
.
And
therefore
it
is
necessarie
that
we
should
make
a
choise
of
some
particular
time
,
wherein
by
our selues
we
may
haue
recourse
to
God
.
Wee
giue
thankes
)
whensoeuer
he
prayed
he
gaue
thanks
,
and
for
that
he
prayed
he
gaue
thanks
.
For
howsoeuer
there
were
great
faultes
in
the
Church
,
Note
.
yet
he
is
thankfull
for
some
good
thing
left
them
.
But
such
is
the
corruption
of
our
dayes
,
that
howsoeuer
we
are
most
especially
bound
to
this
duty
of
thanks-giuing
,
as
being
the
duty
of
the
Angels
,
and
that
which
after
this
life
we
shall
only
performe
in
heauen
,
yet
though
both
priuately
&
publikly
we
wil
peraduenture
pray
and
aske
still
of
God
,
we
are
negligent
in
rendering
thanks
.
God
the
Father
of
our
Lord
Iesus
Christ
)
whereby
God
is
discerned
from
all
other
Gods
.
In
the
Law
he
was
deserned
by
the
God
of
Abraham
,
Isaac
,
and
Note
.
Iacob
,
but
this
is
a
more
excellent
difference
,
which
here
the
Apostle
giues
,
that
our
God
is
the
Father
of
our
Lord
Iesus
Christ
,
not
the
God
of
the
Turkes
,
and
Infidels
&c.
Then
is
set
forth
the
cause
of
his
thanks
Viz.
for
their
loue
and
faith
Quest.
Quest.
Why
doth
the
Apostle
giue
thanks
and
prayeth
for
them
,
which
were
called
already
?
Why
doth
he
not
rather
pray
for
heathen
and
wicked
men
that
ly
groueling
in
their
sinnes
?
Answer
:
we
are
bound
indeed
to
pray
for
all
.
But
we
1.
Tim.
2.
1.
are
more
specially
bound
to
loue
and
pray
for
those
,
Gal.
6.
10.
that
are
called
already
:
for
as
God
shewes
more
tokens
of
his
loue
to
a
man
,
so
must
I
shew
,
more
and
more
tokens
of
it
.
For
howsoeuer
Gods
loue
cannot
increase
,
yet
the
tokens
of
it
increase
,
but
ours
must
increase
,
as
we
see
the
tokens
of
Gods
loue
to
increase
towards
any
.
The
degrees
then
of
our
loue
and
of
our
prayers
towards
others
are
that
we
are
bound
to
pray
for
all
,
but
especially
for
those
,
that
are
of
●he
houshould
of
faith
,
and
amongst
them
for
Ioseph
viz.
for
those
that
are
afflicted
,
and
amongst
them
that
are
in
affliction
we
are
especially
to
pray
for
those
,
that
suffer
for
the
Gospell
sake
.
The
end
of
the
second
Sermon
.
The
third
Sermon
.
COLOSS.
1.
4.
4
Since
wee
heard
of
your
faith
in
CHRIST
IESVS
,
and
of
your
loue
towards
all
Saints
.
WE
haue
heard
the
last
day
of
the
prayer
and
of
the
thanks-giuing
giuen
by
the
Apostle
vnto
God
for
the
Colossians
.
Now
followeth
to
speake
of
the
causes
of
the
thankes-giuing
,
the
matter
was
for
their
faith
towards
CHRIST
,
and
loue
towards
all
Saints
:
these
are
the
causes
of
the
thankes-giuing
and
prayers
,
the
Apostle
made
daylie
and
ordinarily
for
the
Saints
at
Colosse
.
Doctrine
.
These
thinges
we
are
to
pray
and
giue
God
thanks
for
,
especially
in
others
.
Quest.
Quest.
How
cometh
it
to
passe
that
there
being
diuers
guiftes
bestowed
on
the
Colossians
,
yet
the
Apostle
prayseth
God
and
prayeth
to
him
for
these
onely
?
Seing
there
is
nothing
,
but
which
is
receaued
from
God
all
,
he
is
to
be
praysed
and
prayed
vnto
for
them
:
especially
seing
he
before
wished
them
peace
,
Viz.
All
temporall
benefits
,
and
hauing
prayed
to
God
for
these
,
why
did
he
not
thanke
God
for
them
,
as
health
,
peace
&
c
?
Answer
.
The
reason
that
the
Apostle
made
choise
of
faith
and
loue
,
not
of
other
(
though
he
Faith
and
charitie
are
graces
chiefly
to
be
desired
,
and
God
is
chiefly
to
be
praised
for
them
,
as
being
the
Cardinall
vertues
of
Christians
.
was
not
vnmindfull
of
them
)
is
to
teach
vs
what
gifts
we
are
especially
to
pray
for
,
&
desire
of
God
,
and
to
giue
thanks
for
,
being
receiued
.
Where
he
meeteth
with
the
corruption
of
men
,
that
will
pray
,
and
desire
worldly
thinges
,
and
will
labour
mightely
in
the
comforts
of
this
present
life
,
and
neuer
make
mention
of
these
,
which
are
principal
,
whereas
the
other
are
but
sweepinges
,
and
those
thinges
which
are
to
be
cast
to
dogs
,
in
comparison
,
and
as
dung
and
drosse
,
nay
lesse
then
nothing
in
comparison
of
CHRIST
,
and
the
thinges
belonging
to
him
,
which
are
of
most
singular
price
.
As
if
a
man
Note
.
should
be
carefull
for
the
hangings
of
a
house
,
and
haue
no
care
for
a
house
to
put
them
in
,
or
to
lye
in
:
and
for
the
bosses
of
the
bridle
,
and
not
the
bridle
:
for
the
traps
of
the
horse
,
and
haue
neuer
a
horse
to
ride
vpon
.
And
therefore
the
Apostle
sets
downe
these
two
,
notwithstanding
he
gaue
God
thankes
for
euery
blessing
,
they
had
receaued
.
Perticularly
he
first
bindeth
and
lim●teth
faith
to
Christ
is
the
obiect
of
faith
.
the
obiect
,
which
is
CHRIST
,
by
whom
,
by
our
faith
we
lay
hould
on
God
and
his
promises
:
therefore
CHRIST
saith
:
Beleeue
in
God
,
but
beleeue
Ioh.
14.
1.
in
me
also
,
as
if
he
should
say
,
ye
cannot
beleeue
in
God
vnles
ye
beleeue
in
me
first
,
for
none
can
see
the
father
but
by
the
sonne
.
And
as
the
Apostle
saith
God
dwelleth
in
light
,
that
none
can
come
vnto
,
but
by
2.
Tim.
6.
16.
CHRIST
,
without
whom
we
are
vnto
God
as
stubble
to
the
fier
.
And
as
a
man
cannot
looke
on
the
sunne
without
Note
.
hurt
of
his
eyes
,
vnles
there
be
a
cloud
betweene
,
so
God
the
father
,
sonne
,
and
holy
Ghost
,
is
as
a
sunne
,
that
vnles
the
cloud
of
CHRIST
,
the
mediator
,
come
betweene
vs
,
we
cannot
behold
the
sunne-shine
of
Gods
glorie
.
And
without
the
screene
of
CHRISTS
mediation
we
cannot
come
neere
to
God
,
which
is
Heb.
12.
29.
a
consuming
fire
.
Now
by
CHRIST
we
come
neere
to
God
boldly
and
lay
hold
on
him
.
Doctrine
.
Further
,
here
he
sets
forth
that
we
are
not
to
beleue
in
any
but
CHRIST
,
not
in
any
Angel
or
Saint
,
as
the
Virgin
Mary
,
as
the
Church
of
Rome
and
the
Papists
wretchedly
expound
the
Articles
of
our
faith
.
For
faith
onely
layeth
hold
on
God
and
cannot
be
communicated
to
any
.
Indeed
loue
spreadeth
it selfe
to
men
;
but
faith
is
onely
in
Gods
promises
.
For
as
it
is
said
,
Thou
shalt
●oue
the
Lord
thy
God
Deut.
6.
5.
Et.
10.
20.
and
him
only
shalt
thou
serue
,
and
sith
faith
is
the
chiefest
worship
and
seruice
of
all
,
and
the
instrument
of
Math.
4.
10.
all
true
worship
,
it
ought
onely
to
layd
hold
on
God
in
CHRIST
;
Loue
to
the
Saintes
)
here
we
see
to
whom
loue
properly
belonges
,
namely
to
the
Saintes
who
are
(
as
we
haue
heard
)
iustified
by
CHRIST
and
haue
his
righteousnesse
imputed
vnto
them
,
and
haue
the
beginning
of
holinesse
in
them
,
which
is
the
true
feare
of
God
.
The
Apostle
doth
not
here
shut
out
all
men
,
euen
those
that
are
aliens
from
the
house
of
God
,
for
the
Iewes
,
Turkes
&c.
are
our
neighbours
and
of
our
flesh
,
as
the
Apostle
saith
,
and
therefore
to
be
prayed
for
.
Here
we
are
to
examine
our selues
whether
we
haue
true
loue
or
no
,
Viz.
if
we
loue
the
Saints
Viz.
those
that
are
ioyned
to
vs
in
the
bond
of
Christianitie
:
for
our
loue
is
vsually
so
strait
laced
,
that
it
cannot
goe
from
our selues
,
and
if
it
goe
to
our
wiues
and
those
in
our
house
:
yet
so
poore
it
is
,
that
it
cannot
goe
out
of
our
doores
ouer
our
threshold
,
where
as
we
are
to
loue
others
,
euen
those
that
hate
vs
,
to
speake
well
of
those
that
speake
ill
of
vs
.
Math.
5.
And
our
loue
must
be
to
all
the
Saintes
,
to
the
poore
aswell
as
to
the
rich
,
whom
Saint
Iames
meeteth
with
and
sayeth
:
If
a
poore
man
,
though
of
the
true
religion
,
come
in
,
he
is
bid
to
goe
behind
the
dore
and
to
sit
at
our
foot-stoole
;
if
one
rich
he
is
Iames.
2.
3.
4.
exalted
:
whereas
true
loue
doth
embrace
euen
all
,
that
doe
professe
the
truth
.
Here
Saint
Iames
discouereth
the
hipocrisy
of
men
in
their
excuses
:
why
(
will
they
say
)
are
not
we
to
loue
our
neighbours
?
and
the
rich
men
are
our
neighbours
.
True
,
he
is
your
neighbour
,
but
if
you
loue
him
,
why
doe
you
not
loue
him
also
,
that
is
poore
,
which
is
more
neare
peraduenture
,
if
he
be
a
professor
:
and
againe
if
your
loue
be
to
the
rich
,
because
of
the
commaundement
of
God
,
then
ye
will
loue
the
poore
aswell
as
the
rich
.
As
if
for
the
loue
of
God
ye
abstaine
from
adultery
,
theft
,
murder
&c.
Then
ye
will
abstaine
from
all
other
sinnes
,
which
are
of
the
same
nature
,
all
the
commaundements
being
of
the
same
nature
,
comming
from
God
,
who
is
one
and
the
same
;
and
therfore
if
I
abstaine
from
one
sinne
for
the
loue
of
Note
.
Gods
sake
,
I
will
aswell
abstaine
from
another
for
that
cause
.
And
therefore
this
condemneth
the
common
practize
of
men
,
that
being
blamed
for
some
one
sinne
;
as
drunkenesse
&c.
will
say
I
am
no
theefe
,
no
murderer
&c
,
and
so
will
iustifie
himselfe
.
But
if
he
haue
no
conscience
of
that
sinne
he
is
guilty
of
all
Iames.
2.
10.
other
.
Indeed
a
man
by
infirmity
may
faile
,
and
be
inclining
to
one
sinne
more
then
to
another
,
but
if
he
haue
no
strife
against
it
nor
hatred
of
it
,
it
is
a
sure
token
that
he
is
guilty
of
all
other
sinnes
,
and
hath
no
true
hatred
of
any
.
He
confirmeth
their
faith
and
loue
,
by
the
true
end
,
that
there
being
a
true
end
of
Verse
.
5.
them
,
then
their
faith
and
loue
are
true
.
The
end
is
ye
looke
for
reward
in
heauen
,
without
which
it
were
impossible
your
faith
should
stand
,
and
your
loue
should
be
supported
:
for
there
are
so
many
assaults
befalling
vnto
vs
,
in
this
present
life
,
which
would
ouerthrow
our
faith
and
quench
our
loue
,
vnles
it
were
supported
by
the
hope
of
euerlasting
life
.
Therefore
in
the
Epistle
to
the
Hebrewos
it
is
compared
Heb.
6.
19.
to
an
Anchor
:
yet
there
is
difference
:
for
as
men
cast
their
Anchor
into
the
sea
,
to
be
fastned
in
the
earth
,
so
this
is
fastned
in
heauen
,
that
no
storme
of
tentation
,
or
trouble
shall
be
able
to
breake
it
of
.
Quest.
Quest.
Whether
is
it
lawfull
for
a
man
in
looking
to
the
reward
to
vse
it
as
a
spur
to
doe
good
things
,
where
the
Papists
charge
vs
wrongfully
,
that
we
hould
that
it
is
not
lawfull
to
doe
good
workes
,
in
regard
of
euerlasting
life
,
nor
to
auoid
sinne
,
in
regard
of
the
iudgement
of
hell
.
Solution
.
Answer
.
We
professe
and
hould
,
that
if
there
be
nothing
els
but
euerlasting
life
that
we
doe
good
for
,
there
is
no
faith
,
nor
loue
:
If
onely
I
auoid
sinne
Note
.
for
the
terror
and
feare
of
hell
,
no
pitty
and
godlinesse
.
But
the
principall
regard
of
our
doing
good
,
is
to
glorifie
God
:
and
therefore
our
Sauiour
saith
,
Let
your
light
so
shine
before
men
,
that
seeing
your
good
Math.
5.
16.
workes
,
they
may
glorifie
God
,
your
heauenly
father
.
And
we
are
principally
also
to
haue
regard
to
auoid
euill
for
the
glory
of
God
,
but
yet
that
doth
not
exclude
the
regard
of
our
saluation
.
Our
reward
,
which
our
hope
looketh
vnto
,
is
layd
vp
,
as
a
treasure
very
safe
,
and
this
is
laid
vp
in
heauen
with
God
.
Doctrine
.
And
therefore
teacheth
vs
that
the
faith
of
Gods
children
is
without
doubting
,
contrarie
to
the
papists
,
who
will
haue
doubting
,
therefore
the
Apostle
saith
;
blessed
be
our
Lord
IESVS
CHRIST
,
by
whom
we
haue
giuen
vnto
vs
an
inheritance
,
which
is
reserued
for
vs
;
Comparing
the
spirituall
Canaan
to
the
Land
of
promise
.
And
this
is
(
saith
he
)
an
inheritance
,
which
cannot
be
polluted
by
wicked
men
,
and
which
cannot
be
taken
away
,
as
that
was
,
nor
made
barren
,
as
that
is
now
,
by
the
sinnes
of
the
Iewes
,
which
was
once
flowing
with
milke
and
honey
,
contrarie
to
the
wretched
cauils
of
certaine
Atheists
,
who
because
it
is
now
barren
,
will
goe
about
to
falsifie
Moses
.
And
saith
he
,
it
is
layd
vp
for
you
in
safety
,
and
ye
are
kept
and
layd
vp
for
it
,
and
preserued
,
that
nether
it
shall
be
taken
from
you
,
nor
you
can
be
lost
,
or
kept
from
it
.
The
end
of
the
third
Sermon
.
The
fourth
Sermon
.
COLOSS.
1.
5.
5
For
the
hope
sake
which
is
laid
vp
for
you
in
heauen
,
whereof
yee
haue
heard
before
by
the
word
of
truth
,
which
is
the
Gospell
.
THE
Apostle
▪
as
we
haue
heard
doth
giue
God
thankes
for
two
things
:
First
,
faith
towards
God
,
and
loue
towards
all
Saints
.
In
the
first
place
yee
haue
heard
confirmed
vnto
vs
,
the
truth
,
both
of
their
faith
and
of
their
loue
.
One
marke
of
the
truth
thereof
,
wee
haue
heard
to
bee
their
hope
,
which
did
vphold
them
in
their
faith
and
in
their
loue
.
Now
it
is
further
described
to
be
true
faith
and
true
loue
,
here
it
being
set
forth
by
another
argument
.
Namely
that
they
haue
heard
it
in
the
word
of
truth
:
so
that
it
is
true
faith
and
loue
,
if
it
come
by
the
hearing
of
the
word
of
truth
,
which
is
the
Gospell
.
Doctrine
So
that
the
word
is
an
instrument
,
and
is
set
as
a
cause
of
true
faith
,
and
true
loue
,
and
true
hope
:
for
this
is
not
as
the
prouerbe
goeth
amongst
men
,
words
are
as
wind
,
which
indeed
is
true
in
mens
words
,
but
this
word
,
which
the
Apostle
●ere
speaketh
of
,
is
another
thing
more
effectuall
,
viz:
that
whereby
God
giueth
faith
,
loue
,
and
hope
vnto
his
children
.
According
as
it
is
in
the
Prophet
,
the
Lord
saith
,
I
will
not
alwaies
be
angry
,
I
will
not
alwaies
chide
;
for
then
the
soules
and
bodies
of
men
would
bee
consumed
,
but
saith
the
Lord
,
though
I
haue
chastised
them
,
yet
I
will
heale
them
I
will
comfort
them
,
and
the
medicine
I
will
vse
shall
be
the
fruite
and
reuerence
of
the
lips
,
And
this
shall
bring
peace
,
that
is
,
such
peace
,
that
none
can
take
from
them
.
This
is
the
word
of
God
,
and
this
indeed
we
may
trust
vnto
,
and
leane
vpon
.
Men
may
speake
that
which
they
will
not
or
cannot
performe
:
but
saith
Salomon
to
the
Lord
,
that
1.
King
.
5.
8.
which
thy
mouth
hath
spoken
,
thine
arme
will
performe
.
The
arme
and
mouth
of
God
are
of
one
measure
,
Note
.
whereas
men
haue
wide
mouthes
to
speake
much
,
but
short
armes
to
bring
to
passe
that
they
speake
:
but
God
he
is
as
good
as
his
word
,
nay
oftentimes
he
is
better
then
his
word
,
for
hee
oft
performeth
and
bringeth
to
passe
,
that
he
neuer
promised
.
As
to
the
children
of
Israel
,
he
promised
them
onely
the
land
of
Canaan
,
but
he
gaue
them
,
besides
the
whole
land
of
Canaan
,
two
other
kingdomes
which
hee
neuer
promised
;
and
to
Zachary
for
his
vnbeleefe
hee
was
Luke
1.
stricken
dumbe
,
hee
promised
to
giue
him
his
speech
at
the
birth
of
the
child
,
but
besides
he
gaue
him
also
the
gift
of
Prophecy
.
The
word
of
God
hath
another
title
here
annexed
,
the
word
of
truth
,
for
all
the
promises
of
God
are
in
CHRIST
,
Yea
,
and
Amen
,
(
as
Paul
saith
)
it
is
vndoubtedly
true
,
and
therefore
in
that
regard
it
is
a
word
of
truth
.
And
againe
it
is
the
word
of
truth
(
as
it
is
in
Psal.
)
because
it
is
tryed
and
purged
seuen
Psal.
12.
times
,
that
is
very
often
,
for
as
siluer
and
gold
,
when
it
is
often
tryed
in
the
fire
,
at
length
will
bee
so
pure
that
there
will
be
no
drosse
found
in
it
,
euen
so
is
the
word
of
God
,
and
therefore
we
may
well
beleeue
it
Because
for
all
the
often
tryall
of
it
,
yet
still
it
stands
sure
:
Mettals
with
often
trials
will
diminish
:
Gods
word
is
not
so
.
And
therfore
our
Sauiour
CHRIST
Ioh.
17.
in
his
prayer
that
he
made
for
his
Apostles
,
and
consequently
for
the
Church
of
God
,
saith
,
sanctify
them
by
the
truth
,
and
in
the
next
verse
,
saith
he
,
thy
word
is
truth
.
Againe
,
by
the
word
of
God
we
are
bound
to
beleeue
other
truthes
,
we
are
not
bound
vnto
this
to
beleeue
there
was
an
Aristotle
,
and
Plato
,
&c.
Further
,
it
is
called
the
word
of
truth
,
because
it
is
the
touch-stone
of
all
truth
,
acording
to
which
all
is
to
bee
tryed
in
the
Church
of
God
,
and
the
Church
it selfe
to
bee
gouerned
by
it
:
which
confutes
the
Papistes
,
which
makes
the
word
of
God
to
bee
controuled
by
the
word
of
the
Church
.
And
if
the
Church
should
say
that
the
Epistles
of
Iames
,
or
of
any
of
the
Apostles
Note
.
were
not
the
word
,
then
it
were
no
word
,
which
is
a
vilde
blasphemy
,
for
what
disorder
were
it
that
the
word
of
the
wife
should
preuaile
against
the
word
of
her
Spouse
and
Husband
,
in
his
owne
house
especially
?
Againe
,
the
word
is
called
the
Gospell
,
the
Gospel
is
an
accomplishment
of
all
the
promises
of
God
in
CHRIST
at
his
comming
,
which
beganne
at
Saint
Iohn
Baptist
,
for
howsoeuer
the
Prophets
and
Dauid
,
&c.
haue
notably
and
plainely
spoken
of
CHRIST
,
yet
that
was
not
the
Gospell
,
they
speaking
of
things
to
come
,
the
Gospell
of
that
which
is
present
.
To
teach
vs
to
consider
what
thankefulnesse
wee
are
bound
to
render
to
God
,
for
that
mercy
and
light
,
that
he
hath
vouchsafed
vs
by
the
Gospell
,
viz.
that
which
Abraham
and
the
Fathers
and
Kings
haue
desired
to
see
and
could
not
.
The
Gospell
is
a
good
newes
,
and
therefore
this
commendeth
it
vnto
vs
,
as
to
bee
so
much
the
more
desired
of
vs
:
And
who
is
it
,
that
naturally
is
not
desirous
to
heare
good
newes
,
and
will
very
much
inquire
of
it
:
if
not
too
much
;
as
that
it
may
bee
well
said
of
vs
,
which
the
Apostle
saith
of
the
Athenians
,
Speake
againe
?
But
(
alas
)
how
backeward
are
wee
to
Act.
17.
enquire
of
this
newes
of
the
Gospell
?
we
enquire
of
newes
out
of
England
,
France
,
Spaine
,
and
other
places
,
but
how
much
more
ought
we
to
be
desirous
&
inquisitiue
of
the
news
of
our
owne
country
,
indeed
,
which
the
Gospell
bringeth
?
for
we
are
but
strangers
here
in
this
life
,
and
our
owne
country
is
in
heauen
.
Againe
,
wee
will
bee
very
desirous
to
heare
other
newes
which
yet
may
be
vncertaine
,
but
this
newes
of
the
Gospell
is
most
true
and
certaine
.
Further
,
if
good
newes
come
to
vs
,
which
is
confirmed
to
vs
from
all
quarters
,
we
reioyce
in
it
,
and
are
the
more
desirous
of
it
,
and
if
they
should
say
that
this
newes
is
not
confirmed
vnto
vs
,
euen
by
God
himselfe
,
and
by
CHRIST
,
they
should
lye
,
and
therefore
this
newes
is
to
be
preferred
before
all
newes
.
The
Apostle
proceedes
further
to
proue
it
to
be
the
truth
,
because
the
Gospell
is
come
to
them
,
and
is
preached
through
all
the
world
.
Obiection
.
But
the
Papists
obiect
vnto
vs
thus
,
the
Gospell
is
not
the
truth
,
because
it
is
but
of
late
,
for
(
say
they
)
where
was
it
before
Luther
and
Iohn
Husse
time
?
but
the
Gospell
(
say
they
)
must
bee
through
all
the
world
.
Ans.
We
must
not
alwaies
measure
the
Church
Solution
.
by
the
vniuersality
of
it
,
as
they
affirme
,
for
let
vs
consider
in
the
daies
before
CHRIST
,
and
especially
in
Abrahams
time
,
when
the
Church
was
shut
vp
in
his
houshold
and
family
,
and
all
the
world
was
Heathenish
:
after
it
proceeded
and
the
Church
was
contained
in
a
Kingdome
,
one
Kingdome
onely
had
the
knowledge
of
the
truth
,
and
none
might
preach
the
Law
in
any
place
of
the
world
besides
.
And
howsoeuer
Ionah
preached
,
yet
hee
preached
iudgement
,
not
the
Gospell
,
they
could
not
be
saued
by
it
.
But
after
the
ten
Tribes
sell
away
,
and
the
Tribe
of
Iudah
and
Beniamin
remained
;
And
the
Iewes
themselues
fayled
▪
as
in
the
time
of
Eliah
,
and
though
there
were
seuen
thousand
,
yet
in
the
view
of
men
,
euen
of
Elias
himselfe
,
they
could
not
be
seene
.
Obiection
.
But
they
will
obiect
further
,
that
before
CHRIST
the
Church
was
concluded
in
one
place
,
but
after
CHRIST
it
was
to
be
dispersed
ouer
all
the
world
.
Ans.
But
neuerthelesse
it
is
not
to
be
vnderstood
Solution
.
that
all
times
of
the
Gospell
&
continually
it
should
be
ouer
the
world
,
but
our
Sauiour
CHRIST
saith
that
the
end
should
not
be
yet
,
viz.
of
Ierusalem
before
the
Gospell
was
to
bee
Preached
ouer
all
the
world
,
which
beganne
at
Ierusalem
as
the
Prophet
Esay
2.
testifieth
.
And
therefore
it
was
necessary
that
the
word
should
go
throughout
the
world
indeed
,
but
not
generally
at
all
times
.
But
if
they
will
haue
that
to
be
the
Truth
and
the
Gospel
which
was
Preached
in
the
whole
world
,
then
theirs
is
not
the
Gospell
,
which
was
neuer
in
India
,
nor
in
Turkey
,
nor
in
any
of
the
Greeke
Churches
,
for
the
Patriarke
of
Constantinople
neuer
embraced
their
religion
,
and
therefore
their
Gospell
is
not
the
true
Gospell
.
Our
Gospell
is
that
which
was
spoken
by
the
Prophets
,
and
hath
bene
through
the
world
,
it
is
that
,
which
was
taught
and
Preached
by
the
Apostles
,
&c.
and
therefore
ours
is
the
true
Gospell
.
Another
argument
of
the
truth
of
the
Gospell
he
proueth
by
the
fruits
,
for
the
Gospell
will
shew
it selfe
by
the
fruits
.
Obiection
.
And
they
will
obiect
hereby
that
we
haue
not
the
Gospell
,
for
where
(
say
they
)
is
your
fruits
?
In
the
time
of
the
Popish
religion
there
was
more
almes
and
not
so
much
wickednesse
,
as
among
the
Protestantes
.
Solution
.
Answer
.
Would
to
God
they
could
not
too
rightly
obiect
that
to
vs
But
yet
they
cannot
hereby
proue
our
Gospell
to
be
none
,
or
not
the
true
Gospell
.
For
in
the
time
of
Popery
,
they
liued
in
ignorance
in
palpable
&
Egiptiacall
darkenesse
,
wherein
small
sinnes
could
not
be
seene
to
be
sinnes
.
Great
sinnes
as
blasphemie
,
infidelity
&c.
were
no
sinnes
.
For
there
was
no
liberty
in
reading
of
the
word
.
Now
the
light
of
the
Gospell
discouereth
sinnes
that
are
committed
vnder
it
,
which
in
time
of
ignorance
were
not
thought
nor
knowne
to
be
sinnes
.
Againe
wee
wish
it
might
bee
found
more
truely
;
That
if
the
sinne
in
time
of
the
Gospell
bee
puninished
vnder
the
Gospell
,
then
the
Gospell
is
quit
and
free
from
that
accusation
.
Now
by
the
Gospell
,
the
Gospell
appointeth
the
sinnes
committed
vnder
it
to
be
punished
,
and
so
much
the
more
sharply
,
as
because
in
the
light
they
haue
beene
committed
.
And
therfore
those
,
that
haue
the
charge
in
the
common
wealth
,
and
the
Ministers
are
more
earnestly
to
performe
that
duty
more
carefully
for
the
credit
of
the
Gospell
.
The
Ministers
ought
to
inueigh
the
more
vehemently
against
sinne
and
to
reproue
it
out
of
the
word
of
God
,
and
the
Magistrates
to
see
it
more
seuerely
punished
.
Thirdly
our
Gospell
is
proued
indeed
to
be
the
Gospell
,
because
that
in
the
Gospell
sinnes
more
brake
out
then
without
the
Gospell
,
which
is
strange
.
But
the
Apostle
proueth
it
,
for
the
Rom.
2.
preaching
of
the
Law
,
which
goeth
before
the
preaching
of
the
Gospell
,
presseth
(
saith
he
)
the
wicked
.
And
in
the
wicked
it
hath
this
effect
,
that
it
maketh
them
worse
:
for
those
that
are
truly
called
are
but
a
few
,
and
a
little
flocke
,
and
therefore
the
word
must
haue
an
effect
of
condemnation
in
the
greater
sort
.
Fourthly
,
but
the
truth
and
fruite
of
the
Gospell
doth
appeare
in
those
,
that
are
truly
called
,
for
in
them
it
bringeth
forth
holinesse
of
life
and
good
workes
.
And
therefore
wee
be
to
them
,
that
seeing
any
sinnes
vnder
the
Gospell
lay
it
vpon
the
Gospell
,
whereas
it
is
the
corruption
of
men
,
which
is
the
cause
of
offences
and
transgression
and
not
the
Gospell
.
And
therefore
it
sheweth
their
corruption
,
which
passe
by
those
good
men
,
and
instruments
of
Gods
glorie
,
the
most
religious
and
holy
men
,
and
will
not
behold
the
good
things
,
that
are
in
the
Church
.
But
the
Apostle
proceeds
further
to
confirme
them
more
perticularly
,
that
whereas
they
might
haue
doubted
whether
it
was
the
same
,
that
was
preached
to
Macedonia
,
and
other
Churches
,
he
answers
,
it
is
the
very
same
with
theirs
,
which
was
preached
by
Epaphras
their
Minister
.
And
so
we
may
say
of
our
faithfull
Ministers
,
which
haue
truly
instructed
vs
before
,
that
our
doctrine
now
is
the
same
,
which
was
preached
by
them
to
vs
heretofore
.
And
Epaphras
he
describeth
to
be
their
Deare
fellow
seruant
and
a
faithfull
minister
of
CHRIST
,
&c.
By
that
he
giueth
commendation
vnto
him
,
thereby
to
maintaine
the
honour
and
reputation
of
the
Minister
to
his
people
,
that
so
they
might
be
the
better
perswaded
of
his
loue
.
Doctrine
This
ought
euery
good
Minister
to
doe
,
to
labour
by
all
meanes
to
maintayne
the
honour
and
reputation
of
other
the
true
Ministers
of
God
,
amongst
their
people
and
charges
:
that
so
their
doctrine
may
be
the
better
receiued
of
the
people
.
The
end
of
the
fourth
Sermon
.
The
fifth
Sermon
.
COLOSS.
1.
9.
10.
11.
9
For
this
cause
we
also
,
since
the
day
we
heard
of
it
,
cease
nor
to
pray
for
you
,
and
to
desire
that
yee
might
be
fulfilled
with
knowledge
of
his
will
,
in
all
wisedome
,
and
spirituall
vnderstanding
,
10
That
ye
might
walke
worthy
of
the
Lord
,
and
please
him
in
all
things
,
being
fruitfull
in
all
good
workes
,
and
increasing
in
the
knowledge
of
God
,
11
Strengthened
with
all
might
through
his
glorious
power
,
vnto
all
patience
and
long
suffering
with
ioyfulnesse
.
THE
Apostle
hauing
giuen
thanks
to
God
for
the
graces
the
Colossians
had
receaued
,
as
namely
for
the
grace
of
faith
,
loue
,
and
for
the
sincerity
of
both
that
they
were
not
vaine
and
in
shew
onely
,
but
true
faith
and
sincere
loue
,
doth
now
also
make
his
prayers
vnto
God
,
that
,
as
they
had
begun
,
they
might
goe
forwards
,
till
they
came
to
the
perfection
God
had
appointed
them
.
The
summe
of
these
three
verses
is
a
prayer
,
that
the
Apostle
doth
make
for
the
Colossians
,
for
all
manner
of
Christian
conuersation
,
and
for
all
Christian
duty
whatsoeuer
,
so
that
in
these
3.
verses
are
shut
vp
whatsoeuer
may
be
required
of
a
Christian
man
,
so
that
the
like
prayer
in
so
few
wordes
is
scarse
to
be
found
in
the
Scripture
againe
.
Wherein
these
two
things
are
to
be
considered
,
first
,
the
cause
why
the
Apostle
prayeth
,
secondly
the
prayer
it selfe
layd
downe
in
the
rest
of
the
text
.
For
the
first
,
for
this
cause
Viz.
because
of
that
for
which
we
haue
giuen
thanks
before
,
Viz.
your
faith
and
loue
,
because
that
it
is
wrought
aboundantly
in
you
.
Doctrine
Whence
wee
learne
that
those
that
are
called
to
the
knowledge
of
the
truth
,
and
are
endued
with
excellent
guiftes
,
of
faith
,
hope
,
and
loue
&c.
are
they
,
for
whom
wee
ought
most
especially
to
pray
,
and
as
they
are
lift
vp
higher
,
by
the
Lord
to
heauen
(
as
it
were
)
to
be
as
starres
to
the
rest
of
the
world
,
by
so
much
the
more
are
we
to
pray
for
them
,
that
they
may
stand
in
the
truth
,
and
be
daylie
increased
in
the
guiftes
of
God
:
And
this
is
a
common
thing
often
obserued
and
mentioned
in
the
Scripture
,
that
those
,
whom
God
hath
aduanced
with
graces
,
he
will
be
further
gratious
to
them
,
and
therfore
we
are
more
to
regard
them
in
our
prayers
.
And
therfore
our
Sauiour
Luk.
8.
18.
saith
,
those
that
haue
shall
haue
more
aboundantly
.
And
the
same
we
see
verified
,
that
he
that
hath
5.
tallants
hath
gained
.
5.
more
,
he
that
hath
gained
2.
hath
two
more
,
he
that
hath
one
,
hauing
hid
it
,
and
being
iudged
to
haue
it
taken
away
,
the
King
commandeth
it
to
be
giuen
to
him
that
had
5.
and
Luk.
4.
19.
24.
26.
Iam.
1.
5.
they
obiect
that
he
hath
5.
he
answers
,
he
that
hath
,
shall
haue
in
aboundance
.
And
Saint
Iames
saith
,
God
giueth
without
vpbrayding
,
he
giueth
without
grudging
or
repining
,
or
casting
it
in
their
teeth
;
which
receaue
of
him
:
for
he
doth
not
as
men
,
who
hauing
bestowed
much
on
a
man
,
if
he
come
againe
,
he
will
lay
it
in
his
dish
,
that
he
hath
bestowed
on
him
allready
,
this
and
this
,
and
shall
he
giue
him
more
?
but
the
Lord
doth
not
so
,
but
to
whom
he
hath
giuen
much
,
he
will
yet
giue
more
.
And
therefore
the
Lord
in
some
sort
doth
after
the
manner
of
men
,
from
whence
the
prouerbe
of
our
Sauiour
is
taken
,
that
when
men
are
rich
,
others
will
giue
great
guiftes
vnto
them
:
but
the
Lord
doth
after
a
farre
other
manner
:
for
the
Lord
feareth
none
,
neither
is
behoulden
to
any
,
as
men
are
to
those
,
that
are
greater
then
they
,
Reasons
shewing
that
those
.
that
haue
grace
,
ought
especially
to
be
commended
to
God
.
and
therfore
for
that
cause
bestoweth
not
his
guiftes
.
The
reasons
why
they
,
that
haue
receaued
graces
from
God
,
are
more
specially
to
be
prayed
for
,
and
that
those
,
that
are
entred
into
the
lists
of
Christianitie
,
are
principally
to
be
recommended
vnto
God
,
are
diuers
,
and
worthy
to
be
considered
.
Reason
.
1
The
first
is
in
regard
of
themselues
,
for
though
they
haue
receiued
,
yet
they
still
want
,
and
therefore
they
are
not
so
much
to
regard
that
they
haue
,
but
also
to
regard
that
they
want
:
for
vnles
a
man
doe
looke
to
his
wants
and
corruption
,
though
he
haue
but
one
little
grace
,
he
will
be
li●ted
vp
against
God
and
against
men
,
and
therefore
to
be
prayed
for
.
As
we
see
in
Poperie
,
that
howsoeuer
they
haue
no
guiftes
,
but
naturall
and
common
,
yet
are
they
puffed
vp
in
the
pride
of
their
hartes
,
in
this
regard
,
that
they
boast
they
can
merit
at
Gods
handes
.
And
therefore
we
are
to
consider
that
in
those
,
that
haue
the
greatest
guifts
,
there
are
great
wants
,
and
causes
of
humiliation
,
for
which
cause
they
haue
need
to
be
prayed
for
.
Another
reason
is
in
regard
of
other
men
,
least
they
be
lifted
vp
aboue
others
:
which
is
done
,
in
that
by
seing
our
owne
weakenesses
,
and
infirmities
we
may
be
kept
from
not
being
lift
vp
against
others
,
and
in
regard
of
their
infirmities
to
contemne
them
.
And
therfore
the
Apostle
saith
,
if
any
man
be
fallen
Gal.
6.
1.
by
occasion
into
any
fault
,
ye
which
are
spirituall
,
restore
such
an
one
with
the
spirit
of
meekenesse
,
considering
thy selfe
least
thou
also
be
tempted
.
And
therfore
it
is
necessarie
,
to
see
our
sinnes
,
that
we
maybe
the
more
able
to
beare
with
the
weakenesse
of
others
.
Thirdly
in
regard
of
the
enimie
,
for
those
that
are
entred
into
Christianitie
,
and
are
indowed
with
the
graces
of
God
,
and
are
entred
into
the
Gospell
,
and
profession
of
God
and
godlinesse
,
the
deuill
is
most
busie
to
preuent
the
same
,
and
to
sow
tares
by
and
by
after
good
seed
is
sowne
.
Math.
13.
The
Church
being
with
child
,
that
is
,
desirous
and
taking
paynes
to
bring
forth
Christians
,
and
Apocal.
12.
children
vnto
God
(
for
it
asketh
great
paynes
to
beget
a
Christian
)
we
see
the
deuill
is
wayting
and
leering
to
deuoure
them
,
when
they
come
out
,
as
the
kite
houereth
ouer
the
chickens
,
to
deuour
them
,
when
they
are
young
.
So
the
deuill
is
ready
to
deuour
the
children
of
God
at
the
first
when
they
are
young
and
tender
,
and
new
borne
:
for
when
they
are
strong
,
he
doeth
not
so
much
assault
them
.
Fourthly
,
a
principall
reason
,
why
we
are
to
pray
for
them
is
,
because
a
Christian
by
reason
of
his
profession
(
as
it
were
)
carieth
in
his
forehead
that
name
of
God
,
and
therefore
the
falles
of
him
,
more
then
of
any
other
,
doe
tend
to
the
dishonour
of
God
,
and
are
turned
against
God
himselfe
.
Indeed
it
is
a
shame
that
the
fall
of
the
seruant
should
be
layd
vpon
the
Maister
,
for
if
a
maister
or
father
hauing
laboured
to
bring
their
sonne
or
seruants
vp
in
the
feare
of
God
,
it
is
a
shame
that
the
fault
should
be
laid
on
the
Parent
or
Maister
:
for
we
vsually
say
,
if
one
thus
brought
vp
,
doe
fall
in
his
life
,
their
parents
or
Maisters
haue
done
their
part
,
but
he
is
an
vngracious
child
,
or
seruant
.
But
men
doe
not
so
to
God
;
for
if
any
of
his
children
fall
,
they
lay
it
straight
and
impute
it
vnto
God
himselfe
.
And
therefore
we
ought
the
more
to
pray
for
them
,
that
are
exalted
by
the
Lord
,
that
by
their
fals
the
Gospell
of
God
may
not
be
dishonoured
.
And
as
they
are
placed
in
higher
place
,
and
are
indewed
with
greater
guifts
,
so
the
more
earnestly
we
ought
to
pray
for
them
.
And
therefore
let
vs
examine
whether
,
when
we
haue
a
Minister
to
enter
,
and
come
vnto
vs
,
to
instruct
vs
,
we
haue
commended
him
to
the
Lord
,
or
whether
we
haue
beene
thankefull
for
any
blessing
,
that
we
haue
receaued
by
our
Minister
.
Doctrine
We
(
saith
the
Apostle
pray
)
if
the
Minister
pray
for
the
peoples
increase
and
growing
forward
,
much
more
ought
the
people
to
pray
for
themselues
,
for
the
going
forward
in
grace
,
that
the
good
word
begunne
in
them
should
increase
,
and
proceed
till
it
be
ripe
.
Doctrine
Thus
much
of
the
cause
,
the
prayer
followeth
,
for
all
things
necessarie
for
a
Christian
.
All
good
things
whatsoeuer
we
haue
come
from
God
,
we
haue
of
our selues
no
knowledge
of
God
,
nor
of
the
graces
of
God
,
no
strength
to
enter
or
continew
in
the
wayes
of
God
,
but
we
must
haue
it
from
God
himselfe
,
which
is
proued
by
the
Apostles
praier
:
for
none
pray
for
that
they
haue
themselues
.
And
therefore
we
see
here
the
opinion
of
the
Philosophers
vayne
,
yet
in
one
part
true
,
in
that
they
held
none
should
pray
for
that
they
had
,
but
in
that
they
prayed
n●t
for
vertues
,
because
(
said
they
)
men
haue
vertues
of
nature
,
and
therefore
they
prayed
to
their
gods
onely
,
for
thinges
of
this
life
.
But
their
opinion
is
fals
,
that
any
vertue
is
of
nature
:
for
we
haue
no
1.
Cor.
4.
7.
●●m.
1.
17.
good
thing
in
vs
by
nature
,
but
by
the
guift
of
God
.
But
we
learne
that
whatsoeuer
good
thing
we
haue
is
of
God
,
especially
,
which
concerne
the
kingdome
of
God
,
&
therfore
to
be
often
asked
of
him
alone
.
This
serueth
to
confute
the
error
of
Popery
,
who
will
make
our selues
to
haue
free
will
to
good
,
or
any
good
things
of
our selues
.
And
not
onely
to
confute
the
opinion
of
Poperie
but
the
practize
of
Popery
in
vs
still
:
for
though
in
our
iudgement
,
we
nourish
not
that
opinion
of
Popery
,
but
confesse
,
and
approue
and
acknowledge
these
graces
proceede
from
God
Vote
.
yet
in
our
hearts
and
practise
wee
nourish
it
:
when
as
we
do
not
vse
the
meanes
of
increase
:
in
the
graces
of
God
in
vs
,
in
praying
,
in
diligent
hearing
the
word
,
and
vsing
and
frequenting
the
exercises
of
religion
,
which
is
the
most
dangerous
thing
of
all
.
He
desires
first
that
they
may
be
filled
with
all
knowledge
:
this
is
the
first
thing
in
Christianitie
,
that
a
man
haue
knowledge
and
vnderstanding
;
for
though
a
thing
be
good
,
yet
being
not
of
knowledge
,
it
is
euill
to
him
that
doth
it
.
This
knowledge
,
is
set
out
by
two
wordes
,
the
one
signifieth
to
iudge
betweene
things
,
what
is
good
,
what
euill
,
what
is
holy
,
what
prophane
.
And
not
onely
he
requiers
to
iudge
of
the
things
themselues
,
but
of
the
meanes
which
are
to
be
vsed
for
the
doings
of
men
.
For
men
often
discerne
and
iudge
well
the
things
,
but
fayle
in
the
meanes
:
Sarah
she
beleeued
well
and
iudged
well
,
that
there
should
be
a
blessed
seed
,
but
she
iudged
euill
,
and
Gen
▪
18
fayled
in
the
meanes
,
for
she
dispaired
in
her selfe
being
old
,
and
therfore
gaue
to
Abraham
her
ma●d
.
So
Rebecka
she
iudged
well
of
the
blessing
,
which
should
be
to
Iacob
,
better
then
Isaac
did
,
yet
of
the
meanes
she
iudged
not
rightly
,
and
therfore
abuseth
her
husband
and
maketh
her
sonne
abuse
him
by
a
lye
.
Another
word
is
here
vsed
,
which
signifieth
not
onely
to
iudge
of
the
thinges
and
the
meanes
but
also
to
iudge
rightly
of
the
persons
,
times
,
and
places
with
other
circumstances
,
which
is
a
necessary
thing
in
Christianitie
.
For
it
is
not
enough
to
know
of
the
thinges
and
meanes
to
doe
them
,
but
of
the
circumstances
,
when
,
where
,
and
before
whom
to
doe
them
.
As
to
know
to
what
person
he
is
to
speake
and
when
&c.
As
for
example
.
Abigale
when
she
saw
her
husband
was
drunken
,
she
would
not
reproue
1.
Sam.
25.
37.
him
in
his
drunkennesse
,
but
doth
it
afterward
:
where
we
see
the
time
is
to
be
rightly
iudged
of
.
The
end
of
the
fifth
Sermon
.
The
sixth
Sermon
.
COLOSS.
1.
V.
9.
10.
9
For
this
cause
we
also
,
since
the
day
we
heard
of
it
,
cease
not
to
pray
for
you
,
and
to
desire
that
yee
might
bee
fulfilled
with
knowledge
of
his
will
,
in
all
wisedome
and
spirituall
vnderstanding
.
10
That
ye
might
walke
worthy
of
the
Lord
,
and
please
him
in
all
things
,
being
fruitfull
in
all
good
workes
,
and
increasing
in
the
knowledge
of
God
.
IT
hath
bene
said
that
of
this
place
are
two
parts
:
one
the
cause
of
the
prayer
,
and
supplication
,
that
Paul
and
his
company
did
make
,
the
other
the
prayer
it selfe
.
Of
the
cause
we
haue
heard
,
and
somewhat
of
the
petition
it selfe
,
and
thus
farre
we
haue
spoken
of
this
notable
prayer
,
the
like
whereof
in
so
few
words
is
scarse
to
bee
found
in
the
Scripture
.
Hauing
vnderstood
what
is
the
first
point
of
Christianity
to
haue
knowledge
,
&
to
be
fill●d
with
knowledge
,
which
is
a
Metaphor
taken
from
vessels
,
which
are
filled
ready
to
runne
ouer
:
So
the
Apostle
requireth
of
all
men
to
be
full
of
knowledge
.
And
therefore
the
Prophet
speaking
of
the
time
of
the
Gospel
,
saith
:
men
shall
be
as
the
waters
,
which
shall
euer
regorge
Esay
19.
of
their
waters
to
the
fields
.
And
therefore
we
may
condemne
the
Church
of
Antichrist
,
which
were
so
farre
from
nourishing
knowledge
,
as
that
the
chiefe
point
of
their
religion
,
was
to
mainetaine
ignorance
.
But
let
vs
come
to
our selues
,
let
vs
examine
whether
wee
bee
able
to
discerne
betweene
sweete
and
sower
,
nay
,
betweene
that
which
hath
a
shew
of
good
,
and
ill
,
euill
from
good
,
and
not
onely
of
the
foulest
and
grosest
,
but
of
the
least
sinnes
,
that
wee
be
able
to
discerne
them
to
be
sinnes
:
this
discerning
spirit
must
be
in
vs
:
And
we
must
discerne
betweene
good
and
good
also
,
which
is
more
good
,
which
lesse
.
And
in
euill
to
see
the
least
euill
,
that
can
bee
,
which
euery
Christian
ought
to
do
.
Indeed
the
world
vsually
doth
not
discerne
of
euill
things
,
&c.
but
Gods
children
do
:
for
they
looke
into
the
sinne
,
as
a
man
into
a
Christal
glasse
,
wherein
a
man
may
see
the
least
moate
:
Euen
as
well
,
as
a
man
can
by
his
tast
discerne
meates
and
drinkes
.
Indeed
in
matter
of
meate
and
drinke
wee
can
soone
feele
whether
it
be
sweete
or
sower
,
salt
,
or
ill-sauory
,
and
yet
in
sinnes
though
as
great
as
Mountaines
wee
cannot
discerne
them
.
This
of
the
first
point
,
the
next
is
,
that
they
walke
worthy
of
God
:
this
is
another
point
of
Christianity
and
a
farre
greater
,
for
knowledge
indeed
is
necessary
,
but
with
it
must
bee
ioined
practise
,
without
which
knowledge
is
vnprofitable
,
nay
rather
hurtful
.
And
it
may
be
said
that
a
man
knowes
so
much
in
Christianity
,
Ephe.
4.
as
he
practiseth
,
if
yee
bee
learned
any
whit
in
the
schoole
of
CHRIST
,
yee
haue
learned
this
,
to
lay
downe
the
old
man
,
the
flesh
and
ragges
of
the
old
corruption
,
and
put
on
the
new
roabes
of
holinesse
,
shewing
that
nothing
is
learned
without
practize
:
for
when
men
see
you
practise
nothing
,
they
say
you
haue
learned
nothing
of
the
Minister
.
The
Prophet
,
speaking
of
Sion
,
set
on
a
Mountaine
,
in
the
Esay
2.
time
of
the
Gospell
,
saith
:
they
shall
exhort
one
another
to
go
vp
,
why
?
To
heare
:
and
to
what
end
?
to
walke
in
the
way
,
we
are
taught
.
So
that
we
are
in
Christianity
to
know
how
we
may
practize
.
Indeed
in
some
knowledge
,
as
of
the
Artes
,
&c.
knowledge
may
bee
profitable
without
practise
,
but
in
matters
of
God
and
godlinesse
,
it
is
nothing
,
without
practise
.
The
practise
of
a
Christian
is
set
out
In
-
-
Generall
,
and
-
Particular
In
generall
to
walke
worthy
of
God
,
what
meaneth
the
Apostle
by
this
,
we
shall
consider
better
of
it
by
comparing
it
with
other
places
.
The
Apostle
to
the
Ephesians
saith
,
Euery
man
is
to
walke
worthy
of
the
calling
,
Ephe.
4.
1.
2.
whereunto
he
is
called
:
and
he
exhorts
the
Phillipians
to
walke
worthy
of
the
Gospell
.
So
that
this
is
set
downe
in
three
sorts
:
to
walke
worthy
of
our
calling
,
to
Phil.
1.
27.
walke
worthy
of
the
Gospell
,
and
to
walke
worthy
of
God
.
First
,
to
walke
according
to
the
Gospell
,
signifieth
,
to
be
spirituall
and
holy
,
as
the
Gospell
is
holy
and
spirituall
.
Secondly
,
to
walke
according
to
our
calling
,
is
spoken
by
a
similitude
,
taken
from
men
;
because
in
that
calling
a
man
is
,
he
will
carry
himselfe
according
to
his
place
.
A
Gentleman
will
not
walke
basely
,
as
others
doe
:
And
a
Magistrate
will
doe
according
to
his
estate
,
and
a
Prince
likewise
.
And
shall
not
the
children
of
God
,
being
called
to
be
children
of
God
,
and
the
sonnes
of
the
most
Highest
,
walke
as
the
children
of
God
.
And
therefore
wee
see
it
marked
on
Dauid
as
a
reproach
,
that
he
did
carry
himselfe
like
2.
Sam.
21.
13.
a
mad-man
,
in
Achish
his
Court.
And
is
it
not
a
shame
for
a
Christian
to
carry
himselfe
so
basely
in
sinne
?
For
sinne
is
the
vilest
thing
that
can
be
,
it
is
a
most
base
thing
to
bee
a
slaue
to
sinne
,
there
is
no
drudgery
so
loathsome
,
which
can
bee
compared
to
it
.
Thirdly
,
to
walke
worthy
of
God
,
here
the
Apostle
declareth
that
hee
that
maketh
light
of
the
Gospell
,
maketh
light
of
God
himselfe
,
and
walketh
vnworthy
of
God
.
It
may
bee
asked
what
that
worthinesse
is
?
It
is
set
forth
to
bee
a
walking
in
all
manner
of
pleasing
of
God
,
if
we
study
to
please
God
in
euery
thing
,
which
is
a
very
notable
thing
:
1
To
please
God
,
then
to
please
him
in
all
things
which
wee
know
:
to
do
that
which
wee
know
may
please
God
,
and
to
set
our selues
against
any
thing
that
wee
know
may
displease
God
,
for
men
vsually
doe
naturally
take
delight
to
please
themselues
,
and
to
seeke
for
those
things
,
which
may
be
most
according
to
their
owne
heartes
,
pleasant
to
their
owne
eyes
.
And
therefore
Salomon
in
Ecclesiastes
saith
,
to
the
yong
man
,
mocking
him
,
Go
to
,
Reioyce
ô
yong
man
in
thy
youth
,
and
Eccle.
11.
9.
walke
in
the
wayes
of
thyne
heart
.
Another
sort
of
men
walke
to
please
the
world
,
and
care
not
what
they
may
doe
,
so
they
may
please
those
,
whose
fauour
they
desire
;
but
if
I
should
please
Gal.
1.
10.
men
,
I
should
not
bee
the
seruant
of
God
,
saith
the
Apostle
,
And
as
wee
are
to
please
God
,
so
,
in
all
things
wee
ought
to
doe
it
,
at
the
least
to
wrestle
and
striue
with
our selues
to
the
obedience
of
Gods
will
in
all
things
.
And
if
in
doing
the
will
of
God
,
the
world
bee
displeased
,
wee
need
not
to
care
,
but
to
goe
forward
:
For
al-be-it
the
Apostle
saith
,
as
much
as
wee
can
with
pleasing
God
wee
are
to
please
all
men
,
yet
Rom.
15.
if
wee
cannot
please
men
,
but
displease
God
,
wee
are
not
to
care
for
mens
displeasure
in
regard
of
Gods
:
for
Saint
Paul
saith
,
I
care
not
for
mans
1.
Cor.
4.
iudgement
.
Examine
our selues
,
therefore
we
ought
,
whether
wee
please
our selues
,
or
the
world
,
more
then
God
,
or
no.
It
followeth
,
Being
fruitfull
in
all
good
workes
,
that
Verse
10.
is
,
bringing
forth
euery
good
fruite
;
this
is
the
same
with
the
former
,
but
it
explaineth
the
other
by
a
Metaphor
,
if
we
bring
forth
good
fruite
in
euery
good
worke
,
where
hee
compareth
men
to
fruitfull
creatures
,
as
sheepe
,
especially
bringing
forth
two
lambes
,
or
to
trees
bringing
forth
good
fruite
.
The
children
of
God
are
in
Esay
,
called
Okes
of
righteousnesse
,
Esay
61.
3.
in
that
they
are
strong
and
stand
against
all
temptations
and
tempests
:
And
like
Okes
in
steadinesse
of
profession
:
So
also
in
regard
of
the
excellent
fruite
,
they
are
compared
to
the
Vin●
,
which
is
accounted
in
the
Scripture
of
all
trees
a
most
excellent
tree
,
and
most
profitable
,
sweete
,
and
pleasant
,
as
also
plentifull
,
and
therefore
in
regard
of
the
goodnesse
and
aboundance
,
we
are
to
like
of
it
.
And
therefore
our
Sauiour
saith
:
I
am
the
Vine
,
and
my
Ioh.
15.
2.
Father
the
Husbandman
to
dresse
the
Vine
.
And
the
Vine
is
singular
and
most
excellent
in
regard
of
the
Ezek.
15.
fruite
,
for
else
it
is
good
for
nothing
,
not
for
to
make
a
pin
,
but
for
the
fire
:
so
Christians
,
which
professe
God
and
the
Gospell
,
if
they
bring
forth
no
fruite
and
please
not
God
,
they
are
the
worst
of
all
men
,
worse
then
the
Iewes
,
Turkes
,
and
heathen
,
let
them
brag
what
they
will
of
the
word
,
and
Sacraments
,
&c.
And
they
must
bring
forth
much
fruite
,
viz.
in
euery
good
worke
,
and
therefore
it
is
said
the
Father
doth
trimme
that
Vine
,
to
make
it
bring
forth
more
fruite
,
It
was
required
alwaies
that
the
children
Iohn
15.
2.
Zach.
12.
8.
of
God
,
should
bring
forth
fruite
,
but
much
more
in
the
time
of
the
Gospell
.
And
therefore
the
Prophet
saith
,
the
least
,
basest
,
and
weakest
of
the
people
of
God
,
at
that
time
shall
be
as
Dauid
,
and
he
that
is
as
Dauid
shall
be
as
an
Angell
of
God
.
Wee
know
how
valiant
and
couragious
Dauid
was
,
so
shall
the
weakest
in
the
Gospell
.
To
increase
in
knowledge
,
is
another
point
of
Verse
10.
walking
worthy
of
God
,
as
to
bee
endowed
with
the
graces
of
God
,
so
to
encrease
(
both
the
Ministers
and
others
)
in
the
knowledge
of
God
,
that
is
,
in
the
knowledge
of
the
will
of
God
,
and
to
bee
quicke-sighted
in
the
same
.
In
the
beginning
of
the
booke
of
Prouerbes
there
is
a
saying
,
which
may
Prou.
1.
4.
bee
referred
to
all
the
Scripture
.
That
the
Prouerbes
of
Salomon
are
such
as
the
least
child
,
that
hath
wit
,
and
the
hardest
man
of
capacity
,
the
simplest
,
may
profit
by
it
to
knowledge
,
and
there
is
not
the
wisest
man
in
the
world
,
but
may
learne
wisedome
thereby
,
and
may
wax
more
wise
,
and
so
it
is
to
bee
said
of
all
the
bookes
of
the
Scripture
.
Obiection
.
If
they
bee
full
,
then
they
neede
not
to
increase
?
Answer
.
There
fulnesse
is
not
a
perfect
fulnesse
,
for
we
know
in
part
,
&c.
For
as
there
is
a
great
difference
between
the
vnderstanding
of
a
child
,
and
of
one
of
riper
1.
Cor.
13.
yeares
,
so
we
are
not
alwayes
to
be
children
in
Christianitie
.
There
is
(
as
we
haue
heard
)
required
of
vs
knowledge
and
practize
.
Lastly
,
there
is
besides
these
,
Constancy
,
to
continew
in
the
good
thing
,
we
know
and
practize
:
and
yet
noe
strength
is
of
our selues
;
the
Apostle
tels
vs
where
we
must
haue
strenght
,
in
the
power
of
God
,
in
his
glorious
power
,
for
we
haue
sore
enimies
,
for
first
wee
haue
a
corruption
within
vs
,
which
is
compared
to
an
excessiue
lumpe
of
flesh
,
and
fat
hanging
on
vs
,
which
we
cannot
cast
of
Heb.
12.
1.
at
our
pleasure
,
which
we
might
do
,
if
it
were
tyed
only
at
our
backe
,
or
girdle
,
and
therefore
we
must
haue
strenght
to
carrie
it
and
to
weld
it
.
The
world
also
is
ready
by
tentation
,
by
illusions
,
examples
,
and
discouragements
,
to
hinder
vs
:
And
the
deuill
being
a
strong
enimie
laboureth
to
circumuent
vs
,
and
therefore
we
had
need
to
haue
this
glorious
strenght
from
God
,
which
we
cannot
haue
of
our selues
.
And
hauing
entred
a
good
course
,
it
becometh
vs
to
goe
forward
.
For
better
not
to
begin
,
then
hauing
entred
not
to
proceed
.
Lastly
,
we
must
haue
long
Patience
to
beare
the
Verse
.
11.
things
which
come
hard
vnto
vs
,
whether
they
be
greiuous
or
of
long
continuance
,
as
the
word
signifieth
.
And
that
with
ioy
and
comfortablenes
,
as
the
Apostles
,
when
they
had
been
whipped
,
and
scourged
,
Act.
5.
41.
reioyced
greatly
that
they
were
accounted
worthy
to
suffer
for
CHRISTS
sake
.
The
end
of
the
sixth
Sermon
.
The
seuenth
Sermon
.
COLOSS.
1.
V.
12.
13.
14.
12
Giuing
thankes
vnto
the
Father
,
which
hath
made
vs
meete
to
bee
partakers
of
the
inheritance
of
the
Saints
in
light
,
13
Who
hath
deliuered
vs
from
the
power
of
darkenesse
,
and
hath
translated
vs
into
the
kingdom
of
his
deare
Sonne
,
14
In
whom
wee
haue
redemption
through
his
blood
,
that
is
,
the
forgiuenesse
of
sinnes
,
VNTO
the
prayer
that
the
Apostle
made
for
the
Colossians
he
doth
now
adde
the
Thanksgiuing
,
which
ought
not
to
be
seperated
:
whereby
he
setteth
forth
the
saluation
,
which
is
offered
vs
in
CHRIST
.
As
if
the
Apostle
should
thus
speake
.
And
as
we
giue
not
ouer
praying
for
you
,
so
doe
Verse
.
12.
we
not
cease
to
giue
thanks
to
God
the
father
,
because
it
is
he
,
which
by
his
holy
spirit
hath
made
vs
fit
,
to
haue
a
parte
in
the
inheritance
of
Saints
,
whom
whether
we
consider
,
as
they
are
in
the
world
by
reason
of
their
perfect
blessednesse
,
may
well
be
said
,
that
they
are
in
light
.
This
part
of
our
inheritance
standeth
first
in
that
God
hath
with
a
mercifull
hand
pulled
vs
out
both
of
the
present
darkenesse
of
ignorance
,
and
disobedience
,
and
from
that
which
is
to
come
,
euen
the
fearfull
punishment
of
them
both
.
And
secondly
it
standeth
in
that
the
same
God
hath
translated
vs
into
the
kingdome
of
his
most
deare
sonne
,
which
being
here
begun
in
This
life
,
shall
be
accomplished
in
the
life
to
come
.
In
which
his
deare
sonne
we
haue
a
full
redemption
,
whereof
one
part
is
our
iustification
,
which
we
haue
allready
receiued
,
wayting
for
that
which
remayneth
,
euen
the
redemption
of
our
bodies
.
All
which
redemtion
is
purchased
vnto
vs
in
the
obedience
of
the
Sonne
:
which
obedience
was
most
specially
and
most
signally
declared
in
the
sheadding
of
his
blood
.
Here
are
two
things
to
be
considered
,
the
Actors
of
saluation
comming
from
.
-
God
simply
considered
in
the
three
persons
verse
.
12.
13.
-
Christ
,
God
,
&
man
,
verse
.
14.
So
that
the
scope
and
drift
of
the
Apostle
is
to
set
forth
vnto
vs
the
saluation
prepared
for
vs
,
set
forth
in
2.
sorts
,
one
is
proceeding
from
God
the
father
by
his
spirit
,
the
principall
working
cause
,
And
by
CHRIST
IESVS
the
materiall
or
meritorious
cause
of
our
salutation
.
For
the
1.
what
God
the
father
by
his
spirit
hath
done
for
vs
,
it
appeareth
in
that
he
,
viz.
That
God
the
father
hath
fitted
vs
for
a
portion
among
the
Saints
in
light
.
So
that
saluation
is
a
portion
among
Gods
Saints
,
which
portion
is
in
light
,
where
we
see
that
the
state
of
Gods
children
is
compared
to
a
part
or
portion
,
and
that
by
lot
.
viz.
an
inheritance
,
as
it
was
by
lot
,
it
is
so
said
,
because
that
in
the
old
law
the
people
of
God
vsed
to
deuide
their
inheritances
by
lot
,
as
in
the
deuiding
of
the
Land
of
Canaan
.
Which
Iosuah
,
and
the
Preists
,
and
the
cheife
Elders
did
castlots
for
the
inheritance
of
the
Tribes
.
Doctrine
Seing
that
it
is
an
inheritance
,
it
sheweth
that
it
is
by
grace
,
and
not
by
any
merit
.
For
euen
as
the
father
giueth
the
child
his
land
,
and
inheritance
,
not
for
any
desert
,
but
for
his
loue
to
him
,
though
hee
neuer
deserued
,
nor
neuer
will
deserue
so
much
at
his
handes
,
and
if
it
should
be
of
desert
,
it
might
be
that
the
seruant
should
cary
it
away
from
the
child
,
which
may
peraduenture
before
haue
gotten
for
his
Maister
the
best
part
of
the
inheritance
,
or
which
may
haue
saued
his
Maisters
life
,
and
therefore
the
child
hath
not
the
inheritance
of
desert
.
And
seing
it
is
no
stepand
,
but
an
inheritance
,
which
we
haue
of
God
,
we
do
not
deserue
it
.
Doctrine
Againe
,
here
we
learne
that
sith
our
inheritance
cometh
to
vs
by
lot
,
wherein
God
onely
sitteth
,
iudgeth
and
directeth
,
it
is
not
by
any
labour
of
ours
,
but
onely
by
the
grace
and
fauour
of
God
alone
.
Sith
then
it
is
so
,
let
vs
see
what
our
duty
is
,
for
as
the
Prophet
saith
,
the
Lord
is
my
lot
,
my
portion
,
it
is
a
Psal.
16.
fayer
and
beautifull
inheritance
,
and
hath
fallen
vnto
him
in
an
excellent
ground
.
And
seing
our
inheritance
is
the
same
with
Dauids
,
and
as
excellent
as
his
was
;
and
yet
it
is
more
notably
set
forth
1.
Peter
2.
1.
Peter
.
2.
That
whereas
the
Iewes
were
scattered
from
their
inheritance
into
Pontus
&c.
This
is
now
troden
downe
vnder
foot
by
wicked
men
,
this
cannot
be
so
.
Againe
that
is
faded
and
decayed
,
this
can
neuer
decay
1.
Peter
5.
and
perish
,
and
therfore
seeing
our
inheritance
is
so
excellent
,
and
so
precious
;
whatc
are
ought
we
to
haue
to
keepe
it
and
maintaine
it
?
for
as
we
vse
in
prouerbe
,
It
is
my
free-hold
,
and
therefore
I
must
looke
to
it
:
so
seeing
this
our
free-hold
,
wee
are
to
haue
speciall
care
,
and
regard
aboue
all
things
to
keepe
it
sure
.
He
hath
fitted
vs
for
this
,
wherein
he
doth
plainely
teach
vs
,
that
there
is
no
readinesse
,
aptnesse
,
and
fitnesse
in
our
owne
nature
,
and
therfore
we
must
haue
our
fitnesse
from
God
:
A
man
is
fit
for
his
fathers
inheritance
:
but
for
Gods
inheritance
we
are
not
so
,
for
wee
are
(
euen
all
the
world
,
in
regard
of
Gods
matters
)
naturally
but
blind
borne
.
Againe
though
Esay
42.
7.
wee
had
our
sight
,
yet
we
are
lame
and
cannot
reach
so
much
as
a
hand
to
it
,
nor
go
one
foote
to
it
,
and
haue
both
these
naturally
,
and
therefore
cannot
by
vs
bee
cured
,
as
the
blind
man
said
.
Againe
,
which
Iohn
.
9.
Eph.
2.
1.
is
more
,
we
are
dead
in
sinne
,
and
therefore
must
bee
new
creatures
,
which
wee
cannot
make
our selues
.
And
therefore
the
Apostle
saith
,
that
we
are
not
able
2.
Cor.
3.
to
doe
good
,
because
wee
are
not
apt
,
nor
fit
to
doe
good
,
and
therefore
what
fitnesse
soeuer
we
haue
it
commeth
from
God
:
And
this
ought
to
cause
and
stirre
vs
to
thankfulnesse
vnto
God
,
as
the
Apostle
heere
doth
.
For
seeing
we
are
both
made
fit
by
God
for
his
inheritance
,
and
seeing
hee
hath
bestowed
it
freely
vpon
vs
,
therefore
wee
are
the
more
carefully
to
bee
thankefull
,
which
wee
should
not
bee
bound
to
doe
,
if
it
were
of
our selues
,
What
this
inheritance
is
hee
sheweth
in
making
it
consist
of
two
parts
.
1.
Pulling
vs
out
of
darkenesse
.
2.
Carrying
vs
into
the
Kingdome
of
his
beloued
Son
.
(
Pulled
vs
)
Thereby
sheweth
that
hee
vseth
great
strength
to
deliuer
vs
,
which
confirmeth
to
vs
the
doctrine
before
,
of
being
vnable
our selues
to
do
.
And
therefore
he
deliuers
vs
,
and
puls
vs
out
as
of
a
prison
,
which
are
vsually
darke
.
And
more
notably
he
saith
,
that
he
puls
vs
out
of
the
pit
without
water
,
setting
down
Esay
42.
Zach.
9.
11.
and
comparing
this
prison
to
a
pit
or
dungeon
,
wherein
is
onely
dirt
,
wherein
wee
sticke
,
where
is
no
water
,
where
hee
describeth
our
damnable
estate
,
for
seeing
we
are
cast
into
such
a
prison
,
but
especially
being
cast
by
God
himselfe
,
in
his
iust
iudgement
,
how
is
it
possible
that
wee
should
deliuer
our selues
,
and
therefore
our
Sauiour
faith
:
No
man
can
come
to
me
,
but
he
must
bee
drawne
by
my
Father
.
A
man
may
Ioh.
6.
bee
in
prison
and
haue
no
will
nor
affection
to
come
out
,
and
therefore
it
maketh
to
the
glory
and
praise
of
God
,
in
doing
the
whole
worke
of
our
Redemption
.
And
if
,
after
the
Church
is
called
to
CHRIST
,
she
findeth
such
dulnesse
and
heauinesse
in
her selfe
,
that
shee
must
bee
drawne
,
though
they
Cant.
2.
haue
receiued
grace
and
are
drawne
out
of
the
pit
.
How
shall
they
haue
any
strength
to
get
out
,
which
are
not
yet
drawne
out
of
the
pit
and
dirt
?
So
that
the
first
part
is
to
be
deliuered
from
blindnesse
,
from
ignorance
,
hardnesse
of
heart
,
the
wrath
and
iudgements
of
God
,
and
condemnation
.
The
second
part
is
the
making
vs
pertakers
of
his
Kingdome
,
And
as
the
darkenesse
wee
are
deliuered
from
,
is
partly
in
this
life
,
and
was
after
to
bee
accomplished
,
in
hell
,
if
we
had
not
bene
deliuered
:
so
the
Kingdome
of
God
is
begunne
in
this
life
,
and
is
within
vs
,
and
shall
be
perfected
in
heauen
after
this
life
:
So
that
wee
see
those
,
that
are
the
children
of
God
indeed
,
will
in
this
life
endeauor
,
to
giue
obedience
to
the
commandements
of
God
.
And
therefore
though
men
professe
themselues
the
seruants
of
God
,
yet
their
liues
being
not
according
to
God
,
they
are
no
subiects
of
God
:
For
as
hee
that
will
professe
himselfe
to
bee
subiect
to
the
King
,
and
yet
in
his
deed
will
yeeld
obedience
to
the
King
of
Spaine
,
and
serue
him
,
hee
is
doubtlesse
a
Traytor
.
So
it
is
with
those
,
that
professe
themselues
to
bee
Christians
,
yet
if
in
their
liues
and
behauiour
they
do
not
shew
forth
the
fruites
of
it
,
they
are
nothing
but
Rebels
to
God
,
and
seruants
to
the
diuell
,
come
they
neuer
so
diligently
to
the
Word
,
and
Sacraments
,
&c.
Hitherto
we
haue
heard
what
these
two
persons
,
God
the
Father
,
and
God
the
Sonne
,
haue
wrought
in
our
saluation
.
Now
followeth
the
matter
of
our
Redemption
,
viz.
in
him
,
viz.
in
his
beloued
Sonne
we
haue
Redemption
,
because
we
haue
forgiuenesse
of
sinnes
.
Here
is
set
forth
in
whom
,
by
whom
,
and
in
what
price
wee
haue
our
redemption
.
For
many
men
will
confesse
that
they
are
saued
by
CHRIST
,
but
when
it
comes
to
the
meanes
there
they
faile
:
For
the
enemies
of
the
truth
will
say
that
they
are
saued
by
CHRIST
,
but
yet
that
they
are
also
saued
by
their
merite
and
free-will
:
and
they
will
say
that
the
good
workes
they
haue
,
they
haue
of
God
,
and
yet
they
haue
no
good
workes
at
all
,
because
they
haue
it
not
by
the
meanes
which
God
heere
hath
laid
downe
.
Our
Sauiour
CHRIST
is
hee
that
hath
redeemed
vs
,
and
paid
the
price
for
vs
,
and
that
wholly
.
Obiection
.
How
shall
our
Sauiour
CHRIST
be
the
saluation
of
all
men
,
seeing
hee
was
not
man
at
all
times
,
for
how
can
his
bloud
deliuer
a
man
,
when
it
was
not
shedde
?
Answere
.
His
bloud
shed
in
due
time
hath
such
power
and
strength
,
because
it
is
not
the
bloud
of
man
,
but
of
God
&
therfore
it
reacheth
to
all
the
times
before
,
it
is
not
onely
belonging
to
them
,
that
come
after
,
but
to
Adam
and
the
Fathers
,
and
therefore
it
is
said
that
the
death
of
our
Sauiour
CHRIST
reacheth
to
the
Rom.
3.
former
sinnes
.
Question
.
Secondly
,
how
can
our
Sauiour
CHRIST
,
being
but
one
man
redeeme
by
his
death
so
many
,
euen
all
that
are
to
be
saued
.
For
as
in
wars
when
prisoners
are
taken
,
one
man
can
redeeme
but
one
man
,
and
therefore
how
can
our
Sauiour
being
one
redeeme
all
the
Saints
from
the
beginning
to
the
end
of
the
world
.
Answere
.
The
Apostle
answeres
,
That
Adam
being
but
one
man
,
seeing
his
owne
sin
,
was
able
to
condemne
all
men
,
he
being
but
a
man
and
not
a
God
,
and
Rom.
5.
therefore
shall
not
CHRIST
being
the
Son
of
God
by
his
so
many
suffrings
be
able
to
saue
those
that
are
to
be
saued
?
Question
.
Thirdly
,
our
sinnes
deserue
punishment
eternall
,
without
end
,
being
committed
against
the
eternal
God
,
now
the
troubles
of
our
Sauiour
CHRIST
were
but
for
a
time
,
he
being
but
about
33
years
on
earth
,
how
can
his
short
sufferings
counteruaile
eternal
death
?
Answere
.
Answere
,
he
was
not
man
onely
,
but
also
God
,
and
therefore
was
able
,
at
once
,
to
satisfie
for
al
the
punishment
due
for
euermore
to
his
children
&
seruants
,
for
his
infinite
God-head
did
sustaine
his
Man-hood
in
suffering
,
especially
on
the
crosse
&
the
night
before
.
Therefore
it
is
said
by
the
eternal
Spirit
,
he
offered
vp
the
sacrifice
for
vs
,
suffering
that
,
and
bearing
that
,
Heb.
5.
which
men
and
women
should
haue
suffered
for
euer
in
themselues
.
But
our
Aduersaries
of
the
Church
of
Rome
,
obiect
Obiect
.
of
the
Aduersaries
.
we
are
not
saued
by
CHRIST
from
all
our
sins
,
and
therefore
they
abused
that
place
to
the
3
of
the
Rom.
expounding
the
former
sinnes
to
be
originall
and
the
rest
to
be
satisfied
and
wrought
out
by
vs
.
Againe
they
say
the
punishment
we
are
to
worke
out
,
he
hauing
taken
away
the
sinne
originall
.
But
we
haue
proues
for
this
against
them
,
for
saith
Solution
.
1.
Ioh.
2.
Iohn
.
3.
the
Apostle
he
is
the
propitiation
for
sinnes
,
viz.
euen
all
.
And
in
Iohn
he
is
the
lambe
of
God
that
taketh
away
our
sinnes
,
not
that
did
,
but
that
doth
take
away
,
as
those
that
were
,
so
also
those
,
that
are
.
Againe
for
that
they
say
CHRIST
taketh
away
the
sinnes
only
and
not
the
punishment
:
they
doe
greatly
abuse
God
himselfe
,
for
in
Esay
53.
CHRIST
Esay
.
53.
hath
suffered
the
punishment
,
and
therfore
this
were
to
accuse
God
himselfe
of
false-hood
,
and
cruelty
,
that
would
promise
the
taking
away
of
our
sinnes
,
and
forgiuenesse
of
our
dets
by
CHRIST
,
and
yet
would
exact
the
vtmost
farthing
at
our
handes
:
what
an
vniust
thing
were
this
?
Obiection
.
They
proue
this
by
Dauid
,
that
for
his
sinnes
he
was
punished
,
by
persecution
at
the
handes
of
his
Sonne
,
and
driuen
from
his
kingdome
,
and
after
it
is
told
him
his
sinnes
were
forgiuen
.
Answer
.
But
it
were
iniury
to
punish
sinne
twise
,
Now
seeing
the
punishment
is
borne
in
CHRIST
,
the
children
of
God
are
not
punished
(
for
that
were
infinit
,
and
could
not
be
suffered
)
but
onely
chastened
.
For
Reu.
3.
saith
God
,
those
I
loue
,
I
chasten
,
so
that
if
it
come
from
Heb.
12.
loue
,
it
is
no
punishment
.
Againe
,
from
the
effect
it
appeares
it
is
no
punishment
,
because
it
is
for
their
good
,
on
whom
it
is
laid
,
and
therfore
no
punishment
.
For
punishments
are
to
destruction
.
And
the
Apostle
in
the
Epistle
to
the
Hebrewes
compareth
Heb.
12.
all
the
afflictions
that
God
laieth
on
his
seruants
to
the
corrections
,
which
a
father
layeth
on
his
child
.
For
a
father
correcteth
his
child
for
two
causes
:
first
that
he
might
be
better
,
for
though
he
doe
him
neuer
so
much
iniury
,
euen
to
burne
his
house
,
yet
if
he
loue
his
sonne
,
he
will
onely
correct
him
,
seeking
,
to
bring
him
to
good
order
.
Another
cause
is
that
by
his
example
and
correction
the
rest
of
his
children
may
be
kept
the
better
in
awe
.
Euen
so
the
Lord
dealeth
with
his
children
as
a
louing
Father
,
chastising
them
for
their
good
.
The
end
of
the
seuenth
Sermon
.
The
eighth
Sermon
.
COLOSS.
1.
V.
15.
to
the
21.
15
Who
is
the
image
of
the
inuisible
God
the
first
borne
of
euery
creature
.
16.
For
by
him
were
all
things
created
which
are
in
heauen
,
and
which
are
in
earth
,
things
visible
and
inuisible
:
whether
they
be
Thrones
,
or
Dominions
,
or
Principalities
,
or
Powers
,
all
things
were
created
by
him
,
and
for
him
.
17
And
hee
is
before
all
things
,
and
in
him
all
things
consist
.
18
And
hee
is
the
head
of
the
body
of
the
Church
:
he
is
the
beginning
,
and
the
first
borne
of
the
dead
,
that
in
all
things
hee
might
haue
the
preeminence
.
19
For
it
pleased
the
Father
,
that
in
him
should
all
fulnesse
dwell
.
20
And
by
him
to
reconcile
all
things
vnto
himselfe
,
and
to
set
at
peace
through
the
blood
of
his
crosse
,
both
the
things
in
earth
,
and
the
things
in
heauen
.
THE
holy
Apostle
hauing
entred
into
the
declaration
of
the
redemption
brought
vnto
vs
,
sets
forth
the
Causes
.
First
,
what
God
the
father
hath
done
for
vs
:
Secondly
,
what
God
the
Sonne
hath
done
for
vs
.
And
now
he
commeth
to
a
notable
description
of
God
the
Sonne
,
to
shew
vnto
vs
that
in
him
we
haue
a
full
and
plentifull
redemption
.
As
if
the
Apostle
should
say
.
This
CHRIST
(
that
you
may
know
what
a
A
Metaph.
15.
plentifull
&
rich
redemption
you
haue
in
him
,
to
the
end
you
may
rest
in
him
alone
)
is
thus
set
forth
vnto
you
as
foloweth
.
As
touching
his
person
standing
of
both
natures
,
he
is
the
most
liuely
and
expresse
image
and
caracter
of
God
,
not
onely
of
his
qualities
(
if
yet
there
were
any
qualitie
in
the
God-head
)
but
of
his
very
nature
and
essence
.
In
whom
we
may
behold
God
,
which
is
inuisible
,
and
touch
him
,
that
is
insensible
,
which
is
the
principall
heir
of
all
the
creatures
in
the
world
,
in
whom
we
,
that
beleue
,
haue
right
vnto
them
.
For
by
him
are
all
things
created
in
heauen
and
earth
,
things
visible
and
inuisible
,
euen
the
Angels
themselues
,
to
the
worshiping
of
whom
you
are
seduced
.
And
amongst
them
,
all
,
of
what
degree
or
place
so
euer
they
be
,
whether
they
sit
in
Thrones
,
or
whether
they
haue
Lordship
,
principally
,
or
power
ouer
other
Angels
,
and
all
things
elsse
,
were
both
made
by
him
and
for
him
.
Wherefore
he
is
before
all
things
,
and
all
things
haue
their
continuance
,
and
are
vpholden
by
him
.
And
as
touching
his
office
,
which
he
executeth
in
respect
of
both
natures
,
he
is
the
Head
of
the
Church
,
which
is
his
body
,
and
he
is
the
first
fruites
and
first
begotten
of
the
dead
,
not
onely
in
respect
that
himselfe
is
risen
,
but
also
in
that
he
is
the
Autor
of
our
resurrection
,
which
is
here
begun
,
and
shall
be
perfected
in
the
last
day
,
when
he
shall
change
these
vile
bodies
,
and
make
them
like
his
glorious
body
.
For
in
him
it
is
the
good
pleasure
of
God
that
the
grace
of
the
spirit
should
without
measure
fully
dwel
.
That
by
him
he
might
reconcile
vnto
himselfe
all
things
,
making
peace
by
the
death
of
his
crosse
betweene
God
and
all
men
,
whether
it
be
they
which
hauing
beleued
in
him
before
his
comming
,
are
now
in
heauen
,
or
others
,
which
being
on
earth
,
do
beleeue
in
him
.
Here
there
is
a
description
of
Christ
,
God
,
and
man
,
touching
his
.
-
Person
,
whereby
hee
gouerneth
all
things
.
-
Office
,
whereby
hee
gouerneth
his
Church
.
Summe
;
a
description
of
the
excellency
of
our
Sauiour
CHRIST
which
consisteth
of
two
parts
.
One
touching
the
gouernment
of
our
Sauiour
CHRIST
,
which
hee
hath
ouer
all
things
in
heauen
,
earth
,
and
hell
;
the
other
touching
the
particular
rule
ouer
his
Church
.
First
he
is
called
the
image
of
the
inuisible
God
,
that
cannot
bee
seene
by
the
eye
of
man
.
And
not
onely
is
ment
here
but
none
can
so
much
as
come
to
the
vnderstanding
of
God
,
by
the
eye
of
the
minde
:
But
by
our
Sauiour
CHRIST
we
see
the
God-head
,
those
that
were
aliue
when
hee
was
on
earth
did
see
the
God-head
in
him
:
and
we
shall
see
God
in
him
in
heauen
.
This
is
proued
by
diuers
places
.
1.
Tim.
3.
16.
A
wonderfull
Mistery
,
that
God
which
is
a
light
that
Ioh.
1.
18.
1.
Tim.
6.
16.
no
man
can
see
,
which
is
incomprehensible
,
is
yet
seene
and
comprehended
of
a
mortall
man
,
so
farre
forth
as
man
is
able
.
1.
Iohn
3.
None
hath
seene
God
at
any
time
,
nor
can
come
to
the
knowledge
of
him
,
but
the
onely
begotten
Sonne
of
the
Father
hath
reueiled
him
.
Ioh.
14.
When
as
one
of
the
Apostles
saith
to
him
,
shew
vs
thy
Father
:
our
Sauiour
answeres
,
O
Phillip
hast
thou
bene
with
mee
so
long
,
and
hast
not
seene
the
Father
.
otherwise
inuisible
.
And
this
is
a
wonderfull
mistery
,
and
an
exceeding
mercy
,
that
God
,
which
cannot
bee
conceiued
in
the
capacity
of
men
,
should
yet
be
seene
of
vs
.
Question
.
Quest.
Whether
in
the
body
and
Man-hood
,
or
God-head
of
CHRIST
is
it
seene
?
Not
in
the
Man-hood
,
for
it
is
too
weake
to
expresse
Solution
.
the
God-head
of
his
Father
,
and
touching
the
God-head
he
cannot
bee
comprehended
in
himselfe
being
equall
with
his
Father
,
&
as
incomprehensible
as
the
Father
being
one
with
him
.
And
therefore
he
is
vnderstood
of
vs
,
&
is
the
image
of
the
Father
,
as
his
God-head
,
and
Man-hood
are
both
ioined
together
.
Question
.
Quest.
What
great
thing
is
this
that
CHRIST
is
the
image
of
God
,
seeing
Adam
,
a
bare
man
,
was
the
image
of
God
?
And
the
woman
is
Image
of
1.
Cor.
11.
man
,
and
man
is
the
image
of
God
▪
euen
in
this
wretched
estate
,
and
therfore
no
such
wonderfull
a
thing
to
bee
the
image
of
God
.
Ans.
Adam
is
called
the
image
of
God
in
regard
of
Solution
.
some
sparkles
of
the
image
,
which
God
had
ingrafted
in
him
,
by
creation
he
was
not
the
image
of
the
Essence
of
God
,
nor
had
any
of
his
Essence
.
Againe
,
man
is
said
to
be
the
image
of
God
,
in
regard
of
the
rule
which
God
hath
giuen
him
ouer
his
wife
,
wheras
our
Sauiour
CHRIST
hath
in
him
the
Essence
of
his
Father
,
being
perfect
God
,
hauing
the
God-head
ioyned
to
his
Man-hood
,
in
one
and
the
same
person
.
Obiection
.
Here
we
are
to
answere
an
obiection
of
certaine
heretickes
.
If
he
be
the
image
of
God
,
then
hee
is
not
God
,
for
the
image
and
the
thing
is
not
all
one
.
Answere
.
Ans.
We
do
not
vnderstand
an
image
heere
to
bethat
,
which
doth
represent
the
accidents
or
lineaments
of
things
(
as
images
of
earthly
things
doe
)
for
the
images
,
that
are
made
of
a
man
,
cannot
represent
the
Essence
,
but
the
accidents
and
lineaments
of
the
body
of
a
man
:
but
CHRIST
is
such
an
Image
of
his
Father
,
which
is
the
thing
it selfe
,
as
the
word
is
1.
Cor.
1●
.
vsed
in
other
places
.
As
wee
are
after
the
Image
of
Adam
,
being
the
thing
it selfe
.
Againe
,
Hebr.
9.
23.
These
things
,
viz.
ceremonies
,
being
the
shadowes
of
those
things
which
were
the
truth
,
being
not
the
image
it selfe
:
And
therefore
their
argument
is
a
false
reason
,
for
the
vnderstanding
of
this
;
To
know
how
CHRIST
is
the
image
of
the
Father
,
and
of
the
Holy-Ghost
,
and
of
himselfe
as
God
,
viz.
that
he
in
the
God-head
,
and
Man-hood
did
represent
the
infinite
power
of
God
,
It
may
appeare
by
that
in
Ioh.
1.
Ioh.
2.
1.
We
haue
seene
him
as
God
himselfe
,
for
in
all
his
words
,
and
workes
,
and
whatsoeuer
he
shewed
such
vertue
and
power
,
viz.
euen
of
God
himselfe
;
He
commanded
the
diuels
and
they
came
out
,
commanded
the
seas
and
windes
,
and
they
obeyed
,
which
none
,
Angell
,
or
men
could
euer
doe
,
and
therefore
there
appeareth
the
image
of
God
.
Againe
,
there
is
an
infinite
mercy
set
forth
vnto
vs
in
IESVS
CHRIST
in
sauing
his
children
,
in
that
by
him
we
are
saued
.
Againe
,
an
infinite
iustice
reueiled
to
vs
in
our
Sauiour
CHRIST
,
who
hath
borne
in
his
owne
person
for
vs
the
infinite
wrath
of
God
,
&
hath
made
satisfaction
for
vs
in
his
owne
bloud
.
And
in
that
one
action
of
his
suffering
appeared
both
the
infinite
iustice
,
and
mercies
of
God
,
and
therefore
the
image
of
God
.
This
may
be
considered
after
this
sort
,
for
seeing
the
Angels
themselues
stoupe
to
looke
into
this
mystery
,
Wee
may
by
this
meane
example
of
the
prophane
History
see
some
small
resemblance
of
this
thing
,
seruing
somewhat
to
open
it
:
and
yet
take
heed
that
with
reuerence
we
consider
this
,
so
deepe
a
mystery
of
our
Sauiour
CHRIST
.
There
is
in
the
Histories
recorded
,
A
King
,
which
This
similitude
is
warily
to
be
vsed
.
his
sonne
by
Adultery
hauing
transgressed
the
Law
,
and
should
haue
lost
his
eyes
,
by
the
importunity
of
the
people
was
intreated
not
to
do
it
:
yet
because
the
King
would
not
haue
the
Law
broken
,
he
found
out
a
way
to
keepe
the
Law
,
and
because
hee
would
not
haue
them
to
haue
a
blind
King
,
he
put
out
one
of
his
sonnes
,
and
one
of
his
owne
eyes
.
Where
was
iustice
in
that
the
King
would
execute
the
Law
,
and
mercy
in
sparing
his
sonne
,
but
this
was
imperfect
iustice
,
and
mercy
.
But
in
CHRIST
both
are
perfect
.
Doctrine
Now
in
that
CHRIST
is
the
image
of
his
Father
,
this
teacheth
vs
that
we
are
to
content
our selues
by
the
knowledge
of
the
God-head
,
which
is
reuealed
vnto
vs
in
CHRIST
,
and
by
CHRIST
,
and
not
to
go
to
seeke
him
any
further
.
Inheritour
,
and
heire
of
all
creatures
,
for
howsoeuer
Verse
.
15.
it
be
otherwise
interpreted
,
yet
it
seemeth
rather
to
be
this
,
because
as
in
the
Law
,
the
eldest
sonne
was
heire
of
all
,
or
of
the
most
part
of
the
Fathers
possessions
.
So
CHRIST
he
is
the
heire
of
all
,
and
those
that
haue
any
thing
,
haue
it
by
him
,
and
haue
right
by
him
.
His
father
hath
put
all
things
vnder
his
Psal.
8.
Heb.
1.
1.
Cor.
15.
Doctrine
.
feete
.
He
that
hath
any
possession
,
or
power
,
neuer
so
great
,
if
he
haue
it
not
by
CHRIST
,
it
is
none
of
his
,
hee
is
an
vsurper
,
whatsoeuer
he
be
.
And
therefore
it
condemneth
them
,
that
get
not
their
goods
with
good
consciences
;
Nay
though
they
may
come
to
it
by
their
parents
,
yet
hauing
not
the
testimony
of
the
Spirit
of
God
,
that
he
is
the
child
of
God
,
it
is
not
his
.
Therfore
Pro.
15.
Better
is
a
little
with
the
feare
of
Pro.
15.
16
Psal.
37.
16.
God
,
then
great
treasure
with
trouble
.
And
this
is
the
reason
that
better
a
little
,
with
Gods
feare
,
because
if
he
be
the
child
of
God
,
that
hath
it
,
it
is
his
owne
,
and
he
may
vse
it
:
but
if
he
be
not
,
be
he
neuer
so
wealthy
,
he
shall
answer
the
Lord
for
it
,
and
his
iudgement
shall
be
the
greater
for
it
.
For
if
he
,
that
eateth
browne
bread
shall
answer
for
it
,
if
he
be
wicked
,
much
more
shall
he
that
feedeth
and
fareth
of
the
best
,
as
he
abuseth
more
of
Gods
blessings
,
and
therefore
let
them
looke
vnto
it
,
that
haue
receiued
any
from
God
.
As
CHRIST
is
the
Image
of
God
,
and
heir
of
all
things
,
so
also
it
is
said
.
That
he
made
all
things
.
Which
he
proueth
by
a
deuision
,
whether
in
heauen
or
earth
,
meaning
vnderneath
,
or
aboue
also
:
and
if
any
make
a
dout
of
that
,
he
taketh
it
away
,
and
saith
,
whether
visible
o●
inuisible
,
whatsoeuer
things
were
made
,
were
made
by
him
.
Visible
and
inuisible
He
vseth
this
vpon
occasion
of
an
errour
in
the
Colossians
,
that
they
worshiped
Angels
,
departing
from
the
truth
,
and
therefore
the
Apostle
standeth
vpon
this
point
,
handling
Angels
,
of
what
order
or
degree
soeuer
.
Doctrine
Whether
Thrones
,
viz.
such
,
as
sit
in
Thrones
,
or
Lordship
,
viz.
which
haue
Lordship
,
or
whatsoeuer
they
were
,
were
made
by
him
,
and
therefore
not
to
be
worshiped
,
but
of
that
afterward
,
when
we
come
to
the
errour
;
Vse
.
but
here
we
learne
how
fitting
that
good
order
is
,
how
acceptable
it
is
vnto
God
,
in
that
the
Angels
,
which
are
with
out
sinne
,
and
haue
no
such
need
,
as
we
,
are
not
without
order
and
seing
they
do
vse
order
,
how
much
more
are
we
to
seeke
for
order
,
which
are
so
corrupt
and
confused
?
And
if
inferior
Angels
,
in
regard
of
order
,
obey
those
ouer
them
;
much
more
should
we
be
obedient
to
those
ouer
vs
.
And
if
wicked
spirits
,
to
the
accomplishing
of
their
wicked
purposes
,
haue
their
orders
,
some
to
command
,
some
to
obey
,
Therefore
much
more
ought
we
.
And
yet
here
ariseth
comfort
for
vs
,
that
Note
.
if
the
wicked
Angels
obserue
order
for
to
hurt
vs
,
yet
the
good
Angels
,
much
more
for
ouer
defense
.
And
the
deuils
though
they
are
very
strong
and
exceeding
subtil
,
yet
it
is
not
to
be
doubted
but
by
their
fall
they
haue
lost
much
of
that
strenght
,
which
they
had
by
their
Creation
.
The
end
of
the
eighth
Sermon
.
The
ninth
Sermon
.
COLOSS.
1.
V.
16.
to
the
21.
16.
For
by
him
were
all
things
created
which
are
in
heauen
,
and
which
are
in
earth
,
things
visible
and
inuisible
:
whether
they
be
Thrones
,
or
Dominions
,
or
Principalities
,
or
Powers
,
all
things
were
created
by
him
,
and
for
him
.
17
And
hee
is
before
all
things
,
and
in
him
all
things
consist
.
18
And
hee
is
the
head
of
the
body
of
the
Church
:
he
is
the
beginning
,
and
the
first
borne
of
the
dead
,
that
in
all
things
hee
might
haue
the
preeminence
.
19
For
it
pleased
the
Father
,
that
in
him
should
all
fulnesse
dwell
.
20
And
by
him
to
reconcile
all
things
vnto
himselfe
,
and
to
set
at
peace
through
the
blood
of
his
crosse
,
both
the
things
in
earth
,
and
the
things
in
heauen
.
HERE
is
set
forth
as
we
haue
heard
in
these
and
them
that
went
before
the
description
of
our
Sauiour
CHRIST
,
of
his
excellent
and
glorious
estate
consisting
in
the
description
of
his
-
-
Person
,
-
Office
.
The
Person
of
CHRIST
standeth
of
both
natures
,
both
of
the
God-head
,
and
man-hood
;
for
those
things
here
spoken
can
neither
belong
to
the
God-head
a
part
,
not
to
the
man-hood
a
part
.
The
last
point
spoken
of
out
of
the
beginning
of
this
part
we
are
to
consider
further
of
,
viz.
,
touching
the
Angels
,
called
here
powers
,
dominions
,
principalities
&c.
Where
we
obserued
,
that
seing
there
is
such
an
order
among
the
Angels
,
such
excellent
creatures
,
haue
some
superiours
,
others
inferiours
.
And
for
so
much
as
Angels
are
subiect
to
higher
Angels
,
much
more
ought
men
to
be
subiect
to
their
Gouernours
and
Princes
,
hauing
far
more
need
.
This
was
for
instruction
.
An
other
point
for
consolation
was
deliuered
vpon
this
question
;
whether
the
blessed
Angels
haue
more
strenght
then
the
deuils
.
Answer
.
Notwithstanding
the
deuils
haue
great
Note
.
power
and
strenght
and
do
great
things
:
yet
they
haue
not
such
wisedome
,
such
power
,
nor
strenght
to
do
mischiefe
,
as
the
good
Angels
haue
to
defend
the
children
of
God
.
The
reason
is
,
that
as
men
falling
from
their
estate
lost
much
of
their
wisedome
,
wit
,
strenght
&c.
Euen
so
the
wicked
Angels
are
by
their
fall
dishabled
of
that
power
,
and
wisedome
,
and
strenght
in
comparison
of
the
blessed
spirits
,
for
further
proofe
of
this
reade
Apocalips
20.
2.
One
Angel
(
not
said
to
be
an
Archangell
,
or
principall
Angell
,
but
a
meaner
Angell
)
is
said
to
take
the
dragon
,
the
principall
deuill
(
by
the
necke
as
it
were
)
and
bind
him
.
For
when
as
the
deuill
,
at
the
increase
of
the
Church
,
about
30.
yeares
after
the
ascention
of
our
Sauiour
CHRIST
began
to
rage
mightely
against
the
Church
of
God
,
and
would
haue
cleane
deuoured
it
,
had
not
the
Lord
laid
him
on
his
backe
.
It
is
said
that
an
Angell
tooke
him
,
and
bound
him
vp
for
a
1000.
yeares
.
He
proceedeth
to
set
forth
the
excellency
of
our
Sauiour
CHRIST
,
in
that
he
saith
,
by
him
were
made
Verse
16.
all
things
,
where
is
noted
the
excellency
of
his
personage
,
that
he
must
needes
be
indeed
a
meete
and
sufficient
one
,
for
the
great
worke
of
the
redemption
,
because
he
was
the
Creator
of
all
,
and
if
that
was
such
an
excellent
worke
,
then
the
Spirituall
recreation
&
regeneration
is
a
farre
more
excellent
thing
,
and
can
be
performed
by
none
,
but
by
such
a
one
,
which
was
God
.
And
therefore
condemnes
the
Papist
,
which
is
so
wretched
to
take
vpon
him
power
to
redeeme
himselfe
,
and
to
helpe
himselfe
to
heauen
.
Nay
to
helpe
others
by
his
good
workes
,
as
they
call
them
of
super-errogation
,
or
rather
to
be
called
of
superarrogation
.
But
is
there
any
man
that
by
his
good
workes
can
create
himselfe
,
or
helpe
in
any
part
to
the
creation
of
himselfe
?
Much
lesse
then
is
a
man
able
to
do
any
thing
in
the
matter
of
his
redemption
:
As
being
not
able
to
do
any
good
thing
:
thus
the
Lord
hath
called
and
regenerated
him
.
And
as
all
the
worke
of
our
Creation
dependeth
on
God
,
as
here
it
is
proued
,
so
euery
part
and
lot
of
our
redemption
is
in
God
,
and
by
God
alone
.
For
howsoeuer
,
before
wee
bee
called
we
haue
life
of
body
,
and
motion
,
yet
toward
the
Kingdome
of
our
Sauiour
CHRIST
,
we
cannot
moue
a
foore
,
till
the
Lord
bring
vs
He
hath
the
praeheminence
,
and
all
things
are
made
Verse
17.
for
him
.
Doctrine
Where
wee
see
,
that
our
Sauiour
CHRIST
is
the
Alpha
1
the
beginning
that
made
all
,
and
the
Omega
,
the
end
of
all
,
for
whom
all
things
are
ordained
.
And
therefore
how
dare
any
challenge
him
,
or
reason
and
dispute
against
him
?
Shall
the
pot
speake
against
the
Potter
?
For
did
not
hee
make
all
,
and
did
not
hee
Rom.
9.
20.
Pro.
16.
4.
make
them
to
his
glory
,
as
it
pleased
him
,
whether
to
glorifie
himselfe
in
their
saluation
or
destruction
?
and
therefore
what
is
it
,
that
wretches
dare
reason
with
God
,
why
he
made
man
to
destruction
?
But
faith
the
Prophet
,
let
the
sheard
reason
with
Isa.
45.
9.
the
sheard
,
not
with
the
Potter
,
and
yet
the
Potter
giues
onely
the
forme
,
not
the
matter
,
but
God
maketh
Note
.
both
the
matter
and
forme
.
All
things
are
for
him
,
viz.
our selues
,
our
soules
Verse
16.
Doctrine
.
our
bodies
,
our
honour
,
credit
,
children
,
goods
,
wit
,
strength
,
&c
,
are
not
to
serue
for
our selues
,
for
our
owne
pleasure
and
delight
,
to
vse
as
wee
list
,
much
lesse
for
others
,
but
onely
for
the
Lord
,
and
for
his
seruice
.
Vse
.
This
therefore
condemneth
them
,
which
vse
their
wits
,
honour
,
&c.
for
to
serue
themselues
,
and
vse
the
blessings
of
God
for
their
owne
lusts
,
but
if
we
will
not
serue
God
with
them
,
he
will
make
vs
to
serue
him
in
our
destruction
.
On
the
other
side
,
if
we
honour
him
with
them
,
he
will
serue
and
honour
vs
,
as
it
is
in
the
Gospell
,
that
the
faithfull
seruant
the
Maister
will
cause
to
sit
downe
,
&c.
Luke
19.
Verse
17.
By
him
all
things
stand
,
As
he
created
all
things
,
so
hee
keepeth
and
preserueth
all
things
,
The
heauens
are
kept
,
the
earth
stayed
in
the
mid'st
of
all
,
without
Heb.
1.
any
prop
,
onely
by
the
hand
of
God
,
and
of
the
Sonne
of
God
,
for
liuing
creatures
,
Acts
17.
In
him
all
things
liue
,
moue
,
and
haue
their
being
.
Vse
.
And
therefore
if
wee
will
haue
comfort
in
our
liuing
heere
,
wee
must
looke
to
haue
it
continued
of
him
,
and
by
him
alone
.
Vse
.
And
if
by
reason
that
wee
are
created
,
and
preserued
by
him
,
it
is
matter
sufficient
to
incourage
vs
,
to
be
ready
to
glorifie
God
:
Then
much
more
ought
our
hands
to
bee
strengthned
to
glorifie
God
,
we
being
also
re-created
and
borne
againe
:
And
therefore
to
imploy
our
knowledge
,
wisedome
,
strength
,
and
all
in
Gods
seruice
,
and
that
by
so
much
the
more
,
as
we
haue
receiued
more
graces
at
the
hand
of
God
.
Thus
much
of
the
first
part
of
this
Text
,
The
second
point
of
the
office
of
our
Sauiour
CHRIST
,
is
set
forth
,
in
that
he
is
called
the
Head
of
his
Church
.
Which
wee
will
come
vnto
,
when
wee
haue
vnderstood
the
reason
,
why
our
Sauiour
CHRIST
which
is
the
first
begotten
of
the
creatures
,
&c.
is
heere
set
downe
.
This
is
to
proue
vnto
vs
that
our
Sauiour
CHRIST
is
the
fit
and
sufficient
Messiah
:
for
first
,
because
he
is
the
image
of
God
,
heereby
it
is
proued
that
by
him
onely
,
being
in
the
bosome
of
his
Father
,
Gods
will
is
reueiled
vnto
vs
.
Againe
,
he
is
called
the
heire
of
al
things
:
for
else
how
could
he
make
vs
the
inheritours
of
the
things
of
this
life
,
much
lesse
of
heauen
.
Againe
,
he
is
called
the
ruler
of
al
things
)
for
were
not
he
controuler
of
the
Angels
,
of
the
heauens
,
of
the
earth
and
of
all
things
,
that
so
hee
might
subdue
whatsoeuer
should
rise
against
the
saluation
of
his
children
,
they
should
bee
discouraged
.
Iohn
17.
Hee
hath
the
power
of
all
flesh
,
to
maister
whatsoeuer
should
set
it selfe
against
the
saluation
of
his
Church
:
and
these
are
the
causes
,
why
the
Apostle
laboureth
to
set
downe
the
excellency
of
our
Sauiour
by
all
these
points
.
Head
of
the
Church
,
Here
is
set
forth
the
office
of
our
Sauiour
CHRIST
,
the
Church
being
his
body
,
id
est
,
the
Mysticall
body
of
CHRIST
.
One
office
of
our
Sauiour
CHRIST
,
as
he
is
the
Head
of
his
Church
,
is
to
be
the
Prophet
:
because
as
from
the
head
commeth
wit
and
light
,
to
all
the
members
,
so
all
instruction
of
the
Kingdome
of
God
commeth
from
CHRIST
.
Secondly
,
he
is
the
Priest
,
as
he
is
the
Head
of
his
Church
,
because
as
from
the
head
commeth
all
the
life
,
and
sense
by
the
Arteries
:
euen
so
by
CHRIST
,
as
the
Head
,
all
spirituall
life
floweth
.
Thirdly
,
as
the
head
ruleth
all
the
other
parts
,
so
CHRIST
is
King
ouer
his
Church
,
to
rule
and
gouerne
them
after
his
will
,
signifying
that
whatsoeuer
good
the
Church
hath
,
commeth
from
CHRIST
.
For
this
cause
he
is
called
the
roote
,
not
the
sprigge
of
Dauid
,
because
,
whatsoeuer
good
thing
Dauid
had
,
hee
receiued
from
CHRIST
.
And
hence
it
is
that
he
is
called
in
Iohn
,
a
Vine
,
in
whom
all
the
branches
Ioh.
15.
1.
meete
,
and
of
whom
they
receiue
life
,
so
that
if
they
be
cut
of
,
they
must
needes
die
.
He
is
called
the
Head
of
the
Church
,
after
,
in
this
Epistle
,
and
in
the
Epistle
to
the
Ephesians
,
where
it
Ephe.
1.
23.
is
said
to
be
his
body
,
euen
the
fulnesse
of
him
,
that
filleth
all
,
in
all
things
,
where
is
set
forth
the
loue
of
our
Sauiour
CHRIST
,
that
howsoeuer
he
perfecteth
all
things
,
yet
he
himselfe
is
not
willing
to
be
perfected
without
the
Church
.
Doctrine
Here
then
we
learne
,
that
as
we
draw
life
,
and
all
our
life
from
him
alone
:
So
wee
are
taught
that
hee
alone
is
the
Head
of
the
Church
,
as
hee
hath
bene
proued
before
,
by
that
he
is
the
image
of
God
,
and
created
all
things
,
&c.
And
therefore
hee
that
will
challenge
the
Head
of
the
Church
,
must
challenge
himselfe
to
bee
the
image
of
God
:
must
bee
before
all
things
:
must
bee
hee
,
that
hath
created
all
things
.
And
therefore
this
must
needs
be
a
blasphemous
thing
to
attribute
this
to
Peter
.
That
howsoeuer
he
was
an
excellent
man
,
yet
he
neuer
arrogated
this
to
himselfe
.
And
we
see
that
the
wisedome
of
the
holy
Ghost
,
making
Peter
such
an
excellent
instrument
of
his
glory
,
&
fore-seeing
the
wretched
abuse
of
Peter
to
follow
afterward
,
that
he
should
by
reason
,
that
he
was
such
a
worthy
man
be
more
esteemed
,
then
he
ought
,
doth
neuer
set
forth
any
excellent
thing
in
Peter
,
but
setteth
forth
also
with
all
very
notable
Note
.
and
great
,
speciall
faultes
,
and
blots
,
and
blemishes
in
him
.
As
when
he
had
made
that
worthy
confession
of
his
faith
,
concerning
our
Sauiour
CHRIST
,
which
our
Sauiour
commended
,
he
presently
is
brought
in
to
diswade
our
Sauiour
from
suffering
,
which
was
as
much
as
from
the
worke
of
redemptio●
〈◊〉
which
cause
our
Sauiour
rebukes
him
sharply
,
Math.
16.
23.
Mark
.
8.
33.
Math.
14.
28.
31.
〈…〉
als
him
Satan
,
get
thee
behind
me
Satan
.
And
againe
,
when
that
he
would
by
reason
of
the
strength
of
his
faith
walke
on
the
seas
,
he
shews
,
as
he
shewed
his
great
faith
,
so
his
great
infidelity
.
And
also
,
when
he
bragged
that
he
would
suffer
with
our
Sauiour
,
he
Math.
26.
most
shamefully
denied
and
forsware
him
.
And
after
all
this
was
taxed
by
Paule
for
a
point
of
hipocrisy
.
Gal.
2.
11.
12.
13.
And
if
this
cannot
without
blasphemy
,
be
giuen
to
Peter
,
who
for
all
his
great
infirmities
was
an
excellent
Apostle
of
our
Sauiour
CHRIST
,
much
more
blasphemous
is
it
to
impute
it
to
the
Pope
,
a
most
wretched
man
.
And
if
they
say
the
Pope
is
a
Ministeriall
head
and
deputie
,
what
needeth
CHRIST
to
haue
a
deputy
Math.
28
20.
being
present
himselfe
.
Therfore
Iohn
14.
and
16.
I
leaue
my
spirit
,
and
therfore
if
he
haue
any
deputie
,
it
is
his
owne
spirit
.
The
beginning
and
first
begotten
.
Beginning
1.
the
Verse
.
18.
fruites
(
first
begotten
)
1.
both
himselfe
rose
,
and
is
the
1.
Cor.
15.
20.
cause
of
the
resurrection
of
all
the
children
of
God
.
Iohn
11.
I
am
the
resurrection
1.
the
cause
of
the
resurrection
Iohn
11.
25.
of
his
children
.
For
as
he
is
God
,
he
is
the
cause
of
the
resurrection
of
all
men
.
But
as
he
is
the
mediatour
and
head
of
the
Church
,
he
is
the
cause
Note
.
of
the
resurrection
of
his
Church
.
For
if
the
head
rise
,
the
body
must
needs
follow
.
And
therfore
,
as
by
one
man
all
men
fell
,
so
by
one
,
all
(
viz.
that
are
saued
)
1.
Cor.
15.
22.
rise
againe
.
A
part
of
this
resurrection
is
in
this
life
,
by
mortification
and
quickening
wrought
in
them
,
which
shall
be
perfected
at
the
last
resurrection
,
when
they
Note
.
shall
rise
in
glory
.
Indeed
then
the
wicked
●hall
rise
,
but
by
the
generall
power
of
his
God
head
not
by
the
perticuler
power
of
vertue
or
his
medi
〈…〉
All
fullnesse
dwelleth
:
this
hath
been
spoken
of
i●
〈…〉
14.
verse
,
we
will
onely
speake
of
that
,
not
then
handled
.
It
pleased
:
it
is
onely
so
to
be
set
downe
,
for
the
father
is
not
in
the
Greeke
:
howsoeuer
it
be
of
Diuines
thought
to
be
ment
of
the
father
:
yet
it
seemeth
rather
to
be
vnderstood
,
that
it
pleased
God
the
father
God
the
Sonne
himselfe
,
and
the
holy
Ghost
.
Againe
,
by
reconciling
is
ment
to
reconcile
,
not
Verse
.
20.
to
his
father
onely
,
but
to
himselfe
,
and
to
the
holy
Ghost
also
.
An
other
point
,
not
obserued
before
,
in
that
he
saith
,
by
himselfe
,
which
may
seeme
to
be
a
surplusage
of
words
,
but
in
regard
of
the
corruption
that
should
arise
,
he
saith
that
this
sacrifice
is
to
be
offered
by
himselfe
alone
,
where
we
are
to
be
referred
to
the
further
proofe
of
it
in
the
Epistle
to
the
Hebrewes
,
where
the
Apostle
saith
that
CHRIST
hath
,
Heb.
1.
3.
By
himselfe
purged
our
sinnes
.
Quest.
All
things
Quest
.
Why
not
all
men
?
for
men
onely
are
saued
and
reconciled
vnto
God
,
hauing
been
his
enimies
.
Answer
.
True
,
for
it
is
not
ment
of
the
Angels
,
Solution
.
nor
of
the
other
creatures
.
And
yet
all
these
dumbe
and
vnreasonable
creatures
haue
restauration
by
the
death
of
CHRIST
.
For
the
Heauens
and
earth
and
all
things
shall
be
renued
,
and
the
sunne
shall
haue
2.
Pet.
3.
13.
double
the
light
it
hath
,
and
therefore
the
vertue
of
CHRISTS
sufferings
reacheth
euen
to
them
.
But
yet
these
can
not
be
said
to
be
reconciled
vnto
God
,
because
they
were
neuer
his
enemies
,
how
be
it
,
by
reason
of
the
sinne
of
man
,
they
were
pertakers
with
him
of
the
curse
of
God
.
But
by
reconciling
,
all
things
,
is
here
ment
all
the
children
of
God
,
that
are
alreadie
in
heauen
,
or
in
earth
,
or
shall
be
to
the
end
of
the
world
.
The
end
of
the
ninth
Sermon
.
The
tenth
Sermon
.
COLOSS.
1.
V.
21.
22.
21
And
you
which
were
in
times
past
strangers
and
enemies
,
because
your
minds
were
set
in
euill
workes
,
hath
he
now
also
reconciled
,
22
In
the
body
of
his
flesh
through
death
,
to
make
you
holy
and
vnblameable
,
and
without
fault
in
his
sight
,
THE
Apostle
Saint
Paule
hauing
set
forth
vnto
vs
the
rich
redemption
of
the
world
by
the
blood
of
CHRIST
,
doth
now
shew
how
the
same
doth
agree
vnto
the
Colossians
The
Metaphrase
.
themselues
.
Wherefore
hauing
reconciled
all
vnto
himselfe
,
he
hath
also
reconciled
you
:
which
benefit
that
it
may
the
better
be
esteemed
,
consider
what
you
were
,
when
he
reconciled
you
,
strangers
from
God
,
yea
enemies
in
your
very
vnderstanding
,
which
is
the
chiefest
,
and
therefore
much
more
in
other
parts
;
which
enmity
was
made
manifest
by
your
euill
workes
.
I
say
now
he
hath
reconciled
you
(
in
his
humane
nature
like
vnto
ours
)
by
his
death
,
to
the
end
he
might
make
you
holy
,
and
without
spot
and
blameles
in
all
sincerity
as
before
himselfe
.
And
this
reconciliation
know
no
otherwise
to
belong
vnto
you
;
vnlesse
you
abide
grounded
and
setled
in
faith
,
&
be
not
carryed
away
from
the
hope
you
haue
had
in
the
Gospel
.
The
truth
wherof
appeareth
in
that
so
short
a
time
it
hath
bene
Preached
to
all
Nations
vnder
the
cope
of
heauen
;
of
which
Gospell
I
my selfe
also
am
a
Minister
.
Wherein
it
ought
not
dismay
you
that
I
am
in
bonds
,
seeing
I
my selfe
doe
reioyce
in
it
:
seeing
also
it
is
,
not
for
redemption
(
which
CHRIST
himselfe
alone
hath
Note
.
wrought
)
but
for
the
confirmation
of
your
faith
,
and
example
of
your
patience
.
And
seeing
thereby
are
fulfilled
the
passions
,
which
are
yet
wanting
vnto
the
body
of
CHRIST
,
which
is
the
Church
,
which
must
bee
like
vnto
CHRIST
her
Head
in
suffering
,
that
it
may
be
like
vnto
him
in
glory
.
And
finally
seeing
it
is
not
for
your
good
alone
,
but
for
the
good
of
the
whole
body
of
CHRIST
which
is
his
Church
.
Whereof
as
of
the
Gospell
I
am
a
Minister
,
&
that
by
the
ordinance
of
God
,
who
hath
committed
a
stewardship
vnto
mee
,
that
in
you
also
might
be
fulfilled
the
word
of
God
;
I
meane
the
secret
of
the
Gospell
,
so
worthily
called
,
for
that
it
hath
bene
hidden
from
all
times
and
generations
hitherto
,
and
now
is
made
manifest
,
not
to
all
,
but
to
his
Saints
:
Euen
to
as
many
,
as
God
of
his
good
will
would
make
knowne
the
glorious
riches
of
this
secret
vnto
,
amongst
the
Gentiles
;
which
glorious
riches
is
CHRIST
in
you
,
the
same
alone
,
by
whom
we
may
hope
for
glory
;
the
same
also
whom
we
preach
,
partly
admonishing
all
sorts
of
men
,
partly
teaching
all
sorts
of
men
all
heauenly
wisedome
,
thereby
to
present
men
of
all
sorrs
perfectly
wise
and
blessed
through
IESVS
CHRIST
:
whereunto
I
labour
sore
,
striuing
forcebly
,
which
yet
would
be
vnfruitfully
,
were
it
not
that
God
worketh
by
his
Spirit
mightily
,
with
my
Ministery
.
The
summe
of
all
is
,
that
the
Colossians
,
in
the
generall
redemption
of
mankind
by
CHRIST
,
through
the
working
of
the
Spirit
haue
their
part
,
vpon
condition
,
if
they
abide
in
the
truth
to
the
end
.
The
parts
are
-
-
1
A
particular
application
of
the
common
benefits
of
CHRISTS
redemption
vnto
the
Colossians
.
-
2
An
exhortation
to
perseuerance
,
that
they
may
bee
truely
pertakers
of
that
redemption
.
The
summe
whereof
is
to
set
forth
vnto
vs
,
the
benefit
of
God
bestowed
vpon
the
Colossians
,
to
the
end
that
they
should
be
holy
.
Wherein
we
consider
:
First
,
the
application
of
the
benefits
of
CHRIST
to
the
Colossians
:
Secondly
,
the
end
of
this
redemption
,
that
they
should
bee
holy
,
without
spot
,
and
vnblameable
.
For
the
application
;
it
appeareth
herein
:
for
when
he
saith
,
you
hath
he
reconciled
;
he
declareth
the
wonderfull
kindnesse
of
God
towards
them
,
viz.
the
Colossians
,
for
though
that
there
be
a
redemption
wrought
,
yet
if
the
Colossians
could
not
apply
it
to
themselues
,
nor
haue
any
hope
that
it
belonged
to
them
,
they
were
not
the
better
for
it
;
Nay
,
it
is
the
worse
,
when
as
a
blessing
being
abroad
,
is
yet
neglected
,
and
not
obteined
of
some
,
when
as
others
get
it
.
And
therefore
our
Sauior
CHRIST
,
speaking
to
the
obstinate
Iewes
,
saith
:
ye
shall
see
the
Prophets
in
heauen
,
and.
your
Luke
13.
28.
selues
shut
out
;
yee
shall
see
it
,
arguing
the
greatnesse
of
the
iudgemnt
.
Here
then
we
are
to
learne
,
to
try
whether
we
our
Instruction
.
selues
haue
any
part
or
portion
in
the
same
,
&
whether
we
be
not
those
,
which
onely
shall
see
the
same
,
and
not
feele
it
in
our selues
,
and
that
we
are
of
those
that
enioy
it
,
and
not
such
as
onely
heare
tell
of
it
.
For
euen
as
if
there
should
be
a
thousand
Rebels
,
and
a
pardon
granted
to
some
ten
,
or
an
hundred
,
if
a
man
know
not
that
hee
is
one
of
the
men
,
which
should
bee
pardoned
,
what
should
it
profite
him
to
know
there
is
a
pardon
?
Note
.
And
as
if
any
should
heare
of
a
treasure
found
,
and
yet
be
not
sure
that
he
hath
part
in
it
,
what
auaileth
it
him
?
so
it
is
in
the
case
of
our
Redemption
,
when
as
wee
know
not
that
this
fauour
belongeth
to
vs
.
And
when
as
wee
onely
can
say
that
there
are
some
that
shall
bee
redeemed
,
and
can
talke
of
the
saluation
of
others
,
and
not
of
our
owne
:
how
can
wee
bee
truely
thankfull
?
Vse
.
This
serueth
to
confute
the
Papists
,
which
say
that
this
is
a
presumptuous
doctrine
to
bee
assured
of
our
saluation
.
But
we
see
the
Apostle
dealeth
otherwise
to
the
Colossians
,
for
he
assureth
the
Colossians
of
their
redemption
.
Note
.
And
it
is
farre
otherwise
with
the
possession
of
our
saluation
,
then
with
worldly
possessions
,
which
possession
may
bee
lost
,
but
this
cannot
bee
taken
away
.
Now
against
the
wretched
opinion
of
the
Papists
we
out
of
Genesis
15.
and
17.
are
to
consider
,
that
seeing
the
Lord
saith
,
(
making
his
couenant
to
Abraham
)
I
am
thy
God
,
thou
art
my
seruant
,
why
should
not
the
couenant
of
God
make
Abraham
say
againe
,
Thou
art
my
God
,
I
am
thy
seruant
?
Hos.
2.
23.
I
will
say
to
them
,
which
were
not
my
people
,
Thou
art
my
people
,
and
they
shall
say
,
Thou
art
my
God
.
Question
.
Quest.
How
could
Saint
Paul
know
this
,
seeing
there
are
so
many
deceits
,
and
turnings
of
Hypocrisy
in
a
mans
heart
,
that
a
man
can
hardly
know
any
thing
of
certaine
in
himselfe
.
Ans.
The
Apostle
might
know
,
and
we
may
well
Solution
.
know
,
that
wheresoeuer
God
doth
spread
the
banner
of
the
Gospell
,
there
are
some
,
that
are
certainely
called
and
elected
.
Indeed
there
are
many
that
are
Reprobates
and
Hypocrites
,
but
yet
so
long
as
the
Gospell
was
there
,
the
Apostle
might
know
,
that
there
were
some
Elect.
Doctrine
Hereby
we
learne
,
that
we
are
surely
and
vndoutedly
to
know
,
that
wheresoeuer
the
Gospell
is
Preached
,
there
is
a
Church
planted
,
and
there
are
people
which
God
hath
chosen
to
saue
eternally
.
Contrarily
,
this
confuteth
those
,
that
for
corruptions
Note
against
the
Brownists
.
in
the
Church
,
will
vtterly
deface
the
Chuch
of
God
,
and
make
it
to
be
no
Church
,
and
forsake
it
.
For
where
the
Gospell
is
Preached
by
authority
from
God
,
there
is
CHRISTS
throne
erected
.
Vse
.
The
vse
of
this
is
to
teach
vs
,
that
when
the
Lord
calleth
vnto
vs
by
his
word
,
and
stretcheth
the
armes
of
his
Gospell
,
to
receiue
those
that
come
,
we
are
to
go
vnto
him
,
and
receiue
him
,
least
if
wee
doe
not
,
hee
close
his
hands
,
and
with-draw
his
Gospell
from
vs
,
and
leaue
vs
in
a
desperate
and
miserable
estate
.
To
the
further
setting
forth
of
their
excellent
estate
he
seteth
downe
their
cursed
estate
before
.
Verse
.
21.
Doctrine
Here
then
we
learne
,
that
to
the
end
we
may
see
the
excellency
of
our
happie
estate
in
CHRIST
,
we
are
to
see
what
a
cursed
and
wretched
condition
we
were
in
by
our
nature
.
And
indeed
we
can
neuer
in
any
measure
see
the
notable
redemption
of
vs
by
CHRIST
,
nor
can
neuer
be
thankefull
vnto
God
before
that
be
felt
of
vs
.
The
full
man
,
saith
Salomon
,
loaths
hony
,
the
sweetest
thing
.
And
a
man
though
sicke
,
yet
if
he
feell
not
his
disease
,
will
neuer
seeke
to
the
Phisitian
.
So
it
is
in
our
estate
of
saluation
,
that
because
we
Note
.
see
not
how
lothsome
we
were
naturally
,
we
can
not
discerne
the
wonderfull
glory
offered
.
Hence
it
was
that
the
Papists
being
filled
,
with
their
Merits
,
Dirges
,
Masses
,
&c.
could
not
see
the
pretiousnesse
of
CHRIST
,
and
therefore
sought
not
to
him
.
And
,
we
,
though
we
are
by
Gods
mercy
deliuered
from
the
sincke
of
Idolatry
,
yet
we
do
not
wey
sufficiently
our
redemption
,
because
we
do
not
see
narrowly
into
our
sinnes
,
nor
behold
the
vilenesse
of
them
;
indeed
we
confesse
in
generall
we
are
sinners
&c.
but
the
cause
of
our
Frosennesse
is
for
that
we
doe
not
see
the
horriblenesse
of
our
sinnes
.
And
therfore
we
are
to
studie
,
and
to
looke
diligently
into
the
glasse
of
Gods
word
,
wherein
we
may
see
our
sinnes
in
their
proper
coulors
.
Indeed
if
men
be
once
touched
with
the
sense
of
sinne
by
the
hand
of
God
,
then
will
they
cry
,
oh
the
goodnesse
of
God!
&c.
then
they
will
acknowledge
it
to
be
the
most
precious
thing
that
is
,
to
be
assured
of
the
fauour
of
God
.
It
followeth
.
Strangers
:
viz.
in
regard
of
the
inheritance
of
God
,
Verse
.
21.
we
haue
no
lot
nor
portion
with
CHRIST
,
before
our
redemption
.
Againe
without
CHRIST
we
are
strangers
from
the
Citie
of
God
,
from
the
heauenly
Eph.
2.
12.
Ierusalem
,
and
we
are
vagabonds
and
rogues
from
the
common
wealth
of
God
.
Whereas
if
we
be
pertakers
of
CHRIST
,
we
are
of
the
Citie
of
God
,
of
the
heauenly
Citie
,
which
came
downe
from
aboue
.
And
if
to
be
a
Burgesse
and
free
Cittizen
,
be
such
Note
.
an
excellent
thing
,
as
in
the
world
it
is
accounted
highly
:
for
wee
see
when
as
Paule
said
he
was
a
Cittizen
of
Rome
,
Lisias
said
,
I
bought
it
with
a
great
price
.
And
Act.
22.
28.
saith
he
,
dare
you
beat
a
Cittizen
.
But
how
much
more
excellent
and
precious
a
thing
is
it
to
be
a
freeman
in
the
heauenly
Citie
of
God
?
Now
if
we
be
Citizens
of
Gods
Citie
,
then
foloweth
an
other
point
,
that
we
must
be
strangers
from
Note
.
the
world
.
And
therefore
if
we
be
not
strangers
from
the
world
,
from
drunkenesse
,
from
our
pleasures
,
from
our
riches
,
&c.
we
are
strangers
from
God
.
It
followeth
.
Enemies
,
not
onely
strangers
,
but
enemies
.
For
howsoeuer
with
men
they
may
be
strangers
one
to
Note
.
an
other
,
but
yet
may
be
in
league
together
,
but
with
God
it
is
not
so
.
For
if
we
be
strangers
,
we
are
enemies
to
God
,
which
is
a
fearfull
thing
,
for
if
God
be
our
enemy
,
what
can
all
freinds
do
vs
good
?
And
Pro.
16.
14.
if
the
anger
of
a
King
be
death
,
then
what
is
the
anger
of
the
King
of
Kings
?
The
anger
of
God
we
may
see
in
Iob
,
who
howsoeuer
Iob.
7.
20.
Et.
16.
9.
he
was
the
child
of
God
,
yet
in
his
owne
feeling
he
thought
God
to
be
his
enemy
.
And
therefore
feeling
the
anger
of
God
he
could
not
rest
:
when
it
was
morning
he
desired
it
were
euening
&c.
And
Dauid
,
saith
the
Lord
had
shot
his
arrowes
at
him
,
&
Ps.
38.
2.
3.
that
nothing
was
sound
in
him
by
reason
of
Gods
anger
Quest.
Quest.
How
can
we
be
said
to
haue
been
Gods
enemies
,
seeing
he
alwaies
loued
vs
from
the
beginning
of
the
world
?
And
therefore
whether
is
this
enmity
to
be
considered
,
actiuely
,
or
passiuely
in
regard
of
God
or
of
our selues
?
Solution
.
Answer
.
True
it
is
God
loued
vs
from
the
beginning
Eph.
1.
4.
of
the
world
,
but
that
was
in
regard
of
CHRIST
,
in
regard
of
our selues
he
hated
vs
,
we
were
his
enemies
:
And
had
it
not
been
for
the
loue
in
CHRIST
,
Eph.
2.
1.
3.
12.
we
should
not
haue
abidden
in
his
presence
,
but
had
been
consumed
and
therefore
we
haue
to
praise
God
,
that
in
loue
he
spared
vs
so
long
,
till
he
called
vs
,
and
sent
meanes
of
calling
vs
.
It
followeth
.
Mind
:
We
were
enemies
therein
,
which
is
the
principall
part
of
the
soule
,
and
therefore
we
were
much
more
enemies
in
the
inseriour
faculties
,
in
our
grosse
affections
,
of
feare
,
anger
,
and
in
regard
of
loue
,
and
also
of
our
bodie
.
Doctrine
Doctrine
.
We
learne
that
seing
we
are
thus
enemies
,
there
is
nothing
in
vs
but
corruption
and
enm●ties
in
our
thoughts
,
words
,
and
deeds
.
Which
is
contrary
to
the
Papists
,
which
will
make
vs
that
we
can
merit
at
the
hand
of
God
by
our
good
works
.
But
if
the
tree
be
corrupt
,
what
shall
the
fruite
be
?
For
the
reconciliation
by
CHRIST
we
haue
heard
Verse
.
22.
of
it
before
.
The
end
of
our
reconciliation
is
in
the
Luk.
1.
74.
75.
next
words
expressed
:
which
is
sanctification
,
which
is
the
end
we
why
are
redeemed
.
This
the
Apostle
setteth
out
by
the
three
words
.
The
first
word
signifieth
,
that
which
is
not
earthly
,
Hagios
,
holy
,
not
earthly
,
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
viz.
that
our
minds
should
be
caried
from
earthly
things
to
heauenly
.
The
second
is
without
spot
.
viz.
not
a
man
that
is
not
charged
with
blame
,
but
which
being
blamed
,
is
not
truly
nor
iustly
blamed
.
The
third
word
,
signifieth
a
man
,
that
cannot
be
iustly
brought
into
iudgement
before
the
magistrate
,
or
before
the
Church
.
Signifying
,
that
a
man
,
not
onely
may
be
free
from
great
crimes
,
but
euen
from
all
,
that
may
be
reprehended
by
other
inferiour
men
.
And
here
is
ment
not
onely
to
walke
vnblamable
before
men
,
but
euen
before
God
,
to
walke
vprightly
and
sincerely
.
So
that
sanctification
is
the
end
of
our
redemption
.
That
the
Gospell
should
not
be
euill
spoken
of
.
Doctrine
Here
is
confuted
Iustification
by
good
works
.
For
seeing
good
works
are
the
end
,
and
the
effects
of
our
saluation
and
come
after
our
redemption
,
they
cannot
then
be
the
causes
of
the
same
,
and
as
the
fruite
commeth
after
the
trees
,
so
doe
good
works
after
from
righteousnesse
,
which
is
as
the
Tree
,
that
beareth
Phil.
VII
.
them
.
The
end
of
the
tenth
Sermon
.
The
eleuenth
Sermon
.
COLOSS.
1.
V.
24.
to
the
end
.
23
If
yee
continue
grounded
and
established
in
the
faith
,
and
bee
not
moued
away
from
the
hope
of
the
Gospell
,
whereof
ye
have
heard
,
and
which
hath
bene
Preached
to
euery
creature
,
which
is
vnder
heauen
,
whereof
I
Paul
am
a
Minister
.
24
Now
reioyce
I
in
my
sufferings
for
you
,
and
fulfill
the
rest
of
the
afflictions
of
CHRIST
in
my
flesh
,
for
his
bodies
sake
,
which
is
the
Church
.
25
Whereof
I
am
a
Minister
,
according
to
the
dispensation
of
God
,
which
is
giuen
me
vnto
you-ward
,
to
fulfill
the
word
of
God
.
26
Which
is
the
mystery
hid
since
the
world
beganne
,
and
from
all
ages
,
but
now
is
made
manifest
to
his
Saints
.
27
To
whom
God
would
make
knowne
what
is
the
riches
of
his
glorious
mysterie
among
the
Gentiles
,
which
riches
is
CHRIST
in
you
,
the
hope
of
glory
.
28
Whom
we
preach
,
admonishing
euery
man
and
teaching
euery
man
in
all
wisedome
,
that
wee
may
present
euery
man
perfect
in
CHRIST
IESVS
.
29
Whereunto
I
also
labour
and
striue
according
to
his
working
,
which
worketh
in
me
mightily
.
THe
Apostle
hauing
set
forth
the
redemption
brought
vnto
vs
by
our
Sauiour
and
hauing
shewed
that
the
Colossians
had
a
part
in
that
redemption
,
hee
commeth
to
set
forth
vnto
vs
a
condition
,
Whereupon
his
grace
and
mercy
of
God
is
bestowed
vpon
them
,
viz.
no
other
but
this
:
If
ye
continue
grounded
and
setled
in
the
faith
,
and
be
not
moued
away
from
the
hope
of
the
Gospell
,
yee
haue
heard
of
,
&c.
The
sense
hath
bene
before
metaphrastically
set
downe
.
The
summe
containes
an
earnest
exhortation
and
effectuall
vnto
constancy
,
and
abiding
in
the
truth
they
haue
receiued
.
First
,
consider
the
exhortation
,
which
Saint
Paul
giueth
to
the
Colossians
,
and
in
them
to
all
the
children
of
God
,
to
abide
in
the
true
faith
.
Secondly
,
the
reason
and
grounds
,
whereon
this
exhortation
is
laid
,
many
,
sundry
,
and
strong
.
First
,
for
the
exhortation
to
continue
in
the
truth
,
Reasons
of
constancy
.
to
which
men
are
perswaded
by
many
reasons
,
for
otherwise
they
haue
no
part
in
CHRIST
,
no
part
in
the
reconciliation
or
sanctification
by
CHRIST
,
for
this
is
necessary
to
all
the
children
of
God
to
continue
vnto
the
end
:
Therefore
(
Math.
24.
)
our
Sauiour
speaking
of
the
great
troubles
,
which
should
come
,
saith
:
he
that
continueth
to
the
end
shall
be
saued
.
We
see
Math.
23.
13.
example
of
those
that
hauing
professed
,
go
backe
,
leese
their
hope
and
the
comforts
of
Gods
children
,
L●ts
wife
though
she
went
not
backe
,
but
desired
to
Gen.
19.
26.
go
to
Sodom
,
in
regard
of
wealth
,
&
riches
,
&
therefore
our
Sauiour
saith
,
Remember
Lott
wife
.
Luke
17.
32.
Thus
wee
see
the
children
of
Israel
in
Exod.
that
though
they
went
out
of
Aegypt
with
ioy
and
gladnesse
,
yet
feeling
after
want
of
meate
in
the
wildernesse
,
Exod.
16.
3.
Heb.
3.
17.
18.
wished
to
returne
into
Aegypt
:
and
therefore
it
is
said
,
they
should
not
enter
into
the
Lords
rest
:
viz:
the
spirituall
Cannan
.
Let
vs
beware
therefore
of
Apostacy
,
and
that
wee
runne
not
in
vaine
.
For
it
were
better
wee
had
neuer
professed
at
all
,
then
hauing
once
professed
the
truth
,
afterward
to
fall
away
,
2.
Pet.
2.
21.
22.
and
to
returne
like
a
dogge
to
his
vomite
:
It
is
a
great
matter
to
enter
into
the
profession
of
CHRIST
,
and
if
wee
doe
not
continue
,
but
depart
from
it
,
it
had
bene
better
we
had
neuer
knowne
,
nor
professed
it
.
Therefore
wee
reade
in
the
Actes
that
Barnabas
admonish'd
the
brethren
of
Antioch
,
to
continue
in
the
grace
of
God
.
Acts
13.
43.
One
notable
degree
of
contiuance
is
to
haue
a
Note
.
purpose
to
continue
:
and
therefore
those
that
haue
not
this
purpose
to
abide
in
the
truth
,
come
life
,
come
death
;
but
rather
purpose
,
if
an
other
time
should
come
,
they
are
as
ready
for
that
,
as
for
this
,
they
are
nothing
but
hypocrites
,
and
haue
a
witnesse
in
their
owne
heart
of
their
condemnation
.
And
we
must
not
onely
haue
a
purpose
,
but
wee
must
labour
to
bee
strong
,
and
vse
all
meanes
for
the
confirming
of
vs
,
calling
on
the
name
of
God
for
it
.
For
Peter
had
a
purpose
indeed
not
to
deny
CHRIST
,
but
to
stand
for
him
:
but
yet
he
denied
him
grosly
,
because
he
did
not
call
earnestly
vnto
the
Lord
for
strenght
,
neither
did
vse
the
meanes
of
absteyning
himselfe
from
danger
before
hee
was
called
,
but
would
needs
runne
into
danger
to
the
high
Priests
house
,
and
leane
too
much
vpon
himselfe
.
Doctrine
Againe
,
we
learne
,
that
they
that
are
once
truly
reconciled
&
called
,
shal
abide
for
euer
:
for
the
Apostle
saith
,
they
are
reconciled
,
if
they
continue
and
abide
;
and
therefore
if
they
abide
not
they
are
not
truely
reconciled
and
sanctified
:
So
that
this
is
a
true
doctrine
,
a
Saint
once
,
a
Saint
euer
,
&
that
if
God
once
loue
vs
,
he
will
neuer
forsake
vs
.
As
Rom.
8.
Neither
Rom.
8.
39.
life
,
nor
death
,
&c.
shall
seperate
vs
,
from
the
loue
of
God
in
CHRIST
.
And
here
it
is
that
our
Sauiour
prayeth
for
all
:
Iohn
17.
not
onely
for
Peter
,
but
for
all
that
Ioh.
17.
20.
shall
beleeue
by
the
doctrine
of
his
Apostles
vnto
the
worlds
end
,
euen
for
all
the
faithfull
;
and
hee
was
heard
in
his
prayer
,
and
therefore
it
is
vnpossible
that
they
which
beleeue
should
perish
.
Mat.
24.
They
shall
seduce
if
it
were
possible
,
the
Elect
:
so
that
it
is
impossible
for
the
Elect
to
perish
.
And
those
onely
are
elected
which
beleeue
:
Therefore
it
is
said
,
that
those
Acts
13.
48.
beleeued
that
were
chosen
to
life
.
And
therefore
wee
see
that
the
inheritance
which
God
hath
giuen
vnto
vs
,
by
his
son
,
we
cannot
be
disherited
of
,
CHRISTS
Sheepe
shall
not
perish
:
none
shall
pul
them
,
out
of
Ioh.
10.
28.
his
hands
,
nor
depriue
them
of
that
life
,
which
in
him
is
laid
vp
for
them
.
Obiection
.
Obiect
.
If
those
that
beleeue
,
cannot
fall
away
,
but
must
necessarily
bee
saued
,
what
then
needs
these
manifold
exhortations
and
reasons
?
it
is
in
vaine
for
the
Preachers
to
enforce
them
so
much
,
and
for
vs
to
come
to
heare
,
This
is
obiected
of
the
Papists
,
who
would
haue
vs
stand
in
doubt
of
our
Election
,
and
their
reason
is
this
,
because
the
Apostle
stands
vpon
this
so
much
,
because
men
may
fall
away
.
Ans.
But
these
haue
a
good
agreement
,
for
God
Solution
.
which
hath
ordained
wee
should
not
perish
,
hath
ordained
vs
these
meanes
of
his
Ministers
,
whereby
wee
should
not
perish
.
We
know
out
of
the
Scripture
that
euery
mans
time
is
set
of
God
,
which
he
Iob.
7.
1.
shall
not
passe
,
as
the
Prophet
in
the
Psalme
;
my
daies
are
in
thyne
hand
ô
Lord
:
And
because
God
hath
appointed
me
my
dayes
,
is
it
a
reasonable
speach
that
therefore
I
should
not
vse
meanes
to
prolong
my
life
to
that
time
,
by
food
,
apparell
&c.
is
this
reason
?
Againe
,
Gen.
9
God
hath
promised
after
drowning
of
the
world
,
that
the
world
should
neuer
be
drowned
,
and
that
there
should
be
haruest
to
the
worlds
end
:
should
not
men
therefore
sow
and
reape
their
corne
?
it
is
a
foolish
thing
to
deny
it
.
Acts.
27.
When
Paule
was
in
danger
,
the
Lord
told
him
that
not
a
man
should
be
lost
:
it
was
most
true
:
and
the
Lord
hauing
promised
,
would
performe
:
yet
after
when
the
mariners
would
haue
gone
away
,
saith
the
Apostle
,
vnles
these
stay
we
shall
not
be
safe
.
So
that
as
the
Lord
hath
promised
,
so
he
hath
prouided
,
that
the
things
should
be
effected
by
meanes
.
For
the
setting
forth
of
this
he
vseth
two
similitudes
,
one
drawne
from
a
ground
or
foundation
:
that
as
in
Mathew
the
house
founded
on
the
rocke
Math.
7.
24.
cannot
be
ouerthrowne
;
so
they
that
are
grounded
on
CHRIST
,
by
faith
,
Mathew
16.
18.
the
very
gates
of
hell
shall
not
preuaile
against
them
.
The
second
similitude
is
in
the
word
Setled
,
taken
from
the
sitting
of
the
body
,
which
when
it
is
set
is
more
firme
,
and
steddy
.
By
which
two
similitudes
he
sheweth
what
manner
of
faith
we
should
haue
.
For
the
further
proofe
of
this
,
he
vseth
another
reason
viz.
if
yea
be
not
remoued
from
the
hope
of
those
things
,
you
are
in
expectation
of
.
So
that
two
things
are
required
:
one
,
that
we
be
not
remoued
from
faith
nor
leese
our
faith
.
Secondly
that
we
be
not
remoued
from
hope
nor
leese
our
hope
.
The
difference
betweene
these
2.
graces
is
this
.
Faith
apprehends
and
layes
hold
on
the
grace
and
mercy
of
God
in
CHRIST
.
Hope
layeth
hold
on
the
fruite
of
this
grace
,
which
is
eternall
life
:
and
faith
regards
the
word
of
the
promise
,
but
hope
looks
to
the
thing
promised
.
The
reason
then
is
,
that
we
should
abide
in
the
truth
,
because
we
looke
and
hope
for
euerlasting
life
,
the
blessednesse
laid
vp
for
the
children
of
God
.
If
there
were
no
other
reason
,
but
to
abide
on
the
Note
.
commandement
of
God
,
who
commands
vs
to
walke
in
obedience
,
nay
though
we
should
be
damned
,
yet
we
are
to
giue
obedience
to
the
commandements
of
God
.
But
when
as
God
vseth
this
reason
of
alluring
vs
by
propounding
euerlasting
life
to
vs
,
that
ought
much
more
to
incourage
vs
hereunto
.
Men
are
naturally
bent
to
desire
honour
,
riches
&c.
The
Lord
here
propoundeth
to
vs
the
greatest
happinesse
that
can
be
,
euen
in
the
kingdome
of
heauen
.
1.
Cor.
9.
24.
Euery
man
,
saith
the
Apostle
,
runs
the
race
,
yet
but
a
few
,
shall
haue
the
prise
.
But
seeing
there
are
so
many
rewards
in
the
kingdome
of
heauen
for
all
that
attaine
to
the
end
,
what
a
blockishnes
is
it
in
vs
that
are
so
dull
and
dead
to
runne
this
race
of
Christianity
?
Againe
,
in
these
races
they
runne
for
perishable
Note
.
things
,
and
they
will
for
a
time
abstaine
from
things
,
that
are
pleasant
,
and
content
themselues
with
a
hard
diet
,
to
the
end
they
may
runne
better
and
be
more
light
:
and
shall
not
we
therefore
abstaine
from
,
and
abridge
our selues
of
the
pleasures
and
profits
of
this
life
for
the
gayning
of
an
incorruptible
Crowne
in
the
kingdome
of
heauen
?
And
therefore
if
we
could
rightly
consider
that
when
that
I
leese
my
pleasure
here
,
and
mine
honour
and
wealth
&c.
if
I
gaine
euerlasting
life
in
the
kingdome
of
heauen
,
what
losse
haue
I
thereby
?
And
on
the
other
side
,
if
in
this
life
I
seeke
my
pleasure
and
delight
,
my
credit
,
welth
,
honour
,
worldly
preferment
&c.
and
take
no
care
nor
paines
for
the
life
to
come
,
to
be
pertaker
of
the
kingdom
of
God
,
what
a
wretched
and
miserable
case
am
I
in
?
This
would
make
vs
more
to
labour
for
that
which
perisheth
not
,
&
to
contemne
these
worldly
things
in
comparison
of
the
heauenly
,
and
this
life
in
comparison
of
that
in
the
world
to
come
.
The
end
of
the
eleuenth
Sermon
.
The
twelfth
Sermon
.
COLOSS.
1.
V.
23
to
the
26.
23
If
ye
continue
grounded
ad
stablished
in
the
faith
,
and
be
not
mooued
away
from
the
hope
of
the
Gospell
,
whereof
yee
haue
heard
,
and
which
hath
bene
preached
to
euery
creature
which
is
vnder
heauen
,
whereof
I
Paule
am
a
Minister
.
24
Now
reioyce
I
in
my
sufferings
for
you
,
and
fulfill
the
rest
of
the
afflictions
of
CHRIST
in
my
flesh
,
for
his
bodies
sake
,
which
is
the
Church
.
25
Whereof
I
am
a
Minister
,
according
to
the
dispensation
of
God
,
which
is
giuen
me
vnto
you-ward
;
to
fulfill
the
word
of
God
.
26
Which
is
the
mistery
hid
since
the
world
began
,
and
from
all
ages
,
but
now
is
made
manifest
to
his
Saints
.
WE
haue
entred
into
a
certaine
purpose
the
Apostle
hath
to
confirme
the
Colossians
in
the
knowledge
and
profession
of
the
truth
receiued
,
shewing
that
there
was
no
true
grace
vnles
a
continuance
in
that
they
had
receiued
.
And
the
drift
or
end
of
the
Apostle
is
to
strenghthen
the
Colossians
,
and
in
them
all
Christians
in
the
continuance
in
their
profession
.
Reasons
wee
haue
heard
before
:
other
follow
.
An
other
reason
of
perseuerance
in
the
true
faith
.
As
namely
that
the
Gospell
,
which
they
receiued
by
him
,
was
the
Gospell
of
CHRIST
,
and
therefore
they
should
continue
.
And
this
Gospell
hee
proueth
to
bee
the
true
Gospell
,
because
it
was
Preached
by
his
Ministery
,
and
of
the
other
Apostles
,
which
is
confirmed
by
that
of
the
Prophet
,
Esay
2.
That
the
sound
of
them
went
through
all
the
world
.
And
seeing
this
doctrine
was
Preached
&
receiued
through
al
the
world
,
therfore
it
was
the
true
doctrin
of
God
,
for
no
doctrine
but
this
,
had
euer
,
or
shall
haue
this
spreading
,
No
not
the
wretched
doctrine
of
the
Arrians
,
which
were
onely
in
the
East
countries
:
Nor
the
doctrine
of
Popery
,
which
neuer
went
ouer
the
whole
world
,
for
it
was
not
receiued
in
the
most
parts
of
the
world
,
no
not
of
the
Grecians
,
which
are
neere
,
yet
stood
alwaies
at
speares
point
with
it
,
and
therefore
it
cannot
be
the
true
doctrine
.
And
the
excellency
of
the
Gospell
of
CHRIST
is
argued
to
be
a
wonderful
&
marueilous
doctrine
,
as
being
Preached
by
poore
silly
fishermen
,
and
that
without
any
other
sword
but
of
the
word
,
and
of
the
censure
and
discipline
administred
.
Againe
,
this
sheweth
the
wonderfulnesse
of
this
Note
.
doctrine
,
which
is
able
to
pierce
and
sting
the
hearts
of
men
,
and
to
subdue
the
hearts
,
which
is
more
then
all
the
Emperours
of
the
world
could
do
:
And
therefore
must
needes
bee
the
true
word
of
God
,
which
must
so
breake
into
the
hearts
of
men
.
It
is
no
maruell
though
the
doctrine
of
Popery
Note
.
was
so
receiued
,
because
it
was
a
doctrine
of
licentiousnesse
of
liuing
,
so
many
feasts
and
holy-daies
,
so
many
indulgences
for
any
wickednesse
soeuer
they
would
commit
:
besides
,
in
their
seruice
so
many
delights
,
singing
,
piping
,
ringing
for
the
eares
;
gorgeous
shews
for
the
sight
,
and
euery
sense
hath
his
play-fellow
,
and
therefore
it
fitted
the
humors
of
men
notably
,
and
therefore
no
maruell
though
many
follow
it
.
But
the
doctrine
of
the
Gospell
doth
cleane
contrary
,
it
reproueth
the
euill
corruption
of
nature
,
and
subdueth
it
;
And
therefore
they
that
haue
found
this
effect
by
the
Gospell
,
that
it
hath
subdued
our
natural
affections
,
and
conuerted
ourformer
life
to
a
better
,
it
is
a
notable
argument
to
vs
of
the
truth
of
this
Gospell
.
Obiection
.
After
the
Apostle
setteth
forth
his
fidelity
,
dilligence
and
painefulnesse
in
his
Ministery
:
But
first
he
meeteth
with
an
obiection
,
that
this
should
not
bee
the
Gospell
,
nor
hee
a
Minister
of
God
,
because
he
was
in
continuall
affliction
:
and
therefore
no
true
Minister
of
the
Gospell
,
that
God
would
suffer
him
so
to
be
afflicted
:
And
wee
know
it
is
the
malice
of
men
,
because
they
see
any
afflicted
and
distressed
,
they
thinke
them
not
to
be
the
children
of
God
:
As
Iobes
friends
,
seeing
all
his
goods
taken
away
,
his
children
and
himselfe
so
tormented
,
thought
it
was
impossible
he
should
be
an
vpright
man
,
but
rather
that
hee
was
an
hypocrite
.
Dauid
also
though
a
valiant
man
,
a
Prophet
and
a
Psal.
73.
wise
man
,
yet
was
much
shaken
&
like
to
haue
gone
backe
,
because
hee
saw
the
godly
so
afflicted
and
in
misery
:
So
here
these
,
seeing
the
Apostle
,
one
of
the
chiefe
of
the
Apostles
to
be
so
grieuously
persecuted
and
afflicted
,
as
him
(
1.
Cor.
11.
)
doth
confesse
,
comparing
himselfe
to
the
other
Apostles
,
whom
they
vpbraded
him
withall
,
he
doth
rehearse
his
labours
,
trauels
,
persecutions
,
afflictions
,
dangers
,
watchings
,
nakednesse
,
cold
,
hunger
,
&c.
And
in
the
recitall
of
all
these
his
troubles
,
he
was
now
in
bonds
in
prison
,
&
therefore
they
might
thinke
he
was
no
true
Minister
of
God
,
nor
beloued
,
that
God
would
suffer
him
thus
to
bee
dealt
withall
.
Solution
.
But
the
Apostle
answeres
,
that
he
hath
great
cause
of
reioycing
by
his
afflictions
,
addeth
two
reasons
:
1
One
he
maketh
supply
of
the
afflictions
of
Christ
,
that
which
was
wanting
in
CHRIST
,
he
doth
fulfill
:
Secondly
,
it
is
for
the
Churches
good
,
that
he
doth
it
for
the
body
of
CHRIST
,
which
is
his
Church
.
For
the
first
,
here
arise
strong
arguments
of
the
Papists
for
their
doctrine
of
iustification
by
workes
:
Obiection
.
And
one
is
,
they
say
that
Saint
Paul
supplyed
the
passions
of
CHRIST
,
and
therefore
his
passions
are
not
sufficient
,
but
must
bee
peeced
and
patched
with
good
workes
:
Secondly
,
they
say
,
the
Apostle
suffered
for
the
Church
,
and
therefore
the
martirdome
or
merits
of
Martyrs
are
to
be
giuen
to
Saints
for
their
good
.
Solution
.
For
the
answere
of
these
,
we
are
to
know
that
the
members
of
CHRIST
,
being
ioyned
with
CHRIST
,
make
but
one
CHRIST
,
they
being
diuers
members
of
one
body
,
which
is
CHRIST
the
Head
,
1.
Cor.
12.
And
as
the
wife
taketh
the
name
of
the
husband
,
so
do
we
of
CHRIST
being
Christians
.
Now
then
as
our
Sauiour
CHRIST
went
before
in
afflictions
,
so
we
are
to
fulfill
his
afflictions
and
to
follow
him
.
Heb.
2.
CHRIST
abased
himselfe
that
he
might
make
himselfe
like
vs
in
suffering
,
and
therefore
we
must
bee
like
vnto
him
in
sufferings
.
So
that
we
see
what
an
argument
they
make
,
that
because
wee
must
be
like
him
in
afflictions
,
therfore
our
afflictions
must
merite
,
nothing
lesse
.
Another
reason
in
that
he
saith
:
that
which
wanted
in
his
afflictions
,
is
supplied
.
It
is
ment
in
regard
of
his
feeling
&
suffering
with
them
,
in
their
afflictions
he
suffereth
as
before
in
his
owne
body
,
so
now
in
the
person
of
his
Church
,
and
therefore
saith
to
Paul
,
Acts
9.
Saul
why
persecutest
thou
me
?
Obiection
.
The
other
reason
,
they
vse
,
is
in
that
he
saith
;
Hee
suffered
for
the
Church
.
Solution
.
We
are
to
vnderstand
indeed
that
the
Ministers
of
God
,
and
the
children
of
God
,
when
they
suffer
,
suffer
for
the
Church
,
not
for
the
redemption
,
but
for
Note
.
the
confirmation
,
comfort
,
and
example
of
the
Church
,
as
the
Apostle
sheweth
,
2.
Cor.
1.
6.
If
wee
be
afflicted
it
is
for
our
consolation
,
&c.
As
if
he
had
said
,
I
suffer
for
your
cause
,
that
yee
seeing
my
afflictions
and
patience
in
my
trouble
might
take
example
to
follow
mee
,
and
seeing
my
constancy
through
God
that
doth
sustaine
mee
,
yee
might
receiue
comfort
and
example
in
continuing
constant
your selues
,
&
might
wade
through
the
afflictions
that
come
vnto
you
.
And
therefore
we
see
what
is
the
cause
why
the
children
of
God
suffer
,
viz:
for
the
Churches
sake
,
by
standing
constantly
in
the
defence
of
the
truth
,
which
Satan
especially
aymeth
at
,
to
make
them
depart
from
it
,
and
his
instruments
also
not
so
much
look
for
their
life
,
as
the
defaming
of
the
truth
:
&
therfore
we
continuing
constant
in
the
truth
,
we
are
conquerers
,
how
hardly
soeuer
we
be
delt
withall
.
And
therefore
wee
see
what
slender
grounds
they
haue
of
the
doctrin
of
merits
,
&
indulgences
which
they
giue
,
attributing
saluation
to
merits
of
Saints
and
Martyrs
:
Where
they
also
deale
most
wretchedly
and
blasphemously
against
the
God
of
Note
.
heauen
,
&
the
Son
of
God
,
which
speake
against
the
imputation
of
the
rightousnesse
of
CHRIST
to
vs
,
and
yet
giue
that
honour
to
Saints
in
that
they
will
haue
their
righteousnesse
imputed
vnto
others
.
Doct.
1
This
we
are
taught
that
if
we
will
indeed
raigne
with
CHRIST
wee
must
bee
content
to
suffer
with
Christ
,
be
content
to
vndergo
persecutions
,
frownes
&
scornings
of
our
friends
and
others
,
we
must
take
part
with
CHRIST
in
his
afflictions
.
He
that
would
weare
Christs
Crowne
,
must
beare
CHRISTS
,
Crosse
.
Doct.
2
Another
thing
that
we
are
here
to
take
comfort
in
our
afflictions
,
in
that
CHRIST
seeth
their
afflictions
and
is
as
tenderly
affected
,
as
if
he
himselfe
were
in
trouble
,
in
prison
,
fire
&c.
And
therefore
in
the
Epistle
to
the
Hebrewes
Heb.
2
17.
18.
the
Apostle
saith
,
he
himselfe
was
afflicted
,
as
that
we
might
be
redeemed
,
so
also
that
he
might
haue
experience
of
our
troubles
,
that
so
he
might
the
more
tender
vs
in
our
afflictions
.
As
the
woman
that
hath
felt
the
paines
of
child-birth
can
tell
best
what
it
is
.
So
CHRIST
himselfe
knoweth
our
troubles
,
who
hath
had
the
sense
of
troubles
in
himselfe
.
The
Apostle
after
calleth
himselfe
,
the
Minister
Verse
.
25.
of
the
Church
,
as
before
of
the
Gospell
,
both
are
one
.
He
meanes
that
he
was
Gods
Minister
for
the
edification
and
comfort
of
his
Church
.
The
end
of
his
Ministery
of
the
Church
:
is
to
fulfill
the
word
of
God
,
How
the
word
of
God
is
fulfilled
.
by
calling
those
that
are
to
be
called
to
the
knowledge
of
the
truth
wherein
the
word
is
fulfilled
,
or
els
fulfilled
in
hardning
the
hart
of
those
,
that
are
not
to
be
saued
:
for
to
them
the
Ministery
of
the
word
is
to
further
iudgement
,
to
them
,
that
contemne
it
,
and
profit
not
by
it
.
In
the
next
words
he
sets
downe
the
dignities
of
Gods
word
1.
it
is
a
mistery
,
Verse
.
25.
a
secret
;
secondly
a
mistery
hid
from
all
ages
,
thirdly
reueiled
onely
to
the
faithfull
or
Saints
.
A
Mistery
.
A
word
taken
from
the
heathen
from
their
superstitious
vsage
in
their
diuilish
religion
▪
especially
among
Dignity
1.
the
Egiptians
,
their
religion
being
called
a
mistery
,
and
their
ministry
misticall
,
or
misteriall
men
,
their
religion
being
hid
to
the
Priests
alone
,
who
by
pictures
of
birds
and
beasts
had
all
their
religion
expressed
that
others
might
not
know
it
.
And
therefore
we
see
how
fitly
this
superstition
of
the
Gentils
may
agree
Note
.
with
the
Doctrine
of
Popery
,
which
will
haue
the
word
hidden
from
the
lay
people
as
they
called
them
.
Whereas
God
would
haue
his
will
deliuered
vnto
his
seruants
and
people
.
The
commendation
of
the
Gospell
then
is
set
forth
by
this
word
Mistery
,
In
that
it
is
such
an
excellent
thing
as
that
it
can
not
be
attayned
vnto
by
any
wit
of
men
and
Angels
.
And
therefore
the
Angels
are
said
to
stoup
to
looke
into
this
maruelous
worke
of
saluation
,
1.
Pet.
1.
12.
by
the
Doctrine
of
saluation
.
Men
vsually
of
fine
wits
will
be
looking
into
things
,
that
are
hard
,
and
darke
,
and
high
,
and
therefore
Salomon
saith
harken
my
sonne
,
and
I
will
tell
the
darke
parables
.
And
in
another
place
I
will
teach
thee
things
of
high
account
wherein
the
wisest
head
may
be
occupied
.
So
that
we
see
the
excellency
of
the
Gospell
.
Obiection
.
Againe
this
is
a
mistery
hid
from
the
beginning
so
Dignity
.
2.
many
thousand
yeares
.
But
this
may
seeme
to
confirme
an
errour
in
Popery
,
that
this
being
hid
from
so
many
generations
,
was
hid
from
Abraham
and
the
rest
of
the
Patriarks
,
and
therefore
they
could
not
be
saued
.
But
if
we
be
the
children
of
Abraham
and
must
rest
in
his
bosome
,
then
he
was
saued
.
Answer
.
But
for
answer
,
it
is
to
be
ment
that
the
promise
of
this
mistery
was
giuen
to
Abraham
,
but
it
came
not
till
now
,
and
therefore
in
regard
of
that
it
was
hidden
.
And
againe
though
it
was
knowne
,
yet
it
was
but
darkly
knowne
in
clouds
and
figures
,
and
therefore
they
could
not
see
it
so
plainly
as
we
doe
.
For
the
fathers
did
not
see
the
suffrings
of
CHRIST
,
as
we
doe
,
and
therefore
in
that
regard
it
was
hidden
.
And
this
the
Apostle
to
the
Ephesians
sheweth
,
Eph.
3.
5.
when
he
saith
,
this
mistery
was
not
opened
in
other
ages
vnto
the
sons
of
men
,
as
it
is
now
reuealed
vnto
Instruction
.
his
holy
Apostle
&
Prophets
.
&c.
As
we
go
before
them
in
knowledge
,
so
also
in
obedience
,
els
it
is
to
our
greater
condemnation
.
Reueiled
to
his
Saints
,
viz.
to
those
onely
,
that
are
Dignity
3.
the
children
of
God
,
not
to
all
men
and
therfore
it
is
It
is
rare
.
that
CHRIST
praiseth
his
father
for
hiding
this
Math.
11.
25.
from
the
world
,
yea
from
the
wisest
of
the
world
,
and
for
opening
the
same
to
Babes
,
and
he
hath
chosen
the
foolish
,
saith
S.
Paule
,
to
confound
the
wise
.
1.
Cor.
1.
27.
Obiection
.
Obiect
.
But
the
wicked
know
the
Gospell
,
the
truth
of
it
,
which
is
by
the
working
of
Gods
spirit
onely
,
and
beleeue
it
,
and
can
defend
and
dispute
of
it
,
and
yet
haue
no
part
in
it
.
How
then
?
is
it
not
reueiled
to
them
?
Answer
.
That
vnderstanding
is
no
true
vnderstanding
,
Solution
.
because
it
is
not
ioyned
with
an
alteration
,
in
that
the
Gospell
hath
not
conuerted
them
to
it
:
they
do
(
it
may
be
)
know
the
Gospell
,
but
they
do
not
Note
.
obey
it
,
they
do
not
rest
in
the
shadow
of
it
,
the
Gospell
cannot
perswade
them
to
submit
themselues
to
the
kingdome
of
CHRIST
,
&
to
obey
his
laws
.
The
vertue
therefore
and
efficacy
of
this
mistery
is
hidden
to
them
,
and
not
imparted
.
The
end
of
the
twelfth
Sermon
.
The
13.
Sermon
.
COLOSS.
1.
V.
27.
28.
29.
27
To
whom
God
would
make
knowne
what
is
the
riches
of
his
glorious
mysterie
among
the
Gentiles
,
which
riches
is
CHRIST
in
you
,
the
hope
of
glory
.
28
Whom
we
preach
,
admonishing
euery
man
and
teaching
euery
man
in
all
wisedome
,
that
wee
may
present
euery
man
perfect
in
CHRIST
IESVS
.
29
Whereunto
I
also
labour
and
striue
according
to
his
working
,
which
worketh
in
me
mightily
:
WE
haue
heard
how
the
Apostle
commended
the
Gospell
vnto
all
men
by
most
notable
titles
giuen
vnto
it
,
as
first
,
that
it
was
a
mistery
and
secret
.
Secondly
hid
since
the
world
began
,
and
from
all
ages
.
Thirdly
that
this
mistery
was
giuen
onely
to
his
Saints
,
&
not
to
the
rest
of
the
world
,
specially
in
respect
of
the
vertue
,
that
doth
attend
vpon
it
.
Further
it
followeth
,
so
shew
other
points
why
this
Gospell
of
CHRIST
should
be
amiable
vnto
vs
,
viz.
that
as
this
mistery
commeth
from
God
to
his
Saints
,
so
it
proceedeth
from
his
owne
will
.
In
that
he
saith
to
whom
God
would
.
For
whereas
it
may
be
Question
.
asked
why
God
hath
made
this
difference
betweene
men
,
seeing
all
naturally
are
in
the
same
case
,
and
state
of
guilt
?
The
answere
is
,
that
it
is
the
Lords
owne
will
,
his
good
pleasure
,
and
good-will
.
Doctrine
Where
we
are
to
consider
,
that
in
our selues
there
is
nothing
,
that
can
merite
this
.
For
nothing
but
nought
can
come
from
the
fountaine
(
or
puddle
rather
)
of
our
pollution
and
corruption
.
Againe
,
it
is
not
the
fore-seeing
of
the
good
works
,
Note
.
which
God
saw
we
should
do
;
for
it
is
false
,
that
many
wretched
men
&
enemies
to
the
free
saluation
of
God
(
euen
such
as
make
some
profession
)
say
,
that
it
was
the
good
workes
God
foresaw
in
Iacob
which
made
God
to
choose
him
,
and
euill
workes
in
Esau
to
reiect
him
.
But
here
the
Apostle
cutteth
of
all
that
,
that
it
is
Note
.
the
will
of
God
that
doth
it
,
and
whatsoeuer
he
willeth
,
is
iust
&
righteous
,
which
men
can
not
do
:
And
therefore
it
is
a
wretched
thing
,
that
men
wil
cal
the
will
of
God
to
the
barre
of
their
owne
wil-wits
and
reason
.
Thou
hast
hid
(
saith
our
Sauiour
)
these
things
Math.
21.
25.
26
from
the
wise
,
and
it
is
so
,
because
it
was
thy
good
pleasure
.
The
pot
doth
not
reason
with
the
Potter
why
hee
made
one
to
stand
vnder
the
bed
,
another
for
a
better
vse
:
and
yet
vile
and
wretched
men
will
reason
with
God
why
he
doth
this
?
But
we
are
to
learne
to
rest
contented
with
the
will
of
God
,
for
that
is
a
marueilous
saucinesse
in
men
:
For
will
not
a
Maister
Note
.
count
it
a
great
malepertnesse
if
his
seruant
rise
vp
&
controule
him
?
and
is
it
not
much
more
vile
malepartnesse
and
saucinesse
to
rise
against
God
?
Vse
.
And
this
is
a
notable
argument
to
stir
vs
vp
to
thankfulnesse
&
obedience
vnto
God
,
seeing
it
is
onely
the
good
wil
,
mercy
,
&
fauour
of
God
.
It
serues
to
stir
vs
vp
to
thankfulnesse
vnto
God
more
notably
then
if
he
did
it
through
foreseeing
our
good
workes
;
As
the
seruant
which
hath
receiued
benefites
from
his
maister
of
good
will
,
it
will
make
him
more
thankfull
and
bound
to
his
maister
.
Moreouer
,
the
Gospell
is
commended
from
the
Another
commendation
of
the
Gospell
.
subiect
and
matter
:
for
as
the
Trades
and
Arts
that
haue
more
excellent
matter
,
are
more
esteemed
,
as
Gold-smiths
,
Printers
;
and
those
that
sell
silke
:
and
Sciences
also
are
commended
in
regard
of
the
excellency
of
the
matter
,
as
Law
more
excellent
then
others
,
and
after
Physicke
.
So
the
Gospell
is
more
singularly
commended
by
the
matter
,
which
is
Christ
,
to
whom
God
hath
reueiled
his
will
:
and
therefore
the
Apostle
would
know
nothing
among
the
Corinthians
,
but
Christ
and
him
crucified
:
and
Christ
is
the
1.
Cor.
riches
,
glory
,
and
mystery
of
his
father
.
Now
seeing
all
these
things
men
effect
,
and
they
are
all
in
Christ
,
and
are
offered
in
the
Gospell
,
what
a
madnesse
is
it
that
men
so
little
regard
it
?
Men
desire
to
be
rich
:
Now
our
Sauiour
Christ
Note
.
hath
all
the
riches
of
his
father
,
and
he
hath
all
honor
&
glory
in
his
father
,
&
hath
the
secrets
of
his
father
,
being
in
his
bosome
:
yea
such
secrets
,
that
the
Angels
stoope
to
looke
into
.
And
all-be-it
these
bee
not
transitory
,
riches
and
honour
,
but
indure
for
euer
:
yet
we
seeke
not
after
them
.
Christ
is
commended
to
be
the
hope
of
glory
:
1
he
Thirdly
,
by
whom
we
looke
for
glory
and
blessednesse
for
euermore
;
which
selfe-same
words
the
Apostle
vseth
,
1.
Tim.
1.
that
he
is
the
Apostle
of
God
,
and
of
our
Lord
Iesus
Christ
our
hope
.
1.
Tim.
1.
1.
Doctrine
All
that
are
true
Christians
are
perswaded
of
the
loue
of
God
towards
vs
in
CHRIST
,
and
do
by
hope
expect
and
looke
for
the
enioying
&
fruition
of
that
fauour
,
which
is
eternall
life
.
And
therfore
it
standeth
with
vs
to
examine
our selues
,
whether
we
haue
this
hope
&
expectation
,
whether
we
long
&
desire
after
it
,
and
breath
after
it
,
as
the
Hart
after
the
waters
,
being
smitten
;
so
whether
we
do
breath
&
long
for
euerlasting
life
.
Let
vs
examine
,
whether
if
we
might
enioy
Note
.
all
the
comforts
of
the
world
,
&
pleasures
of
this
life
,
vp
to
the
knees
,
whether
we
would
desire
to
liue
and
continue
in
them
?
then
be
we
sure
that
we
haue
not
the
hope
of
euerlasting
life
,
&
those
heauenly
ioyes
,
&
then
be
we
sure
we
neuer
beleeued
aright
.
For
it
is
a
token
that
if
we
be
thus
nayled
to
the
earth
,
we
haue
not
felt
how
good
Christ
is
:
for
if
we
did
,
we
would
contemne
all
these
things
to
enioy
him
and
liue
with
him
.
In
the
two
last
verses
is
commended
the
excellency
Verse
28
&
29.
of
his
Ministery
:
for
if
the
Colossians
haue
a
sufficient
Minister
,
then
they
should
continue
in
the
loue
&
obedience
of
the
Gospel
.
For
men
if
they
find
a
hole
in
the
Ministers
coate
,
they
think
it
is
a
good
cause
to
leaue
the
Gospel
:
And
therfore
to
remoue
that
obiection
the
Apostle
vrgeth
the
sufficiency
of
his
own
Ministery
.
Here
2
points
in
our
Apostles
Ministery
are
to
be
considered
;
1.
his
faithfulnes
:
2.
his
care
,
diligence
,
&
painefulnes
.
For
his
faithfulnes
it
is
noted
in
that
he
is
said
to
admonish
all
:
Where
we
are
to
note
that
the
calling
Note
.
of
the
Apostle
was
an
extraordinary
calling
,
whereby
he
had
the
field
of
the
whole
world
to
Till
.
But
the
Ministers
now
a
daies
haue
onely
a
plough-land
in
one
Congregation
to
Till
,
&
therfore
that
calling
ceased
.
Again
,
herinis
the
faithfulnes
of
the
Apostle
,
that
as
al
were
commited
to
him
,
so
he
cared
for
al
:
So
is
the
duty
of
euery
good
Minister
,
that
euery
one
that
is
committed
to
his
charge
,
yong
,
or
old
,
of
what
state
,
or
condition
so
soeuer
,
is
to
be
regarded
by
him
.
Furthermore
it
is
againe
to
be
noted
,
that
hee
did
teach
and
admonish
them
,
whereby
is
meant
all
those
means
of
setting
an
edge
of
the
Gospel
,
that
it
might
peirce
and
go
through
,
as
admonishing
&
rebuking
the
froward
,
exhorting
of
all
sorts
,
the
good
by
perswasion
:
In
the
doctrine
,
reproofe
,
reprehension
;
all
these
are
contained
in
the
word
admonition
:
And
the
word
signifieth
as
much
,
as
a
laying
of
any
thing
to
the
heart
,
which
is
done
by
all
those
meanes
.
So
Note
.
that
we
see
how
necessary
it
is
to
haue
the
word
Preached
and
applyed
,
and
therefore
far
be
it
to
bee
content
with
bare
reading
.
For
it
is
not
enough
that
there
be
knowledge
to
enlighten
the
vnderstanding
,
but
that
the
affections
be
moued
,
and
the
conscience
bee
wrought
,
that
men
may
be
with-drawne
from
euill
,
&
stirred
vp
to
good
.
And
therefore
those
that
are
reproued
,
are
to
yeeld
obedience
vnto
the
reproofe
&
reprehension
.
And
the
Apostle
further
shews
that
he
doth
both
teach
&
admonish
in
all
wisedome
.
This
is
necessary
in
euery
Minister
,
for
as
the
steward
Note
.
is
not
onely
to
lay
out
that
,
they
receiue
for
the
family
,
but
to
giue
euery
one
according
to
their
state
,
sicke
or
whole
,
so
in
the
Ministers
.
This
wisedome
is
to
be
considered
in
the
-
Persons
.
-
Things
belonging
to
the
persons
.
In
the
persons
to
be
considered
whether
they
haue
knowledge
,
that
they
be
gently
taught
.
If
they
haue
knowledge
and
yet
no
conscience
,
they
must
vse
sharpe
reprehension
,
laying
the
iudgements
of
God
to
wake
their
sleepy
conscience
.
If
there
be
both
then
vse
partly
threats
,
partly
gentle
dealing
.
If
any
be
cast
downe
,
then
to
giue
them
comfortable
exhortations
laying
the
mercies
of
God
before
them
.
For
if
men
be
secure
,
hauing
knowledge
,
then
to
lay
the
promises
of
God
before
them
,
would
harden
them
more
,
so
contrariwise
in
dispairing
.
Further
it
is
to
be
considered
whether
they
be
children
or
men
:
and
then
they
must
,
if
they
be
Babes
,
haue
milke
,
if
strong
,
they
must
haue
stronger
meat
.
Further
in
regard
of
the
sinnes
of
the
persons
,
consider
whether
publicke
or
priuate
,
if
priuate
at
least
to
a
few
,
if
it
be
publikely
reproued
it
is
a
want
of
wisedome
;
If
publike
,
then
publikly
,
not
priuately
to
be
reproued
.
Againe
consider
,
whether
the
sinne
be
of
infirmity
or
of
maliciousnesse
,
if
of
malice
and
contempt
,
it
must
be
more
sharply
pricked
through
.
Thus
of
the
faithfulnesse
of
the
Minister
to
preach
CHRIST
,
both
by
the
Doctrine
,
and
also
by
the
admonition
,
to
giue
a
point
to
it
,
that
the
Doctrine
may
enter
through
.
We
haue
also
heard
of
the
wisedome
of
the
Apostle
,
The
end
of
all
this
teaching
and
admonishing
is
,
to
make
men
perfect
,
alluding
to
the
sacrifices
of
the
Priest
in
the
law
.
For
though
the
minister
be
no
sacrificer
,
Note
.
as
the
wretched
Papists
doe
make
of
them
,
yet
there
is
a
resemblance
in
the
Ministers
to
the
law
,
that
by
the
word
of
God
the
people
are
,
as
it
were
,
killed
and
cut
,
to
be
a
fit
sacrifice
vnto
God
:
and
therefore
all
this
care
and
wisedome
is
to
be
vsed
,
that
they
may
be
acceptable
to
God
.
Doctrine
Here
the
Ministers
are
to
learne
a
good
lesson
,
that
they
are
not
to
content
themselues
with
a
beginning
,
that
the
people
be
entred
onely
,
nor
the
people
content
themselues
with
beginning
,
that
they
thinke
it
enough
that
they
are
altred
in
iudgement
&c.
but
they
must
still
labour
to
grow
and
increase
to
perfection
,
as
we
pray
in
the
Lords
praier
to
do
the
wil
of
God
like
the
Angels
,
in
all
redynesse
and
willingnesse
.
And
we
must
grow
:
and
not
be
dwarfes
in
Christianity
,
but
still
to
grow
for
in
Christianity
Note
.
there
is
no
old
age
,
but
in
the
oldest
age
is
a
growth
till
such
time
as
all
rebellion
and
imperfection
be
taken
away
in
the
kingdome
of
God
.
Lastly
is
set
downe
his
diligence
,
wherein
he
laboured
,
Verse
.
29.
signifying
a
labour
with
wearinesse
,
till
he
had
spent
his
strength
:
as
Esay
saith
of
our
Sauiour
CHRIST
,
that
he
spent
his
strength
in
his
Ministery
.
Doctrine
And
further
the
Apostle
contents
not
himselfe
with
that
,
but
saith
he
striueth
.
This
is
the
duty
of
a
good
Minister
,
to
labour
continually
,
and
therefore
he
is
compared
to
a
husband-man
,
that
winter
and
sommer
neuer
ceaseth
:
and
this
labour
must
be
with
paines
,
and
therefore
compared
they
are
to
haruest-men
,
that
labour
in
the
heat
of
the
Sunne
.
Another
similitude
he
vseth
,
that
he
striueth
,
taken
from
lawyers
and
counsellers
at
the
bar
,
and
from
souldiers
with
their
enemies
.
Where
he
noteth
the
duty
of
the
Minister
,
not
onely
to
labour
in
doctrine
Note
.
and
admonition
,
but
also
to
set
himselfe
against
any
thing
,
that
may
let
and
hinder
the
Gospell
.
And
therefore
it
condemneth
those
,
that
content
themselues
with
deliuering
the
word
:
for
that
is
not
enough
,
but
they
must
labour
to
preuent
,
by
all
striuing
,
that
which
may
arise
and
hnider
the
Doctrine
deliuered
.
Last
of
all
he
sheweth
that
the
Lord
blessed
his
labour
in
the
ministery
and
prospered
him
,
which
howsoeuer
the
Ministers
cannot
alwaies
looke
for
so
full
a
blessing
;
yet
the
ministers
haue
this
to
looke
vnto
,
and
whereof
they
may
be
sure
,
that
they
bring
the
sweet
sauour
of
CHRIST
vnto
God
,
whether
in
the
saluation
,
or
in
the
condemnation
of
them
,
that
heare
them
.
The
duties
then
of
the
Minister
are
1.
to
preach
CHRIST
,
secondly
to
doe
it
with
faithfulnesse
,
wisedome
,
and
diligence
.
Thirdly
to
striue
,
and
struggle
,
vsing
all
indeuour
to
aduance
the
kingdome
of
their
Master
,
and
to
hinder
the
proceedings
of
the
Deuill
against
it
.
The
end
of
the
13.
Sermon
The
14.
Sermon
.
COLOSS.
2.
V.
1.
to
the
8.
1
For
I
would
yee
knew
what
great
fighting
I
haue
for
your
sakes
,
and
for
them
of
Laodicea
,
and
for
as
many
as
haue
not
seene
my
person
in
the
flesh
,
2
That
their
hearts
might
be
comforted
,
and
they
knit
together
in
loue
,
and
in
all
riches
of
the
full
assurance
of
vnderstanding
to
know
the
misterie
of
God
,
euen
the
Father
,
and
of
CHRIST
:
3
In
whom
are
hid
all
the
treasures
of
wisedome
,
and
knowledge
,
4
And
this
I
say
,
least
any
man
should
beguile
you
with
intising
words
:
5
For
though
I
be
absent
in
the
flesh
,
yet
am
I
with
you
in
the
spirit
,
reioycing
,
and
beholding
your
order
,
and
your
stedfast
faith
in
CHRIST
.
6
As
yee
haue
therefore
receiued
CHRIST
IESVS
the
Lord
,
so
walke
in
him
,
7
Rooted
and
built
in
him
,
and
stablished
in
the
faith
,
as
ye
haue
bene
taught
,
abounding
therein
with
thanksgiuing
.
WE
haue
heard
in
the
former
chapter
how
the
Apostle
hath
deliuered
a
short
summe
of
the
holy
Doctrine
of
the
Gospell
,
recommending
the
same
by
sundry
arguments
,
some
drawne
from
the
excellency
of
the
Doctrine
and
from
the
matter
of
it
,
CHRIST
,
and
from
his
owne
Ministery
,
faithfulnesse
and
dilligence
.
Now
he
entreth
into
another
doctrine
,
for
hauing
set
forth
the
excellency
of
the
doctrine
,
hee
now
setteth
forth
the
remedies
of
certaine
errours
,
which
might
haue
ouerturned
them
from
the
doctrine
.
And
first
in
these
verses
(
as
before
hee
had
made
a
preparation
)
so
now
he
maketh
another
preparation
,
for
the
conuincing
and
reprouing
of
those
errours
that
were
risen
vp
among
.
For
wee
know
how
wee
are
cleaued
vnto
our
errours
,
and
corruptions
,
and
how
hardly
remoued
from
them
:
And
therefore
the
Apostle
doth
here
by
this
Preface
lance
(
as
it
were
)
their
hearts
,
by
shewing
them
his
exceeding
care
and
loue
towards
them
.
As
if
hee
should
say
:
That
which
I
said
of
my
Verse
1.
grieuous
labour
and
strife
for
all
men
,
is
truely
verefied
of
you
:
for
I
would
not
haue
you
ignorant
of
the
great
a
gony
and
strife
,
that
I
haue
for
you
,
and
for
those
that
are
in
the
Church
of
Laodicea
,
and
others
about
you
in
the
country
of
Phrygia
,
notwistanding
that
they
neuer
did
see
my
person
.
And
my
care
and
thought
is
,
that
through
the
Preaching
of
the
Gospell
,
you
might
be
comforted
at
the
very
heart
,
by
a
knitting
,
setting
together
,
and
compacting
of
your
minds
through
loue
one
to
another
,
and
through
all
aboundance
of
perswaded
vnderstanding
,
and
acknowledgement
of
the
mystery
of
God
,
that
is
to
say
,
of
the
Father
,
and
of
CHRIST
.
In
which
CHRIST
are
all
the
treasures
of
wisedome
and
knowledge
treasured
vp
,
but
yet
hidden
from
the
naturall
man
.
The
drift
of
all
which
commendation
of
the
Preaching
of
the
Gospell
,
and
of
CHRIST
,
whom
the
Gospell
doth
Preach
,
&
set
forth
vnto
you
is
,
that
no
man
by
apparant
and
perswasible
speeches
do
transport
you
.
Where
if
you
aske
,
how
I
,
that
neuer
saw
you
,
should
be
thus
carefull
of
you
,
and
should
care
for
you
so
much
,
that
neuer
came
to
see
you
?
know
,
that
although
I
be
absent
,
as
touching
the
flesh
,
yet
I
am
present
with
you
,
as
touching
the
spirit
,
reioycing
to
see
your
good
order
and
pollicy
of
the
Church
,
caused
from
the
soundnesse
of
faith
,
which
is
towards
CHRIST
.
Wherefore
as
you
haue
receiued
the
Lord
Iesus
Christ
,
so
let
it
appeare
by
your
conuersation
,
as
in
al
other
things
,
so
in
holding
fast
the
truth
of
the
Gospel
:
Being
rooted
and
builded
vpon
in
him
,
&
strengthned
in
the
faith
,
according
as
you
haue
bene
taught
of
Epaphras
:
abounding
in
the
same
faith
,
and
that
with
thankes-giuing
,
for
the
mercy
you
haue
receiued
in
CHRIST
.
This
is
the
sence
.
The
parts
are
-
-
A
particular
declaration
of
his
care
for
the
Colossians
,
together
with
-
An
exhortation
to
care
for
themselues
,
that
they
be
not
caryed
away
,
with
any
wind
of
false
doctrine
,
contrary
to
that
he
hath
declared
,
and
which
they
had
learned
of
Epaphras
.
The
sum
wherof
is
a
preparation
of
the
hearts
and
minds
of
the
Colossians
,
to
receiue
the
rebuke
,
&
reprehension
touching
the
errour
&
corruption
among
them
.
First
,
here
is
a
declaration
of
the
Apostles
great
care
towards
the
Colossians
,
&
others
of
their
neighbours
countries
,
Phrigia
and
Laodicea
.
Secondly
,
an
exhortation
that
they
should
haue
care
of
themselues
.
For
the
first
,
here
is
an
application
of
all
,
that
he
had
spoken
before
generally
,
that
he
tooke
them
to
witnesse
,
that
the
care
and
loue
which
hee
had
,
was
to
them-ward
.
Doctrine
So
that
it
is
necessary
that
the
Minister
should
haue
the
loue
of
the
people
,
&
make
knowne
vnto
them
his
Note
.
louing
affection
,
before
his
reprofe
can
settle
in
their
hearts
,
it
is
necessary
that
the
perswasion
,
that
hee
doth
it
in
loue
,
be
entred
into
them
.
Of
the
great
strife
and
agony
:
A
similitude
taken
from
the
custome
of
the
Country
,
where
at
certaine
times
there
was
a
great
meeting
to
wrestle
&
run
for
mastery
:
So
that
as
they
,
which
did
venture
this
strife
,
vse
all
their
strength
and
might
to
get
the
mastery
,
and
so
likewise
in
dangerous
fight
,
which
they
had
euen
to
bloud
.
Hereby
the
sheweth
the
exceeding
paines
and
great
care
he
had
for
them
;
&
therefore
the
Apostle
,
besides
the
outward
thing
of
banishment
,
scourgings
,
shipwracks
,
&c:
had
also
a
great
troupe
of
enemies
within
:
viz:
his
exceeding
cares
,
which
he
tooke
,
that
troubled
him
exceedingly
.
His
care
appeared
not
onely
in
earnest
prayer
continually
,
but
in
writing
,
exhorting
,
&
perswading
them
to
continue
&
go
forward
,
&c.
And
these
cares
he
compares
to
an
army
or
troupe
of
enemies
which
met
with
him
&
contended
with
him
,
such
was
his
care
:
And
no
doubt
,
that
seeing
his
charge
was
through
the
whole
world
,
it
must
be
great
.
For
as
the
Church
is
said
to
trauell
in
Reu.
12.
2.
bringing
forth
children
,
so
the
Apostle
,
trauelling
of
so
many
,
euen
through
the
whole
world
,
it
being
committed
vnto
him
,
must
needs
haue
great
care
&
paine
.
Heere
wee
see
the
exceeding
loue
of
the
Apostle
,
that
seeing
he
was
absent
and
had
neuer
seene
them
,
nor
they
him
,
yet
his
care
was
so
great
he
commend●th
his
exceeding
loue
.
For
the
sight
of
misery
doth
greatly
increase
the
affection
&
care
,
the
eye
,
&
the
eare
beingthe
dores
by
which
pitty
enters
in
.
The
cause
wherefore
he
cared
was
that
they
might
be
conforted
in
spirit
.
Now
in
so
much
as
his
care
and
loue
apeared
by
his
writing
,
which
consisted
of
the
Gospel
:
Doctrine
It
sheweth
that
there
is
nothing
in
the
world
,
that
ministreth
sound
comfort
,
but
the
Gospell
.
For
as
for
pleasures
,
wealth
,
good-cheare
,
&c.
they
bring
no
sound
confort
,
but
are
like
to
a
flame
,
that
is
soone
out
▪
or
smoake
in
the
top
of
the
chimny
,
that
soone
vanisheth
away
,
or
like
the
fat
of
lambs
,
that
when
a
little
heate
of
affliction
commeth
,
melteth
.
But
the
confort
by
the
Gospell
standeth
by
one
in
all
affliction
;
yea
in
death
it selfe
,
it
is
a
continuall
feast
.
And
therefore
in
Mat.
22.
2.
the
Kingdome
of
heauen
is
compared
to
a
Feast
;
yea
to
a
Kings
feast
at
the
mariage
of
his
son
,
where
no
delicate
fare
can
bee
wanting
,
but
by
his
commandement
will
bee
brought
.
So
S.
Iohn
saith
:
1.
Ioh.
1.
4.
Acts
2.
46.
This
we
write
that
your
ioye
may
be
full
.
In
the
Acts
we
reade
,
that
those
that
were
called
,
though
they
were
hated
of
all
yet
met
together
,
&
participated
in
eating
of
meate
,
and
did
eate
their
common
meate
with
great
ioy
.
This
is
vsual
in
the
Acts
,
that
where
the
Gospel
came
,
was
great
ioy
and
comfort
:
and
therefore
when
Philip
came
to
Samaria
,
they
receiuing
the
Gospel
,
were
Acts
8.
comforted
.
So
that
that
comfort
which
is
in
sin
,
as
adultery
,
&c.
is
wretched
,
&
the
beginning
of
sorrow
,
&
that
which
is
in
lawfull
outward
things
,
is
but
momentany
,
But
this
peace
which
Christ
giueth
,
is
constant
.
My
peace
(
saith
he
)
shall
neuer
be
taken
away
.
The
first
cause
of
this
confort
that
we
receiue
by
the
gospel
,
is
the
knowledge
of
the
truth
of
the
Gospell
,
as
hath
bin
deliuered
in
the
chap.
before
:
for
it
is
a
notable
confort
when
a
man
knows
which
is
the
word
of
God
&
what
God
hath
commanded
,
it
is
a
comfort
to
doe
it
when
he
knoweth
it
is
commanded
by
God
,
and
contrariwise
it
is
a
comfort
,
when
it
is
knowne
what
is
forbidden
.
Whereas
on
the
contrary
,
to
the
children
of
God
it
is
a
great
anguish
to
be
ignorant
what
to
doe
in
Gods
seruice
,
and
what
course
to
take
,
which
might
be
pleasing
vnto
God
.
Secondly
not
onely
knowledge
,
but
perswasion
,
which
next
followeth
,
to
know
that
the
promises
shall
come
to
passe
,
and
the
threathings
shall
be
performed
,
to
be
assured
of
it
.
Thirdly
,
but
especially
acknowledgement
is
matter
of
most
singuler
comfort
,
when
he
not
onely
knoweth
and
is
perswaded
,
but
applieth
it
to
himselfe
:
this
is
notable
comfort
,
for
what
profit
is
it
to
a
man
to
know
this
is
good
for
him
,
and
hath
it
not
:
to
be
in
a
dungeon
,
and
to
know
the
Sunne-shineth
.
and
yet
to
haue
no
light
,
and
to
be
an
hungry
and
to
know
there
is
meat
and
bread
,
and
yet
to
haue
no
part
,
this
is
rather
matter
of
greater
grief
.
An
other
cause
of
comfort
is
loue
,
which
is
compared
to
the
iointures
of
the
artificers
,
that
when
they
build
any
house
,
by
the
ioints
they
set
all
the
parts
together
;
Or
rather
to
the
ioints
of
the
body
,
wherby
euery
part
being
ioined
are
in
peace
,
whereas
if
one
be
out
of
ioint
,
it
is
a
paine
to
all
.
So
is
the
ioyning
of
Christians
,
by
a
true
louing
affection
one
towards
another
.
In
whom
are
all
the
treasures
of
wisedome
Verse
.
3.
and
knowledge
hid
.
Hauing
commended
the
Gospell
,
because
it
brings
wonderfull
comfort
by
wisedome
and
knowledge
,
now
he
sheweth
where
they
are
to
be
had
,
viz.
in
CHRIST
,
in
whom
are
hid
all
the
treasures
of
his
father
viz.
touching
his
manhood
,
whereof
here
it
is
spoken
,
which
is
for
vs
,
who
from
his
manhood
receiue
the
graces
of
God
,
flowing
and
running
from
the
head
to
the
edges
of
the
garment
.
And
in
his
manhood
are
all
the
graces
of
God
,
though
not
infinitly
,
yet
so
farre
as
the
manhood
can
comprehend
,
perfectly
laid
vp
in
CHRIST
.
For
he
hath
all
the
graces
we
haue
need
of
,
and
therefore
the
Gospell
hath
all
,
so
as
here
is
a
conuerse
reason
,
for
CHRIST
hath
all
,
therefore
the
Gospell
hath
all
,
and
contrary
,
the
Gospell
hath
all
the
graces
of
God
necessary
for
vs
,
therefore
CHRIST
hath
all
.
For
whatsoeuer
the
Gospell
hath
,
CHRIST
hath
,
and
we
receiue
from
him
by
the
Gospell
.
This
confuteth
the
Papists
,
who
will
haue
vs
to
haue
any
thing
from
cannons
,
decrees
of
Popes
&c.
But
the
Apostle
saith
that
the
Gospell
hath
all
wisedome
and
vnderstanding
because
it
hath
them
from
CHRIST
.
Hidde
.
Which
sheweth
that
these
graces
of
God
are
hid
from
all
creatures
,
yea
from
the
Angels
themselues
,
and
therefore
they
labour
and
bend
,
euen
with
paine
(
if
it
were
possible
)
stooping
to
see
into
these
mysteries
.
This
secret
and
hid
wisedome
of
God
we
see
in
this
.
For
1.
it
seemeth
a
strange
thing
that
all
men
should
fall
and
become
the
membres
of
Satan
,
and
yet
that
out
of
Satans
hands
he
would
take
his
children
,
this
was
a
strange
thing
,
and
a
wonderfull
mistery
,
and
wisedome
,
to
shew
his
loue
to
them
the
more
2.
It
is
a
strange
and
a
hid
thing
that
God
should
giue
his
Sonne
to
dye
,
yet
it
is
a
singuler
mistery
,
to
shew
the
hatred
of
sinne
,
and
loue
of
his
children
,
that
he
abased
his
sonne
for
their
sake
.
3.
Againe
it
is
a
strange
thing
,
that
God
should
suffer
his
children
to
be
afflicted
in
this
life
,
and
the
wicked
to
haue
ease
and
peace
;
and
the
godly
to
go
to
heauen
,
by
hell
,
to
honour
,
by
dishonour
&c.
But
it
was
that
they
might
know
their
owne
infirmities
,
and
also
the
better
haue
a
feeling
of
the
comforts
,
that
it
might
be
the
sweeter
.
4.
Againe
,
a
great
mistery
that
the
Lord
,
to
the
building
of
the
excellent
worke
of
the
Church
should
choose
such
weake
instruments
,
and
such
poore
meanes
,
as
fishermen
&c.
But
it
is
that
in
their
weakenesse
his
power
might
be
manifest
.
5.
Againe
it
is
a
strange
mistery
in
the
manner
of
the
deliuery
of
the
Gospell
,
not
in
eloquence
of
men
,
but
in
a
plaine
stile
,
that
as
well
the
Maid
at
the
mill
,
as
the
Prince
in
the
Throne
might
vnderstand
it
.
But
it
was
that
none
might
impute
it
to
the
excellency
of
the
tongue
.
The
end
of
the
14.
Sermon
The
15.
Sermon
.
COLOSS.
2.
V.
3.
4.
3
In
whom
are
bid
all
the
treasures
of
wisedome
,
and
knowledge
,
4
And
this
I
say
,
least
any
man
should
beguile
you
with
intising
words
:
WE
haue
heard
how
the
Apostle
hath
entred
into
the
commendation
of
the
Gospell
by
many
properties
and
effects
in
it
.
And
last
we
heard
that
it
is
matter
of
singuler
comfort
vnto
the
people
of
God
.
And
also
that
it
is
a
mistery
hid
in
all
ages
,
and
in
this
,
but
onely
to
the
children
of
God
.
There
we
haue
handled
that
it
is
a
perfit
doctrine
leading
vs
the
right
way
whither
the
Lord
calleth
vs
.
For
in
the
Gospell
of
our
Sauiour
CHRIST
is
laid
vp
vnto
vs
all
the
treasures
of
wisedome
and
knowledge
being
onely
found
in
him
.
And
therefore
the
Apostle
1.
Cor.
2.
would
be
knowne
of
nothing
1.
Cor.
2.
2.
amongst
Gods
people
,
but
of
CHRIST
and
him
crucified
,
and
therfore
in
him
are
all
the
treasures
of
wisedome
and
knowledge
hid
:
And
the
woman
Iohn
4
saith
,
the
Messias
shall
tell
vs
all
things
,
which
our
Sauiour
CHRIST
confirmeth
:
saying
,
I
am
hee
:
And
therefore
Ioh.
14.
hee
professeth
that
hee
had
taught
to
his
Disciples
the
whole
will
of
God
.
And
1.
Cor.
11.
what
the
Apostles
receiued
they
gaue
all
to
the
people
,
and
therefore
all
wisedome
and
knowledge
is
hid
in
our
Sauiour
CHRIST
,
and
reueiled
to
vs
in
the
Gospell
,
whereby
he
is
brought
vnto
vs
.
And
therefore
this
is
a
notable
commendation
of
the
Gospell
,
which
is
able
to
perfect
a
man
of
God
,
who
2.
Tim.
3.
17.
is
to
teach
the
people
the
will
of
God
.
And
if
the
word
of
God
is
able
to
make
perfect
a
Minister
,
then
much
more
the
people
,
it
being
needfull
that
he
should
haue
more
then
they
.
Which
hee
proueth
by
the
effect
,
that
the
duty
of
the
Minister
is
to
teach
the
truth
,
and
confute
errours
,
which
the
word
will
perfectly
minister
vnto
him
.
And
further
to
exhort
the
good
,
reproue
corruptions
,
and
dehort
from
that
is
naught
.
And
therefore
howsoeuer
the
Papists
will
not
deny
that
it
is
a
perfect
word
,
yet
wil
they
haue
the
Canons
of
Councels
,
&
decrees
of
me●
.
But
the
perfection
of
the
word
appeareth
heere
to
haue
no
need
of
mans
inuentions
.
It
is
hid
)
viz
:
in
CHRIST
who
is
the
bosome
of
his
Father
,
and
therefore
onely
can
reueale
the
will
of
God
his
Father
.
And
howsoeuer
a
naturall
man
cannot
deny
the
truth
of
the
Law
,
yet
not
Adam
himselfe
in
his
innocency
was
able
to
see
the
mystery
of
the
Gospell
,
nor
the
Angels
themselues
,
though
more
excellent
,
yet
could
not
without
seeing
and
stooping
to
behold
it
,
vnderstand
this
secret
Mystery
.
Here
the
Apostle
incerteth
an
exhortation
:
Therefore
take
heed
that
no
man
deceiue
you
,
with
probable
and
likely
speach
:
which
may
seeme
at
the
first
to
haue
a
faire
shew
.
For
this
is
a
mystery
and
hid
thing
,
and
therefore
not
seene
at
the
first
:
Yea
oftimes
it
comes
to
passe
,
that
a
lie
is
more
probable
and
likely
to
be
a
truth
,
then
the
truth
it selfe
.
Example
.
The
fruite
that
groweth
now
in
Sodom
hath
a
more
excellent
shew
then
other
fruit
,
and
yet
come
to
feele
it
,
it
goeth
to
froth
&
wind
,
&
that
loathsom
.
Againe
,
in
gold
,
before
it
be
tryed
,
that
which
is
not
gold
may
haue
a
greater
coulour
and
shew
then
the
true
gold
.
And
therefore
men
are
not
to
look
vnto
the
eloquent
words
and
fine
speeches
,
and
that
men
carry
the
matter
away
smothly
,
without
any
regard
of
the
soundnesse
of
the
matter
:
For
hence
it
commeth
to
passe
that
men
are
led
away
into
errour
:
And
the
danger
is
not
onely
when
false
doctrine
is
deliuered
,
as
here
it
was
,
but
euen
when
false
doctrine
is
not
deliuered
,
as
among
the
Corinthians
,
where
they
did
only
with
eloquent
&
braue
words
mount
aloft
in
their
eloquence
.
And
therefore
the
Apostle
doubteh
not
to
call
them
false
Apostles
:
For
when
as
men
respect
the
wordes
,
and
haue
little
respect
vnto
the
matter
,
and
are
led
away
by
euery
wind
of
doctrin
,
there
is
a
seducement
.
The
Apostle
then
teacheth
vs
,
that
no
mans
learning
,
authority
,
eloquence
,
should
draw
vs
to
beleeue
that
is
spoken
.
For
not
onely
eloquence
,
but
authority
,
&
honour
doth
carry
vs
vsually
away
.
But
the
Apostle
saith
,
let
no
man
deceiue
you
:
and
therefore
Gal.
1.
Though
an
Angell
from
heauen
Preach
any
other
doctrine
let
him
be
accursed
:
or
after
any
other
way
:
for
as
the
matter
which
he
Preached
,
viz:
the
Crosse
of
Christ
,
is
low
and
base
in
appearance
,
so
must
the
manner
of
the
deliuering
of
it
bee
.
Obiection
.
Obiect
.
Whereas
the
Apostle
had
spoken
of
his
care
,
strife
,
and
wrestling
for
them
,
they
might
say
that
he
had
no
such
care
as
he
pretends
,
because
hee
neuer
came
to
them
.
This
secret
obiection
he
answereth
,
Solution
.
that
he
is
alwaies
present
with
them
,
which
hee
doth
by
a
distinction
of
presence
,
viz:
not
bodily
,
but
a
spirituall
presence
.
Which
speech
is
vsed
to
the
Corinthians
,
1.
Cor.
6.
who
reprouing
them
for
that
being
bodily
present
,
did
suffer
the
incestuous
person
without
excommunicating
him
:
and
therefore
saith
,
I
present
in
spirit
do
bid
that
he
should
be
excommunicated
.
This
Note
.
presence
is
not
in
regard
of
the
substance
of
the
spirit
,
for
that
is
in
the
body
,
&
cannot
be
in
two
places
,
no
not
the
Angels
,
though
nimble
and
swift
,
but
onely
God
is
in
all
places
.
And
therefore
is
meant
,
by
the
spirit
,
that
he
is
present
with
the
faculties
of
his
mind
,
viz:
in
vnderstanding
their
estate
,
and
in
his
affection
and
will
,
viz:
his
loue
and
care
.
So
that
wee
see
the
presence
of
the
children
of
God
is
other
then
the
presence
of
other
men
,
euen
with
those
they
neuer
saw
,
if
they
be
in
good
estate
,
to
vnderstand
and
reioyce
,
and
praise
God
for
it
:
If
they
be
in
distresse
to
grieue
and
mourne
for
them
,
&
to
pray
for
them
.
Let
vs
then
examine
our selues
,
why
we
desire
to
heare
for
newes
out
of
other
countries
?
Is
it
for
this
end
?
We
see
Nehemias
being
at
the
Kings
Neh.
1.
2.
4.
Court
,
when
men
came
from
Ierusalem
,
by
reason
of
the
wicked
,
which
troubled
the
people
,
he
asked
how
the
Church
of
God
did
,
&
vnderstanding
the
misery
of
it
fell
to
fasting
:
So
are
we
to
do
;
to
enquire
of
the
Churches
of
God
,
to
the
end
,
that
wee
may
reioyce
for
their
good
,
or
be
sorrowfull
for
their
euill
.
Reioycing
:
Seeing
by
the
eyes
of
his
mind
and
considering
Verse
5.
their
good
order
he
reioysed
:
So
that
the
vnderstanding
,
and
seeing
,
is
in
the
minde
,
which
must
go
before
reioysing
in
the
will
and
affections
which
proceedeth
from
it
:
So
that
we
see
that
howsoeuer
the
children
of
God
,
haue
many
causes
of
sorrow
,
yet
they
haue
more
occasions
of
comfort
,
then
the
wicked
haue
.
Good
order
;
viz
:
the
good
gouernment
and
disposition
of
the
Church
,
as
is
the
disposition
of
an
army
:
So
that
in
that
they
had
a
good
order
in
the
Church
,
it
did
his
heart
good
:
And
then
,
in
that
it
is
said
to
be
set
and
disposed
as
an
Army
,
therein
also
is
further
matter
of
reioycing
.
So
that
here
we
see
in
a
Church
is
matter
of
ioy
,
when
the
gouernment
of
the
Sonne
of
God
is
there
,
and
also
when
it
is
practised
:
So
that
where
the
order
of
our
Sauiour
CHRIST
is
not
,
there
can
bee
nothing
but
confusion
,
and
disorder
.
Moses
,
though
a
man
instructed
in
the
will
Numbers
1.
of
God
would
not
himselfe
giue
answere
concerning
the
peoples
comming
to
sacrifice
,
yet
would
not
himselfe
giue
order
vnto
them
.
And
we
see
,
because
the
Arke
of
God
was
carried
in
a
cart
,
not
by
the
Priestes
,
which
the
Lord
had
appointed
,
the
plague
beganne
to
breake
on
the
people
.
Againe
,
when
as
the
Arke
did
shake
,
and
vzzah
being
but
a
Leuite
,
not
a
Priest
,
did
but
touch
the
Arke
,
which
none
but
the
Priestes
might
doe
,
yet
because
hee
brake
the
Lords
order
,
is
smitten
with
death
.
Heere
wee
see
what
Church
is
a
happy
Church
,
viz:
that
which
hath
the
doctrine
and
word
of
God
,
&
the
Sacraments
sincerely
deliuered
&
administred
.
After
the
Apostle
hauing
spoken
of
his
own
cre
,
he
commeth
to
the
care
of
the
Colossians
,
exhorting
them
as
they
had
receiued
,
so
they
walk
in
that
they
had
receiued
.
Two
things
then
are
necessary
,
viz:
what
wee
receiue
,
viz.
not
the
doctrine
of
Antichrist
insted
of
the
doctrine
of
CHRIST
,
not
the
doctrine
of
errour
in
stead
of
the
truth
.
And
secondly
that
hauing
the
doctrine
of
truth
that
we
walke
in
it
.
Walking
being
an
ordinary
speech
in
the
Scriptures
.
viz.
as
a
wayfaring
man
not
to
sit
still
,
or
goe
backeward
,
but
to
goe
forward
in
that
way
.
The
manner
of
walking
is
,
first
that
they
be
rooted
,
and
secondly
that
they
be
knit
,
viz.
that
they
be
constant
and
stedfast
:
before
in
the
former
chapter
he
said
that
they
should
be
setled
,
which
cannot
be
easely
moued
,
and
to
be
grounded
.
Here
he
vseth
two
other
excellent
similitudes
,
first
to
be
rooted
,
taken
from
trees
,
not
like
to
reeds
shaken
with
the
wind
,
but
like
the
Cedars
,
or
as
in
Esay
the
Okes
,
which
cannot
be
remoued
.
And
our
estate
,
if
rooted
in
CHRIST
,
is
farre
better
then
the
tree
,
where
as
if
we
be
not
truely
grounded
Note
.
in
CHRIST
,
our
condition
is
worse
then
the
tree
:
for
the
tree
being
cut
will
spring
vp
againe
,
and
being
planted
to
an
other
plant
will
grow
againe
,
but
as
one
of
the
friends
of
Iob
saith
,
if
they
be
once
gone
and
remoued
,
they
neuer
rise
againe
.
But
the
children
of
God
can
neuer
be
displanted
,
Eph.
1.
4
being
set
before
the
beginning
of
the
world
in
Gods
2.
Tim.
2.
19.
election
,
which
is
a
sure
foundation
neuer
to
be
raised
and
confounded
.
And
he
saith
built
,
viz.
grounded
on
CHRIST
,
Verse
.
7.
and
therfore
shall
neuer
be
seperated
from
him
.
Whereas
if
we
be
not
built
on
CHRIST
our
cause
Ezech.
18.
is
more
miserable
.
It
must
be
stedfast
by
faith
in
CHRIST
.
So
that
one
quality
,
is
,
to
be
grounded
and
constant
:
Another
is
that
we
abound
,
viz.
not
stand
at
a
stay
,
but
it
is
required
that
we
runne
ouer
,
as
a
vessell
filled
to
the
top
.
So
that
we
ought
not
onely
,
not
be
drawne
away
by
euery
wind
of
doctrine
,
but
we
ought
to
increase
in
grace
;
and
therefore
our
estate
is
compared
to
the
estate
of
a
man
,
that
is
first
a
child
,
then
a
yong
man
,
then
in
the
perfect
age
.
Lastly
is
set
downe
thankfulnesse
to
God
for
the
benefits
receiued
,
and
therfore
we
should
not
be
forgetfull
of
them
,
but
cary
them
alwaies
in
remembrance
:
which
thanckfulnesse
must
appeare
by
our
obedience
in
walking
in
the
commandements
of
God
,
and
in
the
continuall
practise
of
our
loue
to
God
,
and
to
our
brethren
.
The
end
of
the
15.
Sermon
.
The
16.
Sermon
.
COLOSS.
2.
V.
8.
to
the
11.
8
Beware
lest
there
be
any
man
that
spoyle
you
through
Phylosophy
,
and
vaine
deceit
,
through
the
traditions
of
men
,
according
to
the
rudiments
of
the
world
,
and
not
after
CHRIST
.
9
For
in
him
dwelleth
all
the
fulnesse
of
the
God-head
bodily
.
10
And
ye
are
complete
in
him
,
which
is
the
head
of
all
principality
and
power
.
THE
Apostle
hath
in
the
words
before
in
this
chapter
made
a
way
to
come
to
the
principall
point
he
purposed
.
And
first
he
testified
his
care
ouer
them
,
and
moueth
them
to
haue
care
ouer
themselues
,
and
that
they
should
take
heed
of
being
caried
away
by
any
probability
and
likenesse
of
speech
.
Here
he
particulerly
layeth
it
downe
what
he
would
haue
them
take
heed
of
;
as
if
he
should
say
.
Looke
about
you
by
a
sound
knowledge
of
the
truth
,
least
any
of
what
opinion
of
learning
,
or
holinesse
whatsoeuer
,
by
either
shew
of
reason
comming
from
the
braine
of
men
,
which
hath
receiued
strength
in
that
it
hath
bene
receiued
from
hand
to
hand
,
and
yet
is
nothing
els
but
a
vaine
deceit
and
sleight
,
or
els
by
the
ceremonies
of
the
law
,
wherewith
as
by
certaine
rudiments
,
or
A.
B.
C.
the
people
of
God
(
as
children
)
were
trayned
to
this
perfection
of
doctrine
,
which
now
hath
shined
out
vnto
you
,
do
vanquish
you
,
and
driue
you
before
them
as
prisoners
fast
bound
in
the
chaines
and
manacles
of
errour
.
Yea
take
heed
of
any
doctrine
whatsoeuer
that
either
taketh
any
thing
from
CHRIST
,
or
doth
place
any
the
least
iot
of
saluation
other
where
then
in
h●m
.
For
seing
that
in
the
humane
nature
of
CHRIST
,
the
fulnesse
of
the
God-head
doeth
personally
so
rest
and
abide
,
that
both
the
natures
of
the
God-head
and
the
man-hood
make
but
one
CHRIST
:
what
is
there
needfull
for
your
saluation
,
which
you
may
not
haue
abundantly
in
him
?
Considering
especially
that
this
fulnesse
of
all
graces
,
which
is
in
him
,
he
hath
not
for
himselfe
,
but
for
you
,
which
of
his
abundance
is
ready
to
fit
you
with
all
whatsoeuer
you
haue
need
of
to
saluation
.
And
the
same
CHRIST
,
howsoeuer
sometime
a
litte
inferiour
to
Angels
,
as
towching
the
humiliation
of
his
man-hood
:
yet
now
,
euen
according
to
his
man-hood
,
is
head
not
onely
of
his
Church
(
as
is
aforesaid
)
but
of
all
powers
and
principalities
which
are
in
heauen
,
whereby
may
appeare
your
errour
,
which
worship
Angels
.
The
sum
is
an
exhortation
,
which
the
Apostle
giueth
to
the
Colossians
to
take
heed
they
should
not
be
deceiued
by
any
false
doctrine
,
and
the
reasons
,
and
grounds
,
The
parts
are
.
-
-
Exhortation
not
to
be
deceiued
by
Philosophy
,
and
the
beginnings
.
-
The
reason
:
because
if
they
be
led
away
they
are
made
a
prey
.
Againe
they
should
haue
nothing
in
CHRIST
,
in
whom
is
all
fulnesse
,
and
though
he
was
man
and
inferiour
to
the
Angels
,
yet
now
,
and
as
he
is
God
he
is
aboue
them
all
,
and
head
of
them
all
.
See
,
or
take
heed
:
Here
the
Apostle
first
teacheth
that
a
man
must
haue
a
sound
knowledge
and
vnderstanding
in
the
truth
of
God
,
for
he
speaketh
not
of
the
bodily
sight
.
Doctrine
Doctrine
.
It
belongeth
to
all
men
and
all
women
euen
to
all
Gods
children
of
what
sort
and
condition
soeuer
they
be
;
(
in
spite
of
the
enemies
of
Gods
truth
the
Papists
;
)
it
is
required
at
their
hands
and
commanded
,
that
they
should
know
and
beare
away
the
word
of
God
.
And
they
must
grow
in
knowledge
,
for
they
are
not
to
stand
at
a
stay
,
for
as
they
must
grow
in
zeale
,
so
also
must
they
doe
in
knowledge
,
for
better
haue
no
zeale
,
then
zeale
without
knowledge
,
which
is
most
dangerous
,
as
a
wild
horse
.
And
therefore
it
is
that
Dauid
,
though
a
wise
man
,
yet
standeth
much
on
this
point
.
Psal.
119.
And
if
we
must
proceed
in
godlinesse
all
our
life
,
so
also
in
knowledge
.
It
is
necessary
that
we
haue
3.
Part.
knowledge
to
the
end
we
may
be
able
to
be
defended
Gal.
1.
2.
Tim.
3.
8.
against
the
subtilties
of
the
false
teachers
and
deceiuers
of
the
world
,
who
are
compared
to
inchanters
Iannes
and
Iambres
which
withstood
Moses
before
Pharaoh
,
it
is
necessary
that
we
haue
knowledge
to
the
end
we
be
not
blinded
by
them
.
He
biddeth
them
take
heed
of
Phylosophy
,
which
is
a
glorious
name
,
signifying
the
loue
of
wisedome
.
But
the
Apostle
doth
not
take
away
the
vse
of
Philosophy
.
For
if
it
be
well
vsed
,
it
is
a
good
hand-maid
for
to
help
the
Ministers
,
if
so
be
it
be
not
vsed
to
make
a
glose
,
and
a
shew
to
the
world
.
But
here
that
Phylosophy
is
condemned
,
which
repugneth
the
Note
.
word
and
Gospel
of
God
,
for
so
far
forth
as
Phylosophy
will
as
a
hand-maid
wait
and
attend
on
the
word
of
God
to
further
the
Ministers
,
so
long
it
is
commendable
,
and
a
good
help
to
further
the
Ministers
in
the
word
of
God
.
But
when
as
Phylosophy
doth
rise
vp
to
go
hand
in
hand
,
or
as
Hagar
to
her
Mistris
,
to
goe
before
the
word
of
God
,
then
it
is
to
be
condemned
,
and
cast
out
.
And
the
reason
,
that
Phylosophy
is
to
be
taken
heed
of
,
is
by
reason
that
there
is
deceit
in
it
,
as
we
see
in
naturall
Phylosophy
,
that
Ex
nihile-nihil
fit
,
of
nothing
nothing
is
made
.
This
is
contrary
to
the
word
of
God
.
Againe
in
morall
Philosophy
.
They
say
that
if
there
be
not
free
will
,
why
should
there
be
punishment
,
but
this
is
to
be
taken
heed
of
.
This
condemneth
them
,
which
to
excuse
their
mingling
of
the
word
with
Philosophy
,
they
say
they
doe
but
as
the
children
of
Israel
did
,
which
rob
Egipt
of
her
Iewels
,
or
be
as
Moses
who
was
skilfull
in
all
the
learning
of
Egipt
,
as
the
schoolmen
,
Papists
&
others
doe
.
But
they
doe
nothing
but
rob
them
of
their
botches
and
biles
.
The
reason
that
Philosophie
doth
deceiue
is
,
because
it
commeth
from
the
braines
and
inuention
of
men
.
An
other
thing
the
Apostle
willeth
them
to
take
heed
of
,
is
,
of
the
elements
of
the
world
,
which
were
the
traditions
of
God
.
For
might
they
say
if
you
will
not
haue
vs
to
deale
with
the
inuentions
of
men
,
will
ye
deny
that
we
should
vse
the
decrees
of
God
,
as
the
traditions
of
the
law
?
Here
we
see
whom
the
Apostle
had
to
doe
with
all
,
viz.
such
as
ioyned
with
the
Gospell
the
inuentions
of
men
and
Phylosophy
,
and
the
ceremonies
of
the
law
.
The
same
doe
we
deale
withall
,
viz.
the
Papists
:
for
though
they
confesse
CHRIST
&c.
yet
because
they
ioyne
the
traditions
of
men
&
ceremonies
which
the
Gospell
will
not
admit
,
therfore
we
are
not
to
ioine
with
them
,
but
to
oppose
against
them
,
as
the
Apostle
did
.
The
reason
why
the
Apostle
sheweth
they
should
not
be
bound
vnto
the
traditions
of
the
law
:
Because
the
ceremonies
of
the
law
are
the
elements
,
as
it
were
the
A.
B.
C.
wherein
children
are
to
be
taught
.
Now
it
is
no
point
of
a
good
scholler
to
be
alwayes
in
the
A.
B.
C.
so
we
must
not
alwaies
be
babes
in
Christianity
,
for
those
were
the
shadowes
of
that
truth
,
which
now
is
,
and
therefore
these
are
the
dayes
of
restauration
,
and
perfection
.
Now
then
if
we
must
not
haue
these
ceremonies
,
which
God
had
appointed
,
but
that
CHRIST
must
be
preached
simply
and
barely
without
ceremonies
:
much
lesse
are
we
to
vse
the
traditions
and
ceremonies
of
men
,
which
the
Papists
religion
doth
wholly
consist
of
.
Indeed
there
is
a
doctrine
in
the
ceremonies
of
the
law
,
which
is
perpetuall
,
but
the
ceremonies
themselues
is
at
an
end
.
Perswading
them
not
to
be
caried
away
by
false
doctrine
he
sheweth
perticulerly
what
:
viz.
Philosophy
,
and
the
elements
,
and
in
summe
what
soeuer
is
not
according
to
CHRIST
:
now
he
rendreth
the
reasons
,
why
they
should
take
heed
,
first
,
because
they
should
be
mad●
a
prey
:
To
whom
?
1.
To
those
,
that
deceiued
them
:
Secondly
then
to
Satan
:
and
therefore
they
had
need
to
watch
,
for
if
a
man
feare
his
house
shall
be
robbed
,
will
he
not
watch
?
then
much
more
ought
we
to
take
heed
and
watch
,
least
we
be
a
prey
to
these
enemies
.
For
as
when
the
Romans
in
triumph
hauing
their
captiues
,
lead
them
at
their
chariots
tailes
,
so
if
we
be
deceiued
,
we
are
led
at
the
tailes
of
those
,
yea
of
the
deuill
himselfe
,
and
as
our
Sauiour
saith
,
Iohn
.
10.
the
theefe
cometh
to
make
a
spoile
.
Another
reason
,
to
be
wary
,
because
they
are
not
according
to
CHRIST
.
Doctrine
Doctrine
.
Here
we
may
know
what
an
errour
and
false
Doctrine
is
,
if
it
take
any
thing
from
CHRIST
,
and
doe
not
attribute
all
sufficiency
vnto
CHRIST
,
for
CHRIST
,
is
our
Teacher
;
Priest
,
and
King
:
if
he
be
our
onely
Teacher
,
then
we
must
haue
nothing
but
that
which
he
teacheth
vs
,
for
he
teacheth
to
his
Church
the
whole
Iohn
.
15.
will
of
his
father
.
And
therefore
we
may
know
the
Papists
are
deceiuers
,
which
bring
in
traditions
not
according
to
CHRIST
.
Againe
,
CHRIST
is
our
Priest
;
And
therefore
as
it
was
the
office
of
the
Priest
to
offer
sacrifice
,
so
CHRIST
offered
himselfe
a
sacrifice
for
our
sinnes
:
he
that
bringeth
in
any
other
sacrificer
is
contrary
to
CHRIST
.
Another
office
of
the
Priest
is
to
pray
for
the
people
,
and
therefore
they
that
bring
in
any
other
intercessor
is
contrary
to
CHRIST
.
Againe
it
is
the
office
of
CHRIST
to
be
King
ouer
his
Church
,
to
command
,
and
giue
lawes
,
and
therefore
the
doctrine
of
the
Pope
to
to
be
head
of
the
Church
,
to
giue
lawes
,
to
rule
,
command
&c.
is
a
false
doctrine
.
The
reason
why
CHRIST
is
sufficient
is
,
because
the
whole
God-head
is
in
our
Sauiour
CHRIST
,
yea
the
God-head
of
our
Sauiour
CHRIST
is
really
in
CHRIST
,
and
therefore
hee
is
onely
able
to
furnish
vs
of
all
:
and
therefore
wee
neede
not
any
points
of
Phylosophy
,
or
any
ceremonies
of
the
Law
,
to
giue
supply
.
Here
the
Apostle
dealeth
as
a
good
Teacher
,
that
there
being
a
controuersie
betweene
the
false
Prophets
&
him
,
they
aleage
one
thing
,
he
aleageth
another
:
Now
to
confute
them
,
he
taketh
a
third
thing
wherin
both
agreed
:
So
he
doth
also
to
the
Athenians
:
For
if
he
had
aleaged
the
Prophets
,
they
would
haue
made
a
mocke
of
him
,
and
therefore
he
taketh
one
of
their
owne
Poets
.
This
is
to
be
practised
of
the
Ministers
of
the
word
.
Heere
then
the
Apostle
proueth
that
wee
are
accomplished
in
CHRIST
,
For
hee
is
made
vnto
vs
1.
Cor.
1.
wisedome
,
righteousnesse
,
sanctification
,
and
redemption
,
and
therefore
hee
is
our
whole
accomplishment
,
what
then
need
we
to
seeke
for
any
more
or
any
other
portion
?
And
therefore
Dauid
saith
:
Psal.
16.
God
is
my
lot
,
my
portion
,
and
inheritance
.
Now
if
any
bee
asked
,
if
they
will
haue
an
inheritance
,
will
they
not
haue
it
in
a
faire
ground
?
they
will
say
,
yea
:
Then
seeke
it
in
CHRIST
.
This
then
ouerthroweth
the
going
to
Saints
or
Angels
,
to
Peter
,
or
the
Virgin
.
For
though
it
were
true
,
that
go
to
Peter
thou
shalt
not
leese
,
if
to
the
Virgin
thou
shalt
not
leese
,
which
yet
is
most
salfe
;
for
they
cannot
help
vs
:
But
though
it
were
so
,
that
we
might
haue
one
peece
in
one
,
an
other
in
an
other
,
should
we
not
rather
go
to
CHRIST
,
where
all
our
inheritance
is
laid
together
?
Lastly
,
hee
is
aboue
all
Principalities
)
viz
:
howsoeuer
in
his
base
estate
hee
humbled
himselfe
vnderneath
the
Angels
,
yet
he
is
the
Head
of
them
all
,
and
aboue
all
Angels
and
Arch-angels
,
so
that
none
of
them
are
able
to
crosse
his
will
,
or
controule
him
in
his
Kingdome
.
The
end
of
the
16.
Sermon
.
The
17.
Sermon
.
COLLOSS
.
2.
V.
11.
12.
13.
11
In
whom
also
yee
are
circumcised
with
circumcision
made
without
bands
,
by
putting
off
the
sinfull
body
of
the
flesh
,
through
the
circumcision
of
CHRIST
.
12
In
that
yee
are
buried
with
him
through
baptisme
,
in
whom
ye
are
also
raised
vp
together
,
through
the
faith
of
the
operation
of
God
,
which
raised
him
from
the
dead
.
13
And
ye
which
were
dead
in
sins
,
and
in
the
vncircumcision
of
your
flesh
,
hath
hee
quickned
together
with
him
,
forgiuing
you
all
your
trespasses
.
WEE
haue
heard
of
the
graces
in
our
Sauiour
CHRIST
,
of
the
fulnesse
,
perfection
,
and
aboundance
of
them
,
and
likewise
the
Apostle
entred
into
this
,
that
all
fulnesse
of
graces
are
in
him
,
so
they
are
in
him
,
not
for
himselfe
,
but
for
vs
.
And
therefore
the
Apostle
proceedeth
in
the
argument
and
in
that
point
still
,
as
if
the
Apostle
should
say
,
ye
haue
heard
,
&c.
Hauing
all
fulnesse
and
sufficiency
in
him
:
it
followeth
that
you
haue
that
in
him
,
you
seeke
out
of
him
,
which
is
the
circumcision
of
the
fore-skinne
:
who
was
circumcised
not
for
himselfe
,
but
for
you
.
and
in
him
you
haue
a
more
excellent
circumcision
then
that
you
so
greedily
pursue
.
For
that
is
made
with
the
bodily
hand
of
man
,
which
can
go
no
further
then
to
the
flesh
:
whereas
your
circumcision
is
made
by
the
finger
of
God
,
which
entreth
into
the
heart
,
whereof
one
fruite
is
the
putting
off
,
of
the
whole
body
and
masse
of
sinne
,
which
riseth
and
buddeth
from
the
carnall
corruption
of
originall
sinne
.
Where
if
you
reply
that
Abraham
and
other
the
godly
Patriarkes
and
Fathers
vnder
the
Law
,
had
this
circumcision
of
the
heart
:
and
yet
notwithstanding
receiued
the
outward
cutting
of
the
fore-skin
for
a
seale
of
that
inward
circumcision
.
I
grant
:
And
therefore
you
haue
for
an
outward
seale
of
your
inward
cutting
and
purging
of
the
corruption
,
the
Sacrament
of
Baptisme
,
a
seale
that
with
CHRIST
you
are
buried
to
sinne
,
that
sinne
is
truely
mortified
and
deaded
in
you
,
that
it
should
no
more
raigne
ouer
you
,
nor
you
should
liue
vnto
it
.
Another
fruite
also
of
this
circumcision
,
whereof
Baptisme
is
a
seale
,
is
that
with
CHRIST
you
are
raised
vp
to
newnesse
of
life
,
through
faith
,
which
God
hath
wrought
in
you
by
the
same
almighty
power
,
whereby
hee
hath
raised
CHRIST
from
the
dead
.
And
no
maruell
if
you
haue
neede
of
the
same
power
to
quicken
you
,
which
the
Father
declared
in
the
raysing
vp
of
his
Sonne
,
seeing
you
also
were
dead
in
sinnes
,
shadowed
and
set
forth
by
the
circumcision
of
the
flesh
,
and
are
quickned
together
with
him
,
in
hauing
all
your
sinnes
forgiuen
you
.
The
summe
is
a
more
speciall
declaration
of
the
fulnesse
,
and
accomplishment
we
haue
in
CHRIST
.
The
parts
are
that
in
CHRIST
we
haue
-
-
Circumcision
inward
of
the
heart
,
with
the
outward
signe
thereof
.
-
Because
we
haue
-
Sanctification
.
-
Iustification
.
Summe
:
That
the
Colossians
and
Christians
haue
no
need
of
the
circumcision
which
was
in
times
past
,
and
therefore
we
are
to
consider
of
First
the
Sacrament
of
-
-
Circumcision
to
Gods
children
in
times
past
:
-
Baptisme
vnder
the
Gospell
.
Secondly
,
of
the
notable
fruits
and
benefites
sealed
to
vs
in
these
Sacraments
.
Heere
we
are
to
consider
of
the
order
of
the
Apostle
according
to
the
custome
of
the
Scripture
.
For
the
Scripture
vseth
to
set
the
handling
of
those
last
,
which
were
named
first
,
and
the
handling
of
those
things
first
,
which
were
named
last
,
and
therefore
the
Apostle
hauing
spoken
of
,
&
named
Phylosophy
first
,
and
then
of
the
rudements
and
ceremonies
:
hee
first
speaketh
against
the
ceremonies
of
the
Law
,
and
because
circumcision
was
most
stood
vpon
,
and
chiefly
regarded
,
therefore
the
Apostle
doth
speake
of
circumcision
.
For
circumcision
was
especially
commended
in
the
Law
,
as
that
which
was
performed
by
all
,
and
was
appointed
as
a
badge
vnder
the
Law
,
to
distinguish
the
Church
of
God
from
the
world
,
and
therefore
they
that
were
not
circumcised
,
were
abominable
,
as
Moses
was
in
danger
for
his
sonne
vncircumcised
:
Exod
4.
24.
Againe
,
because
the
circumcision
was
400.
yeares
before
the
Law
was
,
and
therefore
they
thought
it
should
not
be
abolished
with
the
Law
.
But
the
Apostle
answereth
that
we
are
,
and
neede
not
to
be
circumcised
,
because
CHRIST
was
circumcised
for
vs
,
hauing
no
cause
for
himselfe
to
bee
circumcised
.
Now
circumcision
is
a
note
of
pollution
,
but
we
are
clensed
in
CHRIST
.
And
a
man
is
not
to
bee
circumcised
twice
,
but
once
wee
are
circumcised
in
CHRIST
,
and
therefore
neede
not
to
bee
circumcised
againe
.
Further
,
we
haue
Baptisme
in
steed
of
Circumcision
,
and
therefore
it
is
not
belonging
vnto
vs
.
Againe
,
he
maketh
two
kinds
of
Circumcisions
,
outward
and
inward
:
The
inward
is
the
circumcision
of
the
heart
:
The
Lord
circumciseth
the
heart
,
&c.
And
Deut.
10.
31.
therefore
the
Israelites
bragged
of
this
,
that
they
were
the
circumcised
of
the
Lord
;
this
is
our
boasting
that
the
Apostle
saith
:
We
are
glad
of
this
,
that
Heb.
6.
the
hardnesse
of
our
heart
is
taken
away
,
our
reioysing
is
the
circumcision
of
the
heart
.
So
also
there
is
two
sorts
of
Baptismes
,
for
which
cause
the
Apostle
saith
:
Among
the
Principles
of
religion
,
wherein
euery
one
is
to
bee
instructed
,
nameth
the
doctrine
of
Baptismes
i.
inward
,
and
outward
;
for
as
the
Circumcision
was
inward
and
outward
;
And
therefore
it
is
that
Stephen
according
as
the
Prophets
Acts
7.
vsed
,
vpbraided
them
:
Oh
yee
stiffe-neeked
and
vncircumcised
:
because
though
they
were
circumcised
in
body
,
yet
not
in
heart
.
It
were
a
strange
thing
,
if
a
man
should
say
,
men
Note
.
now
that
haue
come
to
Baptisme
,
that
they
are
vnbaptised
,
and
to
those
that
come
ordinarily
to
the
Sacrament
of
the
Lords
Supper
,
that
they
neuer
receiued
it
,
and
to
those
that
come
to
heare
the
word
and
prayer
,
that
they
neuer
did
it
,
viz:
they
neuer
effectually
did
it
,
in
regard
that
they
haue
not
done
it
in
heart
,
in
that
they
haue
not
forsaken
their
vncleanesse
and
loosenesse
of
life
.
Nay
rather
it
may
be
said
of
them
,
that
they
haue
Note
.
receiued
the
Sacraments
,
as
seales
of
condemnation
,
and
the
word
as
a
testimony
of
their
iudgement
,
and
prayed
to
pull
the
vengeance
of
God
vpon
their
heads
:
And
therefore
wee
are
to
looke
,
that
as
they
haue
the
outward
,
so
we
labour
and
feele
to
haue
the
hand
of
God
inwardly
in
reforming
vs
,
and
renuing
vs
,
and
working
grace
in
our
hearts
.
The
fruite
of
Circumcision
and
Baptisme
,
is
the
putting
off
the
body
of
sinne
.
It
is
the
vse
of
the
Scripture
to
compare
sinne
to
filthy
garments
,
or
nakednesse
,
Apoc
3.
Buy
of
me
garments
to
couer
thy
nakednesse
:
So
it
is
with
vs
,
that
if
we
haue
not
the
righteousnesse
off
CHRIST
,
we
are
naked
,
or
else
clothed
with
the
ragges
of
sinne
:
And
therefore
as
men
are
ashamed
to
come
into
the
presence
of
others
naked
or
in
filthy
ragges
.
For
as
Ioseph
might
not
come
Gen.
4.
14.
before
the
King
,
before
his
prison
clothes
were
taken
off
.
And
are
we
not
to
be
much
more
ashamed
,
to
come
into
the
presence
of
the
Lord
in
our
sinnes
,
which
are
farre
more
loathsome
to
God
,
then
any
filthy
ragges
to
man
?
Againe
our
state
of
Christianity
is
compared
to
a
1.
Cor.
9.
race
,
which
was
vsed
among
the
Romans
,
where
in
their
exercises
,
to
the
end
they
might
be
more
light
to
runne
the
race
better
,
or
to
do
any
other
exercises
,
they
vsed
to
put
of
their
cloths
,
so
far
as
with
honesty
they
might
,
that
they
should
be
no
burden
or
hinderance
vnto
them
:
Euen
so
sin
being
a
greater
burden
then
any
clothes
to
hinder
our
race
,
is
to
be
cast
off
.
By
flesh
the
Apostle
meaneth
the
naturall
and
originall
corruption
,
viz:
the
proanesle
and
readinesse
to
all
naughtinesse
,
and
vntowardnesse
,
and
vnfitnesse
to
any
thing
that
is
good
.
And
by
the
body
is
ment
the
fruite
of
it
.
By
flesh
is
not
meant
that
the
creature
it selfe
is
this
filthinesse
,
for
that
is
a
creature
(
for
then
CHRISTS
flesh
could
not
be
pure
)
but
it
is
meant
the
spiritual
corruption
and
infection
in
the
body
and
soule
ioyned
together
.
In
that
sinne
is
called
the
body
of
sinne
,
it
noteth
,
Note
.
that
euery
one
hath
in
him
,
or
about
him
,
A
Body
of
sinne
:
So
that
looke
how
many
members
of
the
body
euery
man
hath
,
and
how
many
powers
of
the
soule
,
so
many
instruments
of
sinne
:
it
noteth
that
whatsoeuer
part
or
facultie
is
in
a
man
naturally
,
is
nothing
but
a
lump
of
sinne
,
his
hand
a
hand
of
sinne
,
his
foote
,
eie
,
&c.
Therefore
chapter
3.
mortifie
your
earthly
members
of
sinne
,
filthinesse
,
vncleanesse
,
noting
that
vntill
our
members
bee
mortified
and
renued
,
they
are
members
of
sinne
and
vncleanesse
:
Yea
they
are
weapons
of
vnrighteousnesse
,
which
vntill
they
bee
purged
Rom.
6.
and
cleansed
,
tend
onely
to
the
hurt
either
of
our selues
or
others
.
Here
then
we
may
know
that
we
are
truely
baptised
and
haue
the
true
circumcision
of
our
Sauiour
CHRIST
,
if
wee
daily
labour
more
and
more
to
cut
off
the
members
of
sinne
in
our selues
,
whereas
if
we
continue
in
sinne
,
and
go
on
more
and
more
in
our
sinnes
after
Baptisme
,
then
wee
may
assure
our selues
,
we
haue
no
part
in
CHRIST
,
and
our
Baptisme
is
not
profitable
.
Obiection
.
Then
the
Apostle
answers
a
priuie
obiection
.
Why
had
not
Abraham
and
the
rest
the
circumcision
of
the
hart
before
the
circumcision
of
the
body
,
and
yet
it
was
needfull
for
them
to
haue
the
circumcision
of
the
body
as
being
the
seale
of
the
other
?
Why
then
should
not
we
be
circumcised
?
Answer
.
Answer
.
True
,
they
had
the
inward
circumcision
before
,
and
the
outward
circumcision
after
,
yet
we
need
not
the
outward
:
for
baptisme
sealeth
Note
.
that
to
vs
,
which
circumcision
did
to
them
:
for
there
is
but
one
seale
of
it
:
now
they
had
outward
circumcision
,
and
ye
haue
baptisme
,
and
need
but
one
seale
for
baptisme
doth
sufficiently
assure
you
of
the
inward
circumcision
.
Ye
are
buried
with
him
in
baptisme
:
Not
that
baptisme
doth
it
,
but
baptisme
is
the
seale
of
our
burying
with
CHRIST
.
For
the
properties
of
the
thing
signified
,
is
often
giuen
to
the
seale
:
As
in
the
Lords
supper
the
name
of
the
signe
,
bread
and
wine
,
is
giuen
to
the
thing
signified
,
which
is
the
body
and
blood
of
CHRIST
.
And
baptisme
is
called
the
washing
away
of
sinnes
,
for
as
water
washeth
the
filthinesse
of
the
body
,
so
doth
the
blood
of
CHRIST
,
signified
by
the
water
,
wash
away
our
sinnes
.
So
here
to
be
buried
is
giuen
to
baptisme
,
which
is
onely
the
worke
of
the
spirit
of
God
by
faith
in
.
CHRIST
,
which
doth
bury
sinne
in
vs
.
Baptisme
doth
represent
our
buriall
vnto
sinne
,
because
,
though
it
be
not
vtterly
killed
,
so
long
as
we
liue
,
yet
it
is
weakened
.
In
the
Rom.
6.
it
is
said
that
we
are
dead
,
buried
,
and
raised
vp
in
baptisme
,
viz.
baptisme
sealeth
all
these
vnto
vs
.
But
it
is
to
be
obserued
.
That
he
maketh
choise
of
the
buriall
onely
,
rather
then
the
death
,
to
signifie
the
truth
and
assurance
of
our
mortification
,
Note
.
that
our
mortification
is
certaine
,
true
,
and
without
all
dissimulation
,
it
is
indeed
a
hatred
of
sinne
.
For
as
men
may
seeme
to
be
dead
,
which
are
not
so
indeed
,
but
if
they
be
dead
and
couered
,
then
we
are
assured
they
are
dead
indeed
,
so
true
mortification
is
here
signified
to
be
a
true
hatred
of
sinne
.
And
that
was
in
times
past
notably
set
forth
by
the
custome
in
the
primitiue
Church
,
their
descending
into
the
water
,
which
signifieth
death
to
sinne
,
and
remayning
in
the
water
,
their
burying
to
sinne
,
and
rising
out
of
the
water
,
rising
to
righteousnes
.
So
that
here
is
shewed
what
ought
to
be
true
mortification
.
A
simile
.
For
there
may
be
some
in
a
swone
or
trance
,
which
seeme
to
be
dead
,
&
yet
reuiue
againe
,
so
there
are
many
,
that
thinke
themselues
dead
to
sinne
,
if
they
can
abstaine
from
some
sinne
they
haue
vsed
before
,
&
doe
some
good
things
they
did
not
before
,
yet
it
doth
not
follow
that
they
are
therefore
mortified
:
for
they
may
doe
it
for
some
sinister
cause
,
for
hope
of
gaine
&c.
and
after
fall
to
it
againe
:
and
therefore
it
is
necessary
that
there
be
a
burying
viz.
that
for
conscience
to
God
,
for
the
feare
of
God
,
and
loue
of
him
,
that
he
hath
bene
mercifull
vnto
vs
,
we
mortifie
sinne
and
walke
in
holinesse
of
life
,
to
continue
in
it
,
which
mortification
importeth
.
For
he
that
continueth
in
mortifying
sinne
,
he
Note
.
onely
is
truely
mortified
:
Therefore
acts
14.
21.
strengthened
the
disciples
and
exhorted
them
to
continue
.
Doctrine
Here
also
we
learne
that
baptisme
is
the
same
to
vs
,
that
circumcision
was
to
the
people
of
God
vnder
Verse
.
1.
the
law
:
where
we
haue
to
confute
the
wretched
opinion
of
the
Anabaptists
,
which
will
not
haue
any
Anabaptists
Erre
.
baptised
before
they
come
to
yeares
of
discretion
:
but
if
they
vnder
the
Law
,
circumcised
vnder
age
,
then
now
we
may
baptise
vnder
the
Gospell
them
that
are
Infants
.
Againe
in
the
Parents
,
if
one
be
faithfull
their
children
are
holy
,
and
much
more
1.
Cor.
7.
14.
both
being
holy
,
sanctifie
their
children
,
therefore
to
be
baptised
.
Obiection
.
Obiection
.
But
it
is
said
that
the
Apostles
baptised
,
it
is
said
they
baptised
households
,
but
no
mention
is
made
of
children
,
they
are
not
named
.
Answer
.
Could
they
baptise
whole
households
,
Solution
.
and
not
baptise
children
.
Againe
,
in
that
baptisme
is
the
same
to
vs
that
circumcision
was
to
the
Iewes
,
why
shold
not
our
children
be
baptised
,
as
theirs
were
circumcised
?
This
doctrine
serues
also
against
the
Papists
,
that
Verse
.
2.
thinke
that
children
vnbaptised
are
damned
.
But
The
Papists
errour
conuicted
.
that
can
not
be
,
because
there
was
no
such
thing
to
be
feared
of
those
that
died
before
circumcision
being
the
8.
day
.
For
we
see
the
Lord
commanded
that
circumcision
should
not
be
before
the
8.
day
,
to
the
end
that
the
children
should
be
strong
to
abide
the
great
smart
of
the
wounds
:
now
if
as
many
children
as
died
should
be
condemned
,
the
Lord
should
haue
prouided
ill
for
his
people
,
that
for
a
small
temporary
comodity
would
depriue
them
of
euerlasting
life
:
2.
Sam.
12.
Dauid
before
his
sonne
died
,
he
had
2.
Sam.
12.
16.
17.
20.
23.
fasted
and
laene
on
the
ground
;
after
he
heard
that
he
was
dead
,
he
rose
vp
,
and
washed
his
face
,
and
shewed
himselfe
comfortable
,
and
did
make
profession
that
he
should
goe
to
him
.
Whereby
it
is
euident
he
was
perswaded
he
was
in
peace
,
whereas
we
see
that
he
mourned
for
his
sonne
Absolom
(
Whom
he
loued
as
dearly
)
because
he
feared
his
condemnation
,
for
that
he
had
liued
and
died
wickedly
.
Againe
,
if
the
children
be
vnbaptised
,
it
is
not
Note
.
theirs
,
but
their
parents
sinne
,
and
should
it
be
condemned
for
the
parents
cause
?
Againe
,
not
the
want
,
but
the
despising
and
contemning
Gen.
17.
of
the
Sacrament
is
dangerous
.
And
therfore
they
onely
that
were
despisers
of
the
circumcision
,
Deut.
16.
were
to
be
cut
off
.
Now
the
children
cannot
despise
it
,
and
if
any
despise
it
,
it
is
the
Parents
.
Besides
,
the
Sacraments
are
notes
of
our
saluation
,
and
that
saluation
doth
not
depend
vpon
them
,
but
vpon
Gods
fauour
,
and
free
election
before
all
worlds
.
We
haue
heard
of
the
benefits
we
haue
in
CHRIST
through
,
baptisme
,
to
be
the
dying
vnto
sinne
,
and
in
sanctification
.
The
last
benefit
we
haue
in
baptisme
,
is
the
quickening
of
vs
in
CHRIST
,
which
is
the
forgiuenesse
of
sinne
and
iustification
.
And
therefore
seing
we
haue
both
this
iustification
and
all
sanctification
and
dying
vnto
sinne
sealed
to
vs
in
baptisme
,
it
appeares
therefore
that
all
the
parts
of
our
reconciliation
are
sealed
to
vs
by
baptisme
.
The
end
of
the
17.
Sermon
.
The
18.
Sermon
.
COLOSS.
2.
14.
15.
16.
17.
14
And
putting
out
the
hand-writing
of
ordinances
that
was
against
vs
which
was
contrary
to
vs
,
he
euen
tooke
it
out
of
the
way
,
and
fastened
it
vpon
the
Crosse
,
15
And
bath
spoiled
the
Principalities
and
Powers
,
and
hath
made
a
shew
of
them
openly
,
and
hath
triumphed
ouer
them
in
the
same
Crosse
.
16
Let
no
man
therefore
condemne
you
in
meat
and
drinke
,
or
in
respect
of
any
holy
day
,
or
of
the
new
moone
,
or
of
the
Sabbath
dayes
.
17
Which
are
but
a
shadow
of
things
to
come
:
but
the
body
is
in
CHRIST
.
WE
haue
heard
how
the
Apostle
doth
propound
to
himselfe
to
refute
two
errours
:
one
of
vaine
Phylosophy
,
which
appeared
to
men
to
be
wisedome
,
but
not
true
wisedome
.
The
other
was
that
the
Colossians
had
crept
in
among
them
,
such
,
which
held
the
necessity
of
ceremonies
.
We
haue
heard
how
the
Apostle
amongst
other
ceremonies
,
which
he
confuteth
,
beginneth
at
the
ceremony
of
circumcision
,
which
confutation
he
hauing
entred
vpon
proceedeth
in
confuting
the
vse
of
the
other
ceremonies
,
Metaphrase
.
as
eating
of
meats
,
drincks
&c.
As
by
his
death
he
hath
gotten
vs
forgiuenesse
of
our
sinnes
:
so
by
the
same
he
hath
blotted
out
the
hand
writing
,
which
was
a
witnesse
of
our
sinnes
as
of
a
det
,
where
in
we
stood
bound
to
God
:
which
hand-writing
standeth
in
the
rites
and
ceremonies
of
the
Law
,
which
by
his
death
is
not
onely
blotted
out
,
by
the
same
nayles
wherewith
his
blessed
hands
and
feet
were
nayled
to
the
Crosse
,
this
as
it
were
was
nayled
thorough
and
cancelled
.
Neither
is
it
maruell
if
by
his
Crosse
these
ceremonies
are
done
away
,
seing
vpon
the
same
Crosse
,
he
spoyled
the
deuill
,
and
all
the
power
and
hoast
of
hell
,
and
hauing
disarmed
them
,
he
made
open
shew
of
them
,
triumphing
vpon
them
in
his
Crosse
,
wherein
they
thought
to
haue
vtterly
vanquished
and
ouercome
him
.
Wherefore
as
by
this
meanes
circumcision
is
taken
away
,
so
is
likewise
taken
away
all
difference
of
meates
and
dayes
.
Therefore
as
in
CHRIST
no
man
ought
to
condemne
you
for
the
vse
of
any
meat
or
drinke
,
or
in
respect
of
a
feast
day
,
whether
it
be
new
moone
or
the
three
solemne
Sabaoths
:
so
if
any
man
either
ignorantlv
,
or
malitiously
condemne
you
,
you
shall
not
need
to
feare
their
iudgement
,
considering
that
these
things
were
but
shadowes
,
which
haue
no
more
place
,
CHRIST
the
body
being
come
.
The
summe
is
,
the
doing
away
of
all
the
ceremonies
of
the
Law
by
the
death
of
CHRIST
,
and
therefore
of
these
,
which
the
Colossians
erroniously
retayned
.
The
parts
are
the
-
-
Effect
of
CHRISTS
death
in
all
the
ceremonies
of
the
Law
.
-
Application
of
that
effect
to
the
present
errours
of
the
Colossians
.
The
purpose
of
the
Apostle
is
that
because
that
the
ceremonies
of
the
Law
generally
are
done
away
by
the
death
of
our
Sauiour
CHRIST
,
that
therefore
the
ceremonies
,
which
the
Colossians
made
conscience
of
,
are
done
away
.
Here
we
are
to
note
first
,
the
power
of
the
death
of
our
Sauiour
CHRIST
in
taking
away
ceremonies
;
secondly
,
the
applying
of
that
effectually
to
the
perticuler
estate
of
the
Colossians
,
that
they
were
in
by
reason
of
false
Teachers
.
For
the
first
,
the
vse
of
ceremonies
of
the
law
were
Sundry
vses
of
the
ceremonies
.
diuers
.
1.
To
make
a
partition
wall
and
seperation
betweene
Iewes
&
gentils
,
that
neither
should
come
one
to
other
,
till
it
should
be
taken
away
.
2.
Another
vse
in
them
was
to
traine
vp
the
Iewes
being
children
,
in
the
principles
of
religion
.
Another
vse
here
mentioned
that
they
were
a
hand-writing
,
testimony
,
and
a
witnesse
vnto
the
people
of
their
sinnes
,
that
they
were
bound
vnto
God
.
For
what
meaneth
their
manifold
washings
,
but
Note
.
that
they
were
excedingly
filthy
,
and
loathsome
in
the
sight
of
God
.
And
what
was
the
killing
of
the
beasts
and
sacrifices
,
but
to
confesse
,
that
themselues
were
worthy
to
be
slaine
by
reason
of
their
sinnes
?
further
their
circumcision
,
which
they
bragged
so
of
,
did
note
the
vncleanes
of
the
whole
man
,
because
out
of
that
part
came
the
seed
,
which
proceded
from
euery
part
of
a
man
,
and
therefore
all
these
were
testimonies
of
the
wrath
of
God
due
to
them
.
But
the
benefit
we
haue
in
our
Sauiour
.
1.
our
sinnes
are
taken
away
.
2.
The
hand
writing
is
not
onely
blotted
out
but
cancelled
,
for
the
same
nayles
,
that
went
through
his
hands
,
perced
the
hand-writing
and
ceremonies
.
And
therefore
what
iniuries
should
we
doe
to
our selues
,
and
what
iniury
to
our
Sauiour
CHRISTS
death
if
we
should
hold
the
necessity
of
them
?
For
what
is
he
,
that
hauing
the
det
payd
,
will
not
labour
Note
.
by
all
meanes
to
haue
the
writing
cancelled
?
Now
it
were
a
farre
more
foolish
thing
if
the
detter
,
when
he
had
payd
the
det
,
would
desire
his
creditor
to
keepe
the
bill
still
.
And
this
was
not
onely
the
sinne
of
the
Iewes
,
He
meanes
(
I
take
it
)
such
ceremonies
as
are
vrged
as
necessarie
and
parts
of
Gods
worship
.
but
now
it
is
the
fault
of
them
,
and
farre
greater
,
which
will
haue
ceremonies
in
the
Church
,
not
Gods
,
but
mans
ceremonies
,
which
are
farre
worse
.
So
that
here
,
see
the
difference
of
Beleeuers
,
vnder
the
Gospell
and
Law
.
For
howsoeuer
the
death
of
CHRIST
was
Note
.
effectuall
to
them
,
while
the
Law
stood
,
yet
the
obligation
and
writing
was
in
Gods
hand
.
Obiection
.
Obiection
.
Why
then
,
was
the
hand-writing
in
the
hand
of
God
.
Answer
.
It
was
in
the
hand
of
the
Solution
.
good
creditours
,
and
it
was
by
Gods
will
that
it
should
be
so
,
to
keepe
them
vnder
:
but
now
it
is
his
will
that
they
should
be
taken
away
,
and
therefore
it
is
a
fearfull
thing
in
vs
,
that
when
God
would
haue
it
taken
away
,
we
will
haue
it
remaine
still
in
his
hand
.
Here
we
see
that
the
children
of
God
may
haue
assurance
of
euerlasting
life
,
and
their
hope
is
a
certaine
hope
,
contrary
to
the
papists
which
make
it
doutfull
according
to
our
common
speach
But
the
Apostle
saith
:
our
hope
cannot
be
confounded
.
The
certainety
of
Rom.
5.
5.
this
hope
the
Apostle
proueth
both
by
that
ou●
sins
are
forgiuen
,
and
the
debt
bill
is
put
out
.
Another
reason
the
Apostle
rendreth
,
is
for
that
our
Sauiour
CHRIST
hath
vanquished
the
Deuill
▪
the
Prince
of
Diuels
,
called
Powers
and
Principallities
:
For
they
were
created
strong
and
haue
not
Ephe.
2.
2.
lost
much
of
their
strength
.
This
is
taught
by
our
Sauiour
CHRIST
Math.
12.
The
strong
man
,
that
is
the
Diuel
,
keepeth
the
house
till
a
stronger
commeth
,
which
is
our
Sauiour
CHRIST
.
When
our
Sauiour
was
vpon
the
Crosse
,
the
Diuell
assaulted
him
most
strongly
:
For
at
his
first
entring
into
his
Ministery
Math.
4.
the
Diuel
tempted
him
sore
▪
though
he
left
him
for
a
time
,
yet
he
came
to
him
againe
:
But
especially
hee
vsed
all
his
strength
to
torment
our
Sauiour
Christ
vpon
the
crosse
,
when
the
wrath
of
God
was
vpon
him
:
that
occasion
he
took
to
vex
our
Sauiour
as
much
as
hee
could
,
which
in
the
22.
Psal.
which
is
the
Psalme
of
the
passion
of
our
Sauiour
CHRIST
,
the
Diuel
's
compared
to
Dogs
,
to
Buls
of
Basan
,
which
tore
his
hands
and
feete
,
and
compared
also
to
Lyons
,
and
to
Vnicornes
,
so
cruelly
did
they
vse
him
.
And
yet
whereas
they
thought
to
haue
triumphed
ouer
him
,
euen
in
the
very
Crosse
hee
spoiled
them
and
ouercame
them
,
and
triumphed
ouer
them
,
and
led
them
captiues
.
And
therefore
wee
see
there
is
no
cause
we
should
bee
ashamed
of
our
Sauiour
CHRIST
,
seeing
hee
hath
ouercome
,
and
we
are
conquerous
in
him
,
and
therefore
to
boast
in
that
,
as
the
Apostle
saith
:
Death
1.
Cor.
15.
where
is
thy
sting
?
Hell
where
is
thy
victory
?
And
this
is
matter
of
comfort
,
that
wee
are
to
deale
with
one
,
that
is
maistred
,
&
conquered
already
,
with
one
that
is
a
coward
,
and
therefore
if
we
resist
him
,
he
will
fly
,
but
if
wee
giue
place
to
him
,
then
Iam.
4.
7.
he
will
vse
vs
,
and
torment
vs
as
a
Tyrant
.
And
therefore
wee
are
to
take
courage
ouer
him
,
being
thus
ouercome
by
our
Sauiour
CHRIST
.
For
as
the
victory
,
which
Dauid
had
ouer
Goliah
,
was
for
all
the
A
simile
.
people
of
God
,
so
is
the
victory
of
our
Sauiour
not
for
himselfe
,
but
for
vs
.
Thus
much
for
the
taking
away
of
the
ceremonies
by
our
Sauiour
CHRIST
:
The
application
of
this
doctrine
to
the
Colossians
followeth
.
Doctrine
.
Doct.
The
office
of
a
good
Minister
is
not
onely
The
Ministers
duty
.
to
deliuer
the
doctrine
generally
,
for
then
the
Colossians
had
gone
away
without
comfort
,
but
hee
must
apply
it
particularly
.
And
as
it
teacheth
Ministers
to
deliuer
and
apply
perticularly
:
So
the
people
are
to
learne
that
they
must
be
content
to
heare
of
perticulars
,
as
of
the
generall
:
for
will
they
say
,
let
the
Minister
teach
of
adultery
,
but
let
him
not
speake
of
me
,
but
Nathan
said
to
Dauid
,
Thou
art
the
man
,
2.
Sam.
12.
7.
Let
no
man
iudge
you
)
i
;
If
any
man
take
this
boldnesse
to
condemne
you
for
eating
of
those
things
,
doing
those
things
,
let
it
not
grieue
you
.
The
meates
which
were
forbidden
by
the
Law
were
those
which
did
not
chew
the
cud
,
or
which
chewing
it
,
had
not
clouen
feete
,
&c.
But
now
by
1.
Tim.
4.
5.
Tit.
1.
15.
Rom.
14.
20.
the
Gospell
those
things
are
left
to
our
liberty
,
for
if
the
word
of
God
do
teach
vs
,
wee
may
eate
it
,
then
wee
are
to
eate
it
,
so
it
bee
with
thanks-giuing
.
For
now
to
the
cleane
all
things
are
cleane
.
And
though
this
liberty
be
left
vs
,
which
was
bought
by
our
Sauiour
CHRIST
,
yet
it
doth
not
take
away
authority
from
Magistrates
,
for
Nauigation
,
or
by
reason
of
want
to
abstaine
from
some
meates
at
certaine
times
in
the
yeare
.
For
the
Feasts
and
new
Moone
:
)
In
the
new
Moone
the
Lord
had
commanded
,
in
regard
of
the
benefit
which
God
gaue
by
the
lights
,
they
should
haue
Feasts
.
Sabaoths
)
There
were
three
great
feasts
in
the
yere
:
First
,
at
Easter
when
came
their
corne
in
,
wherein
God
commanded
them
to
celebrate
a
feast
of
thankfulnesse
,
and
therein
was
the
Passeouer
celebrated
.
Pentecost
was
at
that
time
of
the
yeare
,
that
the
fruite
of
the
Vines
were
gathered
.
The
third
feast
was
of
Tabernacles
,
when
all
fruits
were
gathered
in
.
This
is
not
meant
of
the
Lords
Sabaoths
:
for
it
is
Note
.
said
Sabots
not
Sabaoth
:
Againe
,
the
Lords
day
was
neuer
no
ceremony
:
for
it
was
before
all
ceremonies
,
euen
in
the
beginning
of
the
world
,
before
there
was
need
of
CHRIST
.
And
therefore
the
Sabaoth
day
heere
is
not
meant
:
but
it
is
yet
to
be
kept
wholly
,
and
holily
vnto
the
Lord
.
Againe
,
our
Sauiour
CHRIST
prophecying
of
the
things
that
should
come
to
passe
40.
yeares
after
his
death
,
willeth
them
to
pray
that
their
flight
should
not
come
as
in
Winter
,
so
not
on
the
Sabaoth
Math.
24
▪
20.
day
,
whereby
the
Lords
exercises
should
be
hindred
,
which
might
increase
their
griefe
.
Last
reason
▪
because
these
were
shadowes
,
and
therfore
to
cease
,
now
the
Body
was
come
.
For
our
Sauiour
CHRIST
is
the
Body
,
&
therfore
what
a
madnesse
Note
.
is
it
in
men
,
that
being
desirous
to
looke
vpon
one
,
had
rather
to
looke
vpon
his
shadow
,
then
vpon
the
person
himselfe
.
The
end
of
the
18.
Sermon
.
The
19.
Sermon
.
COLLOSS
.
2.
V.
18.
19.
18
Let
no
man
at
his
pleasure
beare
rule
ouer
you
by
humblenesse
of
minde
,
and
worshipping
of
Angels
,
aduancing
himselfe
in
those
things
which
he
neuer
saw
,
rashly
puft
vp
with
his
fleshly
minde
.
19
And
holdeth
not
the
head
,
whereof
all
the
body
,
furnished
and
knit
together
by
ioints
and
hands
,
increaseth
with
the
increasing
of
God
.
OF
the
false
doctrine
that
the
Colossians
were
bewitched
withall
,
and
infected
by
false
Teachers
,
there
were
two
kinds
:
One
which
came
of
the
inuentions
of
the
braine
,
and
wits
of
men
:
The
other
were
those
ceremonies
which
were
once
Gods
ordinances
,
enioyned
by
Moses
,
as
the
ceremonies
of
the
Law
.
And
first
we
haue
heard
how
the
Apostle
hath
confuted
those
errours
,
which
were
concerning
the
maintaining
the
ceremonies
of
the
Law
:
Now
he
setteth
himselfe
to
confute
those
errors
which
were
of
mens
inuention
.
As
if
he
said
:
Hauing
spoken
of
the
Elements
of
the
world
,
which
are
the
ceremonies
of
the
Law
,
I
come
now
to
the
vaine
Philosophy
,
I
gaue
you
warning
of
.
Against
the
which
obserue
this
rule
:
First
,
that
you
giue
no
man
(
of
what
shew
soeuer
)
this
power
ouer
you
,
that
for
his
owne
lust
,
in
matters
pertaining
to
God
,
hee
vsurpe
authority
,
howsoeuer
the
doctrine
hee
brings
,
carry
a
shew
of
humility
.
As
for
example
those
that
teach
the
worship
of
Angels
,
as
meanes
to
come
the
more
easily
vnto
CHRIST
:
in
which
thing
what
do
they
else
,
but
thrust
themselues
into
things
,
which
they
neuer
knew
,
onely
grounded
vpon
a
proud
conceite
of
their
fleshly
minde
,
notwithstanding
their
great
pretence
of
humility
?
Which
errour
ought
so
much
the
more
to
bee
abhorred
as
they
,
that
are
infected
with
it
,
doe
not
(
indeed
,
whatsoeuer
they
do
in
word
)
hold
CHRIST
fast
,
which
is
the
Head
of
his
Church
,
of
whom
the
whole
body
as
it
were
by
ioints
and
bands
being
furnished
,
Ephe.
4.
and
compact
together
,
is
both
nourished
and
increased
,
with
that
increase
,
which
God
both
aloweth
,
and
is
giuer
off
.
The
summe
is
to
condemne
the
doctrine
of
mens
braines
.
The
parts
are
-
-
Against
doctrines
of
mens
braine
,
namely
the
worshipping
of
Angels
.
-
The
reason
against
them
.
The
summe
then
is
,
to
set
forth
vnto
vs
how
they
ought
to
beware
of
the
doctrine
of
men
,
taught
by
mens
owne
heads
,
as
namely
the
doctrine
of
worshipping
of
Angels
,
which
is
set
for
all
others
.
First
of
the
errours
,
which
was
among
the
Colossians
,
which
they
were
infected
withall
.
Secondly
,
the
reasons
the
Apostle
vseth
,
to
ouerthrow
,
knocke
in
peeces
,
grind
to
powder
,
this
,
and
all
other
such
errours
.
First
,
for
the
worshipping
of
Angels
,
wee
are
1.
to
know
that
God
onely
is
to
bee
worshipped
,
that
is
with
a
religious
kinde
of
honour
and
worship
.
Indeed
there
is
an
honour
and
worship
giuen
to
Magistrates
and
superiours
,
but
that
is
a
ciuill
honour
,
And
therefore
Deut
6.
Thou
shalt
worship
the
Lord
thy
God
,
and
not
other
idoll
gods
:
And
on
that
our
Sauiour
CHRIST
gathereth
this
conclusion
,
Thou
shalt
serue
the
Lord
alone
:
A
manifest
example
of
this
Math.
4.
10.
Reuel.
22.
8.
9.
wee
see
,
Saint
Iohn
,
being
a
worthy
seruant
of
God
,
who
when
the
Angell
,
which
God
sent
vnto
him
,
had
shewed
him
such
glorious
and
excellent
things
,
being
ra●ished
there-with
,
fell
downe
and
worshipped
the
Angel
.
But
the
Angell
being
moued
,
saith
:
beware
,
take
heed
;
hee
cuts
short
his
speech
,
as
those
that
are
moued
with
any
thing
.
And
hee
giueth
him
a
reason
,
why
he
should
not
,
for
saith
hee
:
I
am
thy
fellow-seruant
,
for
though
my
message
bee
glorious
,
yet
I
am
appointed
of
God
to
doe
it
,
and
am
his
seruant
,
Hebrews
1.
14.
The
Angels
are
ministring
Spirits
to
serue
,
as
the
Sunne
,
Moone
,
and
Starres
,
for
as
the
Angels
are
Ministers
to
serue
CHRIST
,
so
they
are
to
his
seruants
,
beeing
one
with
him
,
and
therefore
wee
are
not
to
serue
them
.
Obiection
.
Obiect
.
Whereas
wee
see
oft-times
of
Angels
,
that
appeared
,
as
in
the
booke
of
the
Iudges
,
the
Angell
,
that
appeared
to
Sampsons
mother
and
Father
,
when
Iudges
13.
15.
16.
23.
they
willed
him
to
stay
that
they
might
worship
him
,
hee
bid
them
,
and
so
in
other
places
,
therefore
it
may
seeme
Angels
are
to
be
worshipped
.
Answere
,
But
that
doth
no●
follow
:
For
wee
are
Solution
.
to
consider
that
where
any
Angell
was
to
bee
worshipped
,
it
was
the
Angell
of
the
Couenant
,
the
Mal.
3.
2.
Sonne
of
God
:
who
though
hee
tooke
vpon
him
a
body
to
execute
the
function
,
hee
was
sent
to
doe
by
his
Father
,
which
body
hee
presently
left
off
:
yet
hee
appeared
to
the
end
that
hee
might
signifie
,
that
hee
was
afterward
indeed
to
come
,
to
take
our
nature
,
and
to
vnite
it
vnto
him
:
And
hee
was
to
bee
worshipped
,
being
not
a
created
Angell
.
But
for
the
other
Angels
,
they
are
not
to
bee
prayed
vnto
.
Contrary
to
the
Papists
,
who
wretchedly
abuse
these
places
of
Scripture
.
And
if
the
Angels
may
not
,
much
lesse
can
or
ought
the
Saints
to
bee
prayed
vnto
.
And
if
any
,
the
Angels
rather
,
who
attend
vpon
the
Saints
of
God
to
their
good
,
but
the
Saints
know
not
our
estate
,
and
therefore
can
helpe
vs
much
lesse
.
And
therefore
Eliah
saith
to
Eliseus
,
being
to
be
2.
King
.
2.
9.
taken
away
,
hast
thou
any
thing
I
should
do
for
thee
,
tell
it
mee
now
,
for
after
I
cannot
doe
thee
any
good
,
And
a
further
reason
why
they
are
not
to
bee
prayed
vnto
,
nor
the
Angels
neither
,
because
they
vnderstand
not
our
heartes
:
For
wee
cannot
expresse
our
owne
heartes
,
as
Hannah
could
not
expresse
1.
Sam.
1.
1.
Cor.
2.
11.
her
griefe
.
The
spirit
of
God
onely
doth
vnderstand
.
The
reasons
the
Apostle
vseth
:
1.
Let
no
man
(
saith
hee
)
take
that
authority
ouer
you
,
and
iudge
ouer
you
.
Where
hee
taketh
the
similitude
alluding
to
the
custome
of
the
Romanes
,
who
in
the
sports
of
running
▪
&c.
had
Iudges
of
the
game
,
and
whomsoeuer
they
iudged
to
be
worthy
had
the
Garland
.
But
saith
hee
,
Let
no
man
bee
iudge
in
your
faith
,
neither
stand
vpon
any
mans
iudgements
to
beleeue
that
they
say
:
For
there
is
no
man
Iudge
or
Lord
ouer
a
mans
faith
:
2.
Corrinth
:
1.
24.
Wee
are
not
Lords
ouer
your
faith
.
This
the
Apostle
rebuketh
the
Corrinthians
,
for
that
they
suffered
themselues
to
bee
2
Cor.
11.
20.
buffi●ed
,
by
the
false
Prophets
,
viz:
to
become
seruants
vnto
them
in
their
soules
,
as
to
bee
bound
to
whatsoeuer
they
said
or
taught
,
and
so
also
became
to
bee
seruants
vnto
them
in
their
bodies
:
So
was
it
in
the
time
of
Popery
,
when
euery
Sir
Iohn
Lackelattine
,
whatsoeuer
hee
said
,
all
was
beleeued
.
So
is
it
in
those
,
that
will
yeeld
vnto
the
iudgements
,
and
opinions
of
men
in
an
errour
,
which
is
to
admit
a
Iudge
into
the
Church
of
God
,
whereas
there
is
none
but
CHRIST
alone
.
Iam.
4.
12.
There
is
one
Iam.
4.
12.
Law-giuer
,
which
is
able
to
saue
and
destroy
.
And
therefore
wee
are
not
to
take
mans
authority
in
the
word
of
God
,
and
matters
of
religion
,
but
to
examine
his
doctrine
,
as
the
men
of
Berea
did
▪
Acts.
17.
11.
And
therefore
let
no
man
take
that
authority
,
as
to
desire
to
haue
his
word
stand
in
matters
of
religion
,
neither
are
wee
to
giue
this
authority
to
any
.
Heere
further
the
Apostle
taketh
away
their
obiection
,
which
come
(
they
say
)
in
humility
,
they
would
not
presume
to
come
directly
vnto
CHRIST
,
but
by
the
Angels
,
as
vnto
a
Prince
wee
will
goe
by
the
seruant
:
was
not
this
a
great
humility
and
meekenesse
not
to
presume
to
come
vnto
CHRIST
rashly
?
But
vnder
this
shew
the
flesh
doth
maske
.
Doct.
Heere
wee
see
that
wee
haue
heard
before
:
Doctrine
.
that
vnder
the
shew
of
truth
and
godlinesse
oft-times
come
fearefull
and
dangerous
errours
,
and
errours
ofttimes
haue
a
fayrer
shew
,
then
truth
,
it selfe
.
As
the
bayt
that
seemeth
to
the
fish
to
be
good
meat
.
And
be
it
that
it
be
humility
,
yet
is
it
but
a
blind
humility
,
which
is
broken
out
without
the
light
of
the
word
.
Doctrine
Doctrine
.
That
whatsoeuer
hath
not
the
word
of
God
and
is
not
grounded
on
the
word
,
though
euer
so
humble
,
it
is
ignorance
.
Rom.
8.
14.
23.
If
Isa.
8.
20.
not
grounded
on
the
Law
and
the
Prophets
it
is
sinne
.
This
is
one
argument
.
Another
is
,
that
this
is
not
humility
,
but
an
intollerable
pride
and
arrogancy
.
For
what
an
arrogancy
is
this
that
a
mortall
man
will
take
vpon
him
to
talke
of
that
he
neuer
heard
of
,
of
the
word
of
God
?
Againe
what
a
wretched
arrogancy
is
it
,
for
a
mortall
man
to
resist
and
contradict
the
ordinance
of
God!
for
as
there
is
but
one
God
:
so
there
is
but
one
mediatour
,
1.
Tim.
2.
5.
and
if
they
will
haue
more
,
they
must
haue
more
Gods
.
This
is
the
Apostles
reason
.
For
there
can
be
no
mediatour
betwene
God
,
and
vs
,
but
CHRIST
alone
.
For
he
is
most
fit
to
be
a
daies
man
that
can
best
agree
with
both
the
parties
.
And
who
can
be
better
than
our
Sauiour
CHRIST
,
for
he
communicateth
with
God
in
his
God-head
,
which
Saints
and
Angels
doe
not
.
And
he
hath
greater
communication
with
vs
in
his
man-hood
,
then
the
saints
,
for
he
is
our
head
.
This
the
Apostle
hath
a
notable
place
for
Rom.
8.
If
there
be
another
mediatour
and
intercessor
,
then
there
is
another
hath
died
for
vs
,
and
another
fitteth
at
the
right
hand
of
God
.
To
returne
to
their
pride
.
To
make
another
Mediatour
is
nothing
but
a
proud
thing
.
For
is
it
not
a
great
pride
to
doe
contrary
to
the
commandement
of
God
?
Iohn
.
13.
Peter
when
our
Sauiour
would
haue
washed
his
feet
,
he
would
not
,
but
denied
againe
and
againe
,
which
though
it
seemed
an
humility
;
yet
it
was
great
pride
,
not
to
obey
the
commandement
of
his
master
.
A
greater
reason
he
alledgeth
verse
.
19.
Because
they
held
not
the
head
:
all
errours
are
dangerous
:
but
this
is
most
dangerous
of
all
to
take
away
the
head
,
as
which
take
away
our
Sauiour
CHRIST
.
And
therefore
the
Apostle
Peter
saith
in
the
latter
●
.
Pet.
2.
1.
dayes
shall
come
such
,
as
shall
teach
pernitious
Heresies
,
denying
the
Lord
:
For
as
it
is
in
the
hurts
of
the
A
simile
.
body
,
those
hurts
though
small
,
yet
being
in
the
vitall
parts
,
as
braine
,
heart
,
&c.
do
cost
the
life
,
whereas
other
great
wounds
will
not
:
so
it
is
in
religion
,
some
errours
doe
not
hurt
the
life
of
the
Note
.
soule
,
but
those
that
are
against
the
head
points
of
religion
,
kill
the
life
of
their
saluation
.
Whatsoeuer
doth
ouerthrow
the
foundation
doth
ouerthrow
saluation
:
As
in
Popery
,
Idolatry
,
and
worshiping
&c.
making
another
head
of
the
Church
.
And
vnles
it
be
of
the
God-head
,
all
their
doctrine
is
not
onely
errours
,
but
a
cleane
apostacy
:
for
they
corrupt
all
other
points
.
Indeed
there
be
errours
,
if
they
held
onely
,
and
none
els
,
as
free
will
&c.
They
might
be
saued
,
but
if
they
come
to
this
,
as
to
hold
worshiping
Angels
&c.
ouerthrowing
the
foundation
,
they
exclude
themselues
,
CHRIST
he
is
the
onely
head
of
the
Church
,
which
conueyeth
life
to
all
his
parts
,
and
to
appoint
worship
to
any
other
is
to
take
him
away
.
This
ouerthroweth
the
Papists
that
will
haue
the
Pope
to
be
the
ministeriall
head
which
is
a
foolish
thing
.
For
as
the
head
is
the
highest
,
so
is
our
Sauiour
CHRIST
alone
,
therefore
not
the
Pope
.
Againe
,
the
head
giueth
life
and
motion
to
all
the
body
,
which
our
Sauiour
onely
doth
,
the
Pope
cannot
.
Againe
,
in
that
they
say
the
Pope
is
a
ministeriall
head
,
but
our
Sauiour
CHRIST
needeth
none
Math.
28.
being
present
by
his
spyrit
to
the
end
of
the
world
,
giuing
direction
to
his
Church
.
And
the
Apostle
shewing
that
our
Sauiour
is
the
head
of
the
Church
describeth
it
,
to
be
tyed
as
the
members
of
the
body
to
the
head
,
so
the
Church
to
CHRIST
.
Againe
,
our
Sauiour
is
the
head
of
the
Church
to
conuay
life
and
sustenance
to
all
the
members
.
And
he
giueth
nourishment
not
to
all
alike
,
but
to
some
more
,
some
lesse
,
as
they
need
:
for
the
greater
members
Note
.
haue
more
need
of
succours
,
and
relief
.
Doctrine
Doctrine
.
Not
to
enuy
those
that
haue
more
then
we
.
For
if
the
Lord
hath
bestowed
more
on
them
it
is
for
our
good
.
Againe
,
in
regard
that
the
members
are
members
of
one
body
and
agree
with
the
head
,
we
learne
That
if
we
be
the
members
of
CHRIST
and
ioyned
vnto
CHRIST
by
faith
,
we
must
be
ioyned
together
one
to
another
.
For
as
when
there
is
a
member
out
of
ioynt
all
the
other
are
grieued
,
so
if
we
be
not
ioyned
in
hart
,
it
sheweth
that
we
are
not
right
in
CHRIST
.
Our
vnity
must
be
in
CHRIST
onely
,
O
how
Psal.
1.
33.
good
and
how
pleasant
a
thing
is
it
for
brethren
to
liue
in
vnity
?
Where
we
see
if
we
be
ioyned
together
in
CHRIST
,
we
shall
be
pertakers
of
all
the
graces
of
God
,
which
being
powred
out
vpon
CHRIST
shall
descend
as
the
oyle
which
was
powred
on
the
head
of
Aaron
,
which
came
euen
to
his
skirts
.
And
as
the
dew
of
Hermon
watreth
the
valleyes
so
shall
it
be
with
vs
.
The
Ephes.
4.
bond
whereby
we
are
to
be
ioyned
one
to
another
is
loue
,
which
is
the
Bond
of
of
perfection
.
The
end
of
the
19.
Sermon
.
The
20.
Sermon
.
COLOSS.
2.
V.
20.
21.
22.
23.
20
Wherefore
if
yee
be
dead
with
Christ
from
the
ordinances
of
the
world
,
why
,
as
though
ye
liued
in
the
world
,
are
ye
burdened
with
traditions
?
21
As
touch
not
,
taste
not
,
handle
not
.
22
Which
all
perish
with
the
vsing
,
and
are
after
the
commandements
and
doctrines
of
men
:
23
Which
things
haue
indeede
a
shew
of
wisedome
,
in
voluntary
religion
,
and
humblenesse
of
minde
,
and
in
not
sparing
the
body
,
neither
haue
they
it
in
any
estimation
to
satisfie
the
flesh
.
THERE
were
among
the
Colossians
two
sorts
of
false
doctrines
,
vnder
couert
brought
in
among
them
:
one
of
the
ceremonies
of
the
Law
,
which
now
were
taken
away
:
the
other
of
the
inuentions
of
mans
braine
.
Of
the
first
,
viz.
of
the
circumcision
,
and
Sabaoths
,
we
haue
heard
,
and
of
the
vse
of
them
now
ouerthrowne
.
For
the
other
,
which
had
a
vaine
shew
of
wisedome
,
we
haue
heard
,
on
the
worshiping
of
Angels
,
that
though
it
haue
a
shew
,
yet
hath
it
no
wisedome
at
all
in
it
.
Now
he
procedeth
to
other
deuices
&
corruptions
,
which
were
crept
in
among
them
,
in
regard
of
which
the
Apostle
speaketh
after
this
sort
.
Now
seeing
you
are
dead
with
Christ
,
by
whose
Verse
.
20.
The
Mataphrase
.
death
you
are
deliuered
from
the
ceremonies
of
Gods
owne
law
,
where-with
as
with
certaine
rudiments
the
people
of
the
Iewes
were
trained
to
further
perfection
,
which
now
they
haue
attained
vnto
in
the
doctrine
of
the
Gospell
,
why
as
though
you
liued
still
in
the
world
,
do
you
suffer
your selues
to
bee
charged
with
the
ceremonies
of
the
world
?
I
say
that
which
you
and
your
false
teachers
say
,
Touch
not
such
a
thing
,
taste
not
such
a
meate
,
handle
not
such
a
one
.
All
which
things
seeing
that
through
the
vse
of
them
they
are
consumed
,
haue
no
strength
to
life
euerlasting
,
especially
being
nothing
but
the
doctrines
and
commandements
of
men
.
I
deny
not
but
that
they
haue
a
colour
and
shew
of
wisedome
,
partly
,
in
that
in
them
there
is
a
worship
ouer
and
aboue
that
which
God
hath
commanded
,
to
whom
no
seruice
is
sufficient
which
we
can
do
:
partly
through
a
kinde
of
humility
,
&
partly
in
a
hard
vsage
of
the
body
:
which
yet
are
of
no
price
,
seeing
they
are
of
things
where-with
the
flesh
is
filled
.
The
summe
is
to
set
forth
vnto
vs
a
confutation
of
certaine
ceremonies
intended
to
be
brought
in
among
the
Colossians
by
certaine
false
Teachers
.
Now
here
first
,
we
are
to
consider
of
the
things
and
corruptions
themselues
,
Secondly
,
of
the
confutation
of
the
corruptions
.
Corruptions
are
spoken
.
-
-
Generally
.
-
Perticulerly
,
touch
not
,
tast
not
,
&c.
Which
though
they
be
not
perticulerly
named
,
yet
they
may
be
conceiued
well
ynough
,
as
touching
of
some
bodily
things
,
and
tasting
of
meates
.
Here
we
obserue
that
howsoeuer
men
be
dainty
Note
.
of
their
commodities
,
and
of
their
liberties
,
and
will
go
to
the
Prince
before
they
will
goe
one
whit
from
them
.
But
come
there
a
false
teacher
into
the
pulpit
to
perswade
them
from
their
Christian
liberty
of
meat
and
drinke
they
are
easely
perswaded
vnto
it
,
though
to
their
owne
damage
and
trouble
.
As
the
Iewes
would
easely
to
make
a
calfe
be
brought
to
forgo
their
earings
.
So
that
howsoeuer
these
things
are
deare
vnto
them
,
yet
in
matter
of
religion
(
or
superstition
rather
)
they
will
spare
no
cost
,
as
we
see
in
times
of
Popery
,
and
therefore
the
Apostle
vpbraydeth
to
the
Corinthians
,
that
the
false
Prophets
could
do
what
they
list
with
them
,
&
tread
them
vnder
their
feet
;
so
that
in
superstition
,
and
contrary
to
the
seruice
of
God
they
will
part
with
any
thing
,
in
Gods
seruice
they
will
not
part
with
a
●ot
.
In
the
perticuler
the
Apostle
vseth
a
notable
figure
bringing
in
the
aduersaries
themselues
speaking
,
touch
not
&c.
to
shew
how
much
they
had
gained
of
them
,
and
how
far
they
were
caried
in
their
superstition
,
as
not
to
touch
,
or
tast
.
Where
we
see
the
Apostle
meeteth
with
that
corruption
and
superstition
in
Popery
,
as
if
he
had
seene
it
.
For
we
see
that
none
might
tast
any
flesh
on
friday
,
&
therefore
mothers
,
if
children
had
tasted
it
,
would
haue
wiped
their
teeth
.
And
for
touching
,
we
see
,
how
that
none
might
touch
the
holy
water
,
&
none
might
touch
the
Host
,
though
indeed
it
was
no
sacrament
,
for
there
was
onely
the
bread
,
and
therefore
they
must
haue
their
gloues
on
.
Howsoeuer
our
Sauiour
himselfe
would
suffer
himselfe
to
be
handled
and
touched
,
and
tooke
children
in
his
armes
.
And
this
superstition
of
Popery
indeed
did
begin
within
an.
100.
yeares
of
the
Apostle
,
as
the
stories
testifie
,
that
in
3.
daies
nay
6.
daies
,
they
came
to
such
an
abhominable
superstition
,
that
they
would
not
take
meat
,
and
if
they
tooke
any
,
they
would
take
dry
bread
,
or
some
vnpleasant
meat
.
Nay
further
,
some
,
to
the
end
they
would
not
take
any
delight
in
their
meat
,
they
would
not
eate
but
riding
.
And
howsoeuer
in
those
times
the
abstinence
was
greater
,
yet
for
the
latter
Popery
,
the
profession
of
this
abstinence
continued
,
euen
amongst
those
gluttons
,
and
tun-bellied
Monks
and
Fryers
,
which
liued
in
their
surfetting
and
gluttony
.
And
indeed
vntill
a
long
time
there
was
no
Law
of
fasting
,
but
euery
one
did
as
he
thought
good
,
but
after
came
in
the
punishment
of
the
Papists
,
that
they
that
eat
flesh
should
be
counted
Lowlers
.
For
the
confutation
of
this
,
the
Apostle
saith
,
they
are
dead
with
the
ceremonies
of
the
Law
.
For
if
those
,
that
were
once
ordeyned
by
God
,
and
were
profitable
for
the
trayning
vp
of
men
to
the
seruice
of
God
,
were
taken
away
,
then
much
more
ought
those
,
that
were
inuented
by
the
deuice
of
man
,
and
were
neuer
profitable
,
but
rather
hurtfull
.
And
if
those
,
that
were
once
holy
,
were
reiected
,
much
more
ought
these
,
that
were
the
prophane
inuentions
of
men
,
should
take
no
place
.
And
howsoeuer
indeed
the
ceremonies
of
the
Law
were
borne
withall
for
a
time
,
and
(
as
one
saith
)
as
an
auncient
matrone
grauely
and
honorably
brought
vnto
her
graue
,
and
therefore
the
Apostle
did
beare
with
them
:
yet
they
would
neuer
suffer
the
ceremonies
of
the
Gentils
to
be
kept
:
and
reiected
them
,
as
being
vnworthy
of
any
thing
,
but
to
be
cast
into
a
hole
.
And
such
were
the
ceremonies
of
the
Papists
,
many
of
them
being
borrowed
from
the
Gentils
,
as
the
holy
waters
.
&c.
And
therefore
this
place
is
a
sufficient
hammer
to
batter
in
peeces
all
mens
ordinances
:
for
seing
Gods
ordinances
haue
giuen
place
,
much
more
they
.
A
second
reason
against
these
ceremonies
,
is
for
that
those
things
,
which
they
put
holinesse
in
,
did
perish
with
the
vse
of
them
.
For
the
meats
going
into
the
Math.
15.
17.
stomacke
,
and
after
into
the
draught
,
as
our
Sauiour
speaketh
,
the
ceremonies
about
them
therefore
could
doe
a
mans
soule
no
good
,
for
they
could
not
come
to
any
further
then
the
belly
,
if
they
come
so
far
,
as
the
holy
water
doth
not
.
And
therefore
the
Apostle
Rom.
14
17.
saith
,
the
kingdome
of
God
standeth
not
in
meats
and
drinks
.
And
in
the
Corinthians
,
they
are
of
no
profit
,
especially
being
the
ordinances
of
men
.
Obiection
.
Obiection
.
Are
not
outward
things
profitable
,
because
they
perish
with
the
vse
?
What
say
you
of
the
water
in
baptisme
&
bread
&
wine
in
the
Lords
supper
,
are
they
not
for
the
strengthning
of
the
faith
&
c
?
and
yet
they
perish
with
the
vse
,
for
if
a
man
doe
not
eat
after
,
they
shall
not
liue
.
Answere
.
Answere
,
Howsoeuer
they
perish
,
yat
they
are
the
commandements
not
of
man
,
but
of
God
,
and
therefore
hee
giueth
the
blessing
vnto
them
,
which
hee
hath
ordained
them
for
:
and
therefore
they
are
profitable
vnto
vs
,
to
assure
vs
in
the
mercies
of
God
in
Christ
:
whereas
other
things
which
are
mens
deuices
are
not
.
Obiection
.
After
the
Apostle
meeteth
with
an
obiection
,
which
might
be
made
of
these
ceremonies
.
1.
Wee
do
these
things
,
which
indeed
are
the
doctrines
of
men
,
but
can
wee
do
too
much
vnto
God
?
For
when
wee
do
any
thing
of
our
owne
will
,
we
shall
declare
our
dutifulnesse
vnto
God
:
For
if
a
seruant
be
commanded
to
Tresh
a
quarter
a
day
,
and
he
do
a
quarter
and
halfe
,
shall
hee
be
condemned
?
So
doe
wee
.
Answer
.
This
hath
but
a
shew
of
reason
and
wisedome
,
Solution
.
whereas
there
is
none
:
For
why
doth
the
seruant
more
then
hee
is
appointed
?
It
is
because
his
Maister
knoweth
not
how
much
he
is
able
to
do
.
But
God
is
infinitely
wise
,
and
appointeth
euery
man
his
taske
as
hee
is
able
,
and
none
ought
to
go
beyond
,
and
therefore
howsoeuer
wee
may
exceede
mens
commandements
,
and
please
them
,
and
do
well
,
yet
it
is
not
so
with
God
.
Heere
then
wee
see
the
abhominablenesse
of
the
workes
of
super-errogation
,
that
a
man
can
go
beyond
the
performance
of
the
commandements
of
God
,
whereas
none
is
able
to
performe
the
least
aright
,
this
is
a
detestable
thing
.
Question
.
2
Another
obiection
,
It
is
of
humility
to
crouch
to
these
ceremonies
,
and
is
it
not
a
good
thing
to
be
humble
?
Answere
.
Answer
.
But
euery
humility
is
not
commendable
,
for
.
2.
Kings
.
16.
7.
Achaz
as
wretched
a
King
as
euer
was
,
when
as
the
King
of
Israel
,
and
the.
10.
Tribes
came
against
him
,
sendeth
to
Tyglath
Pelazer
,
saying
to
him
:
Thy
sonne
and
seruant
,
whereas
hee
was
a
King
as
good
as
the
other
,
and
in
regard
of
the
profession
of
God
,
should
haue
gone
before
all
other
:
In
Esay
.
57.
9.
it
was
said
to
the
Iewes
,
Thou
didst
humble
thy selfe
vnto
the
grane
:
Whereas
they
should
haue
humbled
themselues
to
God
alone
:
So
in
Esay
.
2.
8.
9.
it
is
said
:
The
people
of
Israel
humbled
themselues
and
croucht
to
the
Idols
,
which
is
an
abhominable
humility
and
basenesse
,
and
a
pride
in
that
they
rise
vp
against
Gods
commandement
.
3
Obiect
.
This
is
to
tame
the
body
,
by
fasting
.
Answer
.
Fasting
in
deed
is
a
good
thing
if
well
vsed
,
but
so
to
fast
as
to
dishonour
the
body
,
and
to
disable
it
to
glorifie
God
withall
,
is
to
bee
condemned
.
For
the
body
is
honoured
,
when
it
is
kept
to
bee
strong
and
able
,
cheerefully
and
thankfully
to
walke
in
the
seruice
of
God
.
Thus
the
wretched
abuse
of
the
Papists
in
their
fastings
,
and
Iesuites
in
whipping
themselues
,
was
a
detestable
thing
vnto
God
,
as
in
the
Priests
of
Ball.
But
that
humiliation
which
is
by
a
diligent
and
carefull
walking
and
labouring
in
our
calling
,
to
the
end
that
by
idlenesse
the
body
be
not
puffed
vp
,
is
a
commendable
humbling
&
keeping
downe
of
the
body
,
but
that
of
the
Papists
was
most
abhominable
,
seeing
they
made
their
whippings
and
stripes
,
answerable
to
the
passion
of
our
Sauiour
Christ
.
Againe
,
the
Apostle
saith
,
howsoeuer
they
seeme
,
yet
,
saith
hee
,
these
are
nothing
worth
:
For
howsoeuer
in
times
of
affliction
of
the
Church
,
and
vpon
speciall
occasions
,
&c.
there
be
greater
need
of
humiliations
.
But
of
these
ordinary
humiliations
,
when
as
the
body
is
too
much
kept
vnder
,
is
contrary
to
that
which
the
Lord
requireth
:
And
therfore
it
is
that
the
Apostle
blameth
Tymothy
for
this
,
who
though
hee
1.
Tim.
5.
23.
were
an
excellent
yong
man
,
yet
had
this
infirmity
that
hee
kept
his
body
too
much
vnder
,
for
which
cause
he
would
drinke
nothing
but
water
.
4
And
the
last
reason
is
,
that
these
were
,
for
the
filling
of
the
flesh
,
viz:
they
were
but
belly-matters
appertayning
to
the
flesh
,
and
therefore
perishable
with
the
flesh
,
which
hath
bene
spoken
of
before
;
or
for
the
pleasing
of
mans
fleshly
mind
:
Therefore
to
be
auoided
.
The
end
of
the
20.
Sermon
.
The
21.
Sermon
.
COLOSS.
Ch.
3.
V.
1.
1
If
yee
then
be
risen
with
Christ
,
seeke
those
things
which
are
aboue
,
where
Christ
sitteth
at
the
right
hand
of
God
.
WEE
are
now
,
by
the
grace
of
God
,
come
vnto
the
second
part
of
this
Epistle
,
where
the
Apostle
doth
deliuer
certaine
morall
precepts
of
godly
life
and
conuersation
:
And
heere
the
Apostle
sets
forth
:
1.
those
things
that
are
generall
to
the
18.
verse
of
this
chapter
,
and
then
certaine
perticuler
duties
,
of
Parents
,
Children
,
Maisters
,
and
Seruants
:
and
after
hee
returnes
againe
to
giue
precepts
vnto
them
all
in
generall
.
Being
through
faith
ingrafted
and
incorporated
The
Mataphrase
.
Verse
.
1.
into
Christ
,
(
as
hath
bene
said
,
and
as
your selues
professe
)
as
touching
sinne
,
dead
and
buried
with
him
;
and
as
touching
newnesse
of
life
,
quickened
and
risen
againe
:
Now
if
in
truth
you
be
risen
with
Christ
,
then
as
Christ
rising
remained
not
on
earth
,
but
ascended
vp
into
heauen
,
where
vnder
God
,
as
touching
his
Manhood
,
he
is
exalted
in
power
and
maiesty
aboue
all
Powers
and
Principalities
,
in
heauen
and
earth
;
so
you
by
seeing
and
seeking
after
the
graces
that
come
from
aboue
,
ascend
vp
whether
he
is
gone
.
The
summe
of
all
,
which
is
a
generall
exhortation
to
holinesse
of
life
,
and
sanctification
.
The
parts
are
two
exhortations
.
-
-
1
To
newnesse
of
life
.
-
2
To
mortification
day
by
day
till
wee
bee
slaine
by
death
it selfe
.
There
are
some
things
to
be
learned
of
the
comparing
that
before
with
this
:
1.
After
the
Apostle
had
laid
downe
the
grounds
of
true
doctrine
,
and
ouerthrowne
the
false
,
he
now
teacheth
wholesome
duties
of
good
life
.
Whence
we
learne
that
except
wee
be
grafted
into
CHRIST
,
wee
cannot
possibly
bring
forth
any
good
workes
;
And
therefore
the
Apostle
layeth
down
first
the
doctrine
of
Iustification
by
CHRIST
alone
:
And
therefore
if
men
haue
not
faith
,
the
best
workes
are
sinne
,
not
to
speake
of
Nunneries
,
which
are
the
nests
of
vermine
.
Further
this
is
to
ouerthrow
the
Papists
,
that
thinke
by
the
naturall
power
,
they
bring
into
the
world
,
before
any
grace
is
giuen
them
of
God
,
they
can
do
good
works
,
and
after
they
merit
and
deserue
it
:
whereas
it
is
euidently
taught
heere
,
they
are
all
sinne
before
they
be
grafted
into
CHRIST
.
A
second
thing
is
,
that
the
Apostle
,
vpon
the
doctrine
of
Christianity
,
buildeth
good
works
:
And
therfore
in
the
Epistle
to
the
Romans
,
he
telleth
that
nothing
can
bee
done
without
faith
,
then
after
hee
exhorteth
to
Rom.
14.
23.
good
workes
.
So
to
the
Galathians
,
hauing
Preached
faith
in
CHRIST
,
hee
perswadeth
them
to
doe
good
workes
.
In
vaine
wee
make
profession
of
good
workes
,
and
bring
forth
nothing
in
our
life
and
conuersation
.
Iam.
2.
26.
Faith
without
workes
is
dead
.
If
a
man
knew
all
the
things
in
heauen
and
the
earth
,
and
he
were
mounted
vp
as
high
as
the
Angels
,
yet
if
his
life
bee
not
answerable
,
hee
had
bene
better
neuer
to
haue
made
profession
.
When
the
Apostle
hath
spoken
against
Circumcision
,
new
Moones
,
and
Holy
daies
,
saue
the
Sabaoth
,
of
touching
and
handling
,
a
man
will
say
,
what
will
you
haue
vs
doe
nothing
,
of
this
,
then
let
vs
set
the
cooke
on
the
cooke
,
let
vs
eate
,
and
drinke
,
and
make
good-cheere
,
and
take
our
pleasure
:
The
Apostle
answereth
,
that
the
Lord
hath
not
taken
away
the
yoke
to
follow
our
owne
lusts
,
but
to
glorifie
God
thereby
.
And
therefore
it
hath
beene
found
that
they
haue
taken
more
paines
to
go
to
hell
then
others
haue
done
,
because
wee
will
not
fast
,
and
pull
downe
our
bodies
:
but
they
condemne
Papists
almes
,
because
they
giue
none
themselues
.
1.
Point
,
an
exhortation
to
quickning
and
newnesse
of
life
.
If
yee
haue
bene
raysed
,
&c.
where
the
Apostle
layeth
vs
to
our
tryall
,
and
giueth
vs
a
notable
tryall
,
whether
we
are
of
CHRIST
,
for
then
we
are
raised
vp
to
heauen
,
but
if
wee
bee
grouelings
,
heere
in
the
things
of
this
life
,
then
wee
are
not
risen
againe
,
but
are
on
earth
:
for
all
these
go
together
:
for
hee
that
is
grafted
in
CHRIST
,
hee
is
quickened
,
and
hee
riseth
with
CHRIST
:
for
hee
rose
not
on
earth
,
but
into
heauen
.
Now
let
vs
examine
whether
wee
are
risen
with
CHRIST
,
which
is
if
wee
ascend
,
which
may
bee
knowne
if
we
seeke
the
things
aboue
.
Seeke
,
that
is
to
haue
a
care
:
for
that
a
man
seeketh
,
he
desireth
to
come
vnto
,
and
takes
care
for
,
and
so
the
Apostle
saith
:
a
man
must
study
and
muse
with
himselfe
.
So
Salomon
willeth
wee
should
dig
,
and
labour
for
wisedome
,
otherwise
it
is
no
signe
that
we
are
risen
with
CHRIST
.
Now
let
vs
consider
if
wee
bee
in
the
number
of
those
,
that
seeke
after
heauen
.
There
are
found
many
,
that
seeke
for
things
of
this
life
,
and
change
countries
to
make
themselues
rich
:
But
how
many
haue
come
to
seeke
the
word
?
nay
when
they
haue
it
brought
to
their
dore
they
do
contemne
it
,
these
are
far
from
being
raised
with
CHRIST
.
There
are
2
things
in
seeking
-
-
1
Knowledge
.
-
2
Practise
.
Now
let
vs
examine
whether
our
eares
are
bored
,
and
whether
wee
gape
for
knowledge
,
as
the
earth
doth
for
raine
:
So
saith
Dauid
,
when
hee
was
in
the
wildernesse
persued
by
Saul
,
O
how
haue
I
desired
to
Psalme
63.
come
vnto
thy
Tabernacle
!
though
hee
knew
neuer
so
much
.
Let
vs
labour
to
bee
in
the
number
of
these
:
but
if
we
haue
bene
slacke
in
this
,
then
let
vs
see
what
we
haue
bene
in
the
other
,
for
it
is
easier
to
know
the
will
of
God
,
then
to
practise
it
.
Sitteth
at
the
right
hand
.
i
;
where
we
must
continue
in
knowledge
and
practise
,
as
also
to
teach
vs
that
CHRIST
sits
.
After
he
sets
forth
our
seeking
,
by
the
cause
,
for
if
wee
haue
no
sauour
of
the
things
that
are
aboue
,
wee
will
neuer
seeke
them
:
For
till
such
time
as
wee
haue
aloue
to
the
things
aboue
,
it
is
impossible
to
seeke
for
them
.
And
therefore
it
was
well
said
,
that
the
delight
doth
perfect
the
action
:
where
the
desire
is
,
there
will
bee
doing
.
Psal.
119.
MEM.
O
how
I
loue
thy
Law
!
and
therefore
Psal.
119.
97.
my
study
is
in
it
all
the
day
long
:
so
that
without
loue
we
should
not
loue
and
study
after
it
.
O
tast
and
see
how
good
the
word
of
God
is
if
you
had
once
tasted
it
,
you
would
seeke
after
it
.
The
Apostle
Saint
Peter
,
exhorteth
them
to
auoid
1.
Pet.
2.
1.
2.
all
malice
,
guile
▪
and
enuy
,
and
as
new
borne
babes
to
desire
the
sincere
milke
of
the
word
(
If
you
had
tasted
)
And
hee
saith
tasted
,
alluding
to
yong
children
newly
borne
,
that
at
first
will
not
tast
,
but
the
mother
vseth
some
meanes
,
but
after
they
come
to
it
:
so
if
we
haue
tasted
of
the
word
,
wee
will
seeke
after
it
.
The
end
of
the
21.
Sermon
.
The
22.
Sermon
.
COLOSS.
3.
V.
2.
3.
4.
2
Set
your
affections
on
things
which
are
aboue
,
and
not
on
things
which
are
on
the
earth
.
3
For
ye
are
dead
,
and
your
life
is
hid
with
CHRIST
in
God
.
4
When
CHRIST
,
which
is
our
life
,
shall
appeare
,
then
shall
ye
also
appeare
with
him
in
glory
.
WE
are
entred
into
the
second
part
of
the
Epistle
,
which
is
an
exhortation
to
a
good
life
,
drawne
from
the
former
,
in
the
first
Chapter
.
Set
your
.
1.
Loue
not
the
things
that
are
on
earth
.
Now
wee
are
to
know
what
things
we
are
to
sauour
of
,
that
we
sauour
not
of
these
.
There
ceremonies
,
that
were
before
spoken
off
,
as
touch
not
,
tast
not
,
&c.
these
are
earthly
things
,
which
a
man
must
not
set
his
mind
on
.
There
are
other
things
on
earth
,
as
goods
&c.
we
must
not
affect
them
.
1.
not
set
our
minds
on
them
and
our
affections
,
and
much
lesse
on
drunkenesse
&c.
we
must
not
haue
to
doe
with
ceremonies
,
and
drunkenesse
&c.
these
we
must
not
so
much
as
sauour
,
no
not
haue
any
thing
to
deale
with
.
Neither
are
we
to
set
our
mind
on
those
,
that
are
1.
Cor
7.
31.
lawfull
,
as
on
apparell
,
goods
,
nor
meates
,
and
drinks
&c.
We
must
vse
this
world
as
if
we
loued
it
not
.
For
these
are
so
contrary
that
one
cannot
loue
them
,
but
we
must
hate
the
other
,
no
man
can
serue
God
,
and
Mammon
,
Math.
6.
24
,
Obiection
.
The
reason
.
If
we
be
truely
dead
,
then
we
must
Verse
.
3.
needs
tast
and
sauour
of
these
.
For
as
CHRIST
after
death
rose
againe
,
so
if
sinne
be
dead
in
you
,
then
you
will
rise
to
the
taste
of
the
things
in
heauen
,
and
the
reason
why
we
loue
this
world
so
,
is
because
we
haue
no
hope
of
a
better
,
and
therefore
are
laoth
to
leaue
this
.
And
here
also
because
it
may
be
said
,
the
Colossians
are
subiect
to
troubles
,
besides
the
sinnes
that
they
cary
about
with
them
.
To
this
he
answers
,
it
is
true
it
is
hidden
,
that
the
Solution
.
world
seeth
not
this
saluation
,
and
hidden
from
you
,
that
is
,
that
you
haue
not
such
a
feeling
of
it
,
as
you
shall
haue
.
And
yet
as
a
thing
hidden
,
that
it
shall
be
seene
.
Hope
is
of
things
,
that
are
not
present
,
then
seing
our
saluation
is
by
hope
,
therefore
we
shall
receiue
Cant.
1.
4.
it
.
Things
that
doe
scarse
appeare
,
yet
they
are
,
so
of
this
,
Cant.
1.
looke
not
on
my
blackenesse
:
it
is
true
that
I
am
blacke
,
despised
in
the
world
,
yet
I
am
comely
,
and
like
the
trees
of
Cedar
,
and
the
tents
of
the
Arabians
,
which
tents
were
to
be
remoued
when
they
had
dwelt
a
while
in
a
place
,
yet
I
am
as
faire
as
those
in
the
curtaines
of
Salomon
.
So
that
we
see
here
that
the
Church
is
not
so
beutified
and
glorified
here
,
as
it
it
to
be
esteemed
.
2.
Reason
,
is
,
because
he
is
the
keeper
,
it
is
safe
,
no
man
can
take
it
away
,
and
therefore
Cant.
26.
The
Church
is
compared
to
a
steepe
rocke
,
where
no
1.
Pet.
1.
5.
man
dare
come
to
her
.
And
this
is
that
,
that
Peter
sets
forth
,
that
we
are
preserued
by
the
power
of
God
.
It
is
redy
to
meet
vs
,
when
we
depart
:
and
the
power
of
hell
is
not
able
to
preuaile
:
and
therefore
it
is
said
,
it
is
hid
with
God
.
3
Reason
.
It
is
hidden
in
CHRIST
,
who
appeares
Vers.
4.
3.
not
as
he
is
,
nay
not
as
he
shall
be
:
for
he
is
appointed
to
haue
all
his
subiects
.
As
it
is
a
glory
for
a
King
to
haue
many
wait
vpon
him
,
so
he
estemees
it
a
great
glory
to
haue
his
children
about
him
.
Doctrine
And
therefore
the
doctrine
is
,
if
the
maisters
glory
be
hidden
,
why
should
not
the
seruant
be
content
,
not
to
haue
that
glory
,
as
he
should
,
or
to
be
discouraged
at
our
light
setting
by
,
seing
we
are
in
a
strange
country
.
For
a
man
regards
not
his
estimation
in
a
strange
Note
.
country
,
as
at
home
,
no
more
should
we
.
Here
we
are
strangers
,
what
matter
is
it
though
we
be
contemned
?
Another
thing
,
that
when
CHRIST
shall
appeare
,
we
shall
also
appeare
,
that
is
,
in
the
last
day
with
him
in
glory
.
This
is
a
singuler
priuiledge
for
vs
to
thinke
of
.
Esay
.
60.
Where
describing
the
estate
of
the
children
of
God
,
from
that
▪
that
now
it
is
,
he
vseth
a
fine
speech
.
There
shall
be
as
great
difference
betweene
your
state
now
,
and
that
estate
you
shall
then
be
,
as
there
is
betweene
the
brasse
and
the
gold
,
and
betwixt
the
wood
and
the
brasse
&c.
You
shal
not
haue
the
Sunne
&
Moone
,
it
is
maruelous
delightfull
to
see
the
light
of
the
Sunne
and
Moone
,
but
then
they
shall
not
need
it
:
for
God
shall
be
their
light
,
and
he
shall
not
goe
downe
.
This
is
more
notably
set
forth
in
the
reuelation
Reuelation
.
21.
10.
21.
where
it
is
said
;
That
it
is
a
City
on
a
hill
full
of
precious
stones
,
impossible
to
be
found
in
the
world
,
the
gates
of
precious
stone
,
the
streets
pure
gold
.
These
are
meanes
to
point
at
,
not
able
to
expresse
the
glory
of
it
.
If
we
will
heare
of
this
further
,
it
is
said
that
when
CHRIST
was
translated
,
Peter
tooke
such
delight
in
seing
Moses
and
Elias
translated
,
that
though
he
were
in
his
naturall
bodie
yet
he
tooke
such
delight
,
that
he
said
:
It
is
good
for
vs
to
be
Math.
17.
4.
here
,
let
vs
make
our
abode
here
.
And
then
sure
if
they
had
such
delight
,
when
they
were
in
their
naturall
corrupt
bodies
,
then
much
more
when
they
shall
be
changed
:
then
the
ioy
shall
be
such
,
as
no
ey
hath
seene
,
nor
eare
hath
heard
&c.
And
then
it
will
follow
that
they
will
leaue
those
filthinesses
that
they
haue
here
with
them
,
as
it
is
said
in
the
next
verse
.
It
followes
;
Mortifie
&c.
This
that
followeth
standeth
in
2.
parts
,
first
in
forbearing
to
doe
sinne
,
and
2.
to
do
those
things
that
are
good
,
and
the
1.
lasts
to
the
12.
verse
.
And
first
for
mortification
,
which
is
partly
laid
out
in
these
two
verses
.
And
to
the
intent
you
may
carefully
seeke
after
The
Metaphrase
.
Verse
.
2.
them
,
yee
must
first
sauour
and
set
your
affections
vpon
the
things
that
are
aboue
,
and
consequently
not
to
set
your
affections
vpon
either
the
former
corruptions
of
false
doctrine
,
or
else
vpon
the
defilements
of
a
corrupt
conuersation
of
life
:
or
finally
vpon
the
perishable
transitory
things
of
this
base
world
,
all
which
are
meere
earthly
.
Vnto
which
distaste
of
earthly
things
you
are
called
,
in
that
you
beeing
risen
with
CHRIST
,
are
consequently
dead
with
him
.
Where
if
haply
you
should
obiect
,
that
there
is
small
wisedome
to
quitte
your
former
life
,
not
being
assured
of
another
,
and
should
aske
how
it
should
appeare
you
liue
,
seeing
besides
,
the
afflictions
you
are
exposed
vnto
,
you
feele
the
daily
incumbrance
of
sinne
,
which
dwelleth
in
your
mortall
bodies
:
It
is
true
that
it
is
not
so
apparant
,
as
that
which
is
hidden
from
the
world
,
and
of
your selues
not
so
fully
and
feelingly
vnderstood
.
Howbeit
that
ought
not
to
dismay
you
:
first
,
for
that
it
is
laid
vp
with
God
,
who
is
a
true
keeper
of
it
.
And
secondly
,
for
that
as
your
life
is
hidden
,
so
is
CHRISTS
life
and
glory
,
who
is
the
head
.
4.
And
lastly
,
for
that
when
CHRIST
,
of
whom
you
haue
life
,
shall
be
made
manifest
in
glory
,
then
shall
you
also
with
him
appeare
glorious
.
Wherein
we
haue
to
consider
of
the
exhortation
to
abstaine
from
certaine
vices
,
secondly
the
reason
,
whereupon
it
is
laid
,
viz.
the
punishment
.
It
seemeth
3.
Reasons
why
sinnes
are
termed
members
.
Reason
.
1.
Rom.
7.
25.
very
strange
that
he
should
call
sinne
the
members
of
a
mans
body
:
and
the
reason
is
first
because
the
Apostle
else
where
calleth
sinne
a
body
,
and
then
it
is
fitly
said
that
the
perticulers
thereof
be
the
members
of
this
body
.
2.
Our
sinne
may
be
called
members
,
for
that
they
are
so
grafted
and
deeply
set
as
members
in
the
body
.
And
this
is
notably
set
forth
in
Math.
5.
18.
If
thy
ey
off●nd
pluck
it
out
&c.
if
thy
foote
&c.
Where
our
Sauiour
doth
as
Paule
doth
here
compare
sinne
to
our
ey
,
and
hand
,
and
foote
:
for
that
we
come
to
them
by
our
sight
,
by
handling
,
yet
we
must
pull
them
out
.
So
violently
we
must
striue
to
pull
out
our
sinnes
as
a
man
to
haue
his
ey
pulled
,
yea
and
though
they
were
sinnes
as
deare
vnto
vs
as
our
ey
,
our
hands
,
feet
&c.
excellent
instrumentes
&
deere
.
Now
some
wil
abstaine
from
drunkennesse
,
stealing
,
and
yet
are
giuen
to
whoring
.
And
therefore
Heb.
12.
4.
Paule
insinuates
that
we
should
striue
with
sinne
vnto
blood
.
Euery
Christian
,
that
doth
not
striue
euen
to
blood
,
if
need
be
,
he
shall
not
be
cro●ned
.
Reason
.
3
Lastly
,
they
are
called
members
,
because
looke
how
many
members
we
haue
,
so
many
instruments
we
haue
to
allure
vs
to
sinne
,
which
we
are
the
more
to
be
ware
of
:
And
therefore
as
the
Apostle
saith
,
as
we
haue
giuen
our
members
as
weapons
of
vnrighteousnesse
to
sinne
,
so
now
let
vs
giue
our
●●m.
6.
19.
members
seruants
vnto
righteousnesse
in
holinesse
.
The
end
of
the
22.
Sermon
.
The
23.
Sermon
.
COLOSS.
3.
V.
5.
6.
7.
5
Mortifie
therefore
your
members
which
are
on
the
earth
,
fornication
,
vncleannesse
,
the
inordinate
affection
,
euill
concupiscence
,
and
couetousnesse
,
which
is
idolatry
.
6
For
the
which
things
sake
the
wrath
of
God
commeth
on
the
children
of
disobedience
.
7
Wherein
ye
also
walked
once
,
when
yee
liued
in
them
.
WE
haue
entred
vpon
the
fifth
verse
,
which
we
are
now
to
recontinue
.
The
summe
and
drift
is
an
exhortation
to
the
mortification
of
sinne
,
and
especially
of
such
sinnes
,
as
had
greatest
sway
among
the
Colossians
.
Consider
the
-
-
Exhortation
in
the.
5.
verse
.
-
Reasons
whereon
it
is
grounded
,
conteyned
in
the
6.
and
7.
verse
.
The
exhortation
is
,
mortifie
your
earthly
members
,
or
members
vpon
the
earth
&c.
One
reason
is
drawne
from
the
punishment
:
because
the
wrath
of
God
is
against
such
persons
,
as
offend
in
these
,
or
any
of
them
.
Another
reason
,
because
they
had
bene
such
persons
,
and
therefore
must
not
be
so
hereafter
.
In
the
exhortation
we
haue
heard
that
a
man
is
a
whole
lumpe
and
body
of
sinne
,
whereof
euery
sinne
is
a
member
.
Againe
,
because
sinne
is
so
nerely
ioyned
and
hardly
tyed
to
vs
that
they
can
hardly
be
draw
from
vs
.
They
are
called
earthly
,
because
they
drawe
vs
from
heauen
and
heauenly
things
.
Which
is
ment
not
onely
of
the
body
,
but
also
of
the
soule
,
not
in
regard
of
the
substance
of
it
,
for
that
is
a
spirit
,
but
in
regard
it
tendeth
vnto
such
things
.
Now
we
are
to
come
to
the
perticularities
.
The
Apostle
speaketh
against
certaine
sinnes
against
the
seuenth
commandement
,
of
adultery
.
Which
the
Apostle
nameth
,
viz.
not
those
,
which
all
men
hold
to
be
sinnes
,
&
confessed
to
be
so
,
as
whoredome
.
&c.
But
he
setteth
against
those
sinnes
which
the
world
doth
smally
account
of
.
-
1.
Fornication
,
-
2.
Vncleannesse
.
-
3.
Wantonnesse
.
-
4.
Concupiscence
.
For
the
first
,
fornication
.
The
Apostle
speaketh
against
it
:
for
amongst
the
gentils
it
was
accounted
to
be
no
sinne
,
or
rather
a
small
sinne
,
douting
of
it
.
And
therefore
acts
.
15.
In
the
generall
councell
the
Apostles
concluded
that
it
should
be
abstayned
from
,
as
a
most
shamefull
and
horrible
sinne
.
So
that
passing
by
the
grosser
sinnes
he
beginneth
with
this
.
This
the
Apostle
proueth
to
be
a
shamefull
and
1.
Cor.
6.
19.
20.
vile
sinne
.
For
hereby
God
is
put
out
(
1.
Cor.
6.
)
of
his
possession
,
for
seing
our
body
should
be
consecrated
vnto
God
,
what
a
shame
and
horrible
thing
is
it
,
when
men
should
make
it
a
stewes
to
the
Diuell
?
Againe
,
an
other
reason
:
In
that
he
that
committeth
fornication
maketh
his
body
the
member
of
an
1.
Cor.
6.
15.
harlot
,
which
should
be
the
member
of
CHRIST
,
so
that
as
much
as
in
him
lyeth
,
hee
maketh
CHRIST
also
a
member
of
that
body
.
Againe
,
an
other
reason
:
This
sinne
is
against
the
body
,
for
other
sinnes
are
without
the
body
,
and
the
occasion
,
as
is
the
sin
of
drunkennes
:
But
this
is
against
1.
Cor.
6.
18.
the
body
it selfe
,
making
it
filthy
and
vncleane
,
and
subiect
vnto
diseases
.
This
sinne
the
Apostle
standeth
so
much
vpon
,
because
that
they
esteemed
so
light
of
it
:
And
is
not
the
same
thing
now
that
men
lightly
esteeme
of
it
and
count
it
a
Tricke
of
youth
,
&c.
and
if
the
worst
come
they
can
marry
the
party
with
whom
they
haue
fornicated
,
but
the
Lord
doth
not
so
esteeme
of
it
.
2
Vncleanesse
)
Meant
all
manner
of
vncleane
words
and
deeds
,
which
do
not
reach
vnto
the
act
of
fornication
,
as
all
manner
of
vncleane
kissings
,
and
speeches
tending
to
vncleanesse
,
though
they
come
not
to
the
height
of
fornication
;
and
therefore
wee
see
how
lightly
men
esteeme
of
these
also
,
yet
they
are
horrible
and
vile
in
the
sight
of
God
.
And
howsoeuer
men
say
,
they
thinke
no
hurt
,
yet
as
where
we
see
smoake
,
we
say
is
fire
:
so
where
these
are
,
there
is
a
fire
of
concupiscence
.
3
Wantonnesse
:
)
The
word
signifieth
passions
:
but
as
in
other
places
where
the
Apostle
speaketh
of
this
sinne
,
so
here
it
is
taken
for
wantonnesse
,
whereby
is
meant
all
lightnesse
of
the
eyes
,
apparell
,
gates
or
other
behauiours
,
tending
also
to
fornication
and
vncleanesse
.
Lastly
concupisence
,
which
is
the
least
sinne
against
the
7.
Commandement
,
which
is
the
desire
of
vncleanenesse
with
consent
,
Mat
:
5.
28.
for
desire
without
consent
,
belongs
to
the
last
Commandement
,
which
our
Sauiour
CHRIST
noteth
.
Another
sinne
,
which
the
Apostle
speaketh
against
is
couetousnesse
,
comming
neere
to
that
vncleanesse
.
First
,
by
couetousnesse
is
not
onely
meant
when
any
do
wrest
and
wring
whatsoeuer
they
can
lay
hold
on
.
As
the
Prophet
(
Ieremy
8.
)
saith
,
They
get
their
goods
falsely
:
But
there
is
besides
an
other
thing
,
when
they
haue
an
earnest
desire
of
the
muck
of
the
world
,
which
cannot
bee
satisfied
,
as
the
Prophet
Esay
saith
,
They
desire
to
ioyne
house
to
house
,
&c.
signifying
Esay
5.
8.
an
excessiue
desire
of
riches
,
which
cannot
bee
satisfied
.
But
further
,
another
coueteousnesse
,
which
here
is
to
bee
abhorred
,
when
a
man
reioyseth
in
his
riches
,
and
takes
them
to
be
his
credit
or
honour
,
as
in
Iob
31.
where
hee
purgeth
himselfe
,
as
of
trusting
in
his
ricches
,
so
also
of
his
reioysing
in
his
riches
,
though
he
was
the
richest
man
in
all
that
country
.
Thus
hee
that
is
not
content
with
his
estate
,
but
thrusting
himselfe
into
diuers
Trades
and
Occupations
to
enlarge
himselfe
,
is
a
couetous
person
.
And
this
is
a
notable
sinne
,
and
so
much
the
more
feareful
in
that
it
is
not
called
in
question
by
men
,
by
the
Church
,
nor
punished
.
This
the
Scripture
speaketh
against
,
as
that
it
is
a
vaine
and
vnprofitable
thing
,
for
whatsoeuer
they
scratch
they
shall
carry
nothing
out
.
Againe
,
1.
Tim.
6.
9.
It
casteth
a
man
into
diuers
euils
and
noysome
lusts
,
for
it
maketh
him
to
haue
a
shipwracke
of
conscience
,
and
so
is
that
which
depriues
him
of
all
good
arguments
of
comfort
.
But
of
all
places
none
more
notable
against
this
Note
.
sinne
then
this
place
heere
,
that
it
is
idolatry
.
Now
idolatry
is
strictly
and
largely
taken
.
Strictly
,
when
a
man
doth
fall
downe
and
worship
idols
and
images
in
steed
of
God
.
It
is
also
taken
more
largely
:
for
that
when
a
mans
heart
is
drawne
and
stolne
from
God
,
and
is
set
vpon
any
thing
whatsoeuer
,
as
vpon
meate
and
drinke
:
the
glutton
maketh
it
his
God
,
&c.
so
of
vncleanesse
,
&c.
But
yet
more
notably
couetousnesse
is
called
Note
.
idolatry
,
because
first
it
maketh
him
that
is
couetous
to
be
proud
,
and
lift
himselfe
aboue
others
.
Againe
,
it
makes
him
to
trust
in
his
riches
,
which
adultery
,
and
fornication
,
&
other
sins
do
not
worke
in
a
man
.
For
none
is
proud
and
confident
in
their
filthinesse
,
&c.
And
therefore
it
is
that
the
Apostle
both
to
the
Ephesians
and
heere
,
calleth
this
idolatry
.
And
therefore
Ephe.
5.
idolatry
is
not
onely
among
the
Papists
,
but
euen
to
bee
found
amongst
vs
that
haue
renounced
Popery
.
And
would
they
could
not
charge
vs
of
this
idolatry
,
when
they
say
there
is
so
little
almes
to
the
poore
,
&c.
And
the
Apostle
nameth
this
idolatry
to
the
Colossians
,
from
whom
Idolatry
was
abandoned
,
and
therefore
noteth
that
it
is
a
shame
for
them
hauing
abandoned
idolatry
to
maintaine
this
.
Thus
much
of
the
exhortation
from
sinne
.
The
reasons
follow
:
The
first
is
drawne
from
the
punishment
of
God
,
that
the
wrath
of
God
commeth
vpon
the
children
of
disobedience
in
these
things
.
This
is
a
great
and
fearefull
thing
to
haue
the
wrath
of
God
against
a
man
.
The
louing
countenance
of
God
is
a
great
and
excellent
thing
:
And
therefore
Dauid
saith
,
thy
louing
countenance
I
desire
Psalme
4
aboue
gold
,
corne
or
oile
.
Psal.
31.
In
the
louing
countenance
of
God
is
life
and
ioy
:
so
on
the
contrary
,
in
his
wrath
is
death
and
sorrow
.
Saloman
saith
that
the
anger
of
a
Prince
is
like
Prou.
16.
12.
the
roaring
of
a
Lyon
after
his
prey
:
what
is
then
the
anger
of
the
eternall
God
?
By
the
wrath
of
God
is
noted
the
effect
of
the
wrath
of
God
,
that
punishment
,
death
,
condemnation
,
which
is
the
reward
of
the
wickednesse
,
spoken
of
before
,
proceeding
from
the
anger
of
God
,
as
the
cause
.
Obiection
.
Why
doth
hee
say
the
wrath
and
not
the
punishment
?
I
answere
,
to
the
end
that
wee
should
as
louing
Solution
.
children
,
more
feare
and
bee
grieued
at
the
wrath
of
God
,
then
at
the
punishment
.
Another
reason
because
where
the
wrath
is
,
there
will
come
punishment
:
if
God
be
angry
hee
will
certainely
punish
.
And
howsoeuer
men
do
not
regard
this
,
because
the
Magistrate
doth
not
punish
,
yet
if
he
neglect
,
yet
the
Lords
sword
is
ready
drawne
,
and
fearefully
will
reuenge
.
And
it
is
a
feareful
thing
to
fal
into
the
hand
of
the
liuing
God
.
Heb.
10.
31.
In
that
he
saith
(
is
vpon
)
in
the
Present
Tense
,
it
noteth
Verse
6.
a
continuance
of
the
punishment
of
God
,
so
that
euen
the
very
sin
it selfe
is
a
punishment
of
God
.
And
therefore
Rom.
1.
when
men
would
not
hearken
to
the
word
,
the
wrath
of
God
from
heauen
is
powred
vpon
the
sonnes
of
disobedience
,
by
all
that
rabble
of
sinnes
there
recited
in
the
most
of
that
Chapter
,
which
are
iudgements
of
God
.
So
that
howsoeuer
men
feeling
no
smart
vpon
their
bodies
,
yet
if
they
could
feele
indeed
the
wrath
of
God
in
these
,
they
should
see
how
fearefull
a
punishment
it
is
to
be
giuen
ouer
to
drunkennesse
,
fornication
,
and
the
like
.
We
see
the
effects
of
Gods
wrath
on
this
sinne
.
In
Numbers
we
reade
of
twenty
and
foure
thousand
slaine
for
this
sinne
:
And
for
the
defiling
of
Dinah
a
whole
Citty
was
destroyed
.
Gen
34.
27.
And
therefore
seeing
sinnes
vnpunished
vpon
the
whole
land
,
therefore
it
behoueth
the
Magistrate
to
looke
narrowly
so
farre
as
the
law
will
reach
,
to
punish
this
sinne
sharply
.
The
not
punishing
of
the
rauishing
Iudg.
19.
&
20.
46.
48.
of
the
Leuits
wife
,
cost
the
Beniamites
much
bloud
and
losse
.
And
howsoeuer
we
renounce
the
errour
of
the
Maniches
,
yet
wee
in
practise
affirme
their
assertion
,
that
God
was
a
fierce
and
sharpe
God
vnder
the
Law
,
but
a
mercifull
God
vnder
the
Gospell
:
But
God
is
the
same
,
and
will
the
rather
punish
Psal.
102.
27.
this
sinne
,
because
wee
haue
receiued
more
graces
then
they
vnder
the
law
,
and
perforce
we
are
to
look
for
greater
and
heauier
iudgements
if
wee
doe
prouoke
him
.
And
this
belongs
to
russians
,
&
to
them
which
say
,
so
that
I
be
spared
vnto
the
end
,
I
care
not
,
God
is
mercifull
.
yet
let
them
know
,
that
if
they
deferre
their
Note
.
repentance
till
the
end
,
and
liue
in
their
pleasure
,
yet
though
they
liue
the
life
of
Methushelah
in
their
pleasures
,
one
moment
in
hell
shal
exceed
in
torment
all
those
pleasures
.
Vpon
the
children
of
disobedience
.
)
Where
we
see
that
Verse
.
6.
the
Lords
iudgments
are
executed
vpon
the
vnfaithfull
and
wicked
;
which
the
Lord
doth
(
as
the
Lacedomonians
)
Note
.
who
to
make
their
sonnes
hate
drunkennesse
,
would
make
the
seruants
(
which
they
loued
worst
)
drunken
.
So
doth
God
after
a
sort
,
who
to
make
his
children
hate
their
sinnes
,
doth
punish
the
wicked
,
but
his
children
are
not
punished
;
and
yet
they
scape
not
free
:
for
we
see
Dauid
for
his
adultery
2.
Sam.
13.
&
15.
&
16.
22.
and
murder
what
iudgements
followed
,
his
owne
Concubines
were
defiled
by
his
sonnes
,
hee
was
almost
driuen
from
his
kingdome
,
and
one
sonne
slue
another
;
yea
after
his
death
bloud
ceased
not
from
his
posterity
,
as
in
the
beginning
of
Salomons
reigne
;
yet
this
is
not
a
punishment
:
for
a
punishment
is
death
,
which
onely
is
to
the
wicked
,
but
to
Gods
children
a
Correction
.
Another
reason
which
the
Apostle
rendreth
,
is
because
Verse
7.
such
they
had
been
in
times
past
:
and
yet
were
receiued
to
fauour
and
mercy
by
the
Lord
.
And
therefore
it
behoued
them
to
beware
of
their
former
sinnes
,
to
walke
like
new
men
,
being
receiued
into
a
new
state
.
For
what
a
mercy
of
God
is
this
to
receiue
vs
,
when
we
haue
euen
spent
our selues
in
sinne
?
What
maister
,
when
a
man
hath
spent
himselfe
and
his
Note
.
strength
in
another
mans
seruice
,
will
take
this
man
to
himselfe
,
and
make
him
his
seruant
?
But
the
Lord
doth
so
,
hee
taketh
vs
,
though
we
haue
beene
grosse
sinners
,
and
hee
doth
account
vs
as
if
wee
had
not
sinned
:
As
in
Ezechiel
he
saith
:
If
the
righteous
Ezek.
18.
21.
man
forsake
his
righteous
wayes
,
I
will
forget
his
righteous
deeds
.
Contrary
:
If
a
wicked
man
repent
,
and
do
the
thing
that
is
good
,
he
shall
not
dye
,
but
liue
.
Doctrine
This
teacheth
vs
not
to
continue
in
our
sinnes
:
for
if
we
be
fallen
,
let
vs
rise
.
Is
it
not
a
shame
to
take
a
fall
and
lye
by
it
?
But
sinne
is
a
fall
.
It
is
sufficient
1.
Pet.
4.
4.
3.
(
saith
S.
Peter
)
that
we
haue
spent
the
time
past
,
as
do
the
Gentiles
.
Againe
,
wee
are
wounded
by
sinne
,
and
therefore
Note
.
we
ought
to
returne
to
be
healed
:
for
what
wounded
man
would
not
desire
to
bee
healed
?
and
therefore
we
are
to
returne
betimes
to
the
Lord
,
to
forsake
our
euill
wayes
,
how
long
soeuer
we
haue
liued
in
them
before
.
Walked
.
)
Here
the
Apostle
maketh
a
difference
betweene
the
wicked
man
,
that
goeth
forward
in
sinne
,
and
the
children
of
God
,
that
fall
by
infirmity
:
as
DAVID
,
that
hauing
falled
,
yet
continued
not
in
it
.
When
yee
liued
in
them
.
)
This
is
the
cause
that
they
Verse
.
7.
walked
in
sinne
,
because
sinne
was
strong
in
them
:
it
was
so
powerfull
with
them
,
as
that
they
liued
in
it
.
And
therefore
we
are
to
mortifie
sinne
in
vs
,
that
it
may
decay
:
for
the
life
of
sinne
is
the
death
of
a
sinner
,
and
while
a
man
liues
in
sinne
,
hee
is
in
the
state
of
death
.
And
therefore
let
vs
examine
our selues
whether
sinne
haue
that
force
,
that
it
makes
vs
come
at
a
call
;
let
us
search
if
wee
liue
in
it
:
for
if
we
doe
,
then
shall
we
walke
and
run
after
it
,
and
performe
the
desires
of
it
;
Therefore
hee
saith
:
Wherein
ye
walked
,
when
ye
liued
in
them
.
Verse
8.
This
Metaphrase
should
haue
beene
placed
in
the
beginning
of
the
Sermon
.
Wherefore
being
assured
of
another
life
,
mortifie
your
members
that
are
earthly
and
carnall
.
If
you
aske
what
?
I
cannot
reckon
vp
all
,
but
I
will
touch
some
,
those
specially
that
you
are
infected
with
,
whereby
you
may
easily
conceiue
of
the
rest
,
such
as
are
fornication
,
vncleane
behauiour
,
wantonnesse
,
euill
concupiscence
,
and
couetousnesse
,
which
(
besides
the
excessiue
desire
of
goods
)
is
a
kinde
of
idolatry
,
for
that
men
do
put
their
trust
in
riches
,
that
are
couetous
.
For
euery
one
of
the
which
,
the
wrath
of
God
commeth
on
those
that
remaine
in
them
.
And
the
rather
mortifie
these
sinnes
,
as
in
times
past
you
haue
practised
them
,
when
beeing
giuen
vnto
them
,
your
naturall
corruption
,
as
a
kinde
of
life
,
gaue
power
and
moouing
for
the
practise
of
them
.
The
end
of
the
23.
Sermon
.
The
24.
Sermon
.
COLLOSS
.
3.
V.
8.
to
the
12.
8
But
now
put
ye
away
euen
all
these
things
,
wrath
,
anger
,
maliciousnesse
,
cursed
speaking
,
filthy
speaking
out
of
your
mouth
.
9
Lie
not
one
to
another
,
seeing
that
yee
haue
put
off
the
old
man
with
his
workes
.
10
And
haue
put
on
the
new
,
which
is
renewed
in
knowledge
,
after
the
image
of
him
that
created
him
.
11
Where
is
neither
Gr●cian
,
nor
Iew
,
circumcision
,
nor
vncircumcision
,
Barbarian
,
Scithian
,
bond
,
free
:
but
CHRIST
is
all
,
and
in
al●
things
.
THE
Apostle
proceedeth
in
the
exhortation
begunne
.
The
drift
as
wee
haue
heard
,
is
to
moue
vs
to
holinesse
of
life
and
good
example
,
which
hee
hath
spoken
of
in
the
second
Chapter
before
.
But
now
(
saith
he
)
put
you
away
all
these
things
,
wrath
,
anger
,
&c.
As
if
hee
should
say
,
seeing
that
you
are
called
The
Metaphrase
.
Verse
8.
to
the
hope
of
a
better
life
,
lay
aside
farre
from
you
,
as
things
the
which
you
cannot
abide
to
bee
in
your
sight
,
not
onely
the
grosser
sinnes
before
mentioned
,
but
also
all
manner
of
sin
,
without
endeuour
whereof
there
is
no
true
mortification
.
For
example
,
anger
,
heate
,
from
whence
commeth
malice
,
which
breaketh
out
at
the
mouth
,
by
railing
and
reuiling
.
Specially
when
you
cannot
truly
charge
them
,
take
heed
you
lye
not
one
against
another
,
but
putting
off
,
as
an
old
and
rotten
garment
,
the
old
man
,
which
you
bring
from
your
mothers
wombe
,
with
the
actions
thereof
,
as
it
were
so
many
tatters
.
Now
least
being
found
naked
you
bee
ashamed
,
put
on
,
as
a
new
and
comely
garment
,
the
new
man
:
which
if
you
aske
what
it
is
,
it
is
the
same
part
which
is
renued
in
you
,
to
the
likenesse
of
him
that
made
you
:
which
likenesse
consisteth
in
the
knowledge
of
God
.
Whereby
shall
come
to
passe
,
that
howsoeuer
the
false
teachers
place
in
it
being
a
Iew
,
rather
than
being
a
Gentile
,
circumcised
,
rather
vncircumcised
:
&
the
opinion
of
the
common
sort
is
,
that
the
Barbarian
,
&
Scythian
is
in
a
farre
worse
case
then
the
Romane
,
and
the
seruant
but
a
beast
,
in
respect
of
the
free-man
:
yet
with
God
there
is
no
difference
,
seeing
CHRIST
,
whom
by
a
new
birth
they
haue
put
on
,
is
in
all
,
and
is
all
that
God
respecteth
,
and
accepteth
of
.
The
summe
of
all
which
is
a
very
earnest
exhortation
to
godlinesse
and
holinesse
of
life
:
The
which
standeth
:
first
,
in
the
proceeding
of
mortification
,
and
putting
off
the
old
man
.
Secondly
,
in
the
quickning
and
putting
on
the
new
man
.
Now
lay
aside
)
as
if
should
say
,
heretofore
ye
haue
Verse
.
8.
walked
loosely
before
yee
were
called
,
but
now
yee
are
called
:
this
state
requireth
another
condition
,
another
kind
of
life
.
And
therefore
those
,
that
haue
heeretofore
liued
in
idolatry
,
wantonnesse
,
drunkennesse
,
Note
.
seeing
now
they
haue
gotten
a
new
name
,
and
profession
,
must
walke
after
a
new
sort
,
holily
.
And
therefore
the
Apostle
exhorteth
in
another
place
after
this
sort
,
yee
liue
not
now
in
darkenesse
:
but
1.
Thess.
5.
4.
by
the
Gospell
are
called
to
the
light
of
the
Gospell
:
Now
men
in
darkenesse
haue
on
ragged
garments
,
but
in
the
light
will
go
more
cleanely
.
And
therefore
the
Apostle
saith
:
they
that
are
drunke
,
are
drunke
1.
Thess
5.
7.
in
the
night
:
but
now
that
yee
are
called
to
the
Gospell
,
your
light
can
neuer
go
downe
in
that
regard
:
And
therefore
it
is
a
shame
for
you
to
giue
your selues
to
drunkennesse
,
vncleanenesse
,
couetousnesse
,
malice
,
euill
speaking
,
&c.
So
that
it
is
a
more
fearefull
sinne
which
is
committed
vnder
the
Gospell
.
Thrust
away
all
)
the
word
signifieth
a
violent
thrusting
away
a
thing
with
hatred
.
Doctrine
.
Doct.
Wee
learne
that
wee
are
to
loath
and
to
abhorre
,
and
cast
away
sinne
from
vs
.
And
there
is
a
great
cause
wee
should
abhorre
sinne
,
which
is
a
most
abhominable
thing
,
which
the
Prophet
describeth
speaking
of
the
graces
of
God
Esay
4.
4.
to
his
children
,
saith
:
God
will
wash
away
their
bloud
,
and
not
onely
that
,
but
their
filth
,
viz
:
comparing
it
to
dung
and
the
most
filthy
excrements
,
which
can
come
from
vs
.
So
that
if
wee
cannot
abide
our
excrements
nor
the
sauour
of
the
excrements
of
others
,
much
more
ought
wee
to
abhorre
this
,
which
is
more
detestable
.
And
therefore
if
wee
beeing
in
our
sweetes
,
and
fine
apparell
,
and
yet
haue
these
about
vs
,
what
are
we
but
most
loathsome
and
abhominable
?
All
these
things
)
Here
is
a
notable
exhortation
to
mortification
,
by
the
which
wee
may
learne
this
,
viz:
Doctrine
That
he
,
that
putteth
not
away
all
sinne
,
that
is
,
which
detesteth
and
laboureth
not
against
all
sinne
,
is
not
truely
mortified
.
And
therefore
whereas
some
by
nature
,
education
,
ill
custome
,
and
bad
companions
,
are
more
giuen
to
one
sinne
,
then
to
another
,
yet
wee
ought
as
to
reiect
other
sinnes
,
so
these
,
which
we
are
most
prone
and
ready
vnto
.
Therefore
if
thou
abstaine
from
murder
,
and
that
Iam.
2.
11.
as
thou
thinkest
for
conscience
of
sinning
against
God
,
though
thou
doe
not
kill
,
yet
if
thou
commit
but
adultery
,
thou
art
guilty
of
all
the
Commandements
of
God
:
for
hee
that
hath
no
conscience
of
Note
.
fome
one
Commandement
,
hath
no
conscience
of
Gods
Commandements
at
all
,
for
Gods
cause
.
It
followeth
;
wrath
,
anger
,
malice
,
&c.
More
particularly
these
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifie
both
one
thing
,
how-be-it
in
regard
of
the
diuers
dispositions
of
them
,
in
whom
they
are
,
they
be
distinguished
▪
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
anger
,
which
continueth
in
some
by
nature
,
that
are
long
ere
they
be
angry
:
but
if
they
be
angry
,
it
is
hardly
quenched
,
being
as
the
coales
of
Iuniper
:
and
these
,
because
they
are
not
easily
prouoked
,
therefore
they
fauour
and
flatter
themselues
that
it
is
no
such
great
sinne
.
Againe
,
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
also
an
anger
according
to
the
disposition
of
an
other
sort
of
men
,
which
will
bee
soone
hot
,
and
soone
cold
,
and
therefore
thinke
it
a
small
sinne
;
but
both
these
the
Apostle
heere
condemneth
:
For
anger
is
a
grieuous
and
fearefull
sinne
,
and
therefore
many
Heathen
haue
writ
against
it
,
as
that
which
for
a
time
bereaueth
a
man
of
his
wits
.
In
a
man
of
much
anger
is
much
sinne
:
For
anger
is
cruell
,
Prou.
27.
4.
and
wrath
raging
,
Eph
:
4.
27.
anger
is
a
giuing
of
place
to
the
Diuel
,
if
it
exceed
.
These
sinnes
are
the
causes
:
the
sinnes
that
follow
are
the
effects
of
these
:
and
they
are
either
-
-
Inward
,
viz.
-
malice
-
or
outward
-
Euill
speaking
,
reuiling
,
and
lying
.
Sometimes
for
the
word
vsed
for
malice
,
sometimes
taken
for
all
manner
of
euill
and
sinne
,
sometimes
Math.
6.
34.
for
cares
,
as
in
Mathew
:
the
malice
of
the
day
is
sufficient
for
the
day
.
Here
it
signifieth
with
anger
,
a
desire
to
be
aduenged
,
and
a
seeking
also
to
be
aduenged
.
This
is
contrary
to
the
mildnes
,
which
is
spoken
of
before
,
&
foloweth
,
which
is
a
willingnesse
in
men
to
do
good
.
This
is
a
thing
cleane
contrary
to
the
nature
of
God
,
and
therefore
ought
to
be
cleane
contrary
to
the
nature
of
man
,
for
as
the
Apostle
saith
,
none
will
hurt
his
owne
body
.
Now
we
are
the
flesh
one
of
another
:
Eph.
5.
29.
and
therefore
the
Heathen
men
say
,
that
euery
one
is
a
God
,
or
deuill
,
one
to
another
.
Euill
speaking
:
This
is
a
grieuous
sinne
,
as
that
which
taketh
away
the
good
name
of
a
man
,
for
we
know
a
good
name
bringeth
comfort
vnto
a
man
:
therefore
it
is
compared
to
the
sweet
oyntment
,
that
Ec.
7.
3.
comforteth
a
man
,
and
therefore
he
that
taketh
away
a
mans
good
name
,
is
as
it
were
his
hangman
,
and
murtherer
,
in
the
time
of
his
trouble
,
when
this
comfort
should
most
stand
him
in
stead
.
Againe
,
besides
that
the
name
of
men
,
the
name
of
God
also
is
blasphemed
,
for
euery
child
of
God
carieth
the
name
of
his
father
in
the
forehead
of
his
profession
.
And
therefore
Rom.
2.
the
Apostle
saith
that
the
Iewes
caused
the
name
of
God
to
be
blasphemed
.
Another
fruite
of
malice
is
reuiling
,
as
we
see
when
men
are
maliciously
bent
towards
any
,
we
see
nothing
is
so
vile
and
filthy
,
but
we
will
giue
it
in
their
teeth
;
And
though
this
be
expounded
of
adultery
and
vncleannesse
,
yet
because
that
hath
bene
spoken
of
before
,
and
this
is
the
common
place
of
anger
,
it
seemeth
rather
to
be
referred
to
it
,
though
the
other
be
an
abhominable
sinne
.
Againe
,
malice
hath
another
foule
and
shamefull
effect
,
viz.
to
bring
forth
lying
one
of
another
.
For
if
they
can
get
any
shamefull
report
of
others
,
which
is
true
,
they
will
not
sticke
,
but
cast
it
forth
:
but
if
they
can
get
no
truth
,
they
will
inuent
lyes
against
them
to
disgrace
them
.
But
the
Apostle
saith
,
that
though
it
be
truth
,
yet
we
ought
not
to
reuile
one
another
,
nor
to
vse
any
such
reports
,
by
repeating
their
sinnes
:
for
it
is
the
duty
of
the
magistrate
or
minister
to
rebuke
,
not
of
a
priuate
man
in
his
owne
quarrell
to
reuenge
himselfe
.
Another
reason
he
vseth
in
bidding
vs
to
put
off
these
old
rags
of
sinne
,
where
he
vseth
a
notable
metaphor
,
comparing
mortification
to
a
putting
off
,
of
our
cloaths
and
sinnes
,
to
filthy
torne
rags
.
And
Note
.
therefore
as
a
man
will
be
ashamed
of
filthy
rags
,
and
therefore
will
cast
them
off
before
he
come
in
company
;
So
ought
we
to
doe
,
being
come
into
the
Church
of
God
.
But
especially
when
we
are
to
come
into
the
presence
of
God
,
into
the
seruice
of
God
,
we
are
to
cast
of
these
tatters
of
sinne
,
for
as
if
we
are
to
goe
before
a
Prince
we
will
not
goe
in
any
loathsome
apparell
,
much
lesse
comming
into
the
presence
of
God
should
Math.
22.
we
come
in
our
sinnes
.
And
therefore
our
Sauiour
CHRIST
,
when
the
man
came
not
in
a
wedding
garment
,
but
was
in
a
beggars
garments
,
bids
cast
him
out
.
Obiection
.
Obiection
.
But
he
called
beggars
,
and
therefore
what
other
garments
can
he
looke
for
at
their
hands
?
Answer
.
It
is
true
,
we
are
all
beggars
,
and
worse
.
Solution
.
nay
worse
then
the
vilest
rogues
and
vagabounds
,
before
we
come
to
him
:
But
being
admitted
into
his
house
,
he
offers
vs
royall
garments
,
which
if
we
put
not
on
,
casting
away
our
old
rags
,
our
iudgement
is
the
greater
.
The
old
man
1.
the
originall
corruption
,
which
Verse
.
9.
is
the
root
of
all
sinne
,
and
therefore
is
called
Rom.
7.
14.
23.
sinne
it selfe
,
and
a
law
of
the
members
,
for
that
it
giueth
direction
to
all
the
members
,
as
a
law
,
to
doe
that
which
is
naught
,
as
it
giueth
direction
to
the
Note
.
hand
,
foot
,
eyes
,
and
toung
,
to
sinne
.
Therefore
in
Rom.
7.
25.
the
Apostle
saith
,
I
serue
in
my
flesh
the
law
of
sinne
.
And
it
doth
not
onely
giue
direction
,
but
as
a
law
,
it
ruleth
vs
:
for
we
can
no
sooner
haue
a
wicked
motion
,
put
into
vs
,
to
be
moued
to
a
wicked
thing
,
but
presently
it
setteth
vs
in
hand
,
and
setteth
vs
about
it
,
till
we
be
regenerated
.
The
second
part
of
the
exhortation
to
quickning
:
put
on
the
new
man
:
where
regeneration
and
newnesse
of
life
is
compared
to
a
new
garment
,
which
is
to
be
laboured
to
be
put
on
of
vs
,
because
it
pleaseth
God
,
and
his
holy
Angels
,
and
Saints
.
And
if
we
desire
ornaments
to
decke
our selues
before
men
,
much
more
to
decke
our selues
with
those
ornaments
,
which
may
be
acceptable
before
God
.
And
therefore
these
are
said
in
the
Prouerbs
to
be
ornaments
,
abiliments
,
precious
,
chaines
,
bracelets
&c.
That
it
is
called
the
new
man
,
as
that
which
maketh
a
man
a
new
,
though
he
be
but
yong
:
&
though
he
be
an
old
man
,
yet
by
this
meanes
an
old
man
is
made
a
new
man
,
if
he
haue
piety
and
godlinesse
in
him
,
it
maketh
him
to
florish
and
bud
againe
;
though
his
hand
faile
him
,
yet
if
he
haue
the
hand
of
faith
,
if
his
●oot
faile
him
,
yet
if
he
haue
the
foot
of
holinesse
and
righteousnesse
to
walke
to
heauen
,
he
is
in
an
excellent
estate
.
Whereas
contrariwise
,
he
that
is
yong
,
and
is
not
regenerate
,
is
an
old
man
:
and
therefore
he
that
is
both
vn-regenerate
and
old
in
body
,
he
is
in
a
pittifull
case
.
What
is
it
to
be
a
new
man
?
to
be
renewed
in
holinesse
and
righteousnesse
.
Hereby
is
set
forth
what
we
are
by
creation
,
what
by
nature
,
what
by
grace
and
regeneration
.
For
the
first
,
when
we
were
created
,
we
were
made
holy
,
like
vnto
God
,
not
of
the
nature
of
God
,
but
like
in
holinesse
and
righteousnesse
.
But
what
are
we
now
?
void
of
knowledge
of
God
and
of
righteousnesse
.
For
what
we
know
,
we
onely
know
so
much
,
as
should
make
vs
inexcusable
:
no
sauing
knowledge
,
much
lesse
are
we
able
to
walke
righteously
before
God
.
The
excellent
estate
,
that
we
are
restored
vnto
,
is
here
set
forth
,
and
in
the
Ephesians
more
plainly
,
Eph.
4.
24.
to
be
renued
first
in
the
knowledge
of
God
,
secondly
in
the
walking
holily
before
God
,
and
thirdly
in
walking
iustly
and
vprightly
before
God
.
So
that
now
we
are
to
see
the
excellency
of
our
regeneration
.
For
howsoeuer
the
creation
of
man
was
a
more
excellent
worke
than
to
make
the
world
,
and
therefore
the
three
persons
are
brought
in
consulting
Gen.
1.
26.
together
shewing
an
excellent
worke
.
But
Note
.
to
make
a
Christian
man
is
a
greater
worke
,
then
to
make
a
man
:
for
then
in
the
creation
there
was
no
let
nor
hinderance
:
But
now
since
our
fall
,
there
are
hinderances
▪
as
namely
Satan
hindereth
,
and
our
owne
corru●tion
hindereth
,
and
therefore
this
a
more
excellent
worke
.
Againe
,
we
are
restored
to
a
better
state
then
Adam
,
for
his
was
earthly
,
and
vncertaine
:
for
he
might
ler.
32.
40.
fall
,
as
he
did
:
we
may
slip
,
but
we
can
not
fall
eternally
,
being
once
called
truly
,
Ps
▪
37.
24.
28.
&
.
1.
Pet.
1.
5.
Againe
,
Adam
was
subiect
to
temptation
,
and
therefore
by
temptation
had
a
fal
of
the
deuil
:
but
the
time
shall
be
when
the
deuill
shall
haue
no
power
to
tempt
vs
in
the
heauens
:
And
therefore
our
estate
is
more
excellent
▪
and
this
worke
more
excellent
.
Quest.
Quest.
Why
then
did
God
let
Adam
fall
?
Solution
.
Answer
.
To
shew
a
greater
fauour
to
his
children
in
CHRIST
:
Doctrine
from
hence
we
now
learne
that
those
,
that
haue
not
part
in
this
knowledge
,
and
holinesse
to
God
,
and
righteousnesse
to
man
,
haue
no
part
in
this
regeneration
:
And
therefore
let
euery
one
examine
whether
all
these
be
in
him
,
or
are
begun
,
or
no
:
if
any
be
wanting
;
then
there
is
no
token
,
that
he
is
the
child
of
God
Lastly
,
whereas
he
saith
,
there
is
neither
Grecian
▪
Iew
,
Barbariam
,
free
,
bondman
,
but
CHRIST
is
all
,
and
in
all
things
.
He
sheweth
that
all
,
which
are
pertakers
of
this
regeneration
,
and
are
renued
after
the
image
of
God
,
are
all
of
like
account
in
the
sight
of
God
,
for
God
accepteth
not
the
persons
of
any
,
more
then
of
another
.
The
which
serueth
for
the
comfort
A
comfort
for
seruants
and
meane
people
.
of
those
that
are
seruants
,
or
in
baser
estate
then
other
men
,
that
they
need
not
be
discouraged
thereby
:
for
if
they
feele
themselues
renued
in
knowledge
,
wisedome
,
holinesse
and
righteousnesse
,
their
estate
is
as
good
,
as
of
any
,
in
the
sight
of
God
.
The
end
of
the
24.
Sermon
.
The
25.
Sermon
.
COLOSS.
3.
V.
12.
to
the
16.
12
Now
therefore
a●
the
elect
of
God
,
holy
,
and
beloued
,
put
on
tender
mercy
,
kindnesse
,
humblenesse
of
minde
,
meekenesse
,
long
suffering
:
13
Forbearing
one
another
,
and
forgiuing
one
another
,
if
any
man
haue
a
quarrell
to
another
:
euen
as
CHRIST
forgaue
you
,
euen
so
doe
ye
.
14
And
aboue
all
these
things
put
on
loue
,
which
is
the
bond
of
perfectnesse
,
15
And
let
the
peace
of
God
rule
in
your
hearts
,
to
the
which
ye
are
called
in
one
body
,
and
be
yee
amiable
.
WE
haue
heard
how
the
Apostle
after
he
hath
set
downe
vnto
vs
the
doctrine
of
the
Gospell
,
hath
exhorted
all
men
to
holinesse
of
life
,
consisting
in
mortification
and
quickning
.
Of
the
first
we
haue
heard
,
and
entred
into
the
second
:
we
haue
heard
a
generall
exhortation
to
quickning
,
which
we
haue
heard
to
be
described
,
by
the
new
man
,
and
is
more
perticulerly
expounded
,
and
set
forth
in
this
text
.
As
if
he
should
say
.
To
come
to
a
more
particular
description
of
the
Verse
12.
The
Metaphrase
.
new
man
,
decke
your selues
(
as
it
becommeth
the
Elect
of
God
,
and
such
as
are
holy
through
his
loue
,
the
cause
both
of
your
election
and
holynesse
)
with
tender
compassion
,
easinesse
to
bee
imployed
,
humility
,
mildenesse
,
long-suffering
.
Which
vertues
must
be
declared
effectually
,
not
onely
in
forbearing
one
another
,
but
also
in
frankly
forgiuing
one
another
,
if
any
haue
a
quarrell
one
against
another
,
euen
as
CHRIST
hath
frankly
forgiuen
you
,
euen
so
do
yee
.
And
though
those
bee
singular
vertues
,
yet
aboue
them
all
,
as
the
roote
and
mother
of
them
,
decke
your selues
with
loue
,
which
is
as
it
were
a
bond
to
bind
in
a
bundle
,
those
,
and
all
other
vertues
,
tending
to
perfection
,
and
without
which
there
is
no
soundnesse
in
any
of
them
,
what
glittering
shew
soeuer
they
carry
.
And
though
the
spirit
of
the
old
man
within
you
,
hath
a
desire
to
contend
,
yet
let
the
peace
of
God
beare
the
sway
and
ouer-come
:
vnto
the
which
peace
you
are
euidently
called
,
in
that
you
are
members
of
one
mysticall
body
.
For
the
better
entertainment
of
which
peace
,
bee
gratefull
one
to
another
,
as
well
in
conferring
,
as
in
requiting
benefits
.
The
summe
is
a
declaration
and
setting
forth
particularly
of
the
new
man
,
which
wee
are
exhorted
to
put
on
.
First
,
he
sets
forth
the
particular
vertues
:
then
the
mother
of
them
.
Hee
had
before
exhorted
them
to
put
on
the
new
man
,
renewed
in
knowledge
,
and
holinesse
:
Now
a
man
might
aske
what
this
new
man
is
?
and
therefore
hee
setteth
forth
what
it
is
by
euery
quarter
of
it
:
what
cloth
and
cote
wee
must
put
on
.
Heere
the
Apostle
noteth
that
naturally
we
are
all
Note
.
naked
,
and
shamefull
in
the
sight
of
God
:
and
therefore
as
modest
persons
will
bee
ashamed
to
looke
on
their
owne
nakednesse
,
so
we
naturally
are
naked
and
detestable
in
the
sight
of
the
Lord
▪
and
therefore
we
must
bee
ashamed
of
our
nakednesse
,
and
labour
to
get
on
those
garments
,
whereby
wee
may
bee
holy
and
couered
in
the
sight
of
God
,
which
else
are
abhominable
in
his
sight
.
This
was
it
that
the
Lord
exhorteth
the
Church
of
Laodicea
,
That
shee
thought
her selfe
rich
,
&c.
but
thou
art
naked
and
poore
:
and
therefore
come
and
buy
white
cloathing
of
mee
to
couer
thy
filthinesse
and
Reu.
3.
17.
18.
shame
,
which
prouoketh
mee
:
But
how
shall
we
buy
,
seeing
wee
haue
nothing
to
giue
the
Lord
?
The
Prophet
answereth
,
buy
for
nothing
.
And
therefore
seeing
Isay
58.
1.
2.
for
costly
apparell
,
comely
onely
in
the
sight
of
men
,
we
will
both
giue
exceeding
much
,
&
go
for
it
,
what
a
shame
is
it
for
vs
that
we
wil
not
go
for
this
apparel
,
which
maketh
vs
costly
in
the
sight
of
God
?
And
these
are
not
onely
comely
,
but
precious
garments
,
and
costly
:
In
Prouerbes
4.
and
in
diuers
places
they
be
called
Iewels
,
and
Pearles
,
and
pretious
ornaments
,
and
bracelets
,
&c.
Heere
first
hee
setteth
the
causes
,
then
the
vertues
.
The
causes
,
1.
because
we
are
chosen
and
elect
:
therefore
to
doe
good
works
,
to
walke
holily
,
and
put
on
the
cloth
of
righteousnesse
,
as
the
Apostle
saith
to
the
Ephesians
:
He
hath
chosen
vs
,
that
we
should
bee
holy
Ephe.
1.
4.
and
blamelesse
:
Where
wee
see
what
a
false
charge
the
Papists
giue
vpon
the
holy
doctrine
of
Election
,
that
it
is
a
doctrine
of
loosenesse
,
whereas
the
Apostle
teacheth
vs
it
is
a
doctrine
to
moue
to
holines
of
life
.
Another
reason
,
Because
yee
are
holy
.
Here
hee
taketh
a
similitude
from
the
vessels
of
the
Temple
,
set
a-part
for
the
seruice
of
God
in
the
Temple
:
And
therefore
we
see
the
fearefull
iudgement
of
God
vpon
Bal●asar
,
for
prophaning
the
vessels
of
God
in
his
Dan.
5.
3.
30.
banquet
.
Euen
so
,
we
being
seperate
,
and
set
a-part
by
holinesse
of
life
,
to
the
seruice
of
God
,
it
is
a
shame
for
vs
to
giue
our selues
to
serue
men
,
or
our
owne
lusts
and
affections
.
A
third
reason
is
in
the
word
Beloued
:
yee
are
loued
of
God
,
therefore
loue
the
things
that
he
loues
.
Quest.
Quest.
How
shall
I
know
that
I
am
the
beloued
child
of
God
?
Ans.
If
I
finde
in
me
the
fruits
of
the
grace
of
Solution
.
God
;
I
must
examine
my selfe
therefore
,
whether
I
haue
faith
,
whether
I
haue
the
loue
of
God
in
me
,
or
no
;
whether
I
haue
any
righteousnesse
in
me
,
or
no.
And
therefore
the
Apostle
Peter
sheweth
,
that
wee
2.
Pet.
1.
10.
may
make
our
election
and
calling
sure
by
good
works
;
And
therfore
the
cause
that
men
stumble
,
and
breake
their
neckes
in
matter
of
election
is
,
that
they
will
go
to
the
Vniuersity
of
Election
,
before
they
haue
been
at
the
Grammar-schoole
of
Calling
,
and
Sanctification
.
And
therefore
they
argue
:
Hee
that
is
elected
shall
be
saued
,
liue
he
as
he
list
.
Which
yet
is
false
:
for
Note
.
the
elected
shall
liue
holily
:
And
so
contrary
,
If
I
be
a
reprobate
,
I
shall
be
damned
,
liue
I
neuer
so
holily
and
godlily
.
But
this
also
is
false
:
for
as
he
that
is
elected
to
saluation
,
must
needs
bee
sanctified
;
so
he
that
is
not
,
cannot
.
And
therefore
wee
are
not
to
climbe
to
the
top
of
Gods
Councell
to
know
our
election
,
but
must
begin
below
by
our
sanctification
.
Now
we
are
elected
all
of
vs
,
onely
by
the
loue
and
grace
of
God
,
we
haue
nothing
of
our selues
,
and
therefore
none
are
better
then
another
,
nor
can
helpe
our selues
any
whit
.
And
because
wee
are
elected
by
the
free
grace
of
God
,
it
is
another
reason
to
proue
that
we
should
put
on
holinesse
.
The
vertues
follow
.
Bowels
of
Compassion
,
viz.
the
tender
affection
one
towards
another
,
1.
Kings
.
3.
1.
King
.
3.
26.
which
was
shewed
when
as
the
childe
should
be
cut
in
sunder
,
the
right
mother
her
bowels
were
moued
within
her
at
the
danger
of
the
childe
,
and
by
no
meanes
would
haue
it
diuided
.
This
is
the
compassion
which
we
should
haue
one
towards
another
,
euen
when
we
see
any
in
danger
;
much
more
when
they
are
in
trouble
,
which
we
see
to
be
often
in
our
Sauiour
CHRIST
.
Secondly
,
Easinesse
to
be
vsed
:
for
so
the
word
signifieth
,
whereby
a
man
is
ready
and
easie
to
giue
himselfe
to
the
vse
of
other
,
contrary
to
the
peruersnesse
and
frowardnesse
that
is
in
many
.
This
is
a
necessary
thing
:
for
as
inwardly
there
ought
to
be
compassion
,
so
outwardly
there
should
be
cheerefulnesse
of
countenance
,
and
readinesse
to
be
helpfull
vnto
other
.
This
is
as
belonging
to
all
,
so
to
rich
men
especially
,
because
they
are
ready
to
fall
into
this
roughnesse
,
being
puffed
vp
with
pride
,
by
reason
of
riches
,
as
wee
see
in
the
churlishnesse
of
Nabal
to
Dauid
.
1.
Sam.
25.
10.
Thirdly
,
Modesty
and
Humility
,
whereby
we
thinke
basely
of
our selues
,
and
highly
well
of
others
.
The
contrary
wherof
we
see
practised
amongst
vs
,
in
that
men
thinke
too
well
of
themselues
,
and
therefore
set
a
cheape
prise
of
other
men
,
contrary
to
the
Apostles
precept
.
Phil.
2.
3.
Obiection
.
Quest.
But
I
shal
then
thinke
a
lye
:
for
shall
I
thinke
that
he
hath
more
knowledge
then
I
,
being
ignorant
?
Ans.
We
are
not
so
to
thinke
,
but
yet
not
to
thinke
Solution
.
our selues
better
then
we
are
.
And
this
is
especially
meant
of
sanctification
.
And
therefore
when
we
see
a
man
liue
without
any
Note
.
outward
blot
of
disorder
,
we
are
to
thinke
better
of
him
,
then
of
our selues
,
because
Wee
know
more
euill
in
our selues
,
and
can
accuse
our selues
of
more
sinnes
then
we
can
do
another
man
,
whom
we
cannot
know
so
well
as
our selues
,
and
which
hath
peraduenture
lesse
knowledge
then
we
.
Fourthly
,
Meeknesse
,
whereby
anger
is
both
preuented
and
pacified
:
for
whereas
hee
had
spoken
of
two
kindes
of
anger
,
one
sudden
,
and
another
continued
.
This
doth
take
them
both
away
.
Fifthly
,
Long-suffering
,
when
hee
will
not
bee
prouoked
to
anger
,
but
put
it
off
.
This
bringeth
forth
:
first
,
bearing
one
with
another
,
and
not
presently
to
reuenge
,
as
the
manner
is
:
And
secondly
,
to
forgiue
,
for
that
is
the
right
and
true
bearing
one
with
another
:
for
else
we
do
not
forbeare
:
for
there
be
many
that
will
forbeare
for
a
time
,
but
will
put
it
off
till
a
further
time
of
reuenge
,
which
is
a
more
horrible
sinne
,
as
wee
see
in
wicked
Absolon
,
that
did
make
a
shew
of
loue
to
Ammon
,
and
sayd
to
2.
Sam.
13.
20.
28.
his
sister
:
Hee
is
thy
brother
,
yet
after
reuenged
that
iniury
done
to
him
in
his
sister
,
with
his
death
.
This
forgiuenesse
the
Apostle
proueth
by
the
example
of
our
Sauiour
Christ
,
who
exhorteteth
also
to
forgiuenesse
,
if
our
brother
offend
,
not
onely
seuen
Math.
28.
22.
times
,
but
seuenty
times
seuen
times
;
and
seing
the
Lord
hath
forgiuen
vs
infinite
talants
,
we
ought
much
more
to
forgiue
our
brother
our
debt
,
which
is
not
an
hundred
pence
in
respect
of
the
other
.
Hauing
set
downe
all
these
,
he
after
commendeth
one
principall
vertue
,
viz.
that
which
is
the
mother
of
them
all
,
viz.
Loue
,
where
we
are
to
see
the
opinion
of
the
Papists
,
who
make
loue
the
cause
of
all
the
other
vertues
,
because
it
is
the
mother
.
True
,
wee
will
grant
that
Loue
is
the
Mother
of
Note
.
1.
Tim.
1.
5.
them
,
so
that
they
grant
that
Faith
is
the
Grandmother
,
from
which
Loue
it selfe
proceedeth
.
And
therefore
as
the
branches
come
indeed
from
the
truncke
,
A
Simile
.
and
receiue
sap
by
it
,
but
from
the
root
:
so
do
these
graces
come
of
Loue
,
from
Faith
.
So
that
Loue
is
indeed
the
mother
of
these
,
as
the
Apostle
,
1.
Cor.
13.
sheweth
,
that
the
fruits
of
Loue
are
Long-suffering
,
&c.
For
as
the
mother
for
Loue
doth
thinke
all
paines
A
Simile
.
to
be
nothing
,
because
of
the
affection
shee
beareth
towards
her
childe
,
euen
so
,
if
we
haue
loue
,
it
will
bee
laborious
and
stirring
.
And
therefore
it
is
not
enough
outwardly
to
bow
,
and
make
curtesie
,
vnlesse
loue
be
in
the
heart
.
Loue
,
the
bond
of
Perfection
.
id
est
,
wheresoeuer
loue
is
,
there
will
be
the
performance
of
all
duties
.
For
if
there
be
loue
towards
me
,
I
shall
haue
this
man
to
be
Note
.
my
hand
,
to
helpe
me
;
that
man
to
bee
my
foot
,
to
carry
me
;
and
the
Minister
mine
eye
to
direct
me
,
&c.
So
that
hereby
it
is
that
wee
are
all
bound
and
tyed
together
in
all
good
duties
.
Doctrine
And
then
he
saith
,
we
must
haue
the
Peace
of
God
to
rule
vs
,
where
he
noteth
,
that
by
nature
our
spirits
are
contentious
,
and
ready
to
fall
out
;
and
therefore
it
is
necessary
that
wee
let
the
Spirit
of
God
bee
the
controller
of
our
out-ragious
affections
,
as
the
Controller
of
the
house
.
Lastly
,
Thankefulnesse
:
This
is
another
fruit
of
Loue
,
and
a
singular
Nurce
of
peace
and
quietnesse
;
when
by
guifts
men
giue
one
to
another
,
and
requite
one
another
,
they
testifie
their
thankfulnesse
one
to
another
.
This
was
the
practise
of
the
children
of
God
in
their
Feasts
and
Solemnities
,
as
we
see
in
Hester
9.
19.
according
as
wee
vse
at
the
beginning
of
the
yeare
,
to
send
New-yeares-gifts
.
And
therefore
it
is
a
commendable
thing
,
and
necessary
to
maintaine
loue
one
amongst
another
,
to
vse
to
giue
mutuall
gifts
,
and
to
bid
one
another
to
Feasts
.
The
end
of
the
25
Sermon
.
The
26.
Sermon
.
COLOSS.
3.
V.
16.
17.
16
Let
the
word
of
CHRIST
dwell
in
you
plenteously
in
all
wisdome
,
teaching
and
admonishing
your selues
in
Psalmes
,
&
Hymnes
,
and
Spiritual
songs
,
singing
with
a
grace
in
your
hearts
to
the
Lord
.
17
And
whatsoeuer
yee
shall
doe
,
in
word
or
deed
,
do
all
in
the
name
of
the
Lord
IESVS
,
giuing
thankes
to
God
,
euen
the
Father
by
him
.
THE
Apostle
in
his
Exhortation
,
tending
partly
to
-
Mortification
,
forbearing
that
is
euill
,
-
Quickening
,
and
doing
good
workes
,
hath
exhorted
to
diuers
duties
which
are
good
and
necessary
to
be
done
of
the
godly
,
and
dehorted
from
the
euils
to
bee
eschewed
:
Now
hee
commeth
to
a
more
generall
exhortation
,
wherby
they
might
be
furthered
vnto
all
those
good
duties
before
spoken
,
&
all
other
holy
duties
,
which
cannot
bee
particularly
reckoned
vp
.
And
whereby
also
they
might
bee
kept
from
all
euill
things
which
are
forbidden
.
To
the
end
you
may
refraine
all
the
vices
aforesaid
,
Verse
16.
The
Metaphrase
.
and
practise
all
the
vertues
afore-spoken
,
together
with
all
other
vices
to
bee
auoided
,
and
vertues
to
bee
embraced
,
it
is
necessary
that
you
bee
exhorted
,
that
the
word
of
God
be
as
familiar
vnto
you
,
as
if
now
in
one
house
it
dwelt
with
you
,
that
you
haue
it
also
plentefully
,
and
as
it
were
treasured
vp
against
the
day
of
need
.
Last
of
all
,
that
you
haue
it
in
all
wisedome
,
making
choice
both
of
the
things
that
are
most
important
in
it
,
and
especially
that
which
doth
most
concerne
your selues
,
and
your
owne
particular
vse
,
auoiding
all
curious
questions
,
tending
rather
to
strife
,
then
to
edification
of
God
,
which
is
by
faith
.
And
as
you
must
haue
it
for
your
owne
vse
,
so
also
for
the
vse
of
others
,
as
well
in
teaching
those
that
are
ignorant
,
as
in
admonishing
those
that
walk
not
according
to
their
knowledg
they
haue
receiued
.
And
in
your
meetings
to
make
merry
,
let
your
mirth
bee
shewed
forth
in
Psalmes
,
singing
as
well
with
instrument
as
with
voyce
:
also
with
Hymnes
of
thankes-giuing
for
benefits
receiued
:
and
for
further
variety
against
irkesomenesse
,
which
our
nature
ealy
falleth
into
,
with
songs
of
praysing
God
for
his
noble
acts
:
all
spirituall
vnto
the
Lord
,
not
onely
with
the
voyce
,
but
especially
with
the
heart
,
with
such
both
tune
and
gesture
as
may
giue
grace
to
the
hearer
.
To
conclude
(
because
it
is
infinite
to
speake
of
all
things
perticularly
)
whatsoeuer
you
doe
in
word
or
deed
,
let
it
bee
such
,
as
calling
on
the
name
of
God
in
IESVS
CHRIST
,
for
good
direction
in
them
,
you
may
returne
with
thankfulnesse
to
GOD
the
Father
,
through
IESVS
CHRIST
,
the
onely
Mediator
betweene
God
and
vs
.
The
summe
is
an
notable
and
excellent
instruction
,
and
direction
for
vs
in
all
the
waies
,
wee
haue
to
walke
in
.
First
,
consider
of
a
speciall
duty
|
Of
all
Christian
men
|
Secondly
,
a
generall
duty
|
Speciall
duty
,
which
is
to
sing
,
and
to
praise
the
Lord
.
The
other
generall
to
all
men
.
The
speciall
duty
towards
-
-
God
our selues
.
-
Men
and
other
men
:
To
our selues
,
hee
requireth
of
euery
man
the
propper
vse
of
the
word
to
himselfe
,
the
word
of
Christ
dwels
,
&c.
It
is
called
the
word
of
CHRIST
,
because
he
is
the
Author
and
obiect
of
it
.
Heere
he
requireth
,
1.
that
it
must
dwell
in
vs
.
2.
it
must
bee
richly
in
vs
:
3.
with
all
wisedome
.
For
the
first
it
must
bee
familiar
with
the
word
of
God
,
for
as
Eliphah
sheweth
the
meanes
to
be
familiar
with
God
,
is
to
be
familiarlly
acquainted
with
his
word
:
And
therefore
wee
must
be
acquainted
with
it
as
with
that
,
which
dwelleth
in
our
house
with
vs
.
As
a
man
may
haue
other
acquaintance
and
other
businesse
,
yet
his
speciall
acquaintance
is
in
the
house
:
So
ought
we
to
bee
with
the
word
of
God
.
And
therefore
it
is
said
wee
must
haue
the
word
of
God
dwelling
in
vs
,
it
must
not
bee
loose
,
as
Math.
13.
the
seed
by
the
way-side
:
but
it
must
be
rooted
in
vs
,
as
the
Apostle
saith
:
And
Saint
Iames
saith
it
must
be
ingrafted
Iam.
1.
21.
Heb.
2.
1.
2.
3.
into
vs
,
as
the
graft
into
the
stock
.
And
Heb.
2.
Seeing
CHRIST
is
aboue
all
Angels
,
it
behooues
vs
to
take
heed
to
his
word
that
we
hold
it
well
,
and
bee
not
as
riuen
vessels
,
that
let
it
runne
out
.
This
the
Apostle
speaketh
heere
,
is
notably
set
forth
in
Psalme
119.
2.
Psal.
119.
11.
part
:
Hee
couered
the
word
in
his
heart
,
as
the
husbandman
that
couereth
the
seed
in
the
earth
,
that
it
may
take
roote
and
bring
forth
fruite
:
So
that
this
is
to
be
acquainted
,
&
to
haue
the
word
dwell
with
vs
.
Secondly
,
we
must
take
care
that
it
dwell
richly
in
vs
.
We
count
not
him
a
rich
man
,
that
can
talke
of
wealth
,
but
that
hath
his
treasures
and
store-houses
richly
filled
to
draw
out
in
time
of
need
.
So
must
wee
bee
rich
in
the
word
.
And
therefore
as
the
rich
man
A
simile
.
corruptly
dealing
is
neuer
satisfied
,
but
is
still
desiring
more
,
and
is
neuer
content
with
a
little
,
so
ought
we
for
the
word
:
Againe
,
as
the
rich
man
taketh
all
paines
and
neuer
rests
:
so
wee
are
to
labour
with
diligence
for
the
treasure
of
the
word
:
for
nothing
commeth
by
idlenesse
.
And
hence
it
is
that
because
we
are
Note
.
not
treasured
with
the
Word
,
&
haue
it
not
in
store
,
wee
are
driuen
to
such
distresses
in
time
of
affliction
and
trouble
:
and
therefore
wee
are
to
labour
to
haue
the
word
richly
dwelling
in
vs
,
that
so
we
may
draw
out
of
our
store-houses
in
time
of
need
.
Thirdly
,
and
especially
the
word
must
dwell
in
vs
in
all
wisedome
:
It
must
not
onely
bee
deliuered
discreetly
by
the
Minister
(
which
yet
is
necessary
that
it
be
wisely
and
fruitefully
deliuered
to
euery
one
)
but
wee
must
see
that
it
bee
in
vs
,
in
all
wisedome
,
which
is
both
in
-
-
Affection
:
-
and
vse
.
First
it
is
necessary
that
we
come
to
the
Word
,
not
Note
.
for
any
sinister
end
&
affection
,
for
to
be
counted
wise
,
&
to
talke
of
the
Word
,
or
for
to
haue
the
report
of
men
,
but
that
we
come
onely
to
it
,
with
the
loue
of
it
.
Secondly
,
in
regard
of
the
vse
of
the
word
,
we
are
to
come
to
the
Word
,
not
to
learne
to
maintaine
our
owne
errours
and
heresies
,
or
to
mainetaine
our
sins
.
As
because
of
the
drunkennesse
of
Noe
,
or
by
the
filthinesse
of
Lot
with
his
daughters
to
take
occasion
to
maintaine
drunkennesse
and
whore
domes
,
this
is
an
horrible
abuse
of
the
Word
:
In
Amos
wee
see
Amos
6.
3.
5.
6.
them
reproued
that
would
play
with
Dauids
instruments
,
hauing
no
skill
or
Art
,
that
is
no
heart
to
vse
them
wel
;
Whereas
Dauid
had
skill
by
them
to
stir
vp
his
affections
:
So
do
they
that
mainetaine
their
filthy
dances
by
Dauids
dancing
.
In
regard
of
the
vse
of
the
word
,
the
wisedome
required
of
vs
is
,
that
we
seeke
and
labour
especially
for
the
greatest
and
chiefest
points
of
Religion
,
as
holinesse
of
life
and
heart
,
righteousnes
,
temperance
,
&c.
Math.
23.
As
our
Sauiour
rebuketh
the
Scribes
&
Math.
23.
23.
Pharises
;
These
things
ye
should
not
haue
neglected
,
but
especially
you
should
haue
regarded
Iustice
,
&c.
Such
are
they
in
our
time
,
that
follow
after
the
doctrine
Note
.
against
ceremonies
,
which
they
should
know
,
but
not
neglect
other
more
weighty
.
Another
point
of
wisedome
is
,
as
to
marke
those
things
which
belong
most
especially
&
generally
to
all
Christians
:
so
to
marke
and
learne
those
things
especially
,
which
most
especially
concerne
ourselues
,
and
our
state
,
and
condition
.
Contrary
to
which
are
they
that
when
they
heare
any
thing
,
which
is
against
the
sinnes
of
others
,
take
hold
of
that
presently
▪
but
let
passe
what
concernes
themselues
.
Inferiors
looke
to
those
things
,
that
are
rebuked
in
their
superiors
:
and
superiors
to
those
things
,
that
are
reproued
in
their
inferiors
,
not
in
themselues
,
which
wee
ought
to
regard
most
.
As
if
wee
feele
sluggishnesse
in
our
Note
.
selues
,
we
are
to
marke
the
doctrine
,
which
may
most
stir
vs
vp
:
if
we
feele
hardnesse
of
heart
in
our selues
,
wee
ought
to
giue
eare
to
the
doctrine
,
which
may
soften
vs
.
Thus
much
of
the
vse
of
the
word
in
regard
of
our selues
:
In
regard
of
others
;
wee
,
euen
all
generally
,
are
to
help
&
teach
others
in
the
word
,
so
as
that
we
go
not
out
of
our
callings
,
vsurping
publicke
authority
,
being
but
priuate
men
:
Thus
those
that
haue
knowledge
,
should
teach
&
instrust
them
that
are
ignorant
in
that
which
they
know
not
:
&
in
this
regard
a
woman
may
teach
another
,
one
brother
another
,
those
that
haue
knowledge
to
teach
the
ignorant
,
&
in
reforming
them
in
that
,
which
they
know
amisse
.
Col.
3.
16.
Heb.
10.
25.
Another
duty
we
owe
to
others
,
in
regard
of
the
vse
of
the
word
to
our
neighbour
is
,
if
he
fall
to
admonish
him
of
his
sinne
,
and
thereby
to
helpe
him
vp
:
And
therefore
the
Apostle
saith
admonish
one
another
.
And
by
admonishing
is
also
vnderstood
a
comforting
of
those
,
and
exhorting
of
them
,
that
do
wel
.
Here
we
see
what
a
shamefull
doctrine
of
Poperie
it
is
to
take
away
the
word
from
all
but
Ministers
.
Whereas
the
Apostle
maketh
it
a
duty
to
all
,
euen
to
women
,
whom
they
can
not
abide
to
be
teachers
,
which
yet
they
may
in
their
own
houses
,
giuing
place
notwithstanding
to
the
men
,
if
there
be
any
,
but
yet
they
may
reproue
those
,
that
offend
in
their
houses
.
Thus
much
of
the
behauiour
towards
men
.
Towards
God
the
duty
is
set
down
,
that
when
we
are
merry
&
Verse
16.
cheerfull
to
sing
psalmes
and
Hymnes
vnto
God
.
And
therefore
Saint
Iames
saith
,
if
any
be
mery
,
Iam.
5.
13.
let
him
sing
Psalmes
;
so
that
it
is
a
good
thing
that
pertaking
of
the
blessings
of
God
we
should
be
mery
and
glad
:
but
our
mirth
must
be
to
the
end
we
may
glorifie
,
and
praise
God
for
it
.
This
praising
of
God
.
1.
with
Psalmes
,
which
were
Psalmes
vsed
with
the
voice
and
instrument
both
,
and
Psal.
108.
2.
Psal.
50.
4.
therefore
Dauid
saith
,
arise
lute
and
harpe
,
and
bids
vs
sing
vpon
the
organes
&c.
And
that
this
word
signifieth
thus
,
it
appeareth
,
Dan.
3
7.
because
in
Daniell
there
is
an
instrument
called
a
Psaltery
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
Himne
is
a
song
of
thankes-giuing
for
a
benefit
receiued
,
and
therefore
our
Sauiour
Math.
26.
30.
after
his
supper
sang
an
Himne
,
viz.
for
a
perticuler
benefit
.
Lastly
,
a
song
is
a
more
generall
thing
then
either
the
Psalme
,
or
Hymne
,
viz.
wherein
we
giue
thanks
not
for
perticuler
benefits
,
but
for
generall
blessings
receiued
at
Gods
hands
,
as
when
Dauid
praised
the
Lord
for
the
works
of
creation
,
as
the
heauens
&c.
This
teacheth
vs
that
we
should
not
be
a
weary
Psal.
104.
Doctrine
.
with
singing
praise
vnto
God
.
And
therefore
to
preuent
our
wearines
,
and
to
meet
with
that
corruption
of
ours
he
saith
,
we
must
change
thus
,
when
we
are
weary
of
one
manner
of
singing
,
we
must
sing
an
other
.
Vse
.
These
must
be
spirituall
songs
,
viz.
holy
Psalmes
and
songs
,
not
profane
and
wicked
loue-songs
.
Which
condemneth
the
wicked
practise
of
men
and
women
,
that
though
they
haue
so
many
excellent
psalmes
,
yet
sing
foolish
songs
to
stirre
vp
their
minds
to
wickednesse
.
Againe
we
must
sing
with
grace
,
viz.
both
with
Note
.
a
comely
and
reuerent
gesture
,
and
with
a
decent
and
sweet
tune
,
that
it
be
not
a
rude
tune
,
but
such
as
may
be
both
vnderstood
,
and
may
stirre
vp
our selues
,
and
others
to
glorifie
God
the
more
.
Againe
,
especially
it
must
be
with
the
hart
:
for
seing
our
harts
are
redy
to
be
stollen
away
,
we
must
Note
.
lay
especiall
waight
vnto
our
hart
,
that
all
the
power
of
the
hart
and
soule
be
present
and
applied
in
singing
to
the
praise
of
God
,
&
yet
the
voice
to
be
vsed
too
.
Here
we
see
condemned
the
songs
of
the
Papists
,
which
sing
that
which
they
vnderstand
not
,
and
therefore
with
what
affection
can
they
do
it
?
and
be
it
that
their
affection
be
good
,
yet
their
vnderstanding
,
being
wanting
,
they
sing
not
aright
.
Cleane
1.
Cor.
14.
15.
16
contrary
vnto
Dauid
that
psalme
.
103.
biddeth
his
soule
,
his
hart
,
and
mind
,
and
all
that
is
within
him
,
to
praise
the
Lord
.
And
therefore
though
the
Papists
should
sing
neuer
so
vnto
the
Lord
onely
(
which
yet
they
do
not
)
for
they
haue
their
songs
also
vnto
the
Saints
&c.
)
yet
it
is
no
true
singing
,
which
the
Lord
requireth
when
they
sing
with
the
tong
onely
.
Lastly
,
we
must
sing
them
vnto
the
Lord
alone
:
and
to
him
we
must
sing
songs
of
praise
,
and
thankes-giuing
,
and
therefore
not
to
the
Saints
,
nor
to
any
other
creature
whatsoeuer
.
The
end
of
the
26.
Sermon
.
The
27.
Sermon
.
COLOSS.
3.
V.
18.
19.
20.
21.
18
Wiues
,
submit
your selues
vnto
your
husbands
,
as
it
is
comely
in
the
Lord
.
19
Husbands
loue
your
wiues
,
and
be
not
bitter
vnto
them
.
20
Children
,
obey
your
parents
in
all
things
:
for
that
is
well
pleasing
vnto
the
Lord
.
21
Fathers
,
prouoke
not
your
children
to
anger
,
lest
they
be
discouraged
.
THE
Apostle
hauing
discoursed
seuerally
and
perticulerly
of
sundry
duties
of
Christian
men
,
generall
to
all
men
of
what
states
and
conditions
,
sexes
,
and
ages
soeuer
they
be
,
he
now
commeth
to
the
perticuler
duties
belonging
to
euery
one
in
their
perticuler
calling
.
Verse
18.
The
Metaphrase
.
Hauing
instructed
you
in
the
duties
which
are
generall
to
all
,
I
come
to
informe
you
in
those
that
are
speciall
,
according
to
the
seuerall
callings
of
euery
one
of
you
,
as
those
which
will
easily
come
from
you
,
if
you
haue
well
profited
in
the
former
.
Now
according
to
the
order
God
himselfe
keepeth
in
the
fifth
Commandement
,
I
will
begin
with
the
duty
of
inferiors
.
You
wiues
therefore
,
notwithstanding
you
haue
other
duties
,
I
exhort
you
,
as
to
that
which
is
hardest
for
you
,
wherein
you
are
customably
shortest
,
and
being
performed
,
others
will
easily
follow
;
that
you
be
subiect
&
obedient
,
as
to
others
that
may
bee
aboue
you
(
as
Parents
and
Magistrates
)
so
especially
vnto
your
owne
husbands
,
as
that
which
is
the
most
comely
thing
of
all
,
because
you
(
I
know
)
striue
to
comelinesse
.
Which
obedience
and
subiection
is
not
yet
so
absolute
,
and
so
generall
,
but
it
hath
this
exception
,
so
farre
as
you
are
commanded
,
things
not
vnlawfull
by
the
word
of
God
.
You
husbands
,
although
you
owe
sundry
duties
vnto
your
wiues
,
yet
specially
I
exhort
you
to
loue
them
dearely
,
as
that
which
you
are
most
customably
shortest
in
:
and
which
being
throughly
setled
in
you
,
will
easily
pull
all
other
duties
after
it
.
And
therefore
be
not
bitter
to
them
,
which
cannot
stand
with
loue
.
You
children
,
from
a
heart
subdued
,
and
truly
humble
,
obey
your
parents
;
not
by
halues
,
and
so
farre
as
they
command
things
to
your
liking
,
but
in
all
things
,
not
contrary
to
the
word
of
God
,
although
it
be
to
the
crossing
of
your
desires
:
for
which
cause
let
it
be
alwayes
before
your
eyes
,
as
a
goade
to
stirre
you
vp
to
this
obedience
:
that
in
so
doing
you
shall
not
onely
please
your
parents
,
but
doe
a
thing
acceptable
to
the
Lord
himselfe
.
You
parents
,
abuse
not
your
authority
,
or
the
pliable
minds
of
your
children
,
either
by
commanding
things
vnlawfull
,
or
by
hard
vsage
of
them
,
to
prouoke
them
to
any
vndutifulnesse
towards
you
,
or
to
haue
no
courage
or
comfort
to
do
the
things
required
of
them
.
The
summe
of
all
which
is
an
Exhortation
,
which
the
Apostle
giueth
to
the
most
straightest
bonds
amongst
men
.
The
first
of
the
|
Wife
,
and
Husband
.
|
Which
are
the
straightest
bonds
betweene
men
.
|
The
second
of
the
|
Parents
&
Children
.
|
But
first
we
are
to
speake
of
the
last
verse
of
the
other
text
:
Whatsoeuer
yee
do
,
or
say
,
&c.
)
The
Apostle
Verse
.
17.
had
trauelled
in
setting
forth
vnto
them
many
speciall
duties
they
ought
to
performe
,
as
Christian
men
and
women
.
And
because
it
were
an
infinite
thing
to
set
downe
all
duties
perticular
to
Christians
,
he
wisely
comprehendeth
all
,
both
those
duties
spoken
of
before
,
&
all
other
duties
in
this
verse
,
saying
:
Whatsoeuer
yee
say
,
or
do
,
let
all
be
done
in
the
name
of
our
Sauiour
Christ
.
The
like
doth
our
Sauiour
Christ
,
who
hauing
spoken
in
the
5.
and
6.
and
part
of
the
7.
of
Mathew
,
of
the
duties
to
our
neighbours
,
doth
comprehend
all
the
duties
which
we
owe
to
our
brother
,
in
all
the
Law
and
Prophets
,
in
this
:
Do
as
ye
would
be
Math.
7.
12.
done
by
.
So
here
the
Apostle
doth
.
The
like
we
haue
,
1.
Cor.
10.
Whether
ye
eate
or
drinke
,
or
whatsoeuer
ye
do
,
1.
Cor.
10.
31.
Note
.
do
all
to
the
glory
of
God
.
Here
we
haue
a
very
Notable
rule
,
that
we
should
not
speake
,
nor
do
any
thing
,
but
that
which
we
may
commend
vnto
God
in
prayer
:
And
therfore
euery
man
ought
to
purpose
with
himselfe
in
the
day
,
to
do
nothing
else
but
that
which
is
good
and
right
:
and
this
will
be
a
meanes
to
keepe
him
from
whoring
,
drinking
,
&
all
vnhonest
things
,
when
as
he
is
to
do
onely
that
which
he
should
desire
a
blessing
in
prayer
of
God
in
;
and
for
which
after
we
are
to
returne
to
God
in
thankes-giuing
againe
,
which
none
is
so
sencelesse
as
that
hee
will
do
for
his
sinnes
,
and
wickednesse
he
hath
committed
.
And
indeed
there
is
no
good
thing
,
whatsoeuer
a
man
doth
,
as
to
speake
of
Law
,
Physicke
,
&c.
which
of
themselues
are
good
,
and
therefore
cannot
be
good
vnto
vs
(
though
to
others
they
may
be
)
vnlesse
we
commend
them
vnto
the
Lord
in
prayer
.
Here
also
we
are
taught
,
in
that
we
are
to
pray
to
God
,
and
thanke
God
for
all
good
things
,
we
say
and
do
,
we
haue
them
not
of
our selues
,
but
from
the
Lord
.
After
the
Apostle
doth
set
downe
a
notable
Exposition
Verse
.
18.
of
the
fifth
Commandement
,
1.
beginning
at
the
duties
of
the
neerest
bonds
:
and
first
hee
setteth
the
duty
of
the
inferiors
to
the
superiors
.
And
first
he
sheweth
forth
the
duties
of
those
which
owe
common
duties
together
one
to
another
mutually
,
as
husband
and
wife
:
and
then
the
duties
of
them
ioyntly
to
those
that
are
vnderneath
them
both
.
And
this
is
the
order
which
the
Apostle
vseth
,
who
hauing
set
downe
generall
duties
of
Christianity
before
,
he
now
commeth
to
particular
;
thereby
insinuating
,
that
those
that
haue
laboured
to
obserue
the
generall
,
as
of
Holinesse
,
Temperancy
,
Long-suffering
,
Loue
,
&c.
they
shall
more
easily
performe
these
particular
duties
.
This
is
a
notable
doctrine
,
and
therefore
we
see
Iethro
counselleth
Moses
to
choose
such
Exod.
18.
21.
rulers
to
helpe
him
,
as
hated
couetousnesse
.
This
is
a
generall
duty
to
hate
couetousnesse
;
noting
,
that
if
they
were
faithfull
in
that
,
they
would
be
good
Gouernours
,
and
Magistrates
▪
and
Captaines
.
And
therefore
we
see
Ioseph
,
hauing
all
which
his
maister
had
,
Gen.
39.
5.
9.
vnder
his
hand
saue
his
wife
,
is
said
to
haue
ordered
all
things
well
:
the
reason
is
,
because
hee
feared
God
,
that
is
,
because
he
had
the
generall
duty
.
Againe
,
therefore
we
see
,
that
seruants
by
the
generall
duty
of
doing
their
duty
in
the
sight
of
God
,
are
perswaded
to
obedience
to
their
maisters
.
So
that
this
is
to
teach
vs
to
labour
principally
for
to
haue
the
loue
and
feare
of
God
,
and
to
do
our
duties
as
in
the
sight
of
God
,
which
is
a
meanes
to
helpe
vs
in
our
particular
calling
.
And
as
it
is
a
true
thing
,
that
if
I
loue
all
men
,
and
performe
duty
to
all
men
,
as
much
as
I
can
,
then
much
more
will
I
do
it
to
my
wife
,
children
,
&
those
that
depend
vpon
me
,
according
to
this
Rule
of
the
Apostle
.
And
as
that
is
true
,
so
also
the
diligent
and
true
performance
of
the
duties
of
our
particular
calling
,
is
a
great
meanes
to
helpe
,
and
to
confirme
vs
in
the
generall
duties
.
1.
Rom.
The
Apostle
taking
an
oath
,
and
calling
God
to
witnesse
,
confirmeth
the
faithfulnesse
of
his
oath
,
by
his
faithfulnesse
in
his
particular
office
of
his
Ministery
.
And
to
Timothy
hee
saith
:
1.
Tim.
3.
5.
that
he
that
is
not
able
to
gouerne
his
wife
and
family
priuately
,
is
not
fit
to
gouerne
publickely
in
the
Church
,
or
Common-wealth
.
For
the
particular
duties
first
of
Wiues
.
In
the
Epistle
to
Titus
,
though
the
Apostle
requireth
Loue
of
Tit.
2.
4.
the
yonger
wiues
to
their
husbands
,
and
children
,
yet
they
are
not
so
ready
to
bee
behinde
hand
in
Loue
,
as
in
this
duty
of
Subiection
:
for
when
she
is
admitted
to
the
friendly
and
amiable
vse
of
her
Husband
,
that
she
hath
Power
ouer
his
body
,
as
he
of
hers
,
therefore
1.
Cor.
7.
4.
she
thinkes
she
is
shut
out
from
subiection
to
his
authority
:
and
therefore
it
is
that
the
Apostle
so
stands
especially
vpon
that
duty
of
subiection
:
for
concerning
loue
it
is
vsually
more
exceeding
in
women
then
in
men
.
And
therefore
Dauid
in
his
verses
on
Ionathan
,
saith
:
2.
Sam.
1.
26.
his
loue
exceeded
the
loue
of
women
.
But
he
insisteth
vpon
her
obedience
:
And
hee
bringeth
this
reason
,
because
it
is
comely
:
It
had
beene
a
notable
reason
to
haue
perswaded
her
to
subiection
,
because
the
Lord
commands
her
will
to
bee
subiect
vnto
her
husband
:
And
howsoeuer
before
the
fall
she
Gen.
3.
16.
1.
Cor.
14.
34.
was
subiected
vnto
him
,
yet
after
the
fall
,
her
yoke
was
heauier
,
&
therfore
the
Lord
saith
:
Thy
wil
shall
be
subiect
to
thy
husband
,
&
he
shall
rule
ouer
thee
.
Againe
,
as
1.
Cor.
11.
9.
Hee
might
haue
said
the
woman
was
made
for
the
man
,
not
the
man
for
the
woman
.
And
Gen.
2.
18.
the
woman
was
taken
out
of
the
man
,
not
the
man
out
of
the
woman
.
And
a
more
notable
reason
is
in
1.
Tim.
3.
14.
The
woman
was
deceiued
,
not
the
man
:
for
hee
was
led
away
by
affection
to
her
,
and
was
not
deceiued
:
And
to
Titus
,
the
Apostle
rendreth
another
reason
of
this
Tit.
2.
5.
subiection
,
least
the
Gospell
be
euill
spoken
of
,
therefore
the
wiues
should
be
subiect
to
their
husbands
.
But
here
the
Apostle
rendreth
this
reason
,
that
it
Note
.
is
comely
:
because
women
delight
in
neatenesse
and
comlinesse
.
And
howsoeuer
they
thinke
it
a
disgrace
to
be
subiect
,
yet
the
Apostle
saith
,
this
is
more
comely
to
be
subiect
.
And
S.
Peter
standeth
much
vpon
it
,
1.
Pet.
3.
1.
2.
3.
4.
5.
6.
teaching
that
the
comlinesse
of
a
woman
,
which
is
most
comely
in
the
sight
of
God
,
is
,
that
she
be
quiet
,
humble
,
and
obedient
:
And
therefore
if
women
will
haue
their
rings
,
Iewels
,
and
bracelets
,
as
an
ornament
and
comelinesse
to
them
,
let
them
bee
decked
with
this
,
to
bee
humble
in
obedience
to
their
husbands
.
And
yet
this
subiection
is
restrained
,
that
it
be
in
the
Verse
18.
&
Ephe.
5.
24.
Lord
,
if
hee
bee
too
seuere
,
and
command
things
not
fit
,
yet
she
is
not
to
reiect
the
yoke
of
obedience
,
but
go
vnder
it
,
but
if
hee
giue
commandement
contrary
to
God
,
shee
is
not
to
obey
therein
:
following
the
Apostles
rule
,
It
is
better
to
obey
God
then
Man
.
Acts
4.
19.
Then
hee
setteth
downe
the
duty
of
husbands
:
Verse
19.
And
howsoeuer
there
are
many
duties
inioyned
them
,
yet
the
principall
duty
the
Apostle
requireth
is
loue
,
because
men
are
vsually
short
and
cold
in
that
affection
.
Indeed
in
the
affection
and
loue
for
fornication
they
will
be
oftentimes
exceeding
hot
:
but
in
this
true
loue
are
farre
short
and
too
strait-laced
.
The
Apostle
setteth
forth
this
affection
of
a
man
in
Ephe:
5.
saying
that
he
should
loue
his
wife
,
as
his
Ephe.
5.
28.
1.
Pet.
3.
7.
owne
body
:
And
the
reason
is
,
because
shee
is
weaker
,
and
full
of
infirmities
,
and
weakenesses
,
and
therefore
he
is
to
couer
them
by
loue
:
For
if
he
haue
maymes
,
or
Prou.
10.
12.
blemishes
in
his
body
,
hee
will
bee
ready
to
vse
all
meanes
to
hide
them
,
so
must
the
man
do
to
his
wife
,
being
his
owne
body
.
And
the
Apostle
Saint
Peter
,
sheweth
a
generall
1.
Pet.
4.
8.
duty
of
loue
,
to
couer
many
infirmities
:
Aboue
all
things
(
saith
he
)
haue
feruent
loue
,
for
lour
shall
couer
the
multitude
of
sinnes
.
And
the
Apostle
saith
further
,
Note
.
hee
is
not
to
bee
bitter
,
For
loue
hath
no
gall
in
it
,
and
therefore
the
husband
is
to
exercise
his
loue
toward
his
wife
by
auoiding
all
manner
of
bitternesse
toward
her
.
The
twenty
and
21.
are
handled
in
the
next
Sermon
.
The
end
of
the
27.
Sermon
.
The
28.
Sermon
.
COLLOSS
.
3.
V.
22.
23.
24.
25.
22
Seruants
be
obedient
vnto
them
that
are
your
Maisters
,
according
to
the
flesh
,
in
all
things
,
not
with
eye-seruice
as
men
pleasers
,
but
in
singlenesse
of
heart
fearing
God
.
23
And
whatsoeuer
yee
do
,
do
it
heartily
,
as
to
the
Lord
,
and
not
vnto
men
.
24
Knowing
that
of
the
Lord
yee
shall
receiue
the
reward
of
the
inheritance
:
for
yee
serue
the
Lord
CHRIST
.
25
But
he
that
doth
wrong
,
he
shall
receiue
for
the
wrong
that
he
hath
done
:
and
there
is
no
respect
of
persons
.
THE
Apostle
commeth
from
the
generall
duty
belonging
to
all
Christian
men
,
to
the
perticular
duties
of
men
in
the
houshold
.
And
hauing
spoken
of
the
duties
of
husbands
and
wiues
,
and
of
parents
and
children
:
hee
commeth
now
to
the
last
couple
in
the
houshold
,
of
Maisters
and
Seruants
.
As
if
hee
should
say
;
You
seruants
,
from
a
minde
subdued
,
obey
your
Verse
22.
The
Metaphrase
.
Maisters
,
whose
commandement
ouer
you
,
is
but
for
a
time
whiles
you
are
in
this
fraile
estate
,
and
that
in
all
things
which
may
stand
with
the
keeping
of
a
good
conscience
.
Now
your
seruice
must
not
be
alone
when
your
Maister
stands
by
and
looke
on
,
as
seeking
onely
to
please
your
Maisters
:
but
in
singlenesse
of
heart
as
fearing
God
,
whose
eye
is
alwaies
vpon
you
,
when
your
Maisters
eye
is
off
.
Your
seruice
ought
also
to
bee
voluntary
and
cheerefull
,
as
that
which
is
due
to
the
Lord
,
who
loueth
a
cheerefull
giuer
,
and
not
as
vnto
man
that
cannot
discerne
whether
it
be
done
frankely
.
Knowing
that
you
shal
receiue
in
reward
from
the
Lord
,
life
,
as
an
inheritance
which
hee
will
freely
,
as
vpon
his
children
,
bestow
vpon
you
:
for
it
ought
to
vphold
you
in
your
dutifull
seruice
,
that
you
serue
not
so
much
your
Maisters
,
which
are
but
men
,
and
therefore
sometimes
vnthankefull
and
vnable
to
recompence
;
but
the
Lord
,
who
is
both
able
,
and
will
recompence
your
well
doing
.
Remembring
on
the
other
side
that
whatsoeuer
hee
bee
that
doth
wrong
,
whether
Maister
or
seruant
thereof
hee
shall
receiue
the
punishment
from
the
Lord
:
who
accepteth
neither
the
person
of
the
seruant
to
pitty
him
,
because
of
his
poore
&
base
estate
,
nor
of
the
Maister
to
spare
him
,
because
of
his
dignity
and
high
degree
.
The
summe
is
,
the
setting
forth
of
the
duty
of
the
last
pare
and
couple
in
the
houshold
,
id
est
,
of
the
Maisters
and
seruants
.
But
first
wee
are
to
speake
of
that
,
which
remaineth
of
the
other
Text
;
of
Children
and
Parents
.
First
,
children
are
commanded
to
giue
obedience
to
parents
:
Verse
20.
by
obedience
is
meant
all
duties
which
children
owe
to
their
parents
,
which
are
diuers
.
And
first
of
a
duty
,
which
belongeth
to
all
them
in
the
household
,
husband
,
wife
,
parents
,
children
,
maisters
,
seruants
,
viz.
to
pray
perticulerly
one
for
another
,
and
more
perticulerly
then
for
others
:
for
parents
,
that
they
are
bound
to
it
,
we
see
it
in
Iob
,
that
he
prayed
Iob.
1.
for
his
children
being
at
feasting
,
least
they
should
let
any
sinne
ouerpasse
them
in
their
feasting
,
wherein
they
might
offend
.
And
by
the
same
reason
children
are
bound
to
pray
for
their
parents
.
And
also
by
the
commandement
the
subiects
are
commanded
1.
Tim.
2
,
1.
2
to
pray
for
their
Princes
.
And
so
Princes
to
pray
for
their
people
,
as
Dauid
doth
in
sundry
psalmes
wherein
he
maketh
prayer
for
himselfe
and
his
people
.
1.
Kings
18.
Salomon
also
doth
the
like
in
second
Chronicles
6.
21.
But
to
come
to
more
perticuler
Particular
duties
of
children
,
duties
of
children
to
their
parents
1.
Reuerence
,
viz.
a
speciall
reuerence
,
which
they
are
to
cary
to
their
parents
aboue
others
,
secondly
,
loue
,
a
perticuler
loue
of
their
parents
,
in
regard
also
that
they
are
set
ouer
them
of
God
.
These
are
inward
things
.
Outward
,
duties
are
first
a
reuerent
behauiour
in
their
countenance
and
cariage
towards
them
,
in
their
wordes
and
in
their
workes
,
to
be
ready
to
obey
and
do
those
things
,
they
are
commanded
,
not
contrary
to
God
.
And
therefore
it
is
said
in
all
things
,
viz.
not
to
Note
.
obey
their
parents
in
that
which
they
themselues
like
,
but
in
all
things
,
though
hard
and
contrary
to
their
owne
liking
,
if
it
be
not
against
the
word
of
God
.
And
one
speciall
duty
of
obedience
,
is
to
beare
with
all
,
and
couer
the
infirmities
of
their
parents
,
as
Sem
and
Iaphet
did
to
their
father
Noah
.
Gen
,
9
,
23
,
Further
,
if
the
parents
haue
need
,
they
are
to
relieue
,
and
maintaine
their
parents
,
1.
Tim.
5.
4.
for
if
the
children
be
able
to
maintaine
them
,
the
Church
is
not
to
be
burdened
.
Amongst
other
,
a
most
notable
duty
is
that
,
whereby
Note
.
children
are
to
yeeld
obedience
to
their
parents
in
being
bestowed
by
their
parents
in
their
occupations
and
manner
of
life
.
And
therefore
we
see
that
Adam
bestowed
his
sonnes
,
one
in
tilling
the
land
,
the
other
in
keeping
cattle
.
But
more
especially
in
marriage
,
they
are
not
to
suffer
themselues
to
be
bestowed
without
their
parents
consent
:
Where
we
see
the
wretched
disobedience
of
children
,
that
will
giue
themselues
at
their
owne
pleasure
,
contrary
to
their
parents
consent
.
And
a
wretched
and
foolish
peeuishnesse-crept
into
Note
.
the
harts
of
children
,
that
they
will
take
it
in
great
dislike
,
if
their
parents
be
spoken
vnto
before
themselues
,
cleane
contrary
to
the
example
of
the
Scripture
,
and
euen
contrary
to
the
practise
of
heathen
and
naturall
men
.
As
we
see
Ismael
would
not
marry
,
but
by
his
mothers
consent
:
and
contrariwise
what
a
hart-breaking
was
it
to
Isaac
and
Rebecca
,
that
Esaw
married
Gen.
18.
contrary
to
their
consent
?
So
that
this
is
a
speciall
duty
of
children
,
both
sonnes
and
daughters
,
not
to
marry
,
or
choose
their
husbands
or
wiues
,
without
their
parents
consent
.
So
that
their
parents
do
match
them
so
,
as
may
be
equall
and
fit
for
them
,
in
regard
Note
.
of
age
,
estate
,
&c.
Whereas
if
parents
force
their
children
contrarie
to
reason
for
gaine
&c.
they
deale
wretchedly
in
that
.
And
as
parents
are
not
to
force
their
children
,
so
children
are
not
to
disobey
their
parents
,
when
in
age
and
condition
they
find
out
fit
matches
for
them
in
any
sort
.
And
a
reason
,
that
parents
are
to
be
obeyed
of
Note
.
their
children
in
those
things
,
that
are
good
,
is
because
they
are
obedient
also
in
the
same
vnto
the
Lord
.
And
we
know
it
is
an
easy
matter
,
if
with
one
whiting
a
man
may
paint
two
wals
,
it
is
more
easy
for
him
to
paint
one
.
But
our
obedience
therefore
must
be
in
the
Lord
,
viz.
onely
in
those
things
,
onely
wherein
they
command
according
to
God
.
And
therefore
Ioh.
2.
our
Sauiour
CRHIST
,
when
his
mother
bid
him
change
water
into
wine
,
refused
,
he
denied
her
,
because
the
time
was
not
come
.
But
we
may
not
speake
as
he
spake
:
for
we
must
,
if
they
command
vs
contrary
to
the
word
of
God
,
with
all
reuerence
deny
to
do
it
,
and
not
in
any
controlling
or
snappish
fashion
.
In
that
he
saith
parents
,
he
meaneth
both
father
and
mother
,
for
children
,
because
the
father
hath
more
authority
,
and
because
peraduenture
the
inheritance
lyeth
vpon
his
disposition
,
will
obey
their
father
,
but
they
care
not
for
their
mother
.
Howbeit
obedience
is
commanded
to
both
.
And
Ex.
10
12.
howsoeuer
it
commeth
oftentimes
that
the
children
are
disobedient
by
the
too
much
tendernesse
of
the
parents
:
yet
the
children
are
not
to
trust
to
that
,
for
if
they
leese
their
parents
loue
through
their
wicked
,
behauiour
,
they
can
not
assure
themselues
of
Gods
.
Note
A
foolish
sonne
saith
Salomon
doth
ouerthrow
his
fathers
estate
,
and
driues
away
his
mother
,
viz.
both
ouerthroweth
and
driueth
away
both
,
and
maketh
parents
that
they
cannot
abide
the
sight
of
them
.
As
the
hatred
of
brethren
is
strong
,
because
their
A
simile
.
loue
,
which
was
great
,
is
broken
.
So
if
parents
loue
,
which
is
farre
greater
,
be
broken
,
the
hatred
will
be
the
more
.
The
duties
of
parents
are
diuers
1.
To
see
the
Parents
duties
.
disposition
of
the
children
,
and
according
to
their
fitnesse
to
dispose
them
in
this
or
that
calling
;
specially
Eph.
6.
4.
to
bring
them
vp
in
the
feare
and
information
of
the
Lord
.
Secondly
to
lay
vp
for
their
children
,
2.
Cor.
12.
14.
And
further
,
not
to
prouoke
them
by
vndiscreet
Verse
21.
correction
,
in
not
correcting
them
,
according
to
their
sexes
and
ages
,
as
when
they
correct
their
sonnes
and
daughters
,
and
all
alike
:
which
may
prouoke
them
,
or
giue
occasion
at
the
least
(
for
children
ought
to
beare
it
patiently
though
they
be
iniuried
)
yet
they
may
discourage
their
children
by
indiscret
and
too
hard
correction
.
And
on
the
other
side
,
parents
are
to
take
heed
that
they
kill
not
their
children
by
too
much
pampering
them
,
which
is
oft
times
the
cause
of
the
death
of
their
soule
&
body
,
as
Dauid
did
his
sonnes
,
who
when
he
was
loath
to
displease
them
,
Absolon
sought
his
kingdome
,
and
his
life
,
and
defiled
his
Concubines
.
Then
he
commeth
to
the
next
couple
,
of
seruants
and
masters
.
And
seruants
are
commanded
to
be
Verse
.
22.
obedient
to
their
masters
in
the
flesh
.
So
called
,
first
because
they
are
onely
for
this
life
,
and
can
reach
no
further
;
mitigating
the
sharpnesse
of
seruice
in
those
times
,
wherein
seruants
were
bond-slaues
,
so
that
all
,
that
was
the
seruants
,
was
the
masters
.
For
otherwise
,
1.
Cor.
7.
22.
The
Apostle
sheweth
that
seruants
be
Gods
free-men
,
as
well
as
the
masters
,
if
they
be
Gods
children
.
Secondly
,
masters
of
the
flesh
,
because
they
cannot
command
their
soules
,
but
onely
their
body
.
The
dutyfullnesse
of
seruants
consisteth
in
2.
things
:
first
that
it
be
done
with
faithfulnesse
,
not
with
ey
seruice
,
but
as
in
the
presence
of
God
.
Secondly
that
it
be
done
willingly
,
and
freely
,
and
frankely
.
For
the
1.
Cor.
9.
7.
Lord
(
2.
Cor.
9.
)
loueth
a
chearfull
giuer
.
And
therefore
the
Apostle
saith
,
they
must
doe
it
,
Verse
.
23.
as
vnto
God
.
Examples
we
haue
of
Abrahams
seruant
,
whose
faithfulnesse
we
see
,
who
being
sent
to
fetch
a
wife
for
his
masters
sonne
,
when
he
came
to
the
Gen.
24.
12.
place
fell
vpon
his
knees
,
and
prayed
,
and
commended
his
businesse
to
God
.
Which
teacheth
that
seruants
Note
.
must
not
onely
be
faithfull
,
but
carefull
by
commending
their
businesse
vnto
God
:
and
therefore
they
are
to
pray
both
for
strength
,
and
wisedome
in
their
masters
businesse
.
Againe
,
we
see
in
him
a
singuler
diligence
,
in
that
comming
to
the
place
,
set
vp
the
camels
,
and
saw
them
serued
,
before
he
would
rest
,
though
he
was
a
weary
,
&
would
not
eate
before
he
had
his
answer
.
And
chapter
.
31.
in
Iacobs
faithfulnesse
to
Laban
his
vncle
.
In
Iacob
we
see
his
diligence
,
and
paynes
,
both
in
the
heat
of
the
day
,
and
in
frost
of
the
night
.
And
as
the
greater
and
waightier
the
businesse
of
his
master
is
,
by
so
much
the
more
he
is
to
commend
his
businesse
vnto
the
Lord
,
and
ought
to
be
more
carefull
.
A
reason
the
Apostle
rendreth
,
that
whereas
if
the
seruant
haue
an
vnkind
,
or
a
poore
master
,
that
cannot
,
or
will
not
repay
,
nor
recompence
his
paines
,
he
is
thereby
made
carelesse
,
yet
the
Lord
telleth
Verse
.
24.
him
,
that
if
he
be
faithfull
,
he
is
the
Lords
seruant
,
and
he
will
reward
him
with
an
inheritance
,
accounting
him
as
a
child
.
He
that
doth
iniury
.
This
is
brought
as
a
reason
both
to
the
maister
and
seruant
,
that
if
the
master
be
iniurious
vnto
the
seruant
,
the
Lord
will
God
is
no
respector
of
persons
.
not
spare
him
,
because
of
his
wealth
and
high
estate
,
because
he
is
aboue
his
seruant
:
as
earthly
iudges
will
oftentimes
be
partiall
.
Nether
will
he
spare
the
iniurious
seruant
,
because
of
pity
to
his
pouerty
and
inferiority
.
The
end
of
the
28.
Sermon
.
The
29.
Sermon
.
COLOSS.
4.
V.
1.
1
Ye
masters
,
doe
vnto
your
seruants
that
which
is
iust
and
equall
,
knowing
that
yee
also
haue
a
master
in
heauen
.
You
Maisters
,
looke
that
you
yeeld
vnto
your
seruants
both
wages
,
and
meate
,
and
drinke
,
as
that
which
is
right
:
and
with
moderate
rest
,
and
recreation
,
some
further
recompence
,
according
to
the
good
seruice
they
haue
done
;
as
that
which
is
equall
:
considering
that
as
your
seruants
are
to
render
an
account
vnto
you
,
so
you
must
giue
an
account
vnto
your
Maister
which
is
in
heauen
.
THE
duty
of
masters
is
.
1.
To
doe
iustly
,
viz.
that
they
giue
that
,
which
they
agree
vpon
Duties
of
Masters
to
their
seruants
.
according
to
the
law
,
in
regard
of
their
wages
.
Secondly
that
they
deale
equally
towards
them
,
viz.
with
consideration
besides
.
And
therefore
it
is
requisit
that
the
master
account
the
seruant
in
some
sort
as
a
child
,
and
in
that
regard
to
carry
an
equall
hand
to
him
,
as
to
his
child
,
and
to
loue
him
.
And
therefore
we
see
that
Naamans
2.
King
.
5.
13.
seruant
called
his
master
Father
.
And
Iosua
,
being
a
magistrate
,
called
Achan
,
Iosh.
7.
19.
though
a
theefe
,
sonne
:
such
affection
is
required
of
masters
and
seruants
one
to
another
:
the
master
should
rule
and
command
as
a
father
,
and
the
seruant
is
to
be
dutifull
as
to
a
father
.
By
that
which
is
equall
therefore
is
ment
all
Note
.
things
meet
,
besides
their
meat
,
drinke
,
and
apparell
(
which
is
of
their
bargaine
)
but
especially
for
their
instruction
,
that
they
be
taught
and
instructed
in
the
will
of
God
:
and
therefore
ought
they
to
haue
liberty
both
to
goe
to
the
publike
seruice
of
God
,
especially
on
the
Lords
day
,
and
also
that
they
haue
beside
some
time
for
honest
recreations
.
And
therefore
better
it
is
to
be
many
mens
Note
.
Horses
,
or
Oxen
,
then
their
seruants
:
for
to
their
oxen
they
will
giue
meat
for
their
worke
.
But
peraduenture
to
seruants
they
will
deny
that
:
and
especially
will
haue
little
regard
that
they
serue
God
,
for
they
will
hardly
spare
them
so
long
from
their
drudgery
.
Furthermore
according
to
their
seruants
faithfulnesse
,
and
as
they
haue
profited
their
master
by
their
seruice
,
so
ought
they
to
reward
them
.
Deut.
15.
14.
For
it
may
be
that
the
masters
life
may
be
saued
by
his
seruant
,
and
therefore
accordingly
he
is
to
haue
regard
vnto
him
.
And
therefore
in
that
place
of
Deut.
Howbeit
a
stranger
might
be
kept
as
a
seruant
all
his
life
,
yet
the
Iewes
are
commanded
,
that
if
one
of
their
bretheren
.
1.
one
of
the
twelue
tribes
,
if
he
were
a
seruant
,
hee
should
goe
out
free
at
Deut.
15.
12.
14.
the
end
of
seuen
yeares
,
at
which
time
his
Maister
is
commanded
to
giue
him
of
his
wine
,
and
of
his
oyle
and
corne
,
and
of
what
God
did
blesse
him
with
:
for
that
hee
hath
bene
a
meanes
,
whereby
that
hath
bene
increased
.
Euen
so
Maisters
are
taught
that
Note
.
according
as
God
hath
blessed
and
enriched
them
by
the
labour
and
meanes
of
their
seruant
,
so
they
are
to
recompence
them
,
ouer
and
aboue
their
wages
:
It
followeth
.
VERSE
2.
3.
4.
5.
6.
2
Continue
in
prayer
,
and
watch
in
the
same
with
thankesgiuing
.
3
Praying
also
for
vs
,
that
God
may
open
vnto
vs
the
dore
of
vtterance
,
to
speake
the
mystery
of
CHRIST
:
wherefore
I
am
also
in
bonds
.
4
That
I
may
vtter
it
,
as
it
becommeth
me
to
speake
.
5
Walke
wisely
toward
them
that
are
without
,
&
redeeme
the
time
.
6
Let
your
speech
be
gracious
alwaies
,
and
powdered
with
salt
,
that
yee
may
know
how
to
answere
euery
man
.
WEE
haue
heard
of
generall
duties
to
all
men
,
and
particular
to
some
sorts
.
Now
he
commeth
to
a
third
kind
of
duties
,
which
is
of
another
sort
,
as
it
were
compounded
of
both
,
being
partly
generall
,
&
belonging
to
all
others
,
partly
particular
,
which
did
after
a
more
particular
sort
belong
vnto
them
,
viz:
prayer
,
and
thankesgiuing
,
&c.
As
if
the
Apostle
should
thus
speake
;
And
now
to
returne
againe
to
the
generall
duties
,
Verse
2.
The
Metaphrase
.
and
yet
such
as
for
the
most
part
belong
rather
vnto
you
,
then
vnto
other
persons
,
and
Churches
,
not
so
stated
or
affected
as
yours
,
I
exhort
you
to
take
paines
,
and
to
continue
in
petitions
,
and
requests
vnto
God
,
with
heed
taken
that
it
be
not
done
carelesly
and
drowsily
;
the
which
both
with
continuance
,
painefulnesse
,
and
watching
,
must
bee
done
and
performed
in
thanks-giuing
,
for
graces
,
already
receiued
.
Praying
in
both
sorts
,
as
for
all
men
,
and
the
faithfull
aboue
others
,
so
especially
for
mee
,
and
Timothy
,
that
God
would
open
our
mouthes
wide
;
as
a
gate
(
otherwise
shut
)
is
set
open
,
that
wee
may
speake
the
secrets
of
CHRIST
,
naturally
,
hidden
from
all
men
,
and
by
despensation
of
GOD
alwaies
to
the
comming
of
CHRIST
,
obscurely
knowne
to
the
faithfull
,
yea
to
the
Angels
themselues
,
for
which
I
am
in
hold
.
In
which
respect
you
are
yet
further
to
strengthen
and
stretch
out
your
prayers
for
mee
,
that
all
feare
set
a
part
,
I
may
make
it
manifest
,
as
it
is
meete
,
both
in
regard
of
the
excellency
thereof
,
and
the
speciall
trust
of
the
Apostleship
,
which
is
committed
vnto
mee
.
And
seeing
you
dwell
amongst
those
that
are
strangers
from
God
walke
wisely
,
that
you
bee
neither
infected
with
their
euils
,
nor
they
haue
occasion
to
speake
euill
of
the
truth
,
and
that
,
by
the
light
of
your
godly
conuersation
,
they
may
bee
alured
to
giue
care
to
the
truth
,
therein-following
the
example
of
diligent
Marchants
,
that
to
redeeme
their
losses
that
are
past
,
watch
to
take
all
oportunity
of
gayning
.
More
particularly
looke
to
your
speeches
,
in
the
wise
ordering
whereof
Christian
wisedome
is
singularly
discerned
,
that
it
bee
alwaies
(
as
sauory
meate
)
wel
seasoned
,
whiles
you
shal
be
able
to
answere
euery
man
according
as
their
particular
estates
require
.
The
summe
is
an
exhortation
vnto
certaine
Christian
duties
,
especially
concerning
the
Colossians
,
though
belonging
also
to
all
Christians
.
First
a
duty
towards
God
,
viz:
prayer
.
Secondly
towards
men
,
how
to
carry
themselues
,
whether
within
or
without
the
Church
.
For
prayer
in
generall
,
wee
are
to
consider
,
that
it
consists
on
two
parts
,
petition
and
thankes-giuing
,
and
therefore
by
prayer
hee
onely
meaneth
heere
petition
,
and
suit
vnto
God
,
because
of
the
other
part
,
viz
thankes-giuing
,
he
after
exhorts
them
them
too
.
Concerning
prayer
,
the
excellency
of
it
is
not
here
to
bee
spoken
of
:
as
that
it
is
a
key
to
open
all
Gods
treasures
,
&c.
But
wee
are
to
consider
that
which
the
Apostle
speaketh
of
heere
,
viz:
exhorting
them
to
continue
,
and
to
bee
watchfull
vnto
prayer
:
by
which
,
both
continuance
and
feruency
in
prayer
are
vnderstood
:
For
continuance
in
prayer
,
it
is
the
same
as
to
pray
alwaies
,
as
the
Apostle
requireth
in
another
place
,
when
hee
saith
:
pray
continually
:
It
is
not
meant
1.
Thess.
5.
17.
that
one
should
doe
nothing
but
pray
:
for
then
wee
should
not
eate
nor
sleepe
.
But
hee
meaneth
that
wee
ought
to
keepe
a
steddy
and
continued
course
of
prayer
,
not
onely
publickely
,
but
priuately
,
and
particularly
in
our
closets
.
For
wee
haue
not
onely
generall
,
but
particular
matters
to
pray
for
,
which
concerne
our selues
particularly
.
And
the
Apostle
saith
that
men
are
to
continue
this
ordinary
course
of
priuate
prayer
:
For
many
will
beginne
,
but
will
soone
bee
a
weary
of
it
:
And
therefore
hee
meaneth
that
the
ordinary
course
,
which
wee
see
vsed
to
bee
three
times
a
day
ordinarily
,
is
not
to
bee
left
off
.
And
therefore
it
is
called
the
ordinary
sacrifice
,
which
was
onely
in
the
morning
and
euening
offered
,
yet
called
the
continuall
Exod.
29.
38.
40.
41.
sacrifice
,
because
it
was
continually
offered
euery
day
.
Secondly
,
in
that
hee
saith
,
watch
vnto
prayers
,
hee
Note
.
noteth
that
it
must
bee
a
feruent
,
not
a
drowsy
prayer
,
and
wee
must
keepe
our
mindes
close
vnto
God
,
that
they
doe
not
wander
abroad
:
And
that
it
bee
done
with
earnestnesse
,
not
drowsinesse
,
which
is
oft
turned
into
sinne
:
which
commeth
either
from
the
cares
of
this
life
,
or
from
sorrow
:
As
the
Disciples
,
when
our
Sauiour
exhorted
them
to
pray
,
they
by
sorrow
for
his
departure
were
ouer-come
with
Luke
22.
45.
sleepe
.
But
furthermore
,
as
wee
are
to
aske
in
prayer
,
so
wee
are
to
returne
vnto
the
Lord
in
thankes-giuing
,
contrary
to
the
custome
of
men
,
that
are
watchfull
enough
to
aske
,
but
returne
not
with
thankes
:
and
a
generall
fault
it
is
that
wee
are
long
in
our
Petitions
,
and
short
in
our
Thankesgiuing
.
This
corruption
wee
see
in
the
nine
Leapers
,
Luk.
17.
17.
18
that
were
earnest
in
their
petitions
vnto
CHRIST
,
but
forgot
to
giue
thankes
,
when
they
had
receiued
their
desires
.
But
the
Apostle
exhorts
vs
to
bee
as
watchfull
to
thanks-giuing
,
as
to
petition
,
contrary
to
our
corrupt
nature
.
And
seeing
by
reason
of
the
benefits
of
God
wee
want
,
and
our
great
wants
,
wee
haue
neede
to
aske
supply
of
God
.
So
is
there
none
of
vs
,
but
wee
haue
receiued
many
and
ample
blessings
of
God
;
and
therefore
haue
as
iust
cause
to
returne
him
thankes
.
But
many
men
haue
their
eye
all
vpon
their
wants
,
that
they
wil
neuer
look
vpon
the
graces
&
blessings
of
God
,
bestowed
on
them
,
whereof
they
are
forgetfull
.
And
as
many
are
faulty
in
this
,
so
there
are
more
which
are
guilty
of
this
fault
,
as
to
thinke
all
is
well
with
them
;
and
therefore
cry
Peace
,
peace
to
themselues
,
thinking
they
haue
need
of
no
more
grace
of
God
:
and
therefore
neglect
to
cry
and
sue
vnto
God
earnestly
for
further
graces
and
mercies
.
And
as
it
is
a
generall
sinne
,
in
regard
of
mens
particular
estate
,
so
also
in
regard
of
the
generall
estate
of
the
Church
.
This
is
a
generall
sinne
,
that
men
forget
to
pray
for
things
she
needs
,
and
to
giue
thankes
for
fauours
shewed
her
.
And
many
there
are
,
who
haue
their
eyes
still
vpon
Note
.
the
wants
and
blemishes
of
the
Church
,
and
are
still
crying
out
vpon
them
;
And
because
of
that
,
are
neuer
thankfull
vnto
God
for
those
mercies
that
God
hath
bestowed
vpon
the
Church
,
as
the
Word
,
and
Sacraments
,
which
they
may
freely
come
vnto
in
peace
:
yet
they
say
,
that
all
is
but
as
Popery
,
so
vnthankfull
vnto
God
are
they
for
these
mercies
,
contemning
them
,
as
nothing
,
because
they
want
those
which
are
are
also
conuenient
.
Another
sort
of
people
in
the
Church
there
are
that
seeing
themselues
better
then
other
Churches
,
in
other
places
,
content
themselues
with
their
estate
,
which
they
haue
,
as
though
there
could
bee
no
amendment
,
nor
remouall
of
those
corruptions
which
are
yet
remaining
:
whereas
yet
there
ought
to
bee
this
care
in
euery
one
of
vs
,
that
as
we
ought
to
be
thankefull
for
the
mercies
.
God
giueth
vnto
the
Church
,
which
are
to
be
thanked
for
;
so
further
we
being
not
our selues
by
our
place
able
to
reforme
the
wants
,
yet
ought
wee
to
goe
to
the
Lord
for
redresse
.
And
the
Magistrates
especially
are
to
labour
for
the
reformation
,
according
to
the
word
of
God
,
of
those
things
that
are
amisse
.
And
thus
much
of
prayer
in
generall
.
Then
he
commeth
to
exhort
them
to
pray
particularly
,
Verse
.
3.
for
them
which
were
Ministers
.
Indeed
praier
is
a
principall
duty
,
which
a
man
can
performe
vnto
others
;
which
duty
we
owe
to
all
men
,
but
especially
to
those
which
are
ouer
vs
;
as
the
Magistrates
,
though
1.
Tim.
2.
1.
2.
euill
,
much
more
if
they
be
religious
.
And
as
for
others
,
so
for
the
Ministers
wee
are
to
bee
carefull
to
1
Reason
why
Ministers
should
bee
prayed
for
.
2
Reason
.
pray
for
them
;
because
the
Lord
hath
set
them
to
be
the
speciall
meanes
of
his
glory
in
the
ministery
of
his
Word
,
wherein
they
aduance
the
kingdome
of
Christ
.
Againe
,
they
are
the
meanes
of
our
calling
,
by
deliuering
the
word
of
God
for
vs
;
and
therefore
they
are
the
ordinary
meanes
of
our
saluation
.
Againe
,
they
are
to
be
prayed
for
;
because
in
their
3
Reason
.
fall
the
Diuels
kingdome
is
exalted
:
And
contrariwise
,
by
their
standing
the
Diuels
fall
is
procured
,
and
the
kingdome
of
God
aduanced
.
And
we
are
to
pray
for
them
,
that
they
may
both
teach
,
admonish
,
Note
.
comfort
,
and
exhort
,
and
reproue
vs
for
our
good
.
And
the
Apostle
teacheth
them
the
cause
why
they
should
pray
for
him
,
viz.
that
he
may
be
losed
:
viz.
seeing
now
he
was
in
prison
,
and
could
not
preach
,
as
before
time
,
indeed
being
bound
,
yet
the
word
was
not
bound
:
for
he
laboured
by
Letters
and
Epistles
,
which
hee
sent
abroad
to
this
Citty
,
and
that
Citty
:
And
therefore
he
wils
them
to
pray
that
he
may
haue
free
liberty
to
speake
:
and
therefore
compares
the
opening
of
his
mouth
to
a
doore
,
that
it
may
be
throughly
opened
,
to
preach
the
whole
will
of
God
to
all
men
freely
,
without
any
flattery
,
or
restraint
.
And
he
giueth
a
reason
that
they
should
pray
for
the
opening
of
their
mouthes
,
because
it
is
a
Mystery
;
signifying
that
the
Gospell
is
a
hid
thing
,
a
thing
hid
from
the
wit
and
reason
of
men
:
for
howsoeuer
the
knowledge
Note
.
that
there
is
a
God
,
and
the
creation
be
no
mysteries
,
because
euery
one
hath
that
knowledge
naturally
in
him
,
though
the
Atheists
would
gladly
put
out
that
light
:
yet
the
redemption
by
our
Sauiour
Christ
is
a
mystery
hid
from
the
reason
of
Men
and
Angels
,
before
it
was
reueled
.
Againe
,
it
is
a
mystery
,
because
in
a
sort
it
was
hid
from
the
Iewes
,
before
the
comming
of
Christ
,
being
not
so
plainly
knowne
as
afterward
.
And
seeing
it
is
a
secret
of
God
,
we
ought
to
desire
to
Vese
.
haue
it
opened
,
as
men
will
be
desirous
to
know
the
secret
councels
of
a
Prince
when
they
are
published
.
And
he
saith
further
,
that
they
pray
that
hee
may
Verse
4.
speake
as
he
ought
to
speake
:
which
is
in
-
Matter
,
-
Manner
.
Matter
,
that
he
may
teach
the
truth
of
God
,
and
all
the
truth
of
God
,
as
the
Apostle
saith
to
the
Ephesians
.
Secondly
,
that
hee
may
preach
that
is
was
profita●le
,
and
therefore
not
those
things
that
tend
to
breed
contentions
.
Thirdly
,
men
ought
not
onely
to
pray
that
the
Minister
speake
truth
,
&
that
profitable
truth
,
but
those
things
especially
which
the
people
haue
most
need
of
:
for
some
things
are
more
needfull
for
one
people
then
for
another
.
The
Manner
,
that
it
be
done
with
the
loue
of
God
sincerely
,
and
with
the
loue
of
the
people
,
and
desire
of
their
good
:
and
that
it
be
done
,
not
with
the
feare
of
any
man
,
or
pleasing
any
:
nor
of
enuy
,
malice
,
nor
any
other
euill
affection
,
and
boyling
of
heart
.
But
as
the
Apostle
Peter
saith
:
Let
him
that
speaketh
,
speake
as
the
1.
Pet.
4.
11.
words
and
Oracles
of
God
.
Thus
much
of
the
duty
to
God
.
Towards
Men
,
he
exhorteth
to
duties
also
:
for
he
Verse
5.
saith
:
Walke
wisely
towards
them
that
are
without
.
In
the
Epistle
to
the
Ephesian●
he
vseth
the
selfe-same
words
,
Ephes.
5.
15.
but
there
generally
towards
all
men
:
But
here
he
vseth
it
particularly
,
to
walke
wisely
,
to
those
that
were
without
.
For
besides
Christians
there
were
in
this
Citty
Heathen
men
vncalled
,
and
Iewes
,
which
held
of
their
ceremonies
;
and
therefore
the
Apostle
willeth
them
to
walke
wisely
,
because
the
corruption
of
men
is
ready
to
catch
any
thing
against
the
Gospell
,
by
the
professors
of
it
,
speaking
ill
of
it
,
if
they
spy
euill
in
them
.
And
also
errour
is
like
to
a
Canker
,
that
if
it
Asimile
.
begin
,
it
spreadeth
further
,
and
corrupteth
as
it
goeth
,
2.
Tim.
2.
15.
The
end
of
the
29
Sermon
.
The
30.
Sermon
.
COLOSS.
4.
V.
7.
to
the
12.
7
Tychichus
our
beloued
brother
,
and
faithfull
Mininister
,
and
fellow
seruant
in
the
Lord
,
shall
declare
vnto
you
my
whole
state
.
8
Whom
I
haue
sent
vnto
you
for
the
same
purpose
,
that
he
might
know
your
state
,
and
might
comfort
your
hearts
.
9
With
Onesimus
a
faithfull
&
a
beloued
brother
,
who
is
one
of
you
.
They
shall
shew
you
of
all
things
here
.
10
Aristarchus
my
prison-fellow
saluteth
you
,
and
Marcus
,
Barnabas
sisters
sonne
(
touching
whom
ye
receiued
commandements
.
If
he
come
vnto
you
,
receiue
him
.
)
11
And
Iesus
,
which
is
called
Iustus
,
which
are
of
the
circumcision
.
These
onely
are
my
work-fellowes
vnto
the
kingdome
of
God
,
which
haue
been
vnto
my
consolation
.
WE
haue
heard
how
the
Apostle
hauing
first
admonished
and
taught
of
the
things
belonging
to
all
Christians
,
proceeded
to
those
things
which
belonged
to
euery
particular
estate
of
Christians
.
And
now
he
shutteth
vp
his
Epistle
with
certaine
other
things
,
which
are
neither
generall
,
nor
particular
,
but
of
a
middle
sort
.
In
the
loue
and
care
I
beare
vnto
you
,
I
haue
sent
Tychicus
vnto
you
who
shall
informe
you
of
all
my
estate
,
whereof
I
know
you
will
be
glad
to
heare
:
whom
that
you
may
receiue
as
it
becommeth
,
I
commend
vnto
you
for
a
brother
,
worthy
to
be
beloued
:
also
for
a
faithfull
Minister
,
and
my
fellow
in
the
Lords
seruice
.
Whom
I
haue
sent
,
as
to
let
you
vnderstand
of
mine
affaires
,
so
to
know
what
case
you
are
in
,
thereof
to
make
report
vnto
me
,
and
especially
that
he
may
comfort
you
at
the
heart
,
against
the
storme
of
persecution
raised
against
you
.
And
with
him
,
that
the
embassage
may
haue
more
authority
,
and
that
in
the
mouth
of
2.
witnesses
,
the
things
concerning
you
or
me
,
may
be
better
assured
,
I
sent
Onesimus
▪
a
brother
both
faithfull
and
worthy
to
be
beloued
,
howsoeuer
he
hath
slipped
in
time
past
;
who
is
also
one
of
the
members
of
the
same
Church
:
these
two
shall
giue
you
to
vnderstand
of
all
things
that
may
concerne
you
,
that
are
done
in
those
parts
.
Aristarchus
in
loue
saluteth
you
.
So
doth
Marke
and
Iesus
:
whom
that
you
may
be
prouoked
to
loue
againe
,
I
would
haue
you
to
vnderstand
,
that
touching
Aristarcus
,
he
is
me
,
fellow
prisoner
for
the
Gospell
:
touching
Marke
,
he
is
sister
sonne
to
Baraabas
,
that
not
able
seruant
of
God
,
of
whom
you
haue
had
commandement
,
that
if
hee
come
vnto
you
,
you
should
receiue
him
accordingly
.
And
touching
Iesus
,
his
conuersation
hath
bene
such
as
thereby
he
hath
gotten
the
surname
of
.
Iust.
.
And
of
them
all
three
together
,
there
are
great
causes
why
you
should
respect
them
,
for
that
they
are
of
the
race
of
the
Iewes
,
with
whom
God
hath
made
speciall
couenant
:
especially
seeing
that
of
so
great
a
number
of
Iewes
that
are
here
,
onely
these
three
,
helpe
to
aduance
the
kingdome
of
heauen
by
giuing
assistance
vnto
mee
.
The
summe
of
all
which
,
as
well
of
this
,
as
of
that
that
followeth
to
the
end
of
the
Epistle
,
is
to
giue
to
vnderstand
their
mutual
estate
,
as
well
his
to
them
,
as
theirs
to
him
,
together
with
certaine
salutations
from
some
,
and
to
some
.
But
first
we
are
to
speak
of
that
in
the
former
Text
,
Verse
5.
which
remaineth
to
be
handled
,
wherein
the
Apostle
had
exhorted
them
to
walk
wisely
,
&
warily
.
One
sort
of
wisedome
is
that
they
be
not
infected
by
the
pitch
and
canker
of
the
naughty
corruption
of
the
wicked
.
Secondly
,
that
they
so
walk
towards
the
strangers
,
that
they
giue
no
occasion
to
them
to
speake
euill
of
the
Gospell
,
and
that
by
their
godly
conuersation
those
without
may
be
called
to
the
truth
.
And
it
is
necessary
that
dwelling
among
wicked
men
Note
.
we
should
walke
warily
and
wisely
,
that
wee
bee
not
corrupted
by
them
,
because
by
reason
of
the
infection
remaining
in
vs
,
wee
are
as
ready
to
take
infection
from
others
,
as
the
tinder
to
take
fire
.
Which
how
dangerous
it
is
,
we
reade
in
the
example
of
diuers
of
the
notable
seruants
of
God
:
As
of
Lot
,
who
by
couetousnesse
choosing
to
liue
in
the
fattest
country
of
Sodom
,
learned
their
to
be
drunken
,
with
Gen.
19.
which
he
was
ouertaken
by
his
daughters
.
And
Ioseph
himselfe
though
a
notable
yong
man
,
as
the
like
was
not
in
those
daies
,
yet
in
the
Court
of
Pharoah
learned
to
Court
it
and
dissemble
,
&
sweare
fearefully
by
the
life
of
Pharaoh
:
And
therefore
much
Gen.
42.
15.
more
ought
we
to
take
heed
of
this
infection
.
Another
cause
why
we
should
take
heed
of
walking
Foure
reason●
of
walking
wisely
toward●
them
,
that
are
out
of
the
Church
.
Reason
.
1.
1.
Thes.
4.
11.
wisely
,
is
because
the
wicked
will
be
ready
to
take
all
occasions
of
speaking
euil
of
vs
.
And
the
occasions
are
diuers
,
that
the
infidels
wil
haue
regard
vnto
:
as
in
the
1.
Thess.
4.
the
Apostle
bids
them
to
walke
quietly
,
not
to
be
trouble
some
:
for
they
will
marke
,
if
we
be
such
as
be
busy
to
meddle
in
other
mens
matters
,
and
therefore
we
ought
to
be
ware
of
that
,
which
without
wisedom
we
cannot
auoid
.
Reason
.
2
Againe
,
they
will
marke
whether
men
be
laborious
in
their
vocation
,
that
they
labour
with
their
owne
hands
,
therefore
the
Apostle
bids
vs
worke
with
our
owne
hands
.
For
it
is
a
shame
that
we
by
idlenesse
1.
Thes.
4.
11.
should
be
constrayned
to
beg
at
their
dores
,
Reason
.
3
which
will
be
a
cause
to
make
them
blame
our
religion
.
Thirdly
,
another
cause
why
we
should
walke
wisely
is
to
the
end
that
we
might
call
them
to
repentance
2
Pet.
2.
12.
&
.
3.
1.
2.
by
our
godly
conuersation
,
hauing
care
especially
to
be
wary
in
those
things
,
which
the
aduersaries
of
the
Gospell
haue
by
the
light
of
nature
a
speciall
in-sight
Reason
.
4
1.
Pet.
3.
16.
in
▪
els
we
shall
be
a
great
offence
vnto
them
.
Lastly
,
that
men
,
that
speake
ill
of
vs
,
might
be
ashamed
.
After
the
Apostle
exhorteth
to
another
matter
,
Verse
.
5.
that
we
redeeme
the
time
:
the
word
signifieth
an
oportunity
of
time
,
and
fitnesse
.
Which
warynesse
the
Apostle
draweth
from
the
practise
of
marchants
,
that
hauing
had
any
great
losse
,
they
will
watch
all
markets
,
and
oportunities
to
recouer
that
losse
,
which
A
simile
.
they
haue
had
,
and
to
make
vp
the
breach
,
they
haue
made
in
their
substance
,
so
are
we
to
watch
to
recouer
,
that
we
haue
lost
.
by
taking
all
good
oportunity
.
And
we
are
to
do
as
the
wayfaring
man
,
that
hauing
Note
.
A
simile
.
slep't
to
long
,
or
been
to
long
at
dinner
,
will
make
the
more
hast
after
.
So
ought
we
to
consider
how
in
our
life
time
we
haue
spent
the
time
lent
vs
by
God
,
and
wherein
we
haue
been
behind
hand
in
the
seruice
of
God
.
That
whereas
if
our
life
were
a
1000.
yeares
,
(
as
none
neuer
came
vnto
,
which
yet
is
but
a
moment
to
the
life
to
come
)
it
were
too
little
to
spend
in
the
seruice
of
God
.
And
therefore
if
any
of
it
hath
not
been
so
spent
,
we
are
to
be
carefull
to
indeuour
our selues
according
as
the
Apostle
Peter
exhorts
vs
,
that
,
if
we
haue
spent
the
time
in
drunkenesse
gluttony
,
lusts
,
wantonnesse
,
we
should
now
leaue
.
Redeeming
the
time
:
signifying
that
if
possible
we
can
,
we
are
to
buy
it
out
,
and
to
buy
it
out
euen
with
much
money
,
nay
with
our
life
it selfe
,
if
need
be
.
And
therefore
it
sheweth
the
notable
corruption
of
vs
,
that
the
time
,
which
we
ought
to
redeeme
and
buy
out
by
much
cost
,
we
are
so
carelesse
of
it
▪
that
we
spend
it
in
our
worldly
gaynes
and
pleasures
.
And
therefore
we
see
how
men
fpend
and
passe
the
time
in
cards
and
dice
,
and
other
vanities
.
We
see
our
Sauiour
Luk.
14.
7.
10.
13.
Christ
Luke
14.
being
on
the
Saboth
called
to
a
feast
,
see
how
he
redeemeth
the
time
.
First
seing
them
striue
for
high
places
,
he
there
taketh
occasion
to
tell
them
a
no●able
doctrine
,
not
to
exalt
themselues
:
and
againe
he
counsels
them
to
bid
the
poore
.
And
further
,
vpon
the
speach
of
a
man
,
which
said
,
Blessed
is
he
,
that
eateth
bread
in
the
kingdome
Luk.
14.
15.
Math.
22.
2.
of
God
,
he
propounded
a
parable
to
instruct
them
therein
.
Another
notable
example
of
our
Sauiour
Christ
,
that
redeemed
the
time
,
he
we
see
in
his
taking
occasion
with
the
poore
woman
,
which
was
an
harlot
,
to
call
her
,
Ioh.
4.
And
after
,
with
the
disciples
,
one
seeing
the
haruest
taketh
occasion
to
giue
a
notable
speech
to
his
Disciples
,
to
pray
vnto
the
Lord
to
send
forth
reapers
into
his
spirituall
haruest
:
Math.
9.
37.
Luke
10.
2.
which
teacheth
vs
to
redeeme
,
and
take
all
good
occasions
of
speaking
and
doing
good
things
;
contrary
to
the
wretched
practise
of
filthy
persons
,
that
take
all
occasions
of
filthy
speeches
and
deeds
,
as
of
Herodias
against
Iohn
Baptist
,
Marke
6.
23.
24.
After
hee
commeth
to
a
notable
doctrine
about
Verse
6.
the
tongue
,
that
in
regard
of
their
godly
conuersation
to
the
Infidels
they
should
haue
especiall
regard
to
vse
their
tongues
wel
.
For
it
is
as
a
rudder
of
a
ship
,
or
fire
,
that
being
well
vsed
is
profitable
,
if
otherwise
dangerous
:
And
hee
will
haue
them
to
order
their
tongues
wisely
,
that
their
speech
be
seasoned
,
viz
:
that
they
know
when
to
speake
,
when
to
bee
silent
:
And
in
speaking
that
they
know
how
to
speake
according
to
the
persons
present
,
so
to
direct
the
speach
according
as
is
most
fit
for
euery
ones
condition
&
estate
.
Which
as
it
is
requisite
in
the
Minister
,
so
in
all
men
:
Therefore
the
Apostle
wils
Tymothie
to
admonish
an
1.
Tim.
5.
1.
2.
old
man
,
as
it
becommeth
a
father
,
and
the
yong
men
as
brethren
:
And
Salomon
saith
,
Answere
not
a
foole
Prou.
26.
4.
according
to
his
folly
,
viz:
in
words
and
babbling
:
for
that
will
breed
further
brabling
without
end
.
And
yet
answere
him
in
his
folly
,
to
stoppe
his
mouth
,
meaning
,
according
as
is
most
fit
for
to
be
answered
vnto
him
,
least
he
be
wise
in
his
owne
conceite
.
Prou.
26.
5.
Verse
7.
&
8.
In
this
Text
the
Apostle
sendeth
these
messengers
to
vnderstand
the
estate
of
the
Church
,
and
to
signifie
their
estate
:
and
further
for
mutuall
comfort
,
and
to
strengthen
the
Church
:
he
therefore
sendeth
these
worthy
men
,
Tychicus
and
Onesimus
.
Doctrine
Heere
we
learne
that
it
is
a
necessary
duty
for
the
Minister
to
know
the
estate
of
his
Flock
,
and
for
the
Flocke
to
know
the
estate
of
the
Minister
:
For
the
Minister
,
it
is
necessary
that
he
know
.
For
as
a
good
Shepeheard
will
know
the
estate
of
his
Flocke
,
so
Prou.
27.
27.
A
simile
.
ought
the
Minister
of
his
spirituall
charge
,
that
hee
may
accordingly
lay
forth
vnto
them
his
admonitions
,
exhortations
,
and
may
commend
them
in
their
wants
vnto
God
.
The
people
are
to
vnderstand
the
state
of
the
Minister
:
Note
.
not
to
the
end
to
pry
out
his
faultes
to
haue
matter
to
accuse
him
,
as
the
custome
is
now
:
but
to
the
end
they
admonish
him
,
if
hee
bee
faulty
,
as
after
shall
appeare
in
the
end
of
this
Epistle
.
Secondly
,
that
if
there
be
any
such
want
,
they
may
the
more
commend
their
Minister
vnto
God
,
to
haue
supply
for
their
instruction
.
So
is
the
Minister
also
to
do
for
the
people
,
And
so
is
the
duty
of
euery
Christian
to
enquire
of
the
state
of
the
Churches
,
and
of
the
Ministers
in
all
places
,
to
the
end
that
for
the
good
wee
may
bee
thankfull
vnto
God
,
for
any
euill
we
may
be
earnest
vnto
God
in
prayer
.
Men
for
the
end
their
Marchandize
may
prosper
,
will
bee
inquisitiue
of
the
state
of
the
place
,
and
of
A
comparison
.
the
traffique
:
Much
more
ought
wee
to
bee
of
the
Churches
of
God
.
And
therefore
wee
see
an
example
in
Nehemiah
that
when
Embassadours
came
vnto
Neh●
.
2s5s6
.
the
King
out
of
his
Country
,
hee
was
inquisitiue
of
their
estate
,
and
went
vnto
the
Lord
in
prayer
,
in
regard
of
their
great
afflictions
:
So
ought
we
to
do
.
Here
also
we
see
the
great
loue
of
the
Apostle
that
parteth
with
Onesimus
,
which
(
as
is
in
the
Epistle
to
Verse
9.
Philemon
)
had
bene
vnthrifty
,
but
was
now
very
profitable
Philem.
11.
vnto
the
Apostle
:
and
therefore
writeth
to
Philemon
,
that
if
hee
would
receiue
him
,
hee
should
,
yet
hee
was
very
profitable
vnto
him
.
And
notwithstanding
he
sendeth
him
to
the
Colossians
,
and
spareth
him
from
himselfe
,
which
was
much
more
to
spare
Tychicus
,
which
was
a
Minister
.
Doctrine
Whereby
Ministers
are
taught
to
depart
from
their
owne
profit
for
the
good
of
the
Church
.
After
the
Apostle
sendeth
salutations
of
diuers
,
Verse
10.
but
of
three
especially
,
Aristarchus
,
Marke
,
and
Iesus
,
to
testifie
their
loue
to
the
Colossians
.
Doctrine
.
Doct.
The
duty
of
Ministers
is
not
to
disgrace
one
another
,
but
to
commend
and
praise
the
good
things
in
their
fellow
Ministers
to
the
Church
,
that
they
may
nourish
and
increase
the
good
opinion
,
which
the
Church
hath
of
them
,
to
the
furthering
of
their
Ministeries
.
These
three
hee
especially
commendeth
to
bee
chiefly
accounted
of
by
them
,
in
regard
of
the
things
common
to
them
all
,
as
namely
they
were
of
the
circumcision
,
being
of
the
Iewes
,
and
yet
continued
constant
vnto
the
truth
:
Then
that
they
were
fellow-labourers
with
him
in
the
Ministery
,
and
that
they
were
very
comfortable
vnto
him
,
abiding
and
staying
with
in
his
persecution
.
Particularly
hee
commendeth
Aristarchus
vnto
them
,
for
that
he
was
his
fellow-prisoner
,
susteyning
the
same
bonds
with
him
;
Iesus
hee
commendeth
to
be
such
a
one
.
as
that
by
his
godly
conuersation
had
gotten
this
good
report
,
amongst
the
children
of
God
,
that
he
was
surnamed
lust
.
And
Marke
he
commends
,
for
that
hee
was
the
sisters
sonne
of
Barnabas
,
a
worthy
man
,
and
an
Apostle
,
and
therefore
worthy
to
be
acounted
of
by
them
:
and
well
entertained
if
hee
should
come
vnto
them
:
Where
we
may
see
what
was
the
cause
of
the
falling
Note
?
out
of
Paul
and
Barnabas
was
,
why
Barnabas
tooke
Markes
part
,
when
as
Marke
hauing
fainted
by
the
way
,
by
reason
of
the
hot
persecution
,
Paul
refused
Act.
15.
39.
40.
to
take
him
with
him
,
whereas
Barnabas
was
earnest
to
haue
Marke
:
But
it
seemeth
that
in
the
controuersy
Barnabas
was
in
fault
,
in
that
the
Church
,
ioyned
with
Paul
against
Barnabas
,
who
as
it
is
likely
was
too
much
carried
away
with
affection
.
How-be-it
wee
see
heere
that
Marke
hauing
(
as
wee
may
well
gather
)
confessed
his
fault
,
and
professed
his
repentance
,
and
reconciled
himselfe
to
the
Apostle
,
Paul
,
was
receiued
againe
of
him
.
Note
.
Where
wee
see
the
tender
loue
of
the
Apostle
who
vpon
testimony
of
his
repentance
receiueth
him
and
loueth
him
againe
,
after
that
he
had
begun
to
slip
&
start
aside
.
The
end
of
the
30.
Sermon
.
The
31.
Sermon
.
COLOSS.
4.
V.
12
to
the
end
.
12
Ephaphras
the
seruant
of
Christ
,
which
is
one
of
you
,
saluteth
you
,
and
alwaies
striueth
for
you
in
prayers
,
that
ye
may
stand
perfect
and
full
in
all
the
will
of
God
.
13
For
I
beare
him
record
that
he
hath
a
great
zeale
for
you
,
and
for
them
of
Laodicea
,
and
them
of
Hierapolis
.
14
Luke
the
beloued
Physician
greeteth
you
,
and
Demas
.
15
Salute
the
brethren
which
are
of
Laodicea
,
and
Nymphas
,
and
the
Church
which
is
in
his
house
.
16
And
when
this
Epistle
is
read
of
you
,
cause
that
it
be
read
in
the
Church
of
the
Laodiceans
also
,
and
that
yee
likewise
reade
the
Epistle
written
from
Laodicea
.
17
And
say
to
Archippus
,
Take
heed
to
the
ministery
,
that
thou
hast
receiued
in
the
Lord
,
that
thou
fulfill
it
.
18
The
salutation
by
the
hand
of
me
Paule
.
Remembre
my
bands
.
Grace
by
with
you
,
Amen
.
WE
haue
entred
vpon
the
salutations
sent
from
Paule
,
and
from
those
,
that
were
at
Rome
with
him
,
to
the
Colossians
.
And
the
Apostle
doth
here
proceed
in
that
matter
,
as
if
he
should
say
after
this
sort
.
Ephaphras
saluteth
you
,
betweene
whom
and
you
V.
12.
The
Metaphrase
.
there
is
a
speciall
bond
,
by
reason
whereof
euen
now
absent
from
you
,
yet
hee
is
one
of
you
:
and
being
as
you
know
a
worthy
seruant
of
Christ
in
the
Ministery
of
the
Gospell
,
whereby
his
prayes
are
more
effectuall
,
hee
prayeth
continually
with
great
strife
and
earnestnesse
for
you
;
that
hauing
entred
into
the
holy
profession
of
the
Gospell
,
you
may
stand
and
abide
in
it
,
with
daily
encrease
both
in
the
knowledge
and
obedience
of
the
whole
will
of
God
,
vntill
such
time
as
by
death
you
shall
be
complet
and
perfect
men
in
Christ
.
For
howsoeuer
,
I
am
not
priuy
to
his
priuate
praiers
,
yet
I
dare
be
hold
so
to
write
,
because
my selfe
am
witnesse
how
(
notwithstanding
his
absence
)
hee
burneth
in
much
loue
towards
you
,
and
towards
the
brethren
in
Laodicea
and
Hierapolis
;
the
rather
for
your
sakes
which
may
either
bee
furthered
by
their
good
,
or
hindered
by
their
ill
estate
.
Luke
the
Physitian
,
one
worthy
to
be
beloued
,
saluteth
you
,
and
so
doth
Demas
.
Salute
the
brethren
in
Laodicea
from
me
,
especially
Nimphas
and
his
family
;
which
for
their
piety
and
good
order
in
it
,
I
may
not
vnfitly
terme
a
little
Church
.
And
when
you
haue
read
this
Epistle
in
the
Church
,
to
testifie
your
communion
as
in
all
other
good
things
,
so
especially
in
this
sacred
treasure
of
the
word
of
Christ
,
procure
it
to
be
read
in
the
Church
of
Laodicea
;
as
of
the
other
side
,
that
you
also
read
the
Epistle
which
was
written
from
Laodicea
.
Tell
also
Archippus
your
Pastor
and
ordinary
Minister
,
from
me
,
that
he
looke
more
diligently
to
his
charge
of
ministery
,
which
he
hath
receiued
of
the
Lord
:
that
he
do
it
not
by
halues
,
but
that
he
performe
it
in
euery
respect
,
both
of
cheerefull
teaching
,
and
of
good
example
of
life
vnto
the
flocke
.
Finally
,
I
haue
sent
you
also
my
salutations
,
not
by
the
hand
of
my
Scribe
,
(
as
the
other
salutations
,
)
but
by
mine
owne
hand
:
whereunto
(
for
a
close
of
my
letters
)
I
adde
my
request
vnto
you
,
that
you
would
in
your
prayers
,
remember
my
bonds
,
for
the
obtayning
of
whatsoeuer
my
captiue
estate
doth
require
.
And
further
,
my
humble
prayer
is
for
the
grace
of
God
,
to
bee
with
you
:
and
so
I
am
assured
that
it
will
be
.
Here
in
we
are
to
consider
of
the
salutations
,
and
secondly
of
certaine
commandements
giuen
.
For
the
salutations
;
they
are
those
,
which
he
sendeth
from
them
,
that
are
with
him
,
and
such
salutations
,
as
he
sendeth
by
them
vnto
the
Church
of
Laodicea
.
There
remayneth
the
verse
before
to
be
spoken
off
.
Verse
.
11.
For
hauing
spoken
of
Aristarchus
,
Marke
&c.
he
giueth
euery
one
their
seuerall
commendation
.
And
towching
Iesus
,
he
giueth
him
this
commendation
,
that
he
was
a
Iust
man
,
that
by
his
vpright
dealing
,
and
cariage
towards
all
men
he
had
gotten
this
name
to
be
called
Iust.
.
As
we
vsually
call
him
,
that
walketh
honestly
,
Le
bonne
homme
,
A
good
man
.
An
example
hereof
we
haue
in
acts
the.
1.
of
Barsabas
,
one
of
them
,
which
stood
in
election
for
the
place
of
Iudas
.
This
Barsabas
had
gotten
this
name
to
be
called
Iust
,
Act.
1.
23.
and
had
it
giuen
him
by
the
Church
.
For
as
is
in
the
4.
of
the
Acts
,
the
Church
being
in
great
affliction
,
Act.
4.
36.
47.
he
sold
that
,
which
he
had
,
and
distributed
it
amongst
the
Church
,
whereupon
they
giue
him
that
name
Barnabas
,
the
sonne
of
consolation
,
because
of
the
comfort
,
he
was
to
many
in
the
Church
.
This
sheweth
the
miserable
times
now
a
daies
,
wherein
few
Iust
Note
.
men
are
found
,
and
therefore
we
had
need
to
haue
a
greater
light
,
then
of
the
noonday
,
to
finde
such
an
one
,
or
one
that
dealeth
so
iustly
,
that
one
may
bargaine
with
him
in
the
darke
,
whereas
we
ought
to
be
more
iust
,
hauing
so
plentifull
meanes
of
knowledge
of
the
Gospell
.
And
what
a
shame
is
it
that
so
few
there
are
,
which
can
haue
the
name
of
Barnabas
,
the
sonne
of
Comfort
?
Againe
in
the
name
of
this
man
,
called
Iesus
,
we
see
a
notable
abuse
of
the
Papists
of
this
name
Iesus
,
that
whensoeuer
it
was
named
would
make
courtesey
in
Note
.
token
of
reuerence
.
Whereupon
ariseth
many
absurdities
.
For
first
they
make
an
inequality
in
the
Trinity
,
not
giuing
that
reuerence
to
the
names
of
the
other
persons
.
Againe
,
what
a
shame
is
it
for
them
,
that
if
it
be
such
a
necessarie
duty
,
why
vse
they
not
that
reuerence
to
the
name
of
Christ
in
the
markets
,
and
in
the
houses
?
Further
such
was
their
ignorance
,
that
if
this
name
of
this
man
Iesus
which
is
the
same
in
Greeke
,
that
Iehosuah
in
hebrue
,
they
would
,
when
they
hard
it
,
doe
worship
to
it
,
which
were
an
horrible
idolatry
,
to
giue
the
worship
to
the
name
of
a
man
,
which
though
a
good
man
,
yet
a
sinner
.
Doctrine
Then
he
commends
them
altogether
.
That
they
were
Iewes
,
giuing
great
honour
vnto
them
thereby
.
By
which
we
see
it
is
an
honour
to
be
a
Iewe
:
which
condemneth
the
wretched
practise
amongst
vs
,
that
hate
the
Iewes
:
and
when
any
disgrace
is
giuen
to
any
most
vile
,
we
will
say
,
hate
him
as
a
Iew.
And
yet
we
see
our
Sauiour
Christ
saith
,
saluation
is
from
the
Iohn
.
4.
22.
Iewes
.
And
from
whence
were
all
the
Apostles
but
of
the
Iewes
?
yea
the
chiefe
Apostle
of
the
Gentils
,
the
Apostle
Paule
himselfe
:
yea
our
Sauiour
Christ
himselfe
was
of
the
Iewes
,
and
therefore
why
should
we
so
hate
them
.
And
consider
that
before
they
were
reiected
,
and
before
the
Gentils
were
called
,
how
oft
haue
we
in
the
Prophets
,
that
they
prayed
for
vs
before
we
were
called
?
And
in
the
last
of
the
Canticles
,
we
haue
a
little
sister
:
and
therefore
a
shame
for
vs
so
Cant.
8.
8.
to
hate
,
and
contemne
them
.
And
further
consider
that
they
haue
a
promise
Rom.
11.
that
they
shall
be
gathered
to
the
Church
,
which
no
other
nation
haue
,
therefore
ought
to
be
loued
,
and
prayed
for
of
vs
.
He
further
commendeth
these
,
that
they
onely
of
the
circumcision
there
at
Rome
were
help●rs
vnto
the
Verse
.
11.
kingdome
of
God
,
which
was
a
notable
commendation
vnto
them
,
for
that
God
vouchsaued
them
,
which
were
men
,
to
be
helpers
to
his
kingdome
.
As
it
is
a
great
honour
for
a
subiect
to
be
counted
a
defendour
A
simile
.
of
the
Prince
,
as
the
Princes
Champion
.
And
here
we
learne
in
that
our
Apostle
commended
them
being
so
few
,
and
that
because
they
were
so
few
that
helped
him
:
therefore
we
are
to
learne
that
,
if
any
of
the
Iewes
be
called
to
the
Gospell
(
as
some
are
now
)
they
are
so
much
the
more
to
be
esteemed
,
and
commended
,
though
but
few
.
Then
he
shewed
wherein
they
were
helpers
to
the
kingdome
of
God
,
viz.
in
that
they
were
comforters
to
him
,
which
was
a
chiefe
Apostle
:
which
was
a
notable
commendation
vnto
them
,
to
be
helpers
vnto
him
,
that
had
a
great
sway
of
doing
good
in
the
Church
.
But
a
greater
commendation
to
helpe
one
in
such
a
great
place
,
then
.
1000.
beside
.
As
he
,
that
A
simile
.
defendeth
the
King
,
doth
more
,
then
to
defend
many
others
.
And
therefore
when
Dauid
would
haue
2.
Sam.
18.
2.
3.
gone
with
his
army
deuided
into
.
34.
bands
against
Absolon
,
they
would
not
let
him
,
alleadging
to
him
that
he
was
worth
ten
thousand
of
them
.
Then
he
proceeds
to
set
downe
Ephaphras
his
commendations
Verse
.
12.
vnto
them
.
And
he
sendeth
his
commendation
,
describing
him
to
be
of
them
,
one
that
had
planted
the
Gospell
with
them
,
and
with
the
Laodiceans
which
was
a
minister
,
not
as
now
they
are
,
but
an
Euang●list
.
And
he
saith
that
Ephaphras
prayeth
for
them
▪
Note
.
commending
his
praier
in
that
he
was
the
seruant
of
God
,
to
wit
,
a
prophet
and
minister
,
and
therefore
his
prayer
more
excellent
and
effectuall
then
of
a
priuate
man
.
As
the
Lord
saith
to
Abimelech
,
which
would
haue
defiled
Abrahams
wife
,
the
Lord
forbids
him
,
laying
a
curse
vpon
his
house
,
but
bids
him
Gen.
20.
7.
restore
her
,
and
he
shall
pray
for
him
:
for
he
was
a
Prophet
.
And
the
matter
of
his
prayer
he
setteth
downe
to
be
.
1.
that
they
may
continue
vnto
the
end
without
any
slacking
or
starting
backe
.
2.
that
they
may
be
increased
in
grace
,
vntill
they
should
be
accomplished
in
the
end
,
which
should
not
be
perfected
before
they
were
dissolued
.
And
further
he
doth
testifie
his
zeale
and
care
towards
Verse
.
13.
them
,
and
mindfulnesse
of
them
,
which
himselfe
was
an
ey-witnesse
of
,
though
not
of
his
priuate
praier
.
After
he
sendeth
salutations
of
Luke
,
viz.
the
Verse
.
14.
Phisitian
(
not
the
Euangelist
,
for
then
he
would
haue
giuen
him
that
title
)
and
he
sheweth
that
this
man
is
to
be
loued
,
because
of
the
good
to
the
Church
in
his
skil
of
Phisicke
.
Demas
his
salutation
he
setteth
downe
,
but
giueth
him
no
commendation
:
because
that
(
as
it
seemeth
)
he
began
now
to
slide
away
,
which
after
he
did
shamefully
.
Then
after
this
he
desireth
them
to
remember
his
salutations
to
the
Church
of
Laodicea
.
Where
Verse
.
15.
we
learne
,
as
in
all
the
other
salutations
,
so
in
this
,
that
it
is
a
necessary
duty
to
send
salutations
to
our
Note
.
friends
,
especially
to
those
of
the
Church
,
which
professe
the
truth
.
And
amongst
this
Church
,
he
commends
himselfe
Verse
.
15.
to
one
Nymphas
,
and
to
his
house
,
which
by
reason
of
the
good
order
&
gouernement
in
his
whole
house
,
might
be
called
a
little
Church
.
For
in
his
house
there
was
obedience
of
wise
,
children
,
seruants
&c.
Where
Note
.
he
sheweth
what
a
notable
mercy
of
God
it
is
when
a
family
is
well
ordered
and
gouerned
,
that
all
the
family
ioyne
together
in
their
duties
to
God
,
and
one
to
an
other
:
and
therefore
this
commendation
by
this
Epistle
of
this
man
remayneth
to
the
end
of
the
world
.
And
therefore
sheweth
what
an
excellent
commendation
it
is
that
the
household
ioyne
together
in
singing
vnto
God
&
in
other
religious
duties
.
And
therefore
sheweth
our
great
infidelity
,
that
are
so
carelesse
of
this
duty
,
looking
not
for
the
blessing
of
God
,
which
he
hath
promised
.
But
if
for
one
person
,
as
for
one
Ioseph
in
Putiphars
house
,
the
whole
Note
.
house
was
blessed
,
for
one
Iacob
Laban
blessed
,
and
for
ten
good
men
Sodom
had
been
spared
,
then
when
Gen.
18.
32.
husband
,
wife
,
children
,
and
all
are
religious
,
when
those
,
that
command
,
command
a
right
,
and
those
that
obey
,
do
it
as
they
ought
,
obseruing
their
duties
in
their
place
,
and
order
,
there
must
needs
be
a
great
blessing
of
God
vpon
that
whole
family
,
and
vpon
euery
one
in
the
same
.
After
he
willeth
that
this
Epistle
be
read
vnto
the
Verse
.
16.
Church
of
Laodicea
,
as
that
which
not
onely
bel
〈…〉
d
to
them
,
but
vnto
the
whole
Church
of
God
,
being
the
word
of
God
;
for
the
word
of
God
(
as
one
saith
)
is
the
Epistle
of
God
to
his
creature
.
Which
teachet●
vs
Note
.
that
this
belongs
not
onely
vnto
them
,
to
who●●t
was
sent
,
but
also
vnto
vs
.
And
in
that
he
commandeth
it
to
be
read
,
we
haue
therein
(
if
there
were
no
Note
.
other
place
)
a
manifest
and
plaine
confirmation
of
the
publike
reading
of
the
word
in
the
Church
.
Then
he
willeth
them
to
warne
Archippus
(
which
Verse
.
17.
was
their
minister
)
to
fulfill
the
ministery
,
which
he
had
receiued
of
the
Lord
.
Where
he
semeth
to
reprehend
him
of
some
slackenesse
,
and
negligence
in
executing
the
duty
of
the
ministery
,
where
we
learne
that
it
is
the
duty
of
the
minister
to
be
carefull
and
diligent
in
the
ministery
,
which
the
Lord
hath
called
him
vnto
,
and
that
he
fulfil
the
worke
committed
vnto
him
,
and
therefore
must
labour
to
increase
in
knowledge
,
vsing
the
meanes
,
that
he
may
be
more
and
more
able
to
be
of
vse
vnto
the
Church
of
God
:
Ier.
48.
10.
for
as
the
Prophet
Ieremy
saith
,
cursed
are
all
they
,
that
doe
the
worke
of
the
Lord
negligently
:
Which
howsoeuer
there
it
is
spoken
of
the
magistrate
,
yet
it
belongeth
as
much
also
vnto
the
Minister
.
Then
doing
his
owne
salutations
,
vnto
them
.
Verse
.
18.
He
desireth
them
to
be
mindfull
of
him
in
his
bonds
and
persecution
,
which
afterward
he
suffred
doth
in
.
Which
we
haue
heard
of
before
which
teacheth
vs
as
to
be
mindfull
of
all
,
that
are
in
bonds
for
the
truth
sake
;
so
especially
of
the
Ministers
.
Lastly
he
commendeth
them
vnto
the
grace
of
God
,
desiring
the
gracious
fauour
and
blessing
of
God
vpon
them
.
And
saith
Amen
,
assuring
himselfe
of
the
grace
and
〈◊〉
of
God
towards
them
,
that
God
would
heare
〈…〉
yer
for
them
,
and
shew
his
fauour
towards
〈◊〉
.
And
thus
much
of
this
Epistle
,
wherein
●e
haue
heard
the
preface
and
the
Epistle
it selfe
,
in
which
the
Apostle
perswads
them
vnto
a
constant
embracing
of
the
pure
doctrine
of
Christ
Iesus
,
without
the
mixture
of
mans
inuentions
.
FINIS
.
Trini-vni
Deo
Gloria
.