AN
EXPOSITION
AND
CERTAINE
COLLATIONS
,
VPON
THE
FIRST
CHAPTER
OF
THE
SECOND
EPISTLE
OF
PETER
.
2.
PET.
1.1
.
THis
Epistle
,
as
the
former
,
is
intended
to
the
scattered
Christians
;
and
it
consists
of
two
parts
,
to
wit
,
the
Preface
,
and
the
body
of
the
Epistle
.
The
Preface
consists
of
three
parts
;
first
,
of
a
subscription
,
in
these
words
;
Symon
Peter
,
a
seruant
,
and
an
Apostle
of
Iesus
Christ
;
the
second
,
an
inscription
,
in
these
words
;
To
them
which
haue
obtained
like
precious
faith
with
vs
;
the
third
is
a
salutation
,
in
these
words
;
Grace
and
peace
be
multiplied
,
&c.
Symon
Peter
.
Obserue
here
the
first
thing
which
the
Apostle
doth
in
this
worke
;
he
sets
or
subscribes
his
name
.
And
It
is
an
honest
&
commendable
practise
in
such
as
write
Bookes
for
the
vse
of
Gods
Church
to
do
the
same
:
and
that
for
these
reasons
:
first
,
to
shew
that
they
are
readie
to
iustifie
their
writings
:
secondly
,
that
they
are
ready
,
to
their
power
,
to
satisfie
any
which
make
any
scruple
of
any
thing
writ
by
them
:
thirdly
,
that
they
are
not
ashamed
of
the
truth
deliuered
.
Indeed
in
some
cases
Writers
names
are
better
kept
close
then
published
;
as
first
,
if
the
persons
writing
be
scandalous
,
it
is
pitie
that
their
scandalous
names
should
hinder
the
passage
of
the
truth
,
Secondly
,
if
the
Pen-men
be
in
no
request
in
the
Church
of
God
,
it
is
pitie
that
their
disregard
should
hinder
a
profitable
booke
.
A
seruant
of
Iesus
Christ
.
Peter
was
a
great
Apostle
,
and
one
that
had
obtained
a
great
degree
among
men
,
and
yet
hee
professeth
himselfe
but
a
seruant
of
Iesus
Christ
;
and
indeed
the
chiefe
of
the
creatures
are
but
seruants
in
this
respect
.
Dauid
though
a
King
,
yet
professeth
himselfe
but
a
seruant
,
in
respect
of
God
.
Psal.
116.16
.
Yea
the
very
Angels
acknowledge
themselues
to
be
but
fellow
seruants
with
vs
in
the
same
regard
,
Reuel.
19.10
.
Melchisedech
,
Heb.
7.4
.
How
great
was
this
man
vnto
whom
the
Patriarch
Abraham
payed
tithes
?
So
,
how
great
was
this
God
and
man
,
vnto
whom
Kings
,
Apostles
,
and
Angels
professe
themselues
to
be
but
seruants
.
And
this
should
serue
to
remoue
the
scandall
of
the
Crosse
.
They
that
take
offence
at
Christ
,
because
he
dyed
such
a
base
death
,
should
remember
withall
what
the
Scripture
noteth
concerning
the
glory
of
Christ
.
And
an
Apostle
.
There
were
fiue
orders
of
Ministers
appointed
by
Christ
,
Ephes.
4.11
.
viz.
Apostles
,
Prophets
,
Euangelists
,
Pastours
and
Doctours
;
amongst
these
fiue
orders
,
the
Apostles
were
the
chiefe
,
and
therefore
are
named
in
that
fore-named
Text
before
the
Prophets
,
because
indeed
they
liued
to
see
all
things
accomplished
,
which
the
Prophets
and
Iohn
the
Baptist
did
not
.
Now
the
office
of
an
Apostle
was
first
to
plant
Churches
,
1.
Cor.
3.6
.
Paul
may
plant
;
and
secondly
,
to
haue
especiall
sway
in
Ecclesiasticall
gouernment
,
Acts
15.3
.
they
were
to
decide
controuersies
.
Thirdly
,
to
work
miracles
,
Matth.
10.8
.
heale
the
sicke
,
cast
out
diuels
,
&c.
Fourthly
,
to
preach
to
the
whole
world
,
Math.
28.19
.
and
that
by
extraordinary
reuelation
,
Matth
10.20
.
It
is
not
yee
that
speake
,
but
the
Spirit
of
your
Father
which
speaketh
in
you
.
Now
Peter
was
such
a
Minister
,
and
not
an
ordinarie
teacher
.
An
Apostle
of
Iesus
Christ
.
Here
Peter
doth
intimate
vnto
the
Church
,
that
their
duty
was
to
receiue
his
doctrine
,
for
he
came
vnto
them
as
an
Apostle
or
messenger
,
from
Christ
,
and
did
speake
from
him
.
And
indeed
,
vnlesse
a
Minister
speake
as
the
words
of
Christ
,
we
are
not
to
receiue
him
,
nor
his
doctrine
.
If
any
come
vnto
you
,
&
bring
you
not
this
doctrine
,
receiue
him
not
to
house
,
saith
the
Apostle
,
in
the
second
Epistle
of
Iohn
,
the
tenth
verse
.
And
it
is
set
downe
as
the
commendation
of
Gods
people
,
in
Iohn
10.5
.
that
they
will
not
follow
a
stranger
,
but
flie
from
him
,
&c.
To
them
which
haue
obtained
.
The
word
in
the
originall
is
very
significant
,
for
it
signifieth
to
obtaine
by
lot
:
whence
we
may
obserue
,
That
grace
is
as
a
portion
obtained
by
lot
:
and
the
reason
is
,
because
,
as
God
is
the
author
of
whatsoeuer
is
giuen
by
lot
,
Pro.
16.
the
last
verse
,
so
he
is
the
author
of
all
grace
which
we
receiue
,
1.
Cor.
12.13
.
All
these
things
worketh
the
same
Spirit
.
Secondly
,
because
,
as
in
the
deuiding
of
the
land
of
Canaan
,
there
was
giuen
,
by
Gods
disposing
,
to
one
Tribe
a
greater
portion
,
to
another
Tribe
a
lesse
,
Num.
33.54
.
so
to
one
is
giuen
a
greater
measure
of
grace
,
to
another
a
lesse
,
1.
Cor.
12.13
.
Thirdly
,
because
,
as
in
that
deuiding
of
Canaan
by
lot
,
euery
Tribe
receiued
an
inheritance
,
but
with
condition
,
that
they
must
fight
for
it
,
and
cast
out
the
inhabitants
,
Numbers
33.52
.
so
euery
elect
child
of
God
shall
receiue
a
portion
of
grace
,
but
yet
alwayes
prouided
,
that
they
cast
out
the
inhabitants
,
that
is
,
the
strong
man
.
For
,
if
there
be
not
a
mortifying
of
the
old
man
,
there
can
be
no
putting
on
of
the
new
.
Like
precious
faith
.
What
Faith
is
,
we
will
not
in
this
place
stand
to
define
,
purposing
to
speake
at
large
of
it
(
if
God
permit
)
among
the
Grounds
of
Religion
,
by
way
of
catechisme
,
neither
wil
we
insist
on
the
preciousnesse
of
this
grace
;
onely
that
which
we
will
obserue
,
is
,
That
the
people
may
attaine
the
like
sauing
graces
as
are
in
their
Ministers
.
Yea
in
some
particular
graces
the
people
may
go
beyond
their
Ministers
,
as
we
see
in
Aquila
and
Priscilla
,
in
Acts
18.26
.
they
out-stripped
Apollos
himselfe
in
some
things
.
Yea
,
as
we
see
likewise
in
experience
from
time
to
time
;
how
many
people
be
there
that
excell
many
Ministers
,
in
patience
,
in
tendernesse
of
heart
,
in
almes-deeds
,
and
the
like
.
And
the
reason
is
,
because
God
is
a
free
worker
,
he
hath
mercy
on
whom
he
will
,
and
whom
he
will
he
hardeneth
,
Rom.
2.
By
the
righteousnesse
of
God
.
That
is
,
by
his
fidelitie
in
the
performance
of
his
promise
.
Whence
note
,
that
Gods
owne
fidelitie
is
an
especiall
motiue
vnto
God
to
giue
grace
vnto
his
elect
.
It
moued
him
to
giue
the
like
precious
faith
which
he
gaue
to
his
Apostles
,
euen
to
his
Church
&
people
.
And
what
I
pray
you
moued
Christ
to
send
downe
his
Spirit
in
the
similitude
of
clouen
Tongues
,
Acts
2.3
.
but
because
he
had
promised
so
to
do
?
Acts
1.
verse
.
5.
And
it
must
needs
be
,
if
God
giue
grace
vnto
any
of
vs
,
he
is
moued
thereunto
,
either
by
something
in
himselfe
,
or
else
by
something
in
vs
;
but
there
is
nothing
in
vs
naturally
to
moue
God
:
therefore
he
must
needes
be
moued
intrinsicallly
,
or
by
somewhat
in
himselfe
,
and
that
is
his
fidelitie
and
mercy
.
Grace
.
Now
come
we
to
the
third
part
of
the
Preface
,
which
is
the
Salutation
:
and
in
this
Salutation
we
are
to
take
notice
;
first
,
of
the
things
wished
to
the
Church
,
and
they
are
two
,
to
wit
,
grace
and
peace
.
Where
by
grace
,
we
are
to
vnderstand
two
things
,
viz.
the
fauour
of
God
,
as
the
same
word
is
taken
in
Exodus
33.17
.
and
the
gift
of
the
Spirit
,
as
it
is
meant
in
Hebr.
13.9
.
So
that
the
point
hence
to
be
obserued
is
this
,
viz.
That
the
fauour
of
God
,
and
the
gift
of
Gods
Spirit
,
they
are
to
be
wished
and
desired
aboue
all
things
in
the
world
,
next
to
Gods
glorie
.
The
Apostle
wisheth
these
vnder
the
name
of
grace
,
as
we
see
here
,
in
the
first
place
:
and
indeed
these
things
are
worth
the
seeking
:
for
first
,
as
for
Gods
fauour
,
it
is
better
then
life
it selfe
,
as
Dauid
speaketh
,
Psal.
63.3
.
It
is
the
cause
of
all
blessings
which
we
receiue
;
yea
,
without
it
nothing
can
comfort
vs
.
As
nothing
could
satisfie
Absolon
,
but
the
kings
face
,
2.
Sam.
14.32
.
so
nothing
can
satisfie
a
true
Christian
,
but
the
assurance
of
Gods
fauour
.
Secondly
,
as
for
the
gift
of
the
Spirit
,
what
can
be
compared
vnto
it
?
If
with
Symon
Magus
thou
wouldest
buy
it
with
money
,
thy
price
will
be
scorned
,
all
things
are
but
drosse
and
dung
,
as
the
Apostle
speaketh
,
Phil.
3.6
.
in
comparison
of
the
excellent
knowledge
of
Christ
.
Grace
is
that
treasure
in
the
field
,
and
that
Pearle
,
which
when
a
man
hath
found
,
he
will
part
with
all
which
he
hath
to
purchase
it
,
Matth.
13.
Yea
,
grace
is
that
which
will
helpe
in
time
of
need
,
Hebr.
4.16
.
Riches
will
leaue
vs
,
friends
will
forsake
vs
at
the
houre
of
death
,
but
sauing
grace
will
neuer
forsake
vs
.
This
serueth
iustly
to
reproue
the
common
course
of
the
world
;
for
many
will
seeke
the
fauour
of
the
Ruler
,
as
it
is
in
Prouerbs
29.26
.
but
,
who
respecteth
or
seeketh
the
fauour
of
God
?
Gods
fauor
is
neglected
,
as
a
thing
not
worthy
our
seeking
,
when
it
is
the
most
excellent
thing
in
the
world
.
O
fooles
that
we
are
,
when
will
we
be
wise
!
Secondly
,
let
it
serue
to
excite
vs
to
seeke
Gods
fauour
:
and
that
we
may
attaine
vnto
it
,
these
rules
are
to
be
obserued
:
first
,
we
must
be
throughly
humbled
for
sinne
with
Manasseh
,
2.
Chron.
33.12
,
13.
Secondly
,
we
must
come
vnto
God
by
a
Mediator
,
to
wit
,
by
Christ
,
as
the
men
of
Tyrus
and
Sydon
,
reconciled
themselues
to
Herod
,
hauing
made
Blastus
the
Kings
Chamberlaine
their
friend
,
Acts
12.20
.
Thirdly
,
we
must
come
vnto
God
with
a
resolution
to
become
his
seruants
,
as
the
Prodigall
sonne
did
,
Luke
15.19
.
Which
rules
if
we
do
obserue
,
the
Lord
will
come
running
to
meete
vs
;
yea
he
will
fall
vpon
our
neckes
,
and
kisse
vs
.
Yea
there
is
not
the
filthiest
adulterer
,
nor
the
most
cut-throate
vsurer
,
nor
the
most
damnable
swearer
,
but
if
they
had
grace
to
come
vnto
God
after
this
manner
,
the
Lord
would
forgiue
them
,
though
their
sinnes
had
bene
as
red
as
scarlet
.
And
peace
.
Peace
in
Scripture
is
sometimes
vsed
for
prosperitie
,
as
in
1.
Sam.
25.6
.
Peace
be
to
thee
,
and
peace
be
to
thy
house
,
and
peace
be
to
all
that
thou
hast
.
It
is
the
speech
of
Dauids
messengers
vnto
Nabal
,
wherein
they
wish
him
all
prosperitie
.
Secondly
,
Peace
is
vsed
sometimes
in
a
more
restrained
sence
,
and
so
it
is
taken
for
peace
from
enemies
,
as
in
2.
King
.
20.19
.
where
Hezekiah
hearing
of
the
comming
of
the
Chaldeans
,
he
makes
answer
to
the
Prophet
;
Is
it
not
good
that
peace
and
truth
be
in
my
dayes
?
where
,
by
peace
,
we
are
to
vnderstand
peace
from
enemies
.
Thirdly
,
Peace
is
put
also
for
reconciliation
with
God
,
as
in
Luke
2.
Glory
to
God
on
high
,
on
the
earth
peace
,
that
is
,
reconciliation
with
God
.
We
do
not
deny
,
but
the
very
outward
prosperity
of
the
Church
is
to
be
desired
,
according
to
that
in
Psalme
102.14
.
Thy
seruants
reioyce
in
her
stones
,
and
take
pitic
of
her
dust
:
and
therefore
that
a
woe
belongs
vnto
such
as
labour
to
ruinate
the
prosperitie
thereof
.
Secondly
,
we
do
not
deny
,
but
that
peace
also
from
enemies
is
greatly
to
be
wished
to
the
Church
of
God
,
according
to
that
in
Psalme
74.19
.
Giue
not
the
soule
of
thy
Turtle
doue
into
the
hands
of
the
multitude
,
&c.
Neither
of
these
two
peaces
are
to
be
excluded
in
this
wish
or
option
of
the
Apostle
.
But
I
take
it
,
that
in
this
Text
,
by
peace
we
are
to
vnderstand
peace
from
God
especially
.
And
this
peace
indeed
is
of
all
other
peaces
to
be
desired
.
This
is
the
peace
which
passeth
all
vnderstanding
,
Phil.
4.7
.
This
is
that
peace
which
the
Apostle
doth
so
earnestly
wish
to
the
Romanes
,
in
the
fifteenth
of
that
Epistle
,
the
thirteenth
verse
,
and
to
the
Thessalonians
in
2.
Thess.
3.16
.
This
is
that
peace
which
was
bought
with
so
deare
a
price
,
to
wit
,
with
the
bloud
of
Christ
,
Colos.
1.20
.
This
is
that
peace
which
is
the
procurer
of
fellowship
with
God
,
Amos
3.3
.
Yea
,
this
is
that
peace
which
is
the
cause
of
our
saluation
,
and
without
the
which
we
cannot
be
saued
.
Rom.
5.10
.
Secondly
,
if
you
thinke
you
haue
peace
with
God
,
then
trie
your
peace
,
whether
it
be
sound
or
no
:
and
the
rather
,
because
where
the
strong
man
armed
keepes
the
house
,
there
all
his
goods
are
in
peace
,
Luke
11.21
.
Now
the
peace
of
God
in
the
hearts
of
the
elect
,
doth
differ
from
the
diuels
peace
in
the
hearts
of
the
wicked
,
in
diuers
respects
.
First
,
because
the
peace
of
God
hath
a
sure
ground
,
as
we
see
in
the
example
of
Symeon
,
Luk.
2.29.30
.
whereas
as
the
peace
of
the
wicked
hath
no
sound
foundation
.
Secondly
,
because
the
peace
of
God
followes
vpon
great
humiliation
,
Esay
61.3
.
whereas
the
peace
of
Satan
doth
not
so
.
Thirdly
,
because
the
peace
of
God
makes
the
person
in
whom
it
is
,
better
towards
God
;
it
keepes
his
heart
and
minde
in
Christ
Iesus
,
Phil.
4.7
.
whereas
the
wicked
are
not
bettered
by
their
peace
,
but
empaired
.
Fourthly
,
because
the
peace
of
God
in
the
hearts
of
the
elect
is
subiect
to
interruption
.
For
Zion
(
notwithstanding
her
peace
with
God
)
yet
hath
these
and
such
like
qualmes
;
The
Lord
hath
forsaken
me
,
and
my
God
hath
forgotten
me
,
Esay
49.14
.
whereas
the
peace
of
the
wicked
is
not
so
,
but
is
alwayes
alike
.
Let
vs
therefore
trie
our
peace
by
these
differences
.
Be
multiplied
.
Peter
desireth
that
grace
might
increase
in
the
Church
vnto
whom
he
writes
;
And
the
same
should
euery
Minister
desire
concerning
his
hearers
.
Paul
exhorteth
the
Thessalonians
,
to
grow
and
to
increase
more
and
more
,
1.
Thessal.
4.1.10
.
And
Peter
concludeth
his
second
Epistle
with
this
close
;
Grow
in
grace
,
and
in
the
knowledge
of
our
Lord
Iesus
Christ
.
And
that
we
may
grow
in
grace
,
we
must
obserue
these
rules
.
First
we
must
remoue
these
impediments
:
we
must
beware
of
suffering
sinne
to
reigne
in
vs
:
we
must
beware
of
intangling
our selues
ouer
much
with
the
affaires
of
this
world
:
we
must
carefully
auoyd
bad
company
.
If
we
remoue
not
these
impediments
,
it
is
in
vaine
for
vs
to
thinke
euer
to
grow
in
grace
.
Secondly
,
if
we
desire
to
multiply
grace
,
we
must
multiply
vse
of
meanes
.
We
must
heare
much
,
we
must
pray
much
,
and
the
like
.
Solomons
Temple
had
many
thousand
workemen
,
to
bring
it
to
perfection
,
2.
Chron.
2.2
.
euen
so
it
is
no
small
paines
which
is
required
for
the
building
of
the
temple
of
the
holy
Ghost
in
our
hearts
.
Now
the
signes
of
growth
of
grace
in
weake
Christians
,
are
these
.
First
,
if
they
grow
in
humiliation
for
sinne
,
and
in
hatred
to
it
,
though
they
haue
as
yet
but
small
victory
ouer
it
.
Secondly
,
if
they
grow
in
care
to
auoid
the
occasions
of
their
sinne
.
Thirdly
,
if
they
grow
in
desire
to
attaine
the
victorie
ouer
corruption
.
Fourthly
,
if
they
grow
in
desire
to
be
dissolued
,
that
they
might
be
freed
from
this
body
of
death
.
By
the
knowledge
of
God
.
Howbeit
the
word
in
the
originall
signifieth
most
properly
,
acknowledgement
;
yet
it
is
best
rendred
in
this
place
(
as
it
doth
also
signifie
)
Knowledge
:
for
the
compound
word
is
vsed
in
Scripture
sometimes
as
the
simple
,
and
in
the
same
sence
,
as
we
reade
in
Luke
1.4
.
that
thou
mayest
know
the
word
in
the
originall
,
according
to
the
Letter
,
signifies
,
that
thou
mayest
acknowledge
;
but
it
is
better
translated
as
the
simple
word
,
that
thou
mayest
know
;
and
so
in
this
place
,
in
the
acknowledgement
of
God
,
that
is
,
in
the
knowledge
of
God
.
By
or
in
the
knowledge
of
God
.
By
knowledge
,
is
not
meant
a
bare
literall
knowledge
,
as
to
know
that
there
is
a
God
,
or
,
that
there
is
a
Christ
,
and
that
this
Christ
is
Lord
of
all
,
and
the
like
:
but
we
are
to
vnderstand
it
of
a
spirituall
and
speciall
knowledge
.
And
to
the
end
that
we
may
the
more
distinctly
conceiue
what
is
meant
by
the
speciall
or
sauing
knowledge
of
God
;
I
will
lay
downe
certaine
differences
betweene
that
kind
of
knowledge
of
God
,
which
is
meerely
literall
,
and
that
knowledge
which
is
spirituall
and
sauing
.
And
the
first
difference
is
;
this
sauing
knowledge
of
God
,
is
knowledge
ioyned
with
sauing
faith
,
as
we
see
in
the
example
of
Paul
,
2.
Tim.
1.12
.
I
know
whom
I
haue
beleeued
:
Knowledge
and
Faith
went
together
.
But
literall
knowledge
is
a
bare
notion
in
the
braine
,
without
faith
in
the
heart
;
for
so
saith
the
Apostle
,
All
men
haue
not
faith
.
2.
Thess.
3.2
.
Secondly
,
the
sauing
knowledge
of
God
,
is
transforming
,
it
altereth
the
persons
in
whom
it
is
to
the
similitude
of
it
,
euen
as
a
seale
leaueth
its
print
vpon
the
waxe
.
Thus
we
reade
2.
Corinth.
3.18
.
But
we
all
with
open
face
beholding
as
in
a
glasse
,
the
glory
of
the
Lord
,
are
changed
into
the
same
image
,
from
glory
to
glory
,
euen
as
by
the
Spirit
of
the
Lord
.
It
is
not
so
with
bare
literall
knowledge
;
it
delighteth
the
subiect
,
but
it
changeth
him
not
.
Thirdly
,
sauing
knowledge
is
experimentall
.
Gods
children
know
Christ
,
and
the
power
of
his
resurrection
,
and
the
fellowship
of
his
afflictions
,
and
are
made
conformable
vnto
his
death
,
Philip.
3.10
.
They
feele
that
which
they
know
:
but
it
is
not
so
with
them
which
haue
a
meere
literall
knowledge
:
these
may
talke
of
faith
and
regeneration
,
and
the
like
,
but
they
feele
it
not
.
Fourthly
,
the
sauing
knowledge
of
God
,
is
ioyned
with
obedience
to
Gods
commandements
,
as
appeares
in
1.
Iohn
2.3.4
.
And
hereby
we
do
know
that
we
know
him
,
if
we
keep
his
Commandements
.
He
that
saith
,
I
know
him
,
and
keepeth
not
his
Commandements
,
is
a
lier
,
and
the
truth
is
not
in
him
.
But
bare
literall
knowledge
is
not
ioyned
with
sound
practise
:
it
can
furnish
a
man
with
talke
,
and
vaine
glorious
words
,
but
it
leaues
him
short
in
practise
:
it
can
say
well
,
but
it
cannot
do
well
;
it
can
frame
a
forme
of
godlinesse
,
but
it
denieth
the
power
,
2.
Timothy
3.5
.
Fiftly
,
true
sauing
knowledge
is
ioyned
with
the
fruits
of
good
workes
,
as
appeareth
in
Colos.
1.6
.
Which
is
come
vnto
you
as
it
is
in
all
the
world
,
and
bringeth
foorth
fruit
,
as
it
doth
also
in
you
,
since
the
day
ye
heard
of
it
,
and
knew
the
grace
of
God
in
truth
.
Whereas
bare
literall
knowledge
is
alwayes
barren
,
it
is
like
to
the
cursed
figge
tree
,
it
hath
leaues
,
but
it
beares
no
fruit
.
Lastly
,
true
sauing
knowledge
is
ioyned
with
humilitie
,
it
maketh
a
man
or
woman
more
humble
,
according
to
that
in
Ecclesiast.
1.18
.
For
in
much
wisedome
is
much
griefe
,
and
he
that
increaseth
knowledge
,
increaseth
sorrow
.
Whereas
bare
literall
knowledge
,
it
puffeth
vp
,
as
the
Apostle
speaketh
in
1.
Corinthians
8.1
.
Where
haue
you
any
which
haue
knowledge
without
grace
,
but
they
are
puffed
vp
like
a
bladder
with
the
very
conceit
of
it
?
Let
vs
examine
our
knowledge
by
these
sixe
rules
,
and
it
will
easily
appeare
,
whether
it
be
sauing
or
deceitfull
,
whether
it
be
spirituall
or
literall
.
By
the
knowledge
of
God
.
Hence
we
are
to
learne
,
That
the
way
to
grow
in
sense
&
feeling
of
Gods
fauor
,
to
grow
in
grace
,
in
peace
of
conscience
;
yea
the
way
to
attaine
victory
against
enemies
and
other
temporall
blessings
,
it
is
to
get
sauing
knowledge
.
This
is
manifest
,
because
the
Apostle
wisheth
here
grace
and
peace
to
be
multiplied
by
knowledge
.
And
how
came
Paul
to
be
rapt
vp
into
the
third
heauen
?
2.
Corinthians
12.4
.
or
Iohn
to
be
rauished
in
the
Spirit
?
Reuelat.
1.
but
because
reuelations
of
knowledge
were
giuen
vnto
them
;
their
plentie
of
knowledge
wrought
in
them
a
wonderfull
degree
of
the
sense
and
feeling
of
Gods
fauour
.
Secondly
,
how
came
Christians
to
vnderstand
the
feare
of
the
Lord
,
iudgement
,
and
righteousnesse
,
and
equitie
,
and
euery
good
path
,
but
by
knowledge
?
Prou.
2.3.4.9
.
Thirdly
,
whose
wayes
are
wayes
of
pleasantnesse
,
and
whose
paths
are
paths
of
peace
,
but
the
wayes
and
paths
of
knowledge
?
Prou.
3.17
.
Fourthly
,
how
came
that
little
Citie
which
had
few
men
in
it
,
to
be
deliuered
from
the
great
King
which
came
against
it
,
but
by
wisedome
?
Eccles.
9.15
.
Fiftly
,
how
came
Solomon
to
be
so
incomparably
rich
,
and
honourable
in
the
world
,
was
it
not
because
he
asked
wisedome
in
the
first
place
?
2.
Chron.
1.12.13
.
Thus
you
see
the
doctrine
propounded
,
to
be
euidently
proued
in
the
seuerall
branches
of
it
.
Secondly
,
it
should
serue
to
stir
vs
vp
to
the
study
of
sauing
knowledge
.
Get
we
knowledge
,
and
all
other
graces
will
follow
.
And
the
rules
to
be
obserued
for
the
obtaining
of
knowledge
,
are
these
:
First
,
we
must
seeke
it
of
God
,
by
earnest
praiet.
So
saith
Solomon
,
Prouerbs
2.3
.
If
thou
cry
for
knowledge
,
and
lift
vp
thy
voyce
for
vnderstanding
,
then
thou
shalt
vnderstand
the
feare
of
the
Lord
,
and
shalt
finde
the
knowledge
of
God
.
Secondly
,
we
must
take
great
paines
in
seeking
of
it
,
and
in
digging
for
it
in
the
mines
of
Gods
ordinances
,
according
to
the
Wise
mans
direction
,
Prouerbs
2.4
.
If
thou
searchest
for
her
as
for
siluer
,
&c.
Thirdly
,
we
must
practise
that
which
we
know
alreadie
.
And
this
is
the
way
to
obtaine
more
knowledge
,
according
to
that
in
Iohn
7.17
.
If
any
man
will
do
his
will
,
he
shall
know
of
the
doctrine
,
&c.
Fourthly
,
we
must
walke
with
the
wise
,
that
is
,
we
must
company
with
such
as
feare
God
,
and
by
this
means
we
shall
be
made
more
wise
.
Prouerbs
13.20
.
And
of
Iesus
.
This
name
Iesus
,
it
signifies
a
Sauiour
:
it
is
a
name
which
was
giuen
vnto
Christ
before
he
was
conceiued
in
the
wombe
,
Luk.
2.2
.
And
the
reason
why
it
was
giuen
vnto
him
,
is
yeelded
in
Mathew
1.21
.
Thou
shalt
call
his
name
Iesus
:
for
he
shall
saue
his
people
from
their
sinnes
.
But
to
come
to
the
doctrine
.
Iesus
.
In
that
Christ
is
here
named
Iesus
,
which
signifieth
a
Sauiour
,
hence
we
are
to
note
,
That
he
alone
is
the
meritorious
Sauiour
.
This
is
manifest
out
of
Acts
4.11
.
where
it
is
said
:
This
is
the
stone
which
was
set
at
nought
of
you
builders
,
which
is
become
the
head
of
the
corner
,
neither
is
there
saluation
in
any
other
,
&c.
And
like
vnto
this
is
that
also
in
1.
Iohn
5.11.12
.
And
this
is
the
record
,
that
God
hath
giuen
vnto
vs
eternall
life
,
and
this
life
is
in
his
Sonne
,
he
that
hath
the
Sonne
,
hath
life
,
and
he
that
hath
not
the
Sonne
of
God
,
hath
not
life
.
By
which
Texts
it
is
manifest
,
that
Christ
is
the
onely
meritorious
Sauiour
.
There
was
neuer
any
other
Sauiour
preached
to
the
world
by
the
Prophets
and
Apostles
,
neither
was
there
euer
any
other
Sauiour
beleeued
on
in
the
world
by
the
true
Church
.
1.
Timothy
3.16
.
These
shall
walke
with
me
in
white
,
for
they
are
worthy
.
It
is
not
meant
,
that
any
man
is
worthy
of
heauen
,
by
any
merit
in
himselfe
,
but
by
the
worthinesse
of
Christ
:
it
is
not
meant
of
our
dignitie
,
but
of
Gods
dignation
.
Secondly
,
hence
we
may
learne
,
how
aright
to
vnderstand
that
place
in
Iames
2.
that
Abraham
was
iustified
by
workes
.
It
is
not
meant
that
he
was
iustified
before
God
by
workes
;
for
a
man
is
iustified
before
God
by
faith
,
without
the
workes
of
the
law
,
Romans
3.28
.
but
it
is
meant
,
that
he
was
iustified
before
men
by
workes
;
or
,
his
faith
was
manifested
to
be
a
true
liuing
faith
,
by
the
fruits
thereof
.
Thirdly
,
hence
we
may
note
,
that
that
place
in
Reuel.
22.12
.
He
will
giue
to
euery
man
according
as
his
workes
shall
be
is
not
meant
of
merit
.
It
is
one
thing
to
receiue
according
to
our
workes
,
and
another
,
to
receiue
for
the
merit
of
our
workes
.
Our
Lord
.
Whence
obserue
we
,
that
vnto
whomsoeeuer
Christ
is
a
Sauiour
,
to
them
he
will
be
a
Lord
.
Whosoeuer
will
not
be
ruled
by
Christ
,
they
shall
neuer
be
saued
by
him
.
Christ
being
consecrated
,
became
the
author
of
saluation
to
them
which
obey
him
,
Hebrews
5.9
.
Whom
Christ
redeemeth
,
they
follow
him
whither
soeuer
he
goeth
,
Reuelation
14.4
.
Christ
is
Priest
after
the
order
of
Melchisedech
,
Psalme
110.4
.
that
is
,
King
and
Priest
;
to
signifie
,
that
vnto
whom
he
is
a
Priest
to
offer
Sacrifice
for
,
to
them
he
is
a
King
,
to
rule
and
gouerne
them
.
It
is
said
aswell
,
Behold
thy
King
cometh
vnto
thee
,
Zechar.
9.9
.
as
,
Behold
,
the
deliuerer
shall
come
,
Romans
11.26
.
In
this
respect
Christ
is
like
vnto
Iephta
,
Iudges
11.9
.
For
as
Iephta
would
not
deliuer
the
Giliadites
out
of
the
hands
of
their
enemies
,
but
vpon
condition
,
that
he
might
be
made
their
head
:
euen
so
,
no
more
will
Christ
deliuer
vs
spiritually
,
but
vpon
condition
,
that
he
may
be
our
head
and
chiefe
gouernour
.
According
as
his
diuine
power
,
&c.
Now
come
we
from
the
Preface
to
the
subiect-matter
of
the
Epistle
,
which
is
three-fold
;
First
exhortatory
,
in
this
first
chapter
.
For
here
he
exhorteth
to
an
increase
of
grace
.
Secondly
,
praemonitory
,
in
the
second
chapter
;
for
therein
he
fore-warneth
vs
concerning
false
prophets
.
Thirdly
,
propheticall
,
in
the
third
chapter
;
for
therein
is
foretold
the
last
iudgement
,
and
the
manner
of
it
.
Before
the
Apostle
come
to
his
matter
of
exhortation
,
which
beginneth
in
the
fift
verse
,
he
first
prefixeth
an
acknowledgement
tending
to
Gods
glorie
,
and
the
comfort
of
the
Church
,
vnto
whom
he
writes
in
the
third
and
fourth
verses
:
in
which
acknowledgement
,
two
things
are
to
be
noted
:
first
,
a
cause
,
in
the
third
verse
:
secondly
,
an
effect
,
in
the
fourth
verse
.
For
the
former
,
we
are
to
note
;
first
,
the
power
of
the
giuer
,
according
to
his
diuine
power
.
Secondly
,
the
bountifulnesse
of
the
gift
;
all
things
which
belong
to
life
and
godlinesse
.
Thirdly
,
the
meanes
of
obtaining
this
gift
,
by
the
knowledge
of
him
who
hath
called
vs
vnto
glory
and
vertue
.
According
to
his
diuine
power
.
This
is
spoken
of
Christ
,
and
hath
relation
to
the
end
of
the
former
verse
.
Whence
we
are
to
note
,
That
Iesus
hath
in
him
,
not
an
humane
power
onely
,
but
also
a
diuine
,
not
the
power
of
a
man
onely
,
but
also
the
power
of
a
God
.
For
this
cause
he
is
termed
in
Esay
.
9.6
,
The
mighty
God
.
And
in
Tit.
2.13
The
great
God
.
For
this
cause
is
made
mention
of
his
mighty
power
,
Phil.
3.
the
last
:
Yea
for
this
cause
he
is
said
to
haue
all
power
,
both
in
heauen
,
and
in
earth
.
Mathew
,
28.18
.
And
it
is
further
manifest
,
that
Christ
had
diuine
power
;
First
,
because
he
was
able
to
create
the
world
,
Iohn
1.3
.
Secondly
,
because
he
is
able
with
his
word
,
to
beare
vp
the
world
,
Hebr.
1.3
.
Thirdly
,
because
he
knowes
the
thoughts
of
men
,
Mat.
9.4
.
Fourthly
,
because
he
wrought
miracles
by
his
owne
power
,
Iohn
15.24
.
Fiftly
,
because
he
vanquished
Satan
,
Hebrews
2.14
.
dissolued
sinne
:
1.
Iohn
3.8
.
and
ouercame
the
world
,
Iohn
16.33
.
which
workes
he
could
neuer
haue
turned
his
hand
to
,
if
he
had
not
had
a
diuine
power
.
Secondly
,
it
makes
also
against
the
blasphemous
Papists
,
which
subiect
Christ
to
the
command
of
the
virgin
Marie
,
derogating
thereby
from
his
diuine
power
.
Thirdly
,
it
may
be
terrour
to
the
wicked
,
and
namely
,
to
Antichrist
:
for
it
sheweth
how
able
Christ
is
to
consume
him
with
the
spirit
of
his
mouth
,
and
to
destroy
him
with
the
brightnesse
of
his
coming
,
2.
Thessalonians
2.8
.
Fourthly
,
it
may
minister
comfort
to
the
faithfull
:
for
,
be
their
dangers
neuer
so
desperate
,
and
their
enemies
neuer
so
malicious
,
yet
Christ
by
his
diuine
power
,
is
able
to
deliuer
them
,
and
to
protect
them
.
If
a
finite
power
be
against
them
,
yet
an
infinite
power
is
for
them
,
2.
Chron.
32.7.8
.
All
things
which
pertaine
to
life
,
and
&c.
Whence
note
we
,
That
whatsoeuer
tendeth
to
saluation
or
sanctification
,
we
receiue
it
all
from
Christ
.
For
by
life
here
is
meant
,
glorie
;
and
by
godlinesse
is
meant
vertue
,
as
it
is
expounded
in
the
end
of
the
verse
.
The
doctrine
may
be
proued
by
instance
.
For
,
from
whom
haue
we
the
Gospel
,
but
from
Christ
?
The
Gospel
of
the
kingdome
is
Christs
Gospel
,
as
it
is
termed
2.
Corinthians
10.14
.
And
God
speakes
vnto
his
Church
in
these
last
dayes
by
his
Sonne
,
Hebrews
1.1
.
Againe
,
from
whom
receiue
we
the
Spirit
,
but
from
Christ
?
Iohn
16.7
.
Thirdly
,
whence
receiue
we
gifts
of
the
Spirit
,
but
from
Christ
which
ascended
vp
on
high
?
Ephes.
4.8
.
that
he
might
giue
gifts
to
men
.
Of
whose
fulnesse
do
we
receiue
grace
for
grace
,
but
of
Christs
fulnesse
?
Iohn
1.16
.
Lastly
,
how
are
we
kept
in
the
state
of
grace
vnto
glory
,
but
by
Christ
,
who
is
the
Shepheard
and
Bishop
of
our
soules
?
1.
Pet.
2.25
.
Furthermore
,
whence
are
the
Sacraments
but
from
Christ
?
He
ordained
Baptisme
,
Mat.
28.19
.
He
also
instituted
the
Lords
Supper
,
Matt.
26.26
.
Lastly
,
who
is
it
that
sends
Ministers
,
but
the
same
Christ
,
which
gaue
some
to
be
Apostles
,
some
Prophets
,
some
Euangelists
,
&c.
Ephes.
4.
So
that
it
is
apparent
by
instance
,
that
whatsoeuer
tendeth
to
saluation
or
sanctification
,
it
is
from
Christ
.
Secondly
,
this
should
teach
vs
to
take
notice
of
Christs
bounty
.
He
giues
life
and
all
things
that
belong
thereunto
.
He
is
the
good
Shepheard
,
in
Psalme
23.
which
supplieth
all
things
necessary
to
his
flocke
.
Christs
flocke
may
want
many
things
which
they
desire
,
but
they
shall
neuer
want
those
things
which
shall
be
good
for
them
.
Hath
giuen
vnto
vs
.
The
word
in
the
originall
is
passiue
,
and
signifieth
,
hath
bene
giuen
:
but
we
must
know
,
that
with
the
Greekes
,
the
passiue
voice
is
sometimes
put
for
the
actiue
.
An
example
for
this
we
haue
.
Hebr.
12.26
.
where
you
haue
it
translated
,
hath
promised
;
but
it
properly
signifieth
,
hath
bene
promised
:
the
passiue
voice
being
put
for
the
actiue
.
But
the
doctrine
hence
is
this
,
viz.
That
whatsoeuer
pertaineth
to
life
and
godlinesse
,
it
is
not
of
merit
,
but
of
free
gift
.
Saluation
is
the
free
gift
of
God
.
Rom.
6.
the
last
.
The
Gospell
is
the
word
of
grace
,
that
is
,
of
free
fauour
,
Acts
20.32
.
To
you
it
is
giuen
to
know
the
mysteries
of
the
Kingdome
of
God
,
Luke
8.10
.
Paul
obtained
mercie
,
not
merit
,
1.
Tim.
1.16
.
By
all
which
it
is
manifest
,
that
saluation
and
all
the
means
thereof
,
is
of
free
gift
:
and
so
by
vs
is
to
be
accounted
.
But
we
will
not
insist
vpon
this
point
.
Life
.
Hence
we
are
to
note
,
That
there
is
a
life
prepared
for
the
elect
after
this
life
ended
.
And
that
this
is
so
,
it
is
manifest
out
of
Psalme
21.4
.
He
asked
life
of
thee
,
and
thou
gauest
him
a
long
life
,
for
euer
and
euer
.
And
Psalme
133.
For
there
the
Lord
commanded
the
blessing
,
euen
life
for
euer
.
And
Matth.
25.46
.
And
they
shall
go
away
into
euerlasting
punishment
;
but
the
righteous
into
life
eternall
.
Vnto
this
also
accordeth
that
in
Iohn
11.25
.
Iesus
said
vnto
her
,
I
am
the
resurrection
and
the
life
,
he
that
beleeueth
in
me
,
though
he
were
dead
,
yet
shall
he
liue
.
And
that
in
Matthew
.
22.32
.
I
am
the
God
of
Abraham
,
and
the
God
of
Isaac
,
and
the
God
of
Iacob
:
God
is
not
the
God
of
the
dead
,
but
of
the
liuing
.
And
that
in
Colloss.
3.3
.
You
are
dead
,
and
your
life
is
hid
with
Christ
in
God
.
By
all
which
testimonies
it
is
proued
,
that
there
is
a
life
prepared
for
Gods
elect
,
after
this
life
ended
.
Now
if
you
desire
to
know
what
kinde
of
life
it
is
which
is
prepared
,
I
confesse
I
am
not
able
to
expresse
it
,
if
I
had
the
tongues
of
men
and
Angels
:
but
these
things
are
noted
in
generall
in
holy
Scripture
concerning
it
.
First
,
that
it
is
not
a
dissolute
,
but
an
holy
life
:
and
for
this
cause
heauen
is
called
an
holy
place
,
Hebr.
9.12
.
and
Gods
holy
habitation
,
Deut.
26.15
.
Secondly
,
it
is
not
a
miserable
,
but
a
blessed
life
:
For
blessed
are
they
which
shall
be
called
to
the
marriage
Supper
of
the
Lambe
,
Reuel.
19.9
.
and
blessed
are
they
which
die
in
the
Lord
,
&c.
In
this
life
shal
be
no
sorrow
,
for
all
teares
shall
be
wiped
away
.
In
this
life
shall
be
no
want
,
for
we
shall
hunger
no
more
,
nor
thirst
no
more
,
Reuel.
7.16.17
.
In
this
life
we
shall
be
happy
,
in
respect
of
our
company
,
for
we
shall
euer
be
with
the
Lord
,
1.
Thess.
4.14
.
Yea
,
we
shall
come
to
the
company
of
innumerable
Angels
,
Hebr.
12.22
.
and
shall
sit
downe
with
Abraham
,
Isaac
and
Iacob
in
the
kingdome
of
heauen
,
Matth.
8.11
.
Thirdly
,
that
it
is
not
a
disquietous
,
but
a
peaceable
life
;
and
in
this
respect
it
is
called
a
rest
in
Heb.
4.9
.
There
remained
therefore
a
rest
to
the
people
of
God
.
Here
Gods
children
shall
rest
from
their
labours
,
Reuel.
14.13
.
Here
they
rest
from
their
troubles
and
molestations
,
Iob
3.17.18
.
Yea
,
here
they
shall
rest
from
their
temptations
.
For
he
that
is
dead
is
freed
from
sinne
,
Romans
6.7
.
and
so
by
consequence
,
from
all
occasions
and
temptations
of
sinne
.
Fourthly
and
lastly
,
it
is
an
eternall
life
which
is
prepared
,
as
appeares
by
that
speech
of
Christ
himselfe
in
Iohn
10.28
.
And
I
giue
vnto
them
eternall
life
.
And
by
that
of
the
Apostle
in
1.
Pet.
1.4
.
where
this
life
whereof
we
speake
,
is
termed
an
inheritance
incorruptible
,
and
vndefiled
,
that
fadeth
not
away
,
&c.
And
godlinesse
.
The
word
in
the
originall
signifieth
the
right
worship
of
God
,
part
being
put
for
the
whole
.
But
certainely
,
by
godlinesse
,
we
are
to
vnderstand
the
same
as
is
vnderstood
by
Vertue
in
the
words
following
,
to
wit
,
all
grace
and
goodnesse
;
but
especially
,
holinesse
.
Secondly
,
because
it
is
a
signe
of
election
,
Psalme
4.3
.
But
know
,
that
God
hath
chosen
to
himself
a
godly
man
.
Thirdly
,
because
it
is
profitable
for
all
things
,
and
hath
the
promises
of
this
life
present
,
and
of
that
which
is
to
come
,
1.
Tim.
4.8
.
Fourthly
,
because
it
is
great
gaine
,
being
ioyned
with
contentment
,
1.
Tim.
6.6
.
Now
the
means
to
attaine
godlinesse
,
are
these
:
first
,
we
must
haue
a
care
to
keep
the
Sabbath
day
holy
.
Profanenesse
vpon
the
Sabbath
,
is
the
cause
of
profanenesse
all
the
weeke
after
.
Secondly
,
we
must
be
carefull
of
priuate
duties
,
as
of
prayer
,
reading
,
meditating
,
and
the
like
;
and
that
euery
day
in
the
weeke
.
Thirdly
,
we
must
conuerse
with
such
as
are
godlie
.
Much
increase
of
godlinesse
is
obtained
by
Christian
societie
.
Fourthly
,
we
must
be
content
to
part
with
our
sinnes
;
yea
our
especiall
sinnes
reigning
:
sinnes
and
godlinesse
can
neuer
stand
together
.
Fiftly
,
we
must
be
practisers
of
the
will
of
God
,
and
not
hearers
onely
.
Practise
is
the
very
life
of
godlinesse
.
2.
Timothy
3.5
.
Lastly
,
if
any
desire
to
trie
themselues
,
whether
they
be
godly
or
no
,
let
them
examine
themselues
by
the
fiue
fore-named
rules
:
for
the
practise
or
not
practise
of
the
rules
,
is
a
signe
,
either
of
our
godlinesse
,
or
profanenesse
.
By
them
it
will
appeare
what
we
are
.
By
the
knowledge
of
him
.
What
it
is
to
know
God
aright
,
we
heard
before
:
and
how
knowledge
is
the
means
of
increase
in
grace
.
Which
hath
called
vs
vnto
glory
&
vertue
.
Some
reade
the
words
thus
;
which
hath
called
vs
by
glory
and
vertue
;
vnderstanding
by
glorie
and
vertue
,
the
glorious
and
vertuous
worke
of
God
himselfe
,
in
the
conuerting
and
sauing
of
a
sinner
.
And
howsoeuer
this
sence
might
stand
well
with
the
construction
of
the
Greeke
Text
,
yet
it
doth
not
well
agree
to
the
scope
of
the
holie
Ghost
.
For
the
scope
is
not
to
shew
,
by
what
we
are
called
,
but
,
vnto
what
we
are
called
:
so
that
I
embrace
this
reading
,
who
hath
called
vs
to
glorie
and
vertue
.
And
if
any
shall
obiect
,
that
the
word
in
the
originall
signifieth
by
glory
and
vertue
,
I
answer
,
the
word
originall
may
signifie
,
by
,
or
to
:
as
the
same
word
is
vsed
in
Rom.
6.4
.
where
it
is
said
,
that
Christ
was
raised
from
the
dead
,
by
the
glorie
of
the
Father
:
or
,
as
it
may
be
better
rendred
,
to
the
glorie
of
God
the
Father
.
Which
hath
called
vs
vnto
glorie
and
vertue
.
Where
from
the
coniunction
of
these
two
together
,
we
may
obserue
,
that
glorie
and
vertue
are
twinnes
,
which
go
together
,
the
one
cannot
be
had
without
the
other
.
He
that
will
attaine
glorie
,
must
haue
vertue
;
and
he
that
hath
attained
true
vertue
,
he
shall
be
sure
to
obtaine
glorie
.
For
the
proofe
hereof
I
referre
you
to
that
in
Psalme
84.11
.
For
the
Lord
God
is
a
Sunne
and
shield
:
the
Lord
will
giue
grace
and
glory
.
Where
note
,
that
the
Lord
giues
not
grace
without
glorie
,
nor
glory
without
grace
:
but
vnto
whom
he
imparts
the
one
,
to
them
also
he
giues
the
other
.
The
like
we
reade
in
Acts
28.32
.
And
now
brethren
,
I
commend
you
to
God
,
and
to
the
word
of
his
grace
,
which
is
able
to
build
you
vp
,
and
to
giue
you
an
inheritance
amongst
all
them
which
are
sanctified
.
Where
we
must
also
note
,
vnto
whom
this
heauenly
inheritance
of
glorie
is
giuen
;
namely
,
to
such
as
are
sanctified
,
or
to
such
as
haue
vertue
.
Called
.
Whence
note
,
That
no
man
may
vsurpe
glory
and
vertue
:
None
can
attaine
vnto
them
,
but
he
that
is
called
vnto
them
by
God
.
The
Corinthians
did
not
vsurpe
sanctitie
,
but
they
were
called
to
be
Saints
,
1.
Corinthians
1.2
.
And
the
Thessallonians
did
not
vsurpe
saluation
,
but
they
were
called
to
Gods
Kingdome
,
and
glorie
.
1.
Thes.
2.12
.
Yea
,
for
the
attaining
of
glory
and
vertue
,
there
is
required
,
not
an
outward
calling
onely
,
but
an
inward
,
euen
that
effectuall
calling
,
whereby
we
are
translated
out
of
darknesse
into
his
maruellous
light
.
1.
Pet.
2.9
.
Iohn
Baptist
,
the
violent
tooke
the
kingdome
by
force
,
Mat.
11.
my
answer
is
,
That
violence
doth
not
necessarily
imply
vsurpation
;
a
man
may
be
violent
in
his
calling
,
as
Iacob
was
in
his
wrastling
with
God
,
Genesis
32.
The
violent
took
the
kingdome
by
force
,
but
they
were
such
as
were
called
to
the
kingdome
.
The
Israelites
tooke
the
Land
of
Canaan
by
force
;
but
they
had
a
calling
so
to
do
.
Called
to
glory
and
vertue
.
Whence
we
may
note
,
that
the
calling
of
a
Christian
is
an
honourable
calling
:
they
are
called
to
glory
and
vertue
.
For
this
cause
the
blessed
Apostle
nameth
it
an
high
calling
in
Philipp.
3.14
.
And
in
eed
it
must
needs
be
an
high
calling
;
first
,
because
thereby
we
are
called
to
be
the
children
of
God
.
1.
Iohn
3.1
.
Secondly
,
thereby
we
are
called
to
the
fellowship
of
Christ
.
1.
Corinth.
1.9
.
Thirdly
,
therby
we
are
called
to
be
Kings
and
Priests
.
Reuel.
1.6
.
Fourthly
,
thereby
we
are
called
to
be
Saints
here
.
1.
Corinth.
1.2
.
Fiftly
,
thereby
we
are
called
to
be
heires
of
the
vnspeakeable
ioyes
of
heauen
.
Rom.
8.17
.
And
therefore
the
calling
of
a
Christian
,
is
the
most
honourable
calling
in
the
world
.
Secondly
,
this
should
be
a
motiue
vnto
all
Christians
,
to
walke
worthie
this
holie
calling
,
as
the
Apostle
also
exhorteth
,
1.
Thess.
2.12
.
Otherwise
,
it
were
better
that
a
mill-stone
were
hanged
about
our
neckes
,
and
that
we
were
cast
into
the
bottome
of
the
Sea
,
then
that
we
should
pollute
this
holie
calling
.
Whereby
.
Some
render
it
,
in
as
much
:
but
I
rather
subscribe
vnto
their
iudgement
which
reade
the
Text
thus
,
whereby
,
or
by
which
things
;
for
they
haue
reference
to
the
beginning
of
the
former
verse
,
where
it
is
said
,
that
Christ
by
his
diuine
power
hath
giuen
vnto
vs
all
things
which
belong
to
life
and
godlinesse
:
by
which
gift
of
all
things
,
or
by
which
all
things
giuen
,
most
great
and
precious
promises
are
also
giuen
.
Most
great
and
precious
promises
.
Whence
obserue
we
,
that
the
promises
of
God
are
highly
to
be
esteemed
,
they
are
to
be
accounted
great
,
yea
most
great
and
precious
.
And
that
first
,
because
they
are
the
promises
of
a
King
,
yea
of
the
King
of
kings
;
and
therefore
to
be
highly
esteemed
for
their
author
.
Secondly
,
because
they
are
of
infallible
truth
.
Gods
promises
are
not
as
the
promises
of
many
men
,
that
is
,
yea
and
nay
,
but
they
are
all
,
Yea
,
and
Amen
,
2.
Corin.
1.20
.
and
therefore
to
be
respected
for
their
truth
.
Thirdly
,
because
they
are
the
deeds
and
shewings
of
a
Christian
for
his
saluation
,
and
for
all
other
good
things
.
For
,
what
haue
any
of
vs
to
shew
,
whereby
we
may
challenge
heauen
,
and
remission
of
sinnes
,
and
such
like
priuiledges
,
but
only
Gods
promises
entitling
vs
thereunto
?
Therefore
,
as
a
man
maketh
great
account
of
his
deeds
and
euidences
,
so
must
we
of
Gods
promises
.
Fourthly
,
Gods
promises
haue
excellent
effects
:
they
make
vs
partakers
of
the
diuine
nature
,
as
we
shall
heare
afterwards
,
if
God
assist
.
Secondly
,
they
comfort
them
which
are
cast
downe
.
Thirdly
,
they
establish
and
confirme
them
which
stand
.
And
therefore
they
are
highly
to
be
esteemed
.
Fiftly
,
Gods
promises
shall
stand
when
heauen
and
earth
shall
be
remoued
.
For
heauen
and
earth
shall
passe
away
,
but
my
words
shal
not
passe
away
.
So
saith
Christ
Matthew
24.35
.
Wherefore
it
followeth
by
sufficient
reason
,
that
the
diuine
promises
are
to
be
respected
for
their
stabilitie
.
Secondly
,
it
may
also
serue
to
reproue
many
Christians
,
which
esteeme
too
lightly
of
Gods
promises
,
putting
them
from
them
,
as
though
they
were
little
worth
.
Consider
with
thy selfe
;
suppose
that
a
King
should
freely
offer
vnto
his
subiect
a
great
gift
,
or
should
freely
promise
him
such
or
such
a
fauour
;
would
we
not
account
him
foolish
which
would
refuse
the
Kings
offer
,
and
make
light
of
it
?
Beloued
,
this
is
thy
case
:
God
doth
freely
offer
to
binde
himselfe
by
promise
vnto
thee
,
and
thou
refusest
to
take
his
word
and
offer
.
Thirdly
,
we
must
examine
,
whether
the
promises
of
God
be
most
great
and
precious
or
no
with
vs
.
And
that
will
appeare
:
first
,
by
our
zeale
,
and
forwardnesse
to
heare
Gods
word
:
if
we
esteeme
it
precious
,
sure
we
wil
prease
vnto
it
.
Secondly
,
by
our
thankefulnesse
for
it
.
Thirdly
,
by
our
care
to
keepe
it
safe
.
Fourthly
,
by
our
ioy
in
it
.
Are
giuen
.
Some
reade
it
thus
;
He
hath
giuen
:
taking
the
passiue
verbe
in
the
actiue
signification
,
as
the
participle
of
the
same
word
was
taken
actiuely
in
the
former
verse
.
Whether
we
take
it
actiuely
or
passiuely
,
it
is
not
much
materiall
:
the
doctrine
which
will
follow
from
either
reading
is
this
,
viz.
That
Gods
promises
,
though
they
be
most
great
and
precious
,
yet
they
are
of
free
gift
.
What
moued
God
to
make
that
precious
promise
to
Adam
;
the
Seed
of
the
woman
shall
breake
the
Serpents
head
,
Genesis
3.
but
his
owne
free
grace
?
What
moued
Christ
to
say
to
the
thiefe
on
the
crosse
,
To
day
thou
shalt
be
with
me
in
Paradise
,
Luke
23.43
.
but
his
owne
compassion
?
What
caused
the
Lord
to
say
vnto
Abraham
;
In
thy
seed
shall
all
the
Nations
of
the
earth
be
blessed
,
Genesis
22.18
.
but
his
owne
goodnesse
?
The
like
may
be
said
concerning
the
promise
of
sending
of
the
Comforter
,
Iohn
16.7
.
and
concerning
spirituall
protection
,
Matth.
28.21
.
and
concerning
Christs
returning
at
the
last
day
to
receiue
vs
,
Iohn
14.3
.
The
like
may
be
said
of
the
promises
made
to
Israell
concerning
their
returne
out
of
Egipt
and
Babylon
.
In
a
word
,
the
like
may
be
sayd
of
all
Gods
promises
made
to
his
Church
;
from
time
to
time
they
were
all
of
free
grace
.
To
such
I
answer
,
That
the
Lord
gaue
the
power
to
Solomon
to
make
that
choice
,
so
that
God
is
the
cause
of
the
cause
.
For
if
the
Lord
moue
vs
to
do
good
,
and
enable
vs
thereunto
,
and
then
make
a
gracious
promise
vnto
vs
for
our
obedience
;
it
is
manifest
that
the
originall
of
such
a
promise
,
is
meerely
of
grace
,
because
he
of
his
mercie
enableth
vs
to
do
that
,
for
the
which
he
is
moued
to
make
a
promise
vnto
vs
,
and
that
by
the
same
mercie
.
That
by
them
ye
might
be
partakers
of
his
diuine
nature
.
By
diuine
nature
here
is
not
meant
the
very
essence
of
God
:
for
is
impossible
that
the
Lord
should
dwell
essentially
in
so
narrow
a
compasse
as
our
hearts
,
considering
that
the
heauens
,
and
the
heauens
of
heauens
are
not
able
to
containe
him
.
2.
Chron.
2.6
.
But
we
are
to
vnderstand
by
diuine
nature
,
the
image
of
God
,
or
true
sauing
grace
,
which
is
called
the
diuine
nature
:
first
,
because
it
is
begotten
of
God
in
the
elect
,
Iohn
1.13
.
Secondly
,
because
it
is
like
vnto
him
,
as
being
indeed
his
owne
image
,
Genesis
1.26
.
The
diuine
nature
.
Hence
we
are
to
obserue
,
that
Sauing
grace
comes
the
nearest
of
all
other
things
to
the
nature
of
God
himselfe
.
It
is
called
here
the
diuine
nature
it selfe
,
from
the
neare
likenesse
which
it
hath
vnto
it
.
So
in
like
manner
it
is
sometime
termed
God
,
as
in
1.
Iohn
4.15
.
God
dwelleth
in
him
,
that
is
,
sauing
grace
.
Sometimes
it
is
called
Christ
,
as
in
Colos.
1.27
.
Christ
in
you
the
hope
of
glorie
,
that
is
,
grace
in
you
.
Sometimes
also
it
is
stiled
the
holy
Ghost
,
as
in
1.
Corinth.
6.19
.
Know
you
not
that
your
body
is
the
temple
of
the
holy
Ghost
which
is
in
you
;
that
is
,
of
grace
which
is
in
you
.
Now
why
is
grace
called
God
,
and
Christ
,
and
holy
Ghost
,
but
meerly
in
respect
of
that
liuely
resemblance
which
it
hath
of
God
,
of
Christ
,
and
of
the
holy
Ghost
?
Whereby
.
Whence
obserue
we
,
that
The
word
,
but
especially
the
Gospel
and
the
promises
,
are
the
meanes
to
beget
this
diuine
nature
of
sauing
grace
in
the
hearts
of
the
elect
.
Thus
saith
Iames
in
his
first
chapter
&
eighteenth
verse
;
Of
his
owne
will
begat
he
vs
by
the
word
of
truth
.
Thus
saith
also
Peter
in
his
first
Epistle
,
the
first
chapter
,
and
three
and
twentith
verse
;
We
are
borne
againe
,
not
of
mortall
seed
,
but
of
immortall
by
the
word
of
God
.
I
do
not
deny
but
that
the
Spirit
may
be
receiued
by
the
faithfull
preaching
of
any
part
of
canonicall
Scripture
:
but
yet
it
is
also
true
,
that
most
vsually
the
Spirit
is
conueyed
by
the
preaching
of
the
Gospell
;
in
which
respect
also
the
Gospell
is
called
the
ministration
of
the
Spirit
,
2.
Corinthians
3.8
.
Not
onely
because
it
is
a
spirituall
doctrine
,
but
also
because
the
Spirit
of
God
is
giuen
by
it
.
Thirdly
,
if
euer
we
meane
to
be
partaker
of
the
diuine
nature
,
we
must
diligently
heare
Christs
Gospell
,
and
carefully
meditate
therein
day
&
night
.
We
must
make
high
account
of
the
promises
;
for
by
them
we
come
to
be
partakers
of
the
diuine
nature
.
The
corruptions
in
the
world
.
By
corruptions
we
are
to
vnderstand
the
corrupt
dealings
in
the
world
;
the
which
corrupt
dealings
are
fitly
termed
corruptions
or
putrifactions
,
because
they
come
from
the
putrifaction
of
the
flesh
,
and
that
for
want
of
the
salt
of
grace
.
And
the
doctrine
hence
to
be
obserued
,
is
,
That
in
the
world
there
be
great
corruptions
.
There
be
,
and
haue
bene
corruptions
in
all
sorts
of
men
from
time
to
time
;
in
Magistrates
,
as
Psalme
94.20
.
Shall
the
throne
of
iniquitie
haue
fellowship
with
thee
,
which
frameth
mischiefe
by
a
Law
?
In
Ministers
,
as
Phil.
1.21
.
All
seeke
their
owne
things
,
and
not
that
which
is
Iesus
Christs
.
In
tradesmen
,
as
Hosea
12.7
.
He
is
a
merchant
,
the
ballances
of
deceit
are
in
his
hand
,
he
loueth
to
oppresse
.
In
congregations
and
meetings
,
as
Psalme
58.1
.
Do
yee
indeed
speake
righteousnesse
,
O
congregation
?
Do
yee
iudge
vprightly
,
O
yee
sonnes
of
men
?
yea
in
heart
you
worke
wickednesse
,
and
weigh
the
violence
of
your
hands
in
the
earth
.
Yea
in
all
men
,
as
Genesis
6.11
.
The
earth
also
was
corrupt
before
God
,
and
the
earth
was
filled
with
violence
.
And
as
there
be
corruptions
in
all
sorts
of
men
,
so
likewise
in
all
things
there
is
much
corrupt
dealing
.
Do
we
not
see
grosse
sinnes
to
passe
vnpunished
?
Do
we
not
see
things
too
much
to
be
ruled
by
bribes
or
fauour
?
Do
we
not
see
the
liuings
of
Ministers
to
be
impropriated
,
and
giuen
to
them
which
feed
not
the
flocke
?
Do
we
not
see
Church-stockes
,
which
are
pretended
to
be
for
the
poore
,
to
be
vsed
especially
at
the
humours
,
and
for
the
easing
of
the
rich
?
Do
we
not
see
many
things
passe
for
currant
which
are
vnsound
,
vnder
colour
of
custome
?
Is
not
custome
at
these
daies
(
though
neuer
so
corrupt
)
pleaded
against
law
?
It
were
infinite
to
insist
on
all
particulars
:
for
infinite
are
the
corruptions
of
these
times
.
Secondly
,
it
should
teach
vs
to
be
the
more
vigilant
ouer
our selues
,
lest
we
be
corrupted
.
It
must
be
our
care
to
keepe
our selues
vnspotted
of
the
world
,
Iames
1.
the
last
verse
.
If
it
were
an
infectious
time
,
how
prouident
would
men
and
women
be
to
auoid
the
infection
?
Shall
we
be
so
carefull
for
our
bodies
,
and
shall
we
not
be
much
more
circumspect
for
our
soules
?
Yes
by
all
meanes
.
Thirdly
,
this
may
teach
vs
to
iustifie
God
in
all
his
visitations
and
iudgements
.
If
God
bring
vpon
vs
famine
,
sword
,
pestilence
,
or
the
like
;
the
cause
(
if
we
consider
it
well
)
is
most
iust
:
for
the
world
is
full
of
corruption
and
full
of
sinne
.
If
God
drowne
the
world
,
there
is
sufficient
cause
why
he
should
do
so
,
for
all
flesh
had
corrupted
their
wayes
.
Fourthly
,
this
should
make
vs
willing
to
die
,
and
to
leaue
this
world
,
because
it
is
so
full
of
corruption
.
We
must
not
desire
death
in
respect
of
afflictions
,
but
we
may
desire
it
in
respect
of
sinne
;
euen
as
Elias
when
he
saw
idolatrie
publiquely
erected
in
the
dayes
of
Iesabel
,
he
desired
God
to
take
away
his
life
,
1.
Kings
19.4
.
Through
lust
.
By
lust
here
we
are
to
vnderstand
originall
sinne
:
so
that
the
point
to
be
obserued
is
,
that
Originall
sinne
is
the
cause
of
all
these
innumerable
corruptions
which
are
in
the
world
.
This
is
manifest
out
of
Iames
1.14
.
But
euery
man
is
tempted
when
he
is
drawne
away
of
his
owne
lust
,
and
is
enticed
;
then
when
lust
hath
conceiued
,
it
bringeth
forth
sinne
,
&c.
The
same
Apostle
saith
to
the
same
effect
in
Iam.
4.1
.
From
whence
come
warres
and
fightings
amongst
you
,
come
they
not
from
hence
,
euen
of
your
lusts
which
fight
in
your
members
?
Our
Sauiour
likewise
implies
he
same
in
Matth.
15.18.19
.
For
out
of
the
heart
proceed
euill
thoughts
,
that
is
,
from
the
heart
polluted
with
originall
sinne
.
Thus
Dauid
,
when
he
had
committed
adulterie
and
murther
,
acknowledged
,
that
in
sinne
his
mother
had
conceiued
him
,
Psalme
51.
as
implying
thereby
,
that
originall
sinne
was
the
cause
of
the
other
sinnes
.
Thus
likewise
Paul
in
Roman.
7.
acknowledgeth
that
he
was
led
captiue
into
sinne
by
the
law
of
sinne
,
which
was
in
his
members
.
And
for
this
cause
those
fifteene
actuall
sins
spoken
of
in
Galat.
5.19.20
.
are
called
fruits
of
the
flesh
.
All
these
places
do
sufficiently
proue
,
that
all
corruptions
are
,
or
do
flow
from
originall
sinne
.
Hauing
escaped
.
Whence
obserue
we
,
that
the
corruptions
of
the
world
may
be
shunned
and
escaped
.
Here
the
holy
Ghost
maketh
mention
of
such
as
haue
escaped
them
.
And
in
like
manner
we
reade
of
seuen
thousand
which
had
not
bowed
the
knee
vnto
Baal
,
in
the
corrupt
times
of
Iesabel
.
The
like
may
be
said
of
the
three
Children
,
Daniel
3.
and
of
Ioseph
of
Arimathea
,
Luke
23.57
.
of
Noah
in
the
old
world
,
Genesis
7.1
.
of
Lot
in
Sodome
,
2.
Peter
2.8
.
of
the
Angell
or
Minister
of
the
church
of
Pergamus
,
Reuel.
2.13
.
who
,
though
all
of
them
liued
in
corrupt
times
,
yet
they
kept
their
garments
vnspotted
.
Which
serues
to
cleare
Gods
iustice
in
the
condemnation
of
a
sinner
.
Euery
sinner
is
worthy
to
be
condemned
,
because
he
sinnes
without
compulsion
.
God
may
iustly
say
vnto
a
gracelesse
person
,
Who
compelled
thee
to
sweare
,
to
lie
,
to
steale
,
to
be
drunke
,
and
the
like
?
Might
not
these
things
haue
bene
auoided
?
Doest
thou
not
see
such
and
such
to
shunne
them
,
and
to
auoid
them
?
Therefore
,
forasmuch
as
thou
hast
sinned
willingly
,
and
with
greedinesse
:
depart
from
me
thou
cursed
into
euerlasting
fire
prepared
for
the
diuell
and
his
angels
.
Hauing
shunned
.
Obserue
here
who
they
be
which
are
said
to
haue
escaped
the
corruptions
of
the
world
,
to
wit
,
such
as
haue
receiued
the
diuine
nature
.
And
indeed
no
other
can
attaine
to
this
power
.
Who
is
it
which
ouercometh
the
world
,
but
he
which
is
borne
of
God
?
1.
Iohn
5.4
.
Who
is
it
which
keepeth
himselfe
,
that
the
wicked
one
toucheth
him
not
,
but
he
that
is
borne
againe
?
1.
Iohn
5.18
.
Besides
this
.
Or
moreouer
,
for
so
the
Text
is
read
the
best
.
Now
the
Apostle
cometh
to
his
exhortation
:
and
the
maine
matter
whereunto
he
exhorteth
the
Church
is
,
that
it
giue
all
diligence
for
the
attaining
of
grace
.
And
this
he
doth
from
this
fifth
verse
,
vnto
the
end
of
the
eleuenth
.
In
the
next
place
he
sheweth
the
reasons
why
he
thus
adhorteth
,
from
the
twelfth
verse
,
to
the
end
of
the
Chapter
.
In
the
former
obserue
we
first
,
what
is
exhorted
,
and
that
is
,
to
adde
one
grace
to
another
,
in
5.6
.
and
7.
verses
.
Secondly
,
the
arguments
wherewith
this
exhortation
is
pressed
,
in
the
8.9.10
.
and
eleuenth
verses
.
Besides
this
.
That
is
,
ouer
and
aboue
the
gift
of
diuine
nature
,
which
you
haue
receiued
,
giue
,
or
bring
with
you
(
as
the
word
signifieth
)
all
diligence
,
&c.
Whence
note
,
that
no
Christian
must
content
himselfe
with
that
degree
of
grace
,
which
he
hath
receiued
in
his
first
conuersion
,
but
he
must
to
the
first
labour
to
adde
other
graces
.
The
grace
of
regeneration
is
our
talent
,
which
we
must
so
employ
,
as
that
we
may
gaine
fiue
talents
more
,
Matthew
.
25.
This
was
the
godly
practise
of
Paul
himselfe
,
Phil.
3.13
.
where
he
saith
,
I
forget
those
things
which
are
behinde
,
reaching
forth
to
those
things
which
are
before
,
&c.
They
therefore
which
can
content
themselues
with
that
grace
which
they
suppose
they
haue
receiued
,
and
thinke
they
need
no
more
;
it
is
a
manifest
signe
they
haue
receiued
nothing
yet
,
as
they
ought
to
receiue
.
Giuing
all
diligence
.
Or
according
to
the
originall
;
bringing
all
diligence
.
The
doctrine
hence
to
be
obserued
,
is
,
that
There
is
a
great
deale
of
diligence
required
for
the
obtaining
of
increase
of
grace
.
True
it
is
,
that
the
first
grace
,
to
wit
,
the
grace
of
regeneration
,
cometh
without
our
paines
or
seeking
.
We
are
called
sodainly
when
we
thinke
least
of
any
such
matter
,
as
we
see
in
Paul
and
others
.
But
as
for
increase
of
grace
,
it
is
not
without
great
industrie
and
diligence
.
Dauid
was
eminent
in
grace
,
but
he
was
withall
very
diligent
in
the
vse
of
meanes
.
For
the
obtaining
of
the
same
he
prayed
often
,
he
fasted
much
;
he
meditated
in
Gods
word
day
and
night
.
The
like
may
be
said
of
other
of
Gods
Saints
,
who
haue
not
obtained
that
degree
of
grace
which
they
haue
,
without
much
paines
and
great
striuing
.
Adde
to
your
faith
,
&c.
Obserue
here
,
we
are
not
onlie
exhorted
to
get
faith
,
but
likewise
other
graces
:
so
that
the
point
to
be
noted
,
is
,
that
A
Christian
must
not
content
himselfe
with
one
good
gift
of
the
Spirit
,
but
he
must
labour
for
many
gifts
.
For
this
we
haue
the
example
of
the
Corinthians
,
1.
Corinth.
1.7
.
Who
came
behinde
in
no
good
gift
,
and
of
Christ
himselfe
,
Esay
11.
who
abounded
with
seuerall
gifts
.
A
true
seruant
of
God
must
desire
gifts
whereby
to
glorifie
God
in
his
calling
,
according
to
the
example
of
Solomon
.
Secondly
,
he
must
desire
sauing
gifts
,
which
may
distinguish
him
from
reprobates
,
as
faith
,
and
holinesse
,
and
such
like
;
but
especially
,
euery
Christian
must
labor
for
that
grace
wherein
he
is
most
defectiue
,
and
which
is
most
contrary
to
his
corruptions
.
The
angry
person
must
especially
labor
for
patience
;
the
lasciuious
person
for
chastitie
;
the
ambitious
person
for
humilitie
;
the
niggard
for
liberalitie
;
the
intemperate
man
for
sobrietie
,
and
the
like
.
Adde
to
your
faith
vertue
.
By
vertue
we
are
to
vnderstand
an
honest
and
good
life
,
or
an
vniuersall
practise
of
all
those
graces
which
God
hath
put
in
vs
.
Thus
the
good
woman
which
was
so
painefull
in
her
calling
,
so
faithfull
to
her
husband
,
so
bountifull
to
the
poore
,
is
termed
a
vertuous
woman
,
Prou.
31.10
.
The
lesson
hence
to
be
learned
,
is
,
that
euery
Christian
should
labour
to
be
truly
vertuous
,
to
be
of
a
good
life
and
canuersation
.
Thus
we
are
taught
,
not
onely
in
this
Text
,
Adde
to
your
faith
vertue
:
but
also
in
Philip.
4.8
.
Finally
brethren
,
whatsoeuer
things
are
true
,
whatsoeuer
things
are
honest
,
whatsoeuer
things
are
iust
,
whatsoeuer
things
are
pure
,
whatsoeuer
things
are
louely
,
whatsoeuer
things
are
of
good
report
;
if
there
be
any
vertue
,
or
if
there
be
any
praise
,
thinke
on
these
things
For
this
also
we
haue
the
examples
of
the
Saints
;
as
first
the
example
of
Ruth
,
of
whom
it
is
said
,
That
all
the
City
knew
her
to
be
a
vertuous
woman
,
Ruth
3.11
.
and
of
the
good
woman
in
Prou.
31.29
.
Many
daughters
haue
done
vertuously
,
but
thou
excellest
them
all
.
Secondly
,
we
ought
to
be
vertuous
,
because
vertue
is
the
power
of
profession
.
He
or
she
that
professeth
Christ
and
is
not
vertuous
,
their
profession
is
a
powerlesse
profession
,
it
is
of
no
validitie
,
of
no
force
;
yea
indeed
it
is
meere
hypocrisie
,
2.
Timothy
3.5
.
They
haue
a
forme
of
godlinesse
,
but
deny
the
power
thereof
.
Thirdly
,
we
ought
to
be
vertuous
,
because
this
will
sooner
conuince
the
wicked
then
any
thing
else
:
some
which
will
not
be
wonne
by
the
word
,
will
be
conuinced
by
a
good
conuersation
,
1.
Pet.
3.1
.
Secondly
,
this
must
teach
euery
one
of
vs
to
labour
for
a
vertuous
life
and
practise
.
Let
Ministers
,
Magistrates
,
Maisters
of
families
,
seruants
,
children
,
and
all
sorts
,
from
the
highest
to
the
lowest
,
labour
to
be
truly
vertuous
;
that
is
,
let
vs
all
become
zealous
hearers
of
Gods
word
,
and
conscionable
doers
and
practisers
of
the
same
.
Oh
how
happy
were
it
for
vs
,
if
we
would
suffer
our selues
to
be
perswaded
this
way
.
The
Lord
perswade
vs
.
Adde
to
your
faith
.
Concerning
faith
we
purpose
to
speake
hereafter
(
if
GOD
permit
)
amongst
the
Grounds
of
Religion
:
The
point
therefore
which
we
will
obserue
in
this
place
,
is
this
,
to
wit
,
that
Vertue
must
be
added
vnto
Faith
.
Indeed
it
must
flowe
from
faith
as
from
the
fountaine
;
and
the
reason
is
manifest
:
first
,
because
else
it
is
were
sinne
.
For
,
whatsoeuer
is
not
of
faith
(
whatsoeuer
shew
it
may
make
)
it
is
sinne
,
Romans
14.23
.
Secondly
,
because
without
faith
it
is
impossible
to
please
God
,
Hebrews
11.6
.
So
that
Vertue
without
faith
is
no
better
then
Caines
sacrifice
:
It
may
giue
satisfaction
to
men
,
but
it
is
an
abhomination
to
God
.
Secondly
,
this
proues
against
Papists
,
that
our
best
workes
are
not
meritorious
,
ex
opere
operato
.
For
if
they
were
,
what
need
vertue
be
added
to
faith
to
make
it
acceptable
?
Yea
the
truth
is
,
that
whatsoeuer
is
offered
to
God
by
an
vnregenerate
person
,
which
is
destitute
of
faith
:
it
is
no
better
then
if
he
should
kill
a
man
,
or
cut
off
a
dogs
necke
,
Esay
66.3
.
Thirdly
,
it
must
teach
vs
to
vse
all
meanes
whereby
faith
may
be
wrought
and
increased
in
our
hearts
:
for
,
so
much
faith
as
we
haue
,
so
much
acceptation
of
vertue
we
shall
finde
with
God
.
Knowledge
.
Whence
note
,
that
It
is
not
sufficient
for
a
Christian
to
be
vertuous
,
but
he
must
haue
knowledge
also
.
Whereupon
Salomon
saith
in
Prouer.
4.5
.
Get
wisedome
,
get
vnderstanding
,
forget
it
not
,
&
in
the
seuenth
verse
,
Wisedome
is
the
principall
thing
;
therefore
get
wisedome
,
and
with
all
thy
getting
get
vnderstanding
.
There
be
many
motiues
to
moue
vs
to
seeke
after
knowledge
.
First
,
because
,
by
it
we
are
translated
out
of
darkenesse
,
and
so
by
consequence
,
out
of
the
kingdome
of
Satan
.
Secondly
,
because
by
it
we
come
to
haue
the
image
of
God
drawne
vpon
vs
afresh
,
Col.
3.10
.
Thirdly
,
because
in
want
of
it
,
we
are
estranged
from
the
life
of
God
:
we
remaine
by
ignorance
in
the
state
of
death
,
that
is
,
destitute
of
the
life
of
Grace
,
Eph.
4.18
.
Fourthly
,
by
ignorance
wee
are
lyable
to
temporall
iudgements
.
For
want
of
knowledge
my
people
are
destroyed
,
Hos.
4.6
.
yea
to
eternall
damnation
,
2
Thessal.
1.8
.
Christ
will
come
in
flaming
fire
,
rendering
vengeance
to
all
them
which
know
not
God
.
We
may
as
safely
liue
in
adultry
as
liue
blinde
and
ignorant
;
both
are
damnable
.
But
what
kind
of
knowledge
is
it
which
we
must
ioyne
to
our
vertue
?
Surely
it
is
not
meant
of
worldly
wisedome
,
much
lesse
of
sinfull
craft
and
subtlety
,
neither
is
it
meant
of
a
bare
litterall
knowledg
in
the
braine
.
But
it
is
meant
of
an
holy
experimentall
knowledge
,
wrought
in
the
hearts
of
the
elect
by
the
holy
Ghost
,
and
that
by
the
meanes
of
Gods
word
.
By
which
experimentall
knowledge
,
we
come
first
to
know
our selues
,
to
wit
,
our
cursed
estate
by
nature
.
He
that
knoweth
not
himselfe
to
be
in
a
damnable
state
naturally
,
to
be
vnder
the
wrath
of
God
,
and
guilty
of
Adams
sinne
;
he
that
is
not
conuicted
of
the
necessity
of
repentance
and
of
the
new
birth
,
he
knoweth
nothing
yet
as
he
ought
to
know
.
Secondly
,
by
this
experimentall
knowledg
,
we
come
to
know
God
and
Christ
.
God
to
be
our
Father
,
Christ
to
be
our
Redeemer
,
the
holy
Ghost
to
be
our
sanctifier
and
comforter
.
Thirdly
,
by
this
experimentall
knowledge
learned
from
Gods
word
,
we
come
to
know
Gods
will
,
to
wit
,
what
to
auoide
and
what
to
follow
,
what
to
beleeue
and
what
to
reiect
,
how
God
will
be
worshipped
,
and
the
like
.
Lastly
,
by
this
experimentall
knowledge
,
we
come
more
and
more
to
know
the
wiles
of
Satan
,
the
deceits
of
our
owne
hearts
,
the
wayes
of
Gods
prouidence
,
the
wayes
of
Gods
workes
,
and
the
like
.
But
some
may
say
,
By
what
meanes
may
we
attaine
this
precious
grace
of
sauing
knowledge
?
To
such
I
answer
,
If
thou
desire
to
attaine
this
grace
,
then
first
labour
for
humilitie
:
be
a
foole
in
thine
owne
opinion
:
for
the
Lord
teacheth
the
humble
his
way
,
Psal.
25.
Secondly
,
search
the
Scriptures
,
for
they
are
able
to
make
thee
wise
to
saluation
,
2
Tim.
3.15
.
Thirdly
,
if
thou
lack
wisedome
,
aske
it
of
God
,
Iam.
1
Temperance
.
It
is
the
moderation
of
lust
and
appetite
,
in
the
vse
of
the
gifts
and
creatures
of
God
.
As
first
in
the
vse
of
meats
&
drinks
:
a
temperate
person
will
not
wast
and
ruine
his
estate
in
frequent
and
riotous
feasting
,
neither
doth
he
desire
to
fare
deliciously
euery
day
.
Yea
if
he
liue
in
such
a
place
where
there
is
great
fare
and
plenty
of
wine
,
hee
hath
learned
to
moderate
himselfe
concerning
measure
,
partaking
only
so
farre
of
Gods
creatures
,
as
thereby
he
is
made
more
fit
to
glorifie
God
.
There
is
great
want
of
this
branch
of
temperance
at
this
day
,
as
appeares
by
the
riotous
feasting
,
by
the
drunkennesse
and
gluttony
of
the
time
.
Now
the
remedies
against
this
intemperance
,
are
first
to
remember
that
in
Luke
21.34
.
Take
heede
lest
at
any
time
your
hearts
be
ouercharged
with
surfetting
and
drunkennesse
,
&c.
Secondly
,
to
remember
the
examples
of
the
Saints
,
as
of
the
three
children
in
Dan.
1.8
.
who
could
not
be
tempted
with
the
kings
diet
.
Thirdly
,
let
vs
consider
that
drunkards
and
gluttons
shall
haue
their
part
in
the
lake
which
burneth
with
fire
and
brimstone
,
Gal.
5.21
.
And
let
this
moue
vs
to
the
practise
of
temperance
.
Secondly
,
temperance
is
seene
in
the
moderation
of
apparell
.
A
temperate
person
will
apparell
himselfe
according
to
his
sexe
,
according
to
his
place
,
according
to
the
most
modest
fashion
of
his
countrey
,
according
to
his
ability
,
and
the
like
.
There
is
also
great
want
of
this
branch
of
temperance
,
men
are
turned
women
,
and
women
are
turned
men
at
these
dayes
:
euery
fashion
is
in
vse
but
that
which
is
most
modest
,
and
how
vnreasonably
do
men
and
women
flaunt
it
out
,
farre
aboue
their
degree
and
place
?
What
difference
is
there
in
apparell
betweene
a
Gentlewoman
and
a
Lady
;
betweene
a
Lady
and
a
Countesse
;
betweene
a
Gentleman
and
a
Knight
;
and
a
Knight
and
a
Lord
;
betweene
a
Cittizen
and
a
Courtier
?
No
man
knoweth
his
place
and
degree
.
But
let
all
intemperate
persons
in
this
kinde
remember
that
in
Zeph.
1.8
.
It
shall
come
to
passe
in
the
day
of
the
Lords
Sacrifice
,
that
I
will
punish
the
Princes
&
the
kings
children
,
&
all
such
as
are
cloathed
in
strange
apparell
.
Now
if
God
could
not
endure
pride
of
apparell
in
Princes
,
how
shal
he
endure
it
in
persons
of
meane
rank
?
Patience
.
It
is
the
due
moderation
of
anger
:
and
it
is
seene
especially
in
the
quiet
and
peaceable
enduring
of
afflictions
.
There
is
a
double
patience
;
one
towards
God
,
the
other
towards
men
:
both
of
these
we
must
labour
to
adde
vnto
our
knowedge
.
Patience
towards
God
,
is
nothing
else
but
an
humble
,
meeke
and
quiet
submitting
our selues
to
Gods
correction
,
in
what
kinde
soeuer
he
shall
thinke
fit
to
chastise
vs
.
And
this
kind
of
Patience
is
enioyned
in
Pro.
3.11
.
My
sonne
despise
not
the
chastening
of
the
Lord
,
neither
be
weary
of
his
correction
.
The
arguments
which
should
moue
vs
to
this
kinde
of
patience
are
these
:
Gods
greatnesse
;
he
is
able
to
do
what
he
will
,
and
therefore
it
is
but
folly
to
carry
our selues
frowardly
towards
him
,
we
cannot
resist
him
.
Secondly
,
we
must
remember
how
they
haue
spe●
〈◊〉
haue
beene
froward
towards
God
.
Did
not
God
fearefully
destroy
Israel
for
their
murmuring
,
1
Cor.
10.10
.
Yea
,
who
euer
hardened
his
heart
against
the
Lord
,
and
prospered
?
Iob.
9.4
.
Thirdly
,
we
must
consider
,
how
iustly
we
do
deserue
any
scourge
which
God
inflicts
vpon
vs
;
and
our
iust
desert
should
make
vs
patient
Mica
.
7.9
.
Fourthly
,
we
must
remember
that
God
correcteth
vs
for
our
profit
,
as
namely
to
make
vs
partakers
of
his
holinesse
and
the
like
,
Heb.
12.10
.
And
shall
we
not
be
patient
to
suffer
for
our
owne
good
?
Fiftly
,
consider
we
the
examples
of
the
Saints
,
how
patiently
did
they
endure
their
trials
,
Iam.
5.10
.
Sixtly
,
we
haue
had
the
fathers
of
our
flesh
,
which
corrected
vs
,
and
we
gaue
them
reuerence
:
shall
we
not
much
rather
be
in
subiection
vnto
the
father
of
Spirits
,
and
liue
▪
Heb.
12.9
.
Secondly
,
if
we
submit
to
the
will
of
God
,
in
our
very
extremitie
,
as
Christ
did
,
Math.
26.39
.
Neuerthelesse
not
as
I
will
,
but
as
thou
wilt
.
Thirdly
,
if
we
can
blesse
God
in
the
very
fire
of
affliction
,
as
Iob
did
;
The
Lord
hath
giuen
,
and
the
Lord
hath
taken
away
,
blessed
be
the
name
of
the
Lord
,
Iob.
1.21
.
Patience
.
The
second
branch
of
patience
,
is
that
which
we
must
exercise
towards
men
.
That
is
also
intended
in
this
Text
,
and
we
finde
it
commanded
in
diuers
places
of
Scripture
,
as
in
1
Thess.
5.14
.
Now
we
exhort
you
brethren
,
warne
them
which
are
vnruly
,
comfort
the
feeble
minded
,
support
the
weake
,
be
patient
towards
all
men
.
And
in
1
Tim.
6.11
.
But
thou
ô
man
of
God
,
flie
these
things
,
and
follow
after
righteousnesse
,
godlinesse
,
faith
,
loue
,
patience
,
meekenesse
.
We
must
be
patient
towards
men
,
if
they
take
away
our
goods
,
Math.
5.40
.
if
they
take
away
our
good
names
,
Math.
5.11
.
yea
if
they
take
away
our
liues
,
Isay
.
53.7
.
First
,
because
men
could
do
nothing
if
God
did
not
bid
them
.
This
was
that
which
made
Dauid
patient
when
Shimei
rayled
vpon
him
,
2.
Sam.
16.10
.
Secondly
,
because
if
men
persecute
vs
,
it
is
because
they
are
ignorant
,
they
know
not
what
they
do
:
and
this
made
Christ
patient
,
Luke
23.34
.
Thirdly
,
because
all
the
persecutions
of
men
,
shall
turne
to
our
good
:
for
the
more
we
are
persecuted
,
the
more
we
are
tryed
in
this
world
,
Dan.
11.33
.
and
the
more
we
shall
be
glorified
in
the
world
to
come
,
2.
Cor.
4.17
.
Labour
for
this
excellent
grace
,
and
that
first
because
anger
resteth
in
the
bosome
of
fooles
,
Ec.
7.9
.
Secondly
,
because
causles
anger
is
man-slaughter
,
1.
Ioh.
3.15
.
Thirdly
,
because
the
wrath
of
man
worketh
not
the
righteousnesse
of
God
.
Fourthly
,
because
vengeance
is
peculiar
to
God
,
Rom.
12.19
.
Fiftly
,
because
it
is
the
greatest
conquest
in
the
world
,
for
a
man
to
rule
his
owne
spirit
,
Pro.
16.32
.
Trie
your selues
also
,
whether
you
haue
in
any
sort
this
grace
or
no
;
and
the
signes
of
it
are
these
.
First
,
if
we
can
forgiue
from
our
hearts
our
enemies
.
Secondly
,
if
we
can
heartily
pray
for
them
.
Thirdly
,
if
we
can
do
them
good
in
their
necessitie
.
Fourthly
,
if
we
can
be
grieued
when
we
heare
any
ill
to
befall
them
.
These
are
euident
signes
of
patience
.
Although
we
reproue
them
for
sinne
,
and
though
we
cannot
endure
their
wickednesse
,
yet
if
we
can
finde
these
markes
,
we
may
be
sure
we
haue
patience
in
the
roote
.
Godlinesse
.
It
is
a
sincere
desire
,
and
conscionable
endeuour
after
an
vniuersall
conformity
to
Gods
reuealed
will
.
I
say
,
after
an
vniuersall
conformity
;
for
we
cannot
say
that
an
hypocrite
is
a
godly
person
,
because
howsoeuer
he
doth
many
things
praescribed
in
the
first
Table
,
yet
he
is
sound
tardy
and
foule
in
the
second
,
neither
can
we
say
that
a
prophane
person
is
godly
,
because
howsoeuer
he
doth
many
things
praescribed
in
the
second
Table
,
yet
he
is
carelesse
in
yeelding
obedience
to
the
first
:
But
he
or
she
are
true
godly
persons
,
which
sincerely
desire
,
and
conscionably
endeauour
to
yeelde
vniuersall
obedience
to
Gods
most
holy
will
.
I
do
not
deny
but
the
word
translated
godlinesse
in
this
text
,
doth
properly
signify
in
the
greeke
,
a
right
worship
of
God
,
but
I
take
it
,
that
the
holy-Ghost
doth
speake
it
Synecdochically
,
putting
the
right
worship
of
God
,
which
is
but
a
part
of
godlinesse
,
for
all
godlinesse
.
The
point
hence
to
be
noted
is
,
that
euery
true
Christian
ought
to
labour
for
godlinesse
,
or
vniuersall
conformity
to
Gods
will
,
and
that
for
these
reasons
.
First
,
First
,
because
God
commandeth
so
,
1
Tim.
6.11
.
Secondly
,
because
true
godlinesse
is
a
sure
marke
of
election
,
Psal.
4.3
.
Thirdly
,
because
godlinesse
hath
bene
the
practise
of
all
Gods
children
from
time
to
time
,
as
of
Abel
and
Henock
,
and
Noah
,
and
Abraham
,
and
the
rest
,
from
whom
we
ought
not
to
degenerate
.
I
answer
,
It
is
most
true
,
that
whosoeuer
will
liue
godly
in
Christ
Iesus
,
must
suffer
persecution
,
as
the
Apostle
speaketh
,
2
Tim.
3.12
.
but
it
is
as
true
,
that
whosoeuer
denieth
Christ
before
men
,
shall
be
denied
by
Christ
at
the
last
day
,
Mat.
10.33
.
I
answer
,
We
do
not
affirme
that
godlinesse
is
an
absolute
perfect
conformity
,
but
that
it
is
a
sincere
desire
and
conscionable
endeuour
after
vniuersall
conformitie
.
And
that
this
is
neuer
a
whit
too
strict
,
it
is
apparent
out
of
Math.
5.48
.
where
Christ
himselfe
exhorteth
vs
to
be
perfect
,
as
out
Father
which
is
in
heauen
is
perfect
.
Secondly
,
it
serueth
iustly
to
condemne
such
as
scoffe
and
mocke
and
deride
at
godlinesse
,
and
at
godly
persons
.
Cursed
Ismaelites
they
be
;
the
Lord
giue
them
repentance
,
if
they
belong
to
his
election
.
Thirdly
,
it
serueth
to
iustifie
the
godly
practises
of
Gods
children
;
they
labour
after
godlinesse
,
they
do
well
,
let
them
labour
more
after
it
:
they
do
but
that
wch
God
himselfe
requireth
of
them
.
Fourthly
,
this
may
serue
to
excite
and
to
stirre
vp
all
of
vs
to
the
study
of
godlinesse
;
and
that
we
may
attaine
thereunto
,
we
must
obserue
these
rules
following
.
First
,
we
must
be
content
to
part
with
our
especiall
sins
;
raigning
sinne
and
godlinesse
are
like
Dagon
and
the
Arke
,
they
can
neuer
stand
together
.
Will
you
steale
,
murther
,
commit
adultery
,
and
sweare
falsly
,
and
burne
incense
vnto
Baal
,
and
walke
after
other
gods
whom
ye
know
not
,
and
come
and
stand
before
me
in
this
House
,
whereupon
my
Name
is
called
.
It
is
the
speech
of
God
himself
vnto
the
Iewes
in
Ieremie
7.9.10
.
wherein
he
doth
reproue
them
for
thinking
,
that
godlinesse
&
raigning
sin
might
stand
together
.
The
like
reproofe
you
haue
in
Psalme
50.16.17
.
I
will
not
name
it
,
I
leaue
it
to
your
owne
reading
.
But
by
both
these
places
you
may
plainly
discerne
,
that
if
we
will
be
professours
of
the
Gospell
,
or
true
godly
persons
,
we
must
forsake
sinne
.
I
conclude
this
point
with
that
speech
of
the
Apostle
,
2.
Timothie
chapter
2.
verse
19.
Let
euery
one
that
nameth
the
name
of
Christ
,
depart
from
iniquitie
.
Secondly
,
if
we
desire
to
be
truly
godly
,
we
must
be
carefull
to
keepe
the
Sabbath
;
it
is
a
sure
marke
of
an
vngodly
person
,
to
be
a
Sabbath-breaker
,
as
on
the
contrarie
it
is
an
euidence
of
godlinesse
,
conscionably
to
celebrate
it
to
Gods
glorie
:
he
that
is
an
Eunuch
to
God
,
keepeth
Gods
Sabbath
,
as
it
is
in
Esay
56.4
.
The
holy
keeping
of
the
Sabbath
is
a
means
to
hallow
vs
the
better
for
all
the
weeke
after
;
whereas
the
profaning
of
the
Sabbath
is
the
cause
of
profanenesse
&
vngodlinesse
,
if
God
be
not
more
mercifull
all
our
life
after
.
Thirdly
,
if
we
desire
to
be
truly
godly
,
we
must
be
carefull
of
priuate
duties
of
Religion
:
we
must
pray
continually
,
1.
Thessalonians
5.
We
must
meditate
in
the
law
of
the
Lord
day
and
night
,
Psalme
1.
We
must
beate
downe
our
bodies
and
keepe
them
vnder
,
1.
Corinthians
9.
the
last
.
We
must
daily
examine
our selues
,
and
daily
repent
,
Psalme
4.4
.
The
way
to
be
truly
godly
,
is
,
throughly
to
exercise
our selues
in
these
and
the
like
duties
.
Fourthly
,
if
we
desire
to
be
truly
godly
,
we
must
associate
our selues
with
such
as
are
godly
.
We
must
not
inhaunt
our selues
with
vngodly
persons
;
for
that
is
the
way
to
be
made
vngodly
:
but
with
Saints
and
holy
persons
.
So
long
as
Peter
kept
company
with
Christ
,
he
was
religious
and
holie
,
but
when
he
came
amongst
the
high
Priests
seruants
,
how
profane
was
he
,
in
denying
his
Maister
,
in
swearing
,
and
forswearing
,
and
the
like
?
Matth.
26.
And
by
these
same
rules
we
may
also
trie
whether
we
be
truly
godly
or
no
:
he
that
obserueth
these
rules
,
is
godly
:
he
that
obserues
them
not
,
is
certainly
vngodly
.
Brotherly
kindnesse
.
Or
as
the
word
may
signifie
,
brotherly
loue
.
I
agree
vnto
their
iudgement
which
referre
this
vnto
the
inward
affection
;
and
the
next
,
namely
charity
to
the
practise
;
the
first
is
to
teach
vs
to
loue
,
the
second
is
to
teach
vs
to
be
kinde
.
Brotherly
kindnesse
.
That
is
,
loue
to
the
brethren
.
By
brethren
we
are
to
vnderstand
such
as
truly
feare
God
,
vnto
whom
,
of
all
other
men
,
our
loue
and
best
affections
are
due
.
Brotherly
.
Hence
obserue
we
,
that
all
such
as
truly
feare
God
,
are
brethren
.
And
they
are
so
called
in
Ephesians
6.23
.
Peace
be
to
the
brethren
,
with
loue
and
faith
from
God
.
And
in
Coloss.
1.2
.
To
the
Saints
and
faithfull
brethren
in
Christ
.
And
iustly
are
they
so
called
:
first
,
because
they
are
adopted
of
one
and
the
same
Father
,
Ephes.
1.5
.
Secondly
,
because
they
are
borne
,
I
meane
,
new-borne
of
one
and
the
same
mother
,
Galat
4.26
.
Thirdly
,
because
they
are
brought
vp
in
the
same
family
,
Ephesians
2.19
.
Fourthly
,
because
they
shall
be
partakers
of
the
same
inheritance
,
Rom.
8.17
.
Secondly
,
this
should
teach
rich
Christians
humility
;
they
must
know
that
the
poorest
Christian
is
their
brother
or
sister
,
and
therefore
they
must
carry
themselues
accordingly
towards
them
:
they
must
not
be
ashamed
of
them
;
for
if
Christ
himselfe
be
not
ashamed
to
call
vs
Brethren
,
as
it
is
in
Hebr.
2.10
.
then
we
must
not
be
ashamed
to
owne
one
another
.
Thirdly
,
this
should
teach
poore
Christians
thankfulnesse
;
God
hath
made
them
,
by
vertue
of
regeneration
akinne
to
the
greatest
Nobles
and
Potentates
in
the
world
:
I
meane
,
to
such
Potentates
as
are
true
fearers
of
God
.
All
Gods
people
come
of
a
great
house
,
and
are
of
a
great
kindred
,
both
in
respect
of
God
and
man
,
they
are
all
brethren
.
Fourthly
,
this
should
teach
vs
to
auoid
diuers
things
,
as
first
,
contention
with
any
that
feare
God
:
we
may
say
as
Abraham
said
to
Lot
,
Genesis
13.8
.
Let
there
be
no
strife
betweene
vs
,
we
are
brethren
.
Secondly
,
euill
speaking
or
slandering
.
It
is
the
diuels
property
to
traduce
or
falsly
to
accuse
the
brethren
,
Reuel.
12.10
.
Thirdly
,
we
must
auoid
tyrannizing
ouer
Gods
seruants
;
we
must
remember
they
are
our
brethren
.
Fiftly
,
considering
that
all
that
feare
God
,
are
brethren
,
therefore
this
must
teach
vs
diuers
things
:
it
must
teach
vs
indeed
to
carry
our selues
towards
our
fellow-Christians
as
towards
brethren
:
therefore
,
as
one
brother
will
stand
by
another
,
so
one
Christian
must
defend
another
;
we
must
not
suffer
any
Christian
to
be
wronged
,
if
it
be
in
our
power
to
helpe
him
.
Secondly
,
one
brother
will
haue
a
fellow-feeling
with
another
;
they
will
reioyce
to
see
any
good
to
befall
one
another
,
and
they
will
grieue
to
see
hurt
.
Euen
so
we
must
reioyce
to
heare
of
the
prosperity
of
Zion
,
and
we
must
grieue
to
heare
or
to
see
the
desolation
thereof
.
Thirdly
,
one
brother
will
do
for
another
according
to
abilitie
;
euen
so
we
must
euery
one
according
to
his
abilitie
do
for
the
Church
of
God
.
If
a
brother
or
sister
be
naked
or
destitute
of
daily
food
,
as
Iames
speaketh
,
Iames
2.15
.
we
must
relieue
them
.
Brotherly
kindnesse
,
or
brotherly
loue
.
In
the
next
place
we
are
to
obserue
,
that
There
ought
to
be
loue
amongst
Christians
,
yea
brotherly
loue
.
This
is
proued
by
1.
Pet.
3.8
.
Loue
as
brethren
.
and
out
of
Hebr.
13.1
.
Let
brotherly
loue
continue
.
And
there
be
especiall
motiues
to
stirre
vs
vp
to
this
loue
:
first
because
it
is
a
signe
that
we
are
translated
from
death
to
life
.
1.
Iohn
3.14
.
Secondly
,
that
we
are
borne
of
God
,
1.
Iohn
4.7
.
Thirdly
,
that
we
are
of
the
truth
,
1.
Iohn
3.19
.
Fourthly
,
that
God
dwelleth
in
vs
,
1.
Iohn
4.16
.
Secondly
,
by
his
humility
;
he
thinketh
basely
of
himselfe
.
Thirdly
,
by
his
loue
to
Gods
house
,
the
place
where
Gods
honour
dwelleth
.
Fourthly
,
by
his
language
,
for
he
speakes
the
holie
language
of
Canaan
.
Fiftly
,
by
his
practise
and
life
;
for
he
liueth
holily
,
righteously
,
and
soberly
in
this
present
world
.
Sixtly
,
by
his
fruitfulnesse
;
for
he
is
no
barren
fig-tree
,
but
he
bringeth
forth
fruit
in
due
season
.
Seuenthly
,
by
his
opposition
in
this
world
;
for
his
sect
is
euill
spoken
of
in
euery
place
,
Acts
28.22
.
Thus
thou
mayest
know
a
Christian
.
Secondly
,
it
may
serue
to
reproue
,
euen
Christians
themselues
;
for
where
is
that
loue
which
should
be
amongst
vs
?
Surely
,
it
is
either
growne
cold
,
or
else
,
which
is
worse
,
it
s
turned
into
preiudice
and
enuy
:
but
I
will
say
with
the
Apostle
in
another
case
;
My
brethren
,
these
things
ought
not
so
to
be
.
Thirdly
,
this
must
teach
vs
to
be
thankfull
to
God
,
in
that
he
hath
commanded
all
to
loue
vs
,
and
to
encourage
vs
.
We
may
iustly
say
with
Dauid
,
Lord
,
what
is
man
that
thou
thus
regardest
him
?
The
truth
is
,
we
deserue
to
be
hated
both
of
God
and
man
:
Therefore
it
is
the
greater
mercy
of
God
,
not
only
to
loue
vs
himselfe
,
but
also
to
command
others
to
loue
vs
.
Fourthly
,
let
this
teach
vs
to
examine
our selues
,
whether
we
loue
the
brethren
or
no.
And
that
will
appeare
by
these
signes
:
First
,
if
we
loue
poore
Christians
aswell
as
rich
;
if
our
loue
be
towards
all
the
Saints
,
Ephes.
1.15
.
Secondly
,
if
we
loue
not
in
tongue
onely
,
but
in
deed
and
in
truth
;
if
we
loue
sincerely
,
from
the
heart
,
and
fruitfully
,
doing
them
all
the
good
we
can
.
Thirdly
,
if
we
thinke
our
seruice
for
the
Church
to
be
easie
,
as
Iacob
thought
his
seuen
yeares
seruice
for
Rachel
,
it
is
a
signe
we
loue
.
Fourthly
,
if
we
continue
in
our
loue
towards
Gods
Saints
.
The
continuance
proues
our
loue
to
be
true
,
the
not
continuing
argueth
hypocrisie
in
our
loue
.
Charitie
.
By
this
we
are
to
vnderstand
the
practise
or
expression
of
brotherly
loue
.
In
the
former
grace
we
are
taught
affection
,
in
this
grace
we
are
taught
action
.
The
point
is
,
that
It
is
the
part
and
dutie
of
euery
Christian
,
amongst
the
rest
of
his
gifts
and
graces
,
to
labour
for
Charity
.
The
Apostle
Paul
presseth
this
duty
with
great
feruencie
,
in
1.
Corinth.
13.1.2.3
.
shewing
,
that
if
one
do
neuer
so
great
things
,
yet
if
he
haue
not
Charitie
,
it
auaileth
him
nothing
.
Now
there
is
a
two-fold
charitie
to
be
exercised
by
vs
towards
our
brethren
;
the
first
is
a
charitie
towards
their
soules
,
the
second
is
a
charitie
towards
their
bodies
.
The
Charitie
towards
the
soules
of
our
brethren
,
is
seene
in
these
particulars
:
First
,
in
pitying
their
spirituall
estate
,
if
we
see
them
out
of
the
way
;
according
to
that
in
Iude
22.
Haue
compassion
of
some
,
in
putting
difference
.
Or
if
we
see
them
destitute
of
the
meanes
of
saluation
,
if
they
be
as
sheep
without
a
shepheard
,
Matth.
9
,
36.
or
if
they
be
proud
and
obstinate
,
Ieremy
13.17
.
But
if
yee
will
not
heare
it
,
my
soule
shall
weepe
in
secret
places
for
your
pride
.
Secondly
,
Charitie
towards
the
soules
of
others
is
seene
in
the
instructing
of
them
.
The
Centurion
shewed
himselfe
a
true
charitable
person
,
in
building
a
Synagogue
,
Luke
7.5
.
Yea
,
in
this
he
was
more
charitable
then
if
he
had
built
them
an
Almes-house
or
Hospitall
,
by
how
much
the
soule
is
more
excellent
then
the
bodie
.
Thirdly
,
spirituall
charitie
is
seene
in
forgiuing
our
brethren
,
if
they
haue
offended
vs
,
and
now
come
and
say
,
It
repenteth
me
;
according
to
that
in
Matth.
18.33
.
Shouldst
not
thou
haue
had
compassion
on
thy
fellow-seruant
as
I
had
compassion
on
thee
?
He
that
can
forgiue
without
reuenge
,
is
charitable
.
Fourthly
,
spirituall
charitie
is
seene
in
reprouing
and
admonishing
such
as
are
out
of
the
way
;
and
seeking
their
reformation
,
Leu.
19.17
.
Thou
shalt
in
any
wise
rebuke
thy
neighbour
,
and
not
suffer
sinne
vpon
him
.
And
indeed
,
what
greater
charitie
can
there
be
then
to
labour
to
saue
a
soule
from
hell
?
Fiftly
,
spirituall
charitie
is
seene
in
praying
for
the
saluation
of
others
.
Thus
Paul
shewed
himselfe
a
charitable
person
in
Romans
10.1
.
in
that
his
hearts
desire
and
praier
to
God
for
Israel
,
was
,
that
they
might
be
saued
.
Now
the
charitie
towards
the
bodies
of
our
neighbours
is
seene
in
these
things
.
-
1.
In
commiserating
their
estate
,
to
wit
,
in
grieuing
for
the
affliction
of
Ioseph
,
Amos
6.6
.
-
2.
In
visiting
them
in
their
distresse
,
Iames
1.27
.
Mat.
25.36
.
-
3.
In
feeding
the
hungrie
,
and
cloathing
the
naked
,
Iob
31.17.19
.
-
4.
In
lending
them
sufficient
for
their
need
,
Deuteronomy
15.8
.
-
5.
In
forgiuing
them
their
debts
,
if
they
be
not
able
to
repay
,
Luke
6.35
.
-
6.
In
standing
in
the
gap
,
to
turne
away
Gods
iudgements
from
them
,
as
Moses
did
,
Psalme
106.23
.
For
if
these
things
be
in
you
.
In
the
former
verses
the
holy
Ghost
hath
exhorteth
vs
to
labour
for
those
forenamed
graces
,
viz.
faith
,
vertue
,
knowledge
,
temperance
,
patience
,
godlinesse
,
brotherly
kindnesse
and
charitie
:
Now
in
the
verses
following
from
the
beginning
of
this
eight
verse
,
to
the
end
of
the
eleuenth
,
he
presseth
the
said
exhortation
with
diuers
arguments
:
First
,
by
an
argument
taken
from
the
effects
in
the
eighth
verse
.
Secondly
,
by
an
argument
taken
from
the
contraries
,
in
the
ninth
verse
.
Thirdly
,
by
an
argument
from
vtilitie
or
profit
,
in
the
tenth
and
eleuenth
verses
.
Now
in
that
the
holy
Ghost
doth
vse
so
many
arguments
for
the
enforcing
of
the
exhortation
to
grace
:
it
doth
imply
,
that
Whosoeuer
desire
to
perswade
others
to
grace
and
godlinesse
,
they
had
neede
to
vse
a
great
many
arguments
.
With
how
many
arguments
doth
the
Spirit
of
God
vse
to
presse
duties
in
the
Scripture
?
To
instance
in
one
duty
for
many
,
this
duty
of
Almes
:
How
is
it
pressed
,
in
how
many
bookes
,
in
how
many
chapters
,
in
how
many
verses
,
with
how
many
forcible
perswasions
?
If
these
things
be
in
you
.
The
words
in
the
originall
are
very
significant
;
they
may
be
read
thus
:
if
you
haue
these
things
,
or
if
these
things
be
present
with
you
.
Where
we
are
to
note
that
it
is
not
said
,
If
you
can
talke
of
these
things
;
or
if
you
can
purpose
to
labour
for
these
things
;
or
if
you
can
wish
these
things
:
but
,
If
you
haue
these
things
.
Whence
obserue
,
that
it
is
not
sufficient
to
talke
of
grace
,
or
to
professe
grace
,
but
wee
must
haue
grace
in
possession
:
according
to
that
in
Marke
9.50
.
Haue
salt
in
your selues
,
and
peace
one
with
another
.
Thus
Elihu
was
full
of
matter
,
Iob.
32.18
.
And
Stephen
was
full
of
faith
and
power
,
Acts
6.8
.
Thus
the
Corinthians
were
inriched
in
euery
thing
,
1.
Cor.
1.5
.
And
in
Christ
the
Godhead
dwells
bodily
,
Col.
2
9.
And
indeede
,
as
the
talke
of
riches
profiteth
nothing
vnlesse
we
haue
the
possession
of
riches
;
so
the
talke
of
grace
,
and
the
profession
of
grace
is
vaine
,
vnlesse
we
be
endued
with
grace
.
If
these
things
be
in
you
,
or
,
as
the
words
in
the
originall
will
also
beare
it
,
If
these
things
be
present
with
you
:
whence
obserue
we
,
that
it
is
not
sufficient
to
haue
grace
;
but
we
ought
to
haue
it
alwaies
in
readinesse
,
it
should
not
be
at
any
time
to
seeke
,
but
it
should
still
be
present
with
vs
.
This
is
that
which
is
enioyned
in
Luke
12.35
.
Let
your
loynes
be
gyrded
about
,
and
your
lights
burning
,
and
ye
your selues
,
like
to
the
men
which
waite
for
their
Lord
,
when
he
will
returne
from
the
wedding
.
And
the
want
of
this
presence
of
grace
,
Christ
reproueth
in
his
Disciples
,
Luke
8.25
.
Where
is
your
Faith
?
Their
faith
was
to
seeke
when
they
had
most
neede
of
it
;
which
was
their
sinne
.
In
this
respect
grace
is
compared
to
armour
,
or
weapons
;
and
Christians
to
souldiers
:
because
as
souldiers
must
neuer
be
without
their
weapons
;
so
Christians
must
neuer
be
without
their
graces
.
Christians
must
learne
of
Gentlemen
,
alwaies
to
walke
with
their
swords
by
their
sides
,
that
is
,
with
grace
.
Vse
,
against
such
as
content
themselues
with
vaine
expectations
and
purposes
of
grace
;
they
meane
to
repent
hereafter
,
and
they
purpose
to
breake
off
their
sinnes
hereafter
,
and
they
say
they
will
doe
great
matters
hereafter
:
But
what
grace
or
reformation
haue
they
for
the
present
?
Surely
none
.
Secondly
,
this
may
serue
iustly
to
reprooue
euen
the
very
children
of
God
,
which
are
not
so
carefull
as
they
ought
to
be
,
to
keepe
their
graces
in
readinesse
.
If
any
temptation
come
,
they
are
to
seeke
,
and
their
heart
failes
them
.
My
brethren
,
take
heed
of
this
vnpreparednesse
.
Thirdly
,
this
must
teach
vs
to
vse
the
meanes
whereby
to
keepe
the
presence
and
nimblenesse
of
grace
,
and
for
this
end
take
these
directions
.
First
,
beware
of
sinne
;
for
sinne
takes
away
the
heart
of
grace
,
and
the
sence
and
feeling
of
it
.
Secondly
,
be
diligent
in
the
vse
of
Gods
ordinances
,
for
these
maintaine
in
vs
the
life
of
grace
.
Thirdly
,
daily
examine
thy selfe
whether
thou
findest
the
graces
of
God
in
thee
,
in
that
measure
as
thou
didst
finde
them
yesterday
or
heretofore
.
Fourthly
,
labour
to
stirre
vp
the
gift
that
is
in
thee
,
and
the
grace
which
thou
hast
receiued
.
Fire
,
if
it
be
not
stirred
vp
,
will
burne
deadly
:
So
grace
,
if
we
do
not
quicken
it
vp
,
will
soone
decay
.
Fiftly
,
labour
to
exercise
thy
graces
by
daily
practise
;
want
of
practise
causeth
any
gift
to
decay
;
weapons
,
if
they
be
not
vsed
,
will
rust
in
the
scabbard
;
so
will
grace
.
And
abound
.
Whence
obserue
we
,
that
it
is
not
sufficient
for
a
Christian
to
haue
a
truth
of
grace
in
him
,
but
he
must
endeuour
to
abound
in
grace
.
For
this
we
reade
Phil.
1.9
.
And
this
I
pray
,
that
your
loue
may
abound
yet
more
and
more
,
in
knowledge
and
in
all
iudgement
.
And
1.
Thess.
3.12
.
And
the
Lord
make
you
to
increase
and
abound
in
loue
one
towards
another
:
and
thus
Paul
requires
the
Corinthians
to
abound
to
euery
good
worke
,
2.
Cor.
9.8
.
and
rich
men
to
be
rich
in
good
workes
,
1.
Tim
6.18
.
Secondly
,
It
should
serue
to
stirre
vs
vp
to
labour
to
abound
;
and
that
we
may
so
do
,
obserue
these
doctrines
.
First
,
We
must
abound
in
the
vse
of
meanes
.
Great
riches
,
or
aboundance
,
are
not
obtained
,
for
the
most
part
,
without
great
paines
and
industry
;
no
more
are
riches
in
grace
.
Secondly
,
We
must
imploy
our
talents
:
He
that
well
imployeth
his
fiue
talents
,
shall
gayne
other
fiue
;
but
he
that
will
hide
his
talent
in
the
earth
and
not
vse
it
,
he
shall
not
increase
but
decrease
.
And
abound
.
The
word
in
the
originall
is
very
significant
,
it
signifieth
properly
to
superabound
,
or
to
abound
more
then
needes
.
Not
that
there
is
any
degree
of
grace
,
which
is
indeede
more
then
needes
:
but
it
is
spoken
in
respect
of
the
wicked
,
which
esteeme
strictnesse
of
religion
to
be
meere
curiositie
.
The
point
hence
to
be
noted
is
this
,
viz.
that
Christians
ought
to
labour
for
an
holy
strictnesse
in
profession
,
yea
for
such
a
degree
of
strictnesse
as
is
esteemed
curiosity
in
the
world
.
This
we
are
taught
also
in
Ephes.
5.15
.
Walke
circumspectly
,
or
rather
as
the
word
in
the
originall
signifieth
,
walke
accurately
,
or
nicely
.
This
we
are
taught
also
in
Math.
5.48
.
Be
ye
perfect
.
Vnto
this
strictnesse
or
holy
curiositie
,
the
examples
of
the
Saints
should
moue
vs
.
Dauid
daunced
before
the
Arke
,
although
Michal
esteemed
him
a
foole
for
his
labour
,
2.
Sam.
6.22
.
Thus
Paul
serued
the
God
of
his
Fathers
,
although
that
kinde
of
seruice
was
counted
heresie
,
Acts
24.14
.
Thus
should
Christians
make
question
,
Whether
it
be
lawfull
to
stand
gazing
at
their
dores
in
time
of
diuine
Seruice
vpon
the
Sabbath
day
?
Whether
it
be
lawfull
to
sweare
at
all
in
common
talke
?
Whether
it
be
lawfull
to
receiue
all
gifts
,
though
neuer
so
freely
offered
?
Whether
it
be
lawfull
to
goe
to
the
vttermost
limits
of
lawfulnesse
,
in
partaking
of
the
things
of
this
life
;
and
thus
in
many
other
things
.
Secondly
,
It
serues
to
condemne
the
practise
of
the
wicked
,
which
account
all
things
which
sauour
of
any
strictnesse
,
to
be
foolishnesse
and
curiositie
;
but
let
such
remember
that
in
Isay
5
:
Woe
vnto
them
which
call
good
euill
.
Thirdly
,
to
encourage
all
holy
Christians
in
their
strictnesse
,
let
them
goe
on
,
and
be
yet
more
curious
and
scrupulous
in
auoiding
all
appearance
of
euill
,
although
they
be
despised
for
the
same
.
Neither
idle
.
Some
translations
reade
it
,
neither
barren
;
but
I
rather
agree
to
their
iudgements
which
reade
it
neither
idle
.
First
,
because
the
greeke
word
doth
most
properly
signifie
so
,
it
being
the
same
word
which
is
vsed
in
Math.
20.6
.
Why
stand
ye
here
all
the
day
idle
?
Secondly
,
because
otherwise
here
might
seeme
a
vaine
tautalogie
or
repetition
to
be
made
:
The
first
word
,
barren
,
being
the
same
in
sense
with
the
second
,
vnfruitfulnesse
;
which
is
not
to
be
granted
.
Neither
idle
.
Hence
we
may
obserue
,
that
A
true
sanctified
Christian
is
no
idle
person
.
True
Christianity
,
and
idlenesse
,
they
are
as
the
Arke
and
Dagon
,
they
cannot
stand
together
.
Thus
Iacob
was
a
true
Christian
,
and
marke
what
paines
he
tooke
,
Gen.
32.40
:
The
drought
consumed
him
by
day
,
and
the
frost
by
night
,
and
the
sleepe
departed
from
his
eyes
.
Thus
the
good
woman
spoken
of
in
Prou.
31.
was
a
true
Christian
,
and
behold
she
seeketh
wooll
and
flaxe
,
and
worketh
willingly
with
her
hands
;
yea
,
she
riseth
whilst
it
is
night
,
and
eateth
not
the
bread
of
idlenesse
,
Pro.
31.13.15.27
.
Thus
Paul
was
a
Christian
Minister
,
and
he
laboured
more
aboundantly
then
they
all
,
1.
Cor.
15.10
.
A
Christian
hath
a
double
calling
to
follow
.
First
,
his
generall
calling
,
as
he
is
a
Christian
.
Secondly
,
his
particular
calling
,
as
he
followeth
this
or
that
trade
of
life
;
and
this
double
calling
will
not
suffer
him
to
be
idle
:
he
may
haply
want
worke
in
his
particular
calling
at
some
times
;
but
he
can
neuer
want
worke
in
his
generall
calling
,
he
shall
haue
enough
to
do
,
to
worke
out
his
saluation
,
though
he
worke
day
and
night
:
therefore
a
true
Christian
cannot
be
an
idle
person
.
Secondly
,
this
may
serue
to
excite
vs
to
auoide
idlenesse
;
as
we
desire
to
approue
our selues
true
Christians
,
let
vs
alwayes
be
found
either
in
our
generall
or
particular
calling
,
and
that
for
these
reasons
.
First
,
because
idlenesse
is
one
of
the
very
sinnes
of
Sodom
,
Ezek.
16.49
.
Secondly
,
because
it
is
the
breeder
of
other
sinnes
,
1.
Tim
5.13
.
Thirdly
,
because
it
bringeth
pouerty
by
a
iust
iudgement
of
God
,
Pro.
24.34
.
And
lastly
,
because
it
bringeth
damnation
,
as
appeareth
by
the
foolish
virgins
which
were
found
sleeping
,
Math.
25.
Nor
vnfruitfull
.
The
best
Greek
copies
reade
it
thus
,
though
there
be
some
bookes
which
reade
it
otherwise
.
The
lesson
hence
to
be
learned
is
this
,
viz.
that
as
a
true
sanctified
Christian
is
no
idle
person
,
so
he
is
not
barren
&
vnfruitful
.
He
is
like
a
tree
planted
by
the
riuers
of
waters
,
which
bringeth
forth
fruit
in
due
season
,
Psal.
1.
yea
such
as
are
planted
in
the
house
of
the
Lord
,
shall
flourish
in
the
courts
of
our
God
;
they
shall
still
bring
forth
fruit
in
old
age
,
Psal.
92.13.14
.
And
the
wisedome
which
is
from
aboue
,
is
first
pure
,
then
peaceable
,
gentle
and
easie
to
be
intreated
,
full
of
mercy
and
good
fruits
.
Iam.
3.17
.
Thus
the
Macedonians
were
true
sanctified
Christians
and
their
deepe
pouerty
abounded
to
their
rich
liberality
,
2.
Cor.
8.2
.
The
like
may
be
said
of
Iob
in
his
31.
chapter
,
and
of
Cornelius
,
Acts.
10.1.2
.
and
of
Dorcas
Acts
9.39
.
and
of
Zacchaus
,
Luke
19.8
.
and
of
the
poore
widdow
which
cast
in
all
her
liuing
into
Gods
treasury
,
Mar.
12.34
.
and
of
the
good
women
which
followed
Christ
from
Galile
,
ministring
vnto
him
,
Mat.
27.55
.
Secondly
,
It
may
serue
to
excite
euery
one
of
vs
to
fruitfulnesse
.
Let
vs
bring
forth
fruits
worthy
of
repentance
,
Math.
3.8
.
Let
vs
haue
our
fruit
vnto
holinesse
,
Rom.
6.22
.
Let
vs
be
filled
with
the
fruits
of
righteousnes
,
Phil.
1.11
.
Let
vs
offer
the
sacrifice
of
prayse
to
God
continually
,
that
is
,
the
fruit
of
our
lips
,
giuing
thanks
to
his
Name
,
Heb.
13.15
.
And
to
distribute
or
communicate
let
vs
not
forget
,
for
with
such
sacrifices
God
is
well
pleased
,
Heb.
13.16
.
They
make
you
.
Whence
obserue
and
note
,
that
grace
in
the
childe
of
God
is
the
cause
of
painfulnesse
and
fruitfulnesse
.
Of
painfulnesse
;
thus
Paul
was
besides
himselfe
,
as
it
were
,
in
the
seruency
and
labour
of
his
ministery
,
because
the
loue
of
Christ
constraineth
him
,
2.
Cor.
5.14
.
Thus
Noah
,
moued
with
feare
prepared
the
Arke
,
Heb.
11.7
.
Thus
Ieremiah
was
constrained
to
preach
,
by
that
fire
of
grace
which
was
within
,
Ier.
20
7.
Thus
Peter
and
Iohn
could
not
but
speake
the
things
which
they
had
seene
&
heard
,
being
moued
by
the
Spirit
of
God
within
them
,
Acts
4.20
.
And
this
puts
a
difference
between
the
painfulnesse
of
worldlings
&
of
Christians
.
Worldlings
are
moued
to
painfulnesse
for
greedinesse
of
gaine
,
or
the
like
,
but
Christians
by
the
motion
of
grace
,
become
painfull
;
the
one
sort
are
moued
by
an
outward
cause
,
the
other
by
an
inward
.
Secondly
,
as
grace
is
the
cause
of
painfulnesse
in
the
childe
of
God
,
so
it
is
of
fruitfulnesse
.
For
what
moued
Rahab
to
receiue
the
Spies
,
and
to
hide
them
from
the
rage
of
their
enemies
,
but
faith
?
Heb.
11.31
.
What
moued
the
good
Samaritane
to
take
care
of
the
wounded
man
?
Luke
10.33
.
but
his
inward
compassion
.
What
moueth
the
good
man
to
lend
?
Psal.
112.5
.
but
mercie
and
louing
fauour
.
And
this
also
serues
to
put
difference
betwixt
a
true
Christian
and
an
hypocrite
.
For
an
hypocrite
doth
all
for
an
outward
cause
,
to
wit
,
to
be
seene
of
men
;
but
a
true
Christian
doth
that
which
he
doth
,
in
sinceritie
,
and
by
the
inward
motion
of
grace
.
In
the
knowledge
of
our
Lord
Iesus
Christ
.
The
knowledge
of
Christ
consists
mainly
in
those
things
:
first
,
in
knowing
him
to
be
very
God
:
secondly
,
to
be
very
man
:
thirdly
,
to
be
God
and
man
in
one
person
:
fourthly
,
to
be
the
second
person
in
the
Trinitie
,
equall
to
the
Father
:
fiftly
,
to
be
conceiued
by
the
holy
Ghost
,
borne
of
the
virgin
Mary
,
and
so
as
followeth
of
him
in
the
Creed
:
sixtly
,
to
know
him
to
be
the
true
Messiah
,
to
be
the
onely
Sauiour
,
to
be
a
King
to
rule
ouer
vs
,
a
Priest
to
offer
Sacrifice
for
vs
,
and
a
Prophet
to
instruct
vs
:
seuenthly
,
to
know
him
experimentally
,
to
know
the
working
of
his
Spirit
,
the
vertue
of
his
death
,
buriall
,
resurrection
,
ascension
,
mediation
,
and
the
like
.
This
is
the
chiefe
knowledge
of
all
others
,
as
the
Apostle
acknowledgeth
,
Philip.
3.8
.
yea
it
is
eternall
life
,
Iohn
17.3
.
And
Paul
himselfe
desired
to
know
nothing
but
Iesus
Christ
,
and
him
crucified
,
1.
Corint.
2.2
.
Yea
,
if
a
man
knew
all
other
secrets
,
and
were
ignorant
of
Christ
,
he
knew
nothing
as
he
ought
to
know
.
Now
the
means
to
attaine
this
excellent
knowledge
,
which
passeth
knowledge
,
is
:
First
,
to
pray
vnto
God
,
that
he
would
reueale
the
Sonne
to
vs
;
for
none
knoweth
the
Sonne
but
the
Father
,
Luke
10.22
.
Secondly
,
to
search
the
Scriptures
,
for
they
are
they
which
testifie
of
Christ
,
Iohn
5.19
.
He
is
blinde
.
Hence
we
are
to
obserue
,
that
Euerie
gracelesse
person
is
a
blind
person
:
and
so
they
are
termed
in
diuers
places
of
Scripture
,
as
in
Esay
42.7
.
where
Christ
is
said
to
be
giuen
as
a
Couenant
of
the
People
,
and
a
Light
of
thr
Gentiles
,
to
open
the
blinde
eies
,
and
to
bring
out
the
prisoners
from
the
prison
,
and
them
that
sit
in
darknesse
out
of
the
prison
house
:
and
in
Romans
1.21
.
where
it
is
said
of
the
gracelesse
heathen
,
That
their
foolish
heart
was
darkned
:
and
in
Matth.
15.14
.
where
it
is
said
of
the
gracelesse
Pharises
,
That
they
were
blinde
leaders
of
the
blinde
.
First
,
because
,
as
a
blinde
man
is
apt
to
stray
out
of
his
way
,
and
yet
to
thinke
himselfe
to
be
in
the
way
;
so
a
graceles
person
is
prone
to
erre
from
the
way
of
Gods
precepts
,
and
yet
still
to
suppose
that
he
is
in
the
ready
way
to
heauen
.
Secondly
,
because
,
as
a
blinde
man
walketh
on
and
seeth
no
danger
,
but
thinkes
himselfe
safe
vntill
he
drop
into
a
pit
:
euen
so
a
gracelesse
person
goeth
on
in
his
wicked
course
,
and
is
secure
vntill
he
sodainly
drop
into
hell
.
Thirdly
,
because
,
as
a
blinde
man
may
easily
be
wronged
in
his
meats
,
and
drinkes
,
and
the
like
,
taking
that
to
be
wholesome
which
is
vnwholesome
;
euen
so
gracelesse
persons
may
easily
be
wronged
in
their
spirituall
diet
,
taking
that
to
be
wholesome
doctrine
which
is
vnsound
and
vnwholesome
.
Fourthly
,
because
,
as
a
blind
man
is
depriued
of
outward
comfort
;
he
seeth
not
the
glorie
of
the
Sunne
,
nor
the
beauty
of
the
Moone
,
nor
the
pleasantnesse
of
the
fields
and
of
euery
tree
:
euen
so
a
gracelesse
person
is
destitute
of
all
sound
consolation
;
he
may
seeme
to
reioyce
in
the
face
,
but
he
cannot
reioyce
in
the
heart
.
Secondly
,
the
diuel
the
prince
of
darknesse
doth
blind
the
eies
of
infidels
,
that
the
light
of
the
glorious
Gospel
of
Christ
might
not
shine
vnto
them
,
2.
Cor.
4.4
.
Are
we
also
blinde
?
Vnto
whom
we
may
answer
,
Yes
verily
,
ye
are
also
blinde
,
being
gracelesse
.
For
whosoeuer
hath
not
these
things
,
is
blinde
.
Secondly
,
this
teacheth
vs
to
take
notice
of
this
blindnesse
,
and
to
labour
to
get
out
of
it
;
let
vs
crie
after
Christ
as
Bartimeus
did
,
Marke
10.51
.
and
let
vs
neuer
giue
ouer
our
suite
,
vntill
we
obtaine
that
spirituall
eye-salue
whereby
we
may
see
.
Thirdly
,
this
sheweth
what
need
euery
congregation
hath
of
a
guide
,
I
meane
of
a
faithfull
and
vnderstanding
Minister
.
A
blinde
person
hath
not
more
need
of
one
to
leade
him
,
then
we
haue
of
Ministers
to
guide
vs
.
And
cannot
see
afarre
off
.
The
word
in
the
originall
signifieth
winking
with
the
eies
.
Whence
we
are
to
obserue
,
that
A
gracelesse
person
is
wilfully
ignorant
.
This
is
proued
out
of
Matth.
13.15
.
Their
eyes
they
haue
closed
,
lest
at
any
time
they
should
see
with
their
eies
;
and
out
of
2.
Peter
3.5
.
This
they
willingly
are
ignorant
of
.
And
out
of
Iohn
3.19
.
Light
came
into
the
world
;
and
men
loue
darknesse
more
then
light
.
Thus
we
see
multitudes
which
will
not
come
where
they
may
be
instructed
,
refusing
to
com
to
the
Church
,
refusing
to
dwel
in
Christian
houses
,
abhorring
to
come
in
the
company
of
the
wise
,
and
all
because
they
would
not
be
instructed
.
Secondly
,
because
they
are
selfe-conceited
,
and
think
that
they
know
sufficient
,
when
indeed
they
know
nothing
as
they
ought
to
know
.
Thirdly
,
because
they
are
prone
to
haue
a
preiudicate
opinion
of
knowledge
,
esteeming
basely
of
it
;
like
vnto
fooles
which
prize
bables
at
an
high
rate
,
but
despise
things
precious
.
Secondly
,
let
euerie
one
examine
themselues
,
whether
they
be
guiltie
yea
or
no
of
this
sinne
;
and
it
will
appeare
by
these
markes
:
for
first
,
if
thou
contemne
powerfull
preaching
,
and
wilfully
neglect
it
:
secondly
,
if
thou
art
loath
that
thy
conscience
should
be
pricked
with
the
sence
and
feeling
of
thy
sinne
:
thirdly
,
if
thou
hatest
them
that
would
instruct
thee
:
fourthly
,
if
thou
shunnest
the
company
and
places
where
knowledge
is
to
be
learned
:
fiftly
,
if
thou
standest
at
a
stay
,
and
endeuourest
not
to
increase
in
knowledge
:
sixtly
,
if
thou
hast
a
base
esteeme
of
knowledge
;
thou
needest
go
no
further
to
seeke
markes
,
thou
art
wilfully
ignorant
.
And
therefore
pray
God
to
giue
thee
repentance
,
that
thou
maiest
escape
his
wrath
.
And
hath
forgotten
that
he
was
purged
from
his
old
sinnes
.
By
old
sinnes
we
are
to
vnderstand
sinnes
committed
of
old
:
and
gracelesse
persons
are
said
here
to
be
purged
from
their
old
sinnes
,
that
is
,
to
be
iustified
by
Christ
:
not
because
they
were
effectually
iustified
;
for
if
so
,
then
withall
they
should
haue
bene
sanctified
;
but
because
iustification
is
freely
offered
vnto
them
,
and
because
they
make
account
that
they
haue
as
good
part
in
it
as
anie
other
,
therefore
they
are
said
to
be
purged
.
Lastly
,
gracelesse
persons
are
said
to
forget
this
great
worke
of
redemption
by
Christ
,
to
intimate
,
that
they
are
grossely
vnthankfull
for
the
same
.
Thus
you
see
the
meaning
of
the
words
.
Old
sinnes
.
Whence
obserue
we
,
that
Euery
man
and
woman
are
sinners
of
old
.
The
wicked
(
saith
Dauid
)
are
estranged
from
the
wombe
,
they
go
astray
as
soone
as
they
be
borne
,
speaking
lies
,
Psalme
58.5
.
Hast
thou
marked
the
old
way
which
wicked
men
haue
troden
?
saith
Eliphas
,
Iob
22.15
.
Thus
Iob
maketh
mention
of
the
sinnes
of
his
youth
,
Iob
13.26
.
and
Dauid
of
the
sinne
wherein
he
was
conceiued
,
Psal.
51
:
all
implying
that
men
and
women
are
sinners
of
old
.
Besides
proofes
out
of
Scriptures
,
we
see
it
manifest
by
wofull
experience
in
the
world
.
For
do
we
not
see
children
,
before
they
can
speake
plaine
,
to
be
subiect
to
take
Gods
name
in
vaine
,
to
lie
,
to
be
proud
,
to
be
vaine
,
and
the
like
?
Yes
,
it
is
too
manifest
.
Purged
.
Whence
note
,
that
There
is
a
meanes
whereby
to
be
purged
euen
from
old
sinnes
,
that
is
,
from
the
guiltinesse
and
punishment
of
them
.
There
is
a
fountaine
opened
to
the
house
of
Dauid
,
and
to
the
inhabitants
of
Ierusalem
for
sinne
and
for
vncleannesse
,
Zach.
13.1
.
If
anie
shall
demand
what
fountaine
this
is
which
purgeth
away
sinne
:
I
answer
,
It
is
no
other
but
the
precious
bloud
of
the
Lord
Iesus
;
according
to
that
of
Reuelat.
1.5
.
To
him
that
loued
vs
,
and
washed
vs
from
our
sinnes
in
his
owne
bloud
,
&c.
and
that
in
Iohn
13.8
.
where
Christ
saith
vnto
Peter
,
If
I
wash
thee
not
,
thou
shalt
haue
no
part
with
me
.
Secondly
,
let
vs
learne
hence
to
esteeme
sinne
(
as
it
is
)
to
be
a
filthie
and
loathsome
thing
;
were
it
not
so
,
what
need
we
to
be
purged
?
Yea
,
let
vs
esteeme
it
to
be
a
most
capitall
and
hainous
thing
;
for
else
,
what
needed
such
a
strong
purgation
,
as
is
the
bloud
of
Christ
?
Thirdly
,
this
may
be
a
remedie
against
despaire
:
for
,
grant
thou
art
a
great
sinner
,
and
an
old
sinner
;
yet
thou
hast
this
comfort
,
if
thou
conuert
and
turne
,
that
there
is
sufficient
means
to
purge
thee
from
thy
sinnes
,
though
neuer
so
great
,
or
of
neuer
so
long
continuance
.
Come
by
faith
to
the
Iordan
of
Christs
bloud
,
and
it
will
wash
thee
from
thy
leprosie
,
though
thou
wast
a
leper
borne
.
They
were
purged
.
Whence
obserue
,
that
Gracelesse
persons
are
not
exempted
from
that
redemption
which
is
by
Christ
.
This
is
a
true
saying
,
and
worthy
of
all
acceptation
,
That
Christ
Iesus
came
into
the
world
to
saue
sinners
,
1.
Tim.
1.15
.
whereby
sinners
we
are
to
vnderstand
as
in
other
Texts
of
Scripture
,
gracelesse
persons
.
The
like
we
reade
in
Luke
19.18
.
The
Sonne
of
man
is
come
to
seeke
,
and
to
saue
that
which
was
lost
.
And
in
1.
Iohn
2.1
.
If
any
man
sinne
,
we
haue
an
Aduocate
with
the
Father
,
and
he
is
the
Propitiation
for
our
sinnes
,
&c.
Haue
forgotten
.
Hence
obserue
,
that
Gracelesse
persons
are
very
forgetfull
of
Gods
blessings
,
yea
euen
of
redemption
it selfe
.
Thus
it
is
said
of
the
gracelesse
Israelites
in
Psal.
106.7
Our
Fathers
vnderstood
not
thy
wonders
in
Aegipt
,
they
remembred
not
the
multitude
of
thy
mercies
,
but
prouoked
him
at
the
sea
,
euen
at
the
red
sea
.
And
in
the
21.
verse
of
the
same
Psalme
;
They
forgat
God
their
Sauiour
,
which
had
done
great
things
in
Aegipt
,
&c.
The
reason
of
which
forgetfulnesse
is
,
because
the
memorie
of
gracelesse
persons
is
vnsanctified
.
Our
memories
naturally
being
polluted
as
well
as
our
iudgements
or
affections
.
Secondly
,
because
gracelesse
persons
they
know
not
the
benefit
of
redemption
,
they
feele
not
the
sweetnesse
of
it
,
and
therefore
,
no
maruell
if
they
be
forgetfull
or
vnmindfull
of
it
.
And
secondly
,
let
all
that
feare
God
beware
of
this
sinne
:
yea
let
vs
remember
night
and
day
,
this
benefit
of
redemption
,
as
being
the
greatest
benefit
of
all
other
.
Wherefore
.
Now
the
Apostle
comes
to
a
third
argument
,
whereby
he
laboureth
to
inforce
the
former
exhortation
,
and
it
is
as
though
he
should
say
:
My
Christian
brethren
,
labour
to
haue
your
hearts
furnished
with
the
eight
fore-named
graces
;
for
if
you
be
so
happy
as
to
attaine
vnto
them
,
then
behold
you
shall
make
your
calling
and
election
sure
;
yea
,
you
shall
stand
,
and
neuer
totally
nor
finally
fall
.
Wherefore
.
Before
we
come
particularly
to
the
doctrines
of
this
text
,
we
will
premise
something
in
generall
,
concerning
vocation
and
election
.
Vocation
is
two
fold
,
viz.
vneffectuall
and
only
outward
:
or
effectuall
and
inward
.
Concerning
vneffectuall
calling
,
we
reade
,
Pro.
1.24
.
Because
I
haue
called
,
and
ye
haue
refused
,
I
haue
stretched
out
my
hand
,
and
no
man
regarded
,
&c.
and
Isay
65.1.2
.
I
said
,
Behold
me
,
behold
me
,
vnto
a
nation
that
was
not
called
by
my
name
:
I
haue
spread
out
my
hands
all
the
day
vnto
a
rebellious
people
.
And
Mat.
22.14
.
Many
are
called
,
but
few
are
chosen
.
Now
by
this
outward
vneffectuall
calling
,
we
are
to
vnderstand
all
the
outward
meanes
of
saluation
;
as
preaching
of
the
word
,
outward
and
temporall
benefits
,
crosses
,
afflictions
,
tribulations
;
for
by
all
these
meanes
,
God
doth
call
and
cry
aloud
to
all
men
to
repent
:
Neuer
is
the
word
preached
,
the
conscience
pricked
,
benefits
bestowed
,
and
afflictions
brought
,
but
the
Lord
cryeth
,
by
these
meanes
,
Repent
,
repent
.
Thus
the
Lord
hath
called
to
England
and
to
this
sinfull
citty
of
London
,
for
many
yeeres
together
;
who
amongst
vs
can
truely
say
but
he
hath
beene
called
vpon
,
either
by
the
word
,
or
by
his
conscience
,
or
by
benefits
,
or
by
crosses
?
But
we
(
wretches
that
we
are
)
haue
turned
the
deafe
eare
to
God
;
we
haue
beene
like
the
adder
that
stoppeth
her
eare
,
which
refuseth
to
heare
the
voice
of
the
charmer
,
charme
he
neuer
so
sweetly
.
How
iustly
might
God
forsake
vs
and
cease
calling
vnto
vs
?
How
iustly
might
he
say
vnto
vs
as
he
saith
vnto
the
Iewes
?
Prou.
1.24.26
.
Because
I
haue
called
and
ye
refused
,
I
will
also
laugh
at
your
calamities
,
and
mock
when
your
feare
commeth
.
Effectuall
and
inward
calling
,
goeth
a
step
beyond
this
vneffectuall
and
outward
:
for
in
the
effectuall
calling
,
God
doth
not
only
afford
the
bare
meanes
of
vocation
,
but
also
he
addeth
power
to
the
meanes
,
and
grace
to
them
which
are
called
vnto
,
to
hearken
and
to
obey
the
call
.
The
effectuall
calling
,
is
like
the
calling
of
Lazarus
out
of
the
graue
,
Iohn
11.41.42
.
Lazarus
come
forth
;
for
there
was
not
only
a
bare
call
,
but
also
a
quickening
power
to
make
the
call
effectuall
.
The
efficient
cause
of
this
effectuall
calling
,
is
God
himselfe
;
it
is
he
which
calleth
vs
out
of
darkenesse
into
his
marueilous
light
,
the
first
of
Peter
2.9
.
And
indeede
who
is
it
that
can
make
a
dead
man
heare
but
God
alone
?
The
instrumentall
cause
indeede
is
the
word
of
God
,
as
appeareth
,
2.
Thessalonians
2.14
.
Whereunto
he
called
you
by
our
Gospell
to
obtaine
the
glory
of
our
Lord
Iesus
Christ
.
And
yet
let
vs
not
limit
the
holy
One
:
howbeit
therfore
God
doth
most
ordinarily
call
effectually
,
by
the
preaching
of
the
word
;
yet
we
acknowledge
he
is
able
to
call
,
and
that
effectually
by
other
meanes
,
yea
euen
without
meanes
,
if
it
please
him
.
The
priuiledges
of
this
calling
are
diuers
:
for
first
,
hereby
we
are
translated
out
of
the
kingdome
of
Satan
,
into
the
kingdome
of
Christ
,
Col.
1.13
.
a
greater
dignity
then
if
we
were
taken
from
the
dung-hill
to
be
fauourites
in
the
kings
court
.
Secondly
,
hereby
we
are
called
to
be
Saints
,
1.
Cor.
1.2
.
whereas
,
before
our
called
estate
,
we
were
no
better
then
Diuels
incarnate
,
in
our selues
.
Thirdly
,
hereby
we
are
called
to
be
sonnes
and
daughters
of
God
almighty
,
1.
Iohn
3.1.2
.
which
is
ten
thousand
times
a
greater
honour
then
to
be
called
the
sonnes
and
daughters
of
Princes
.
Fourthly
,
hereby
we
are
called
to
be
heires
,
yea
to
be
coheires
with
Christ
,
of
the
kingdome
of
heauen
,
Rom.
8.17
.
And
election
.
It
is
the
eternall
and
vnchangeable
decree
of
God
,
whereby
of
his
free
grace
and
mercy
,
he
hath
made
choice
of
some
rather
then
of
others
,
to
bestow
vpon
them
eternall
life
and
happinesse
,
and
that
for
the
gloty
of
his
free
grace
.
That
election
was
from
all
eternity
,
it
is
euident
out
of
Ephes.
1.4
.
He
hath
chosen
vs
in
him
before
the
foundation
of
the
world
.
And
that
it
is
vnchangeable
,
it
is
as
euident
,
Rom.
11.2
.
God
hath
not
cast
away
his
people
whom
he
foreknew
.
And
Mal.
3.6
.
I
am
thy
Lord
,
I
change
not
,
&c.
Againe
,
that
election
was
of
Gods
free
grace
,
and
not
of
mens
merits
foreseene
,
the
Apostle
declareth
manifestly
in
Rom.
11.5.6
.
where
he
tearmeth
election
,
the
election
of
grace
;
shewing
withall
,
that
if
it
be
of
grace
,
it
is
not
of
workes
,
&c.
Lastly
,
that
election
was
made
to
the
glory
of
Gods
free
grace
,
it
is
also
manifest
Eph.
1.5
.
Hauing
predestinated
vs
vnto
the
adoption
of
children
,
by
Iesus
Christ
,
to
himselfe
,
according
to
the
good
pleasure
of
his
will
,
to
the
prayse
and
glory
of
his
grace
.
Thus
we
see
the
proofes
of
the
definition
.
To
make
your
calling
and
election
sure
.
Whence
obserue
we
,
That
it
is
the
part
and
duty
of
euery
Christian
,
to
be
well
perswaded
and
assured
of
the
truth
of
his
calling
and
election
:
of
his
calling
,
so
saith
the
Apostle
,
2
Corinth.
13.5
.
Examine
your selues
whether
you
be
in
the
faith
,
proue
your
owne
selues
:
Know
you
not
that
Iesus
Christ
is
in
you
except
ye
be
reprobates
?
Effectuall
calling
is
absolutely
necessary
to
saluation
;
for
vnlesse
a
man
be
borne
againe
,
he
cannot
see
the
kingdome
of
God
,
Iohn
3.3
.
yea
effectuall
calling
it
is
that
which
God
especially
respecteth
;
for
circumcision
auaileth
nothing
,
nor
vncircumcision
,
but
a
new
creature
,
Gal.
6.15
.
For
these
reasons
we
ought
(
to
our
power
)
make
our
calling
sure
.
But
some
(
possibly
)
will
demand
,
by
what
meanes
a
man
or
woman
may
be
assured
of
the
truth
and
efficacy
of
their
calling
.
I
answer
:
Thou
maist
know
thy
calling
to
be
true
and
effectual
by
diuers
signes
and
tokens
.
First
,
if
it
be
a
diuine
calling
,
that
is
,
if
it
be
of
God
;
the
world
hath
a
call
,
and
the
Diuell
and
Antichrist
haue
a
call
;
but
the
effectuall
calling
is
from
God
,
and
hath
warrant
from
the
word
.
Secondly
,
thy
calling
is
effectuall
,
if
being
of
God
thou
doest
yeeld
vnto
it
.
It
is
not
the
bare
call
,
but
the
yeelding
vnto
the
call
,
which
proueth
the
calling
to
be
effectuall
.
Thirdly
,
If
thy
vocation
or
calling
,
be
an
euocation
or
calling
out
:
If
thou
findest
thy selfe
called
out
of
Sodom
and
Babylon
,
that
is
,
out
of
the
dominion
of
former
ignorance
and
wickednesse
;
this
is
a
blessed
signe
of
effectuall
calling
.
Fourthly
,
If
thy
calling
be
a
calling
to
,
that
is
,
if
it
do
not
only
call
thee
out
of
vice
,
but
also
to
positiue
vertue
,
as
to
the
practise
of
holinesse
and
righteousnesse
,
&c.
Fiftly
,
If
thy
calling
be
a
continued
calling
;
If
thou
finde
that
the
same
voice
of
God
,
which
called
thee
and
changed
thee
at
the
first
,
doth
still
call
vpon
thee
in
euery
ordinance
,
and
doth
more
and
more
goe
on
to
change
thee
from
one
degree
of
grace
to
another
.
Sixtly
and
lastly
,
If
thy
calling
make
thee
fruitfull
in
good
workes
,
as
it
did
Zaccheus
,
Luke
19.8
.
The
calling
which
procureth
leaues
but
no
fruit
,
is
not
effectuall
,
I
dare
boldly
say
.
By
these
signes
thou
maist
in
some
measure
discerne
whether
thy
calling
be
effectuall
or
no
:
take
some
paines
in
examining
of
thy selfe
in
priuate
,
and
be
not
partiall
in
thine
examination
.
Againe
,
as
euery
Christian
ought
to
labour
to
be
perswaded
of
the
truth
of
his
calling
,
so
in
like
manner
he
ought
to
be
perswaded
of
his
election
.
What
man
is
there
if
he
heare
by
a
flying
report
,
that
great
matters
are
befallen
vnto
him
,
but
he
will
enquire
by
all
meanes
whether
the
report
be
true
or
not
?
Or
who
is
it
which
doth
not
desire
to
haue
deedes
and
euidences
lying
by
him
of
his
earthly
possessions
?
Shall
we
be
thus
carefull
to
make
our
houses
and
lands
sure
,
and
shall
we
not
be
much
more
carefull
to
make
our
election
and
eternall
estate
sure
?
Yes
by
all
meanes
.
And
the
assurance
of
election
is
necessarie
in
two
respects
.
First
,
in
respect
of
God
.
Secondly
,
in
respect
of
our selues
.
In
respect
of
God
,
as
first
,
that
we
may
be
thankefull
to
his
Maiestie
for
the
great
benefit
of
election
;
for
how
can
we
be
thankefull
vnlesse
we
know
that
we
are
elected
?
Secondly
,
that
we
may
loue
God
for
electing
of
vs
;
and
how
is
it
possible
that
we
should
loue
God
,
vnlesse
we
know
that
he
first
loued
vs
?
Secondly
,
this
assurance
is
necessarie
in
respect
of
our selues
.
For
first
,
it
is
the
ground
of
all
sound
ioy
;
the
especiall
ioy
of
a
Christian
,
is
that
his
name
is
written
in
heauen
,
Luke
10.20
.
Now
this
ioy
we
cannot
haue
without
assurance
.
And
secondly
,
it
is
the
especiall
meanes
to
sustaine
vs
in
our
greatest
tryals
.
What
is
it
which
stayeth
vs
in
the
billowes
of
temptation
,
but
the
grace
of
our
hope
,
if
it
be
stedfastly
setled
?
Now
the
markes
of
election
are
these
,
whereby
we
may
try
our selues
in
some
measure
.
As
first
,
if
we
finde
that
the
word
of
God
hath
come
in
power
vnto
vs
:
If
it
hath
wrought
powerfully
vpon
our
Consciences
,
to
change
and
alter
vs
.
By
this
very
argument
Paul
proueth
the
Thessalonians
to
be
elected
,
in
1.
Thessal.
1.4.5
.
Knowing
,
brethren
beloued
,
your
election
of
God
;
for
our
Gospell
came
vnto
you
,
not
in
word
only
,
but
also
in
power
and
in
the
holy
Ghost
.
Secondly
,
If
we
finde
that
we
haue
faith
to
beleeue
Gods
word
sauingly
,
it
is
a
marke
of
election
;
for
none
but
they
which
were
ordayned
to
eternall
life
beleeued
,
Acts
13.48
.
Thirdly
,
If
we
finde
that
we
are
truely
and
effectually
called
:
For
indeede
effectuall
calling
,
is
an
effect
and
consequence
of
election
,
according
to
that
in
Rom.
8.30
.
Whom
he
hath
predestinated
,
them
he
hath
called
:
Now
this
effect
doth
necessarily
proue
the
precedent
cause
.
Fourthly
,
If
we
finde
the
end
of
election
to
be
accomplished
in
vs
:
For
God
hath
chosen
vs
in
Christ
before
the
foundation
of
the
world
,
that
we
should
be
holy
and
without
blame
,
before
him
,
in
loue
,
Ephesians
1.4
.
If
we
finde
these
things
in
vs
,
happy
are
we
.
Fiftly
,
if
we
be
endued
with
those
graces
spoken
of
in
Coloss.
3.12
.
Put
on
therefore
(
the
elect
of
God
,
holie
and
beloued
)
bowels
of
mercies
,
kindnesse
,
humblenesse
of
minde
,
meekenesse
,
long-suffering
,
forbearing
one
an
other
,
and
forgiuing
one
another
,
&c.
Sixtly
,
if
we
finde
that
we
haue
grace
giuen
vnto
vs
to
make
choice
of
God
to
be
our
Summum
bonum
,
or
chiefe
good
.
We
could
neuer
haue
grace
to
make
choice
of
God
,
vnlesse
he
had
first
made
choice
of
vs
.
Not
to
multiply
more
signes
of
election
:
let
euerie
soule
trie
himselfe
by
these
,
and
the
Lord
giue
a
blessing
to
thy
endeuours
.
Giue
diligence
.
Or
,
be
diligent
.
Whence
obserue
,
that
A
great
deale
of
diligence
is
required
for
the
making
of
calling
and
election
sure
.
And
the
reason
is
;
first
,
because
it
is
a
difficult
worke
;
it
is
no
easie
matter
to
be
vndoubtedly
assured
of
Gods
fauour
without
wauering
.
This
worke
hath
much
opposition
;
the
world
saith
,
it
is
presumption
to
go
about
to
be
fully
perswaded
;
the
diuell
he
laboureth
by
all
meanes
to
weaken
our
faith
;
and
lastly
,
the
flesh
in
vs
is
faithlesse
and
vnbeleeuing
,
hardly
drawne
to
beleeue
.
Thus
the
worke
is
hard
.
Secondly
,
there
is
required
,
to
the
obtaining
of
assurance
,
a
great
deale
of
meanes
for
the
working
of
those
graces
whereby
we
must
trie
our selues
;
there
is
required
hearing
of
the
word
,
meditation
in
the
fame
,
praier
,
conferring
,
and
the
like
.
And
this
cannot
be
done
without
diligence
.
Thirdly
,
there
is
required
much
sifting
and
trying
of
our
graces
,
whether
they
be
true
or
no.
Those
graces
from
which
we
must
conclude
the
certaintie
of
our
calling
&
election
,
had
need
be
sound
;
&
therefore
had
need
be
tried
;
and
this
triall
cannot
be
made
without
some
paines
.
Secondly
,
let
euerie
man
and
woman
stirre
vp
themselues
to
this
diligence
,
viz.
to
make
their
calling
and
election
sure
.
It
is
worth
all
our
paines
;
for
,
what
can
be
more
sweet
to
the
soule
,
then
to
be
fully
perswaded
of
Gods
fauour
?
Neglect
not
such
a
comfort
.
Thirdly
,
considering
that
full
assurance
is
not
attained
ordinarily
,
but
by
great
diligence
;
therefore
let
such
as
haue
obtained
it
more
easily
,
try
their
assurance
,
whether
it
be
sound
or
no.
And
if
they
finde
it
to
be
sound
,
let
them
be
more
thankefull
to
God
,
who
hath
giuen
that
freely
vnto
them
,
without
their
owne
labour
,
which
he
giueth
not
vnto
many
others
,
but
with
much
striuing
and
industrie
.
Wherefore
the
rather
.
These
words
haue
respect
to
that
in
the
latter
end
of
this
tenth
verse
,
where
it
is
said
:
For
if
ye
do
these
things
,
yee
shall
neuer
fall
.
The
point
to
be
obserued
is
this
;
It
is
the
part
and
duty
of
euerie
Christian
,
the
rather
to
be
diligent
to
make
his
calling
and
election
sure
,
because
this
is
a
meanes
to
preuent
falling
away
.
But
some
man
may
say
,
How
is
full
assurance
of
election
and
calling
,
a
meanes
to
preuent
falling
away
?
I
answer
,
Because
it
is
ioyned
with
many
preseruatiue
graces
,
as
with
faith
,
and
the
like
.
Secondly
,
because
,
such
is
the
sweetnesse
of
full
assurance
,
that
whosoeuer
hath
it
,
he
would
not
part
with
it
againe
for
anie
pleasure
or
profit
,
whereby
he
is
tempted
to
fall
away
.
Thus
assurance
is
a
strong
preseruatiue
against
backesliding
.
But
wherein
standeth
the
force
of
this
Argument
,
which
the
holie
Ghost
vseth
to
perswade
euerie
man
to
make
his
calling
and
election
sure
?
For
,
is
it
such
a
great
matter
to
fall
away
,
that
we
should
the
rather
giue
diligence
to
make
our
calling
and
election
sure
,
to
preuent
it
?
Surely
yes
,
it
is
a
sore
matter
and
grieuous
for
anie
to
backeslide
,
or
to
play
the
apostate
.
If
anie
man
draw
backe
(
saith
God
)
my
soule
shall
haue
no
pleasure
in
him
,
Hebrews
10.38
.
Yea
,
it
had
bene
better
for
them
not
to
haue
knowne
the
way
of
righteousnesse
,
then
after
they
haue
knowne
it
,
to
turne
from
the
holie
commandement
giuen
vnto
them
,
2.
Pet.
2.21
.
And
the
reason
that
backesliding
is
so
fearefull
,
is
manifest
:
first
,
because
it
frustrateth
or
maketh
vaine
all
former
good
beginnings
;
for
the
righteousnesse
of
backsliders
shall
not
once
be
mentioned
,
Ezech.
18.24
.
Secondly
,
because
it
giueth
a
stronger
possession
vnto
the
diuell
then
euer
he
had
before
:
he
re-enters
with
seuen
diuels
worse
then
himselfe
,
Mat.
12.45
.
Thirdly
,
because
it
maketh
a
man
or
woman
more
like
vnto
dogges
and
swine
then
Christians
;
The
dog
is
returned
to
his
vomit
,
&c.
2.
Pet.
2.
For
if
ye
do
these
things
.
Or
,
as
it
is
in
the
originall
:
Doing
these
things
ye
shall
neuer
fall
.
Now
in
that
the
Apostle
doth
seeme
to
intimate
,
that
our
standing
is
conditionall
,
and
that
it
dependeth
(
in
some
sort
)
vpon
our
owne
endeuours
:
Againe
,
we
do
not
denie
but
that
the
verie
children
of
God
may
fall
,
in
some
measure
,
from
some
degree
of
that
grace
which
they
haue
had
in
former
times
.
They
may
fall
into
great
errors
of
iudgement
,
as
we
see
in
the
holie
Galatians
,
which
were
ready
to
embrace
another
gospel
;
yea
which
were
remoued
to
another
gospel
,
Galat.
1.6
.
Secondly
,
they
may
fall
from
their
first
loue
in
some
degree
,
Reuelat.
2.4.5
.
Thirdly
,
they
may
fall
into
grosse
sinne
,
as
we
see
in
Dauid
and
Peter
,
and
many
other
.
Fourthly
,
they
may
fall
from
the
sence
and
feeling
of
Gods
grace
;
and
they
may
come
to
thinke
themselues
to
be
reprobates
and
cast-awaies
,
to
be
vtterly
depriued
of
grace
,
and
the
like
.
The
reasons
of
which
downe-falls
in
Gods
children
are
diuers
:
first
,
want
or
neglect
of
powerfull
meanes
.
What
was
the
reason
of
the
fall
of
the
Galatians
,
but
Paules
absence
?
Secondly
,
idlenesse
;
for
,
how
came
Dauid
to
fall
so
grossely
,
but
in
that
he
was
found
idle
?
2.
Sam.
11.
Thirdly
,
bad
companie
.
For
,
how
came
Peter
to
denie
his
Maister
,
but
by
being
amongst
the
high
priests
seruants
?
Math.
26.
Fourthly
,
naturall
infirmitie
,
we
being
too
prone
to
feare
men
,
and
so
to
be
discouraged
by
their
threats
and
persecutions
;
or
to
please
them
,
and
so
to
yeeld
vnto
them
in
all
things
;
or
to
follow
their
guise
or
example
.
These
,
and
such
like
,
are
causes
of
the
fall
of
Gods
children
from
some
degrees
of
grace
.
But
that
Gods
children
once
elected
,
redeemed
and
effectually
called
,
should
vtterly
and
finally
fall
,
we
constantly
denie
it
;
and
that
for
these
reasons
:
first
,
because
God
hath
expresly
promised
,
that
he
will
make
with
his
seruants
an
euerlasting
Couenant
;
and
that
he
will
not
turne
from
them
to
do
them
good
,
but
that
he
will
put
his
feare
in
their
hearts
,
that
they
may
not
depart
from
him
,
Ieremy
32.40
.
Now
Gods
promises
are
infallible
.
Secondly
,
because
our
marriage
with
Christ
is
an
euerlasting
marriage
:
I
will
betroth
thee
vnto
me
for
euer
,
Hosea
2.19
.
Now
that
which
is
for
euer
,
shall
neuer
haue
end
.
Thirdly
,
because
the
Father
is
stronger
then
all
,
and
none
can
plucke
vs
out
of
his
hand
,
Iohn
10.28
.
Fourthly
,
because
God
will
neuer
cast
away
anie
whom
he
knew
before
,
Rom.
11.12
.
If
any
shall
obiect
that
in
Exodus
32
,
33
;
If
anie
shall
sinne
against
me
,
or
whosoeuer
sinneth
against
me
,
him
will
I
blot
out
of
my
booke
:
I
answer
,
The
Lord
speaketh
there
figuratiuely
,
and
to
our
capacities
;
and
his
meaning
is
,
that
he
wil
manifest
rebels
not
to
be
written
in
his
booke
:
that
whereas
they
seemed
to
be
the
elect
people
of
God
,
by
outward
prerogatiues
and
externall
profession
,
now
the
Lord
will
demonstrate
them
to
be
of
the
Synagogue
of
Satan
.
This
must
needes
be
the
meaning
of
the
holie
Ghost
in
that
place
.
For
where
he
speaketh
particularly
concerning
Gods
decrees
,
he
shewes
,
that
they
are
immutable
,
that
they
are
like
the
mighty
mountains
which
stand
fast
for
euer
,
Psal.
33.11
.
Pro.
19.21
.
The
counsell
of
the
Lord
shall
stand
.
For
the
second
part
of
the
question
,
to
wit
,
Whether
a
childe
of
God
stand
mainly
by
his
owne
endeuours
or
not
?
because
it
is
said
;
If
yee
do
these
things
,
yee
shall
neuer
fall
:
I
answer
,
He
that
made
vs
without
vs
,
will
not
saue
vs
without
vs
.
We
must
worke
out
our
saluation
,
Philip.
2.12
.
so
that
our
endeuours
are
required
in
this
businesse
.
Howbeit
it
is
not
in
him
that
willeth
,
nor
in
him
that
runneth
,
but
in
God
that
sheweth
mercie
,
Rom.
9.16
.
We
must
worke
,
but
we
stand
not
mainly
by
our
owne
worke
,
but
we
are
kept
by
the
power
of
God
,
as
Peter
speaketh
in
his
first
Epistle
the
first
chapter
.
Practise
indeede
is
an
excellent
meanes
to
preuent
the
fall
,
as
we
shall
shew
when
we
come
to
the
Doctrine
;
but
it
is
not
the
maine
.
We
haue
an
higher
cause
of
standing
then
our
owne
endeuours
,
to
wit
,
the
diuine
power
;
or
else
we
should
quickely
fall
,
for
anie
thing
we
are
able
to
do
by
our
best
industrie
.
If
ye
doe
these
things
ye
shall
neuer
fall
.
The
doctrine
hence
to
be
obserued
,
is
,
that
Practise
of
Gods
word
,
and
adding
grace
vnto
grace
,
is
an
especiall
meanes
to
preuent
backe-sliding
.
And
that
practise
is
an
especiall
meanes
to
preuent
back-sliding
,
it
is
manifest
out
of
Mat.
7.24
:
Whosoeuer
heareth
these
sayings
of
mine
,
and
doth
them
,
I
will
liken
him
to
a
wise
man
,
which
built
his
house
vpon
a
rock
;
and
the
raynes
descended
,
and
the
flouds
came
,
and
the
windes
blew
,
and
beate
vpon
that
house
,
and
it
fell
not
,
for
it
was
founded
vpon
a
Rock
.
Secondly
,
that
adding
grace
vnto
grace
,
is
likewise
a
meanes
to
preuent
back-sliding
,
it
is
euident
:
for
these
words
in
the
Text
,
If
ye
doe
these
things
ye
shall
neuer
fall
,
haue
relation
to
that
which
goeth
before
in
the
fift
,
sixt
,
and
seuenth
verses
of
this
Chapter
;
where
we
are
exhorted
to
adde
grace
vnto
grace
:
which
if
we
doe
,
we
haue
bore
a
promise
,
we
shall
neuer
fall
.
Grace
is
of
a
preseruatiue
power
,
yea
it
is
the
armour
of
a
Christian
:
Faith
is
a
shield
,
Righteousnesse
is
a
brestplate
,
Hope
is
an
helmet
,
Truth
is
a
warlike
girdle
,
Courage
is
warlike
bootes
or
leg-harnesse
:
as
they
are
compared
,
Ephes.
6.
Now
therefore
to
adde
grace
vnto
grace
must
needs
be
a
meanes
to
preuent
back-sliding
.
2.
This
shews
the
very
cause
why
many
of
Gods
children
do
fall
from
the
first
forwardnesse
;
it
is
partly
want
of
practise
,
and
partly
want
of
adding
grace
vnto
grace
.
Many
of
the
children
of
God
,
for
want
of
practise
and
adding
grace
vnto
grace
,
doe
fall
into
those
sinnes
,
which
others
of
Gods
seruants
neuer
fall
into
,
being
more
practicall
;
and
more
carefull
to
adde
grace
vnto
grace
.
Therefore
as
any
of
vs
desire
to
preuent
apostasie
in
our selues
,
let
vs
be
admonished
to
practise
and
increase
in
grace
,
at
the
least
let
vs
vse
our
best
endeuors
thereunto
.
If
we
doe
these
things
,
it
rests
vpon
Gods
fidelitie
that
we
shall
neuer
f●ll
.
An
entrance
into
the
euerlasting
kingdome
.
Now
we
are
come
to
the
fourth
and
last
argument
,
whereby
the
former
exhortation
concerning
adding
grace
vnto
grace
,
is
pressed
and
vrged
.
Wherein
first
we
are
to
obserue
,
that
Christ
hath
a
kingdome
:
For
here
,
as
you
see
,
is
made
mention
of
it
,
and
for
the
same
cause
is
he
termed
a
king
,
Zech.
9.9
:
Behold
thy
king
commeth
vnto
thee
;
and
in
many
other
places
.
Now
the
kingdome
of
Christ
is
twofold
,
viz.
the
kingdome
of
grace
,
and
the
kingdome
of
glory
.
Concerning
the
kingdome
of
grace
we
reade
,
Col.
1.13
.
where
it
is
said
That
God
hath
deliuered
vs
out
of
the
power
of
darkenesse
,
and
translated
vs
into
the
kingdome
of
his
deere
Sonne
,
that
is
,
into
the
kingdome
of
grace
.
And
this
kingdome
of
grace
is
exercised
in
the
hearts
of
men
,
in
righteousnesse
,
and
peace
and
ioy
in
the
holy
Ghost
,
Rom.
14.17
.
the
lawes
thereof
being
the
word
of
God
,
which
is
the
word
of
the
kingdome
;
the
subiects
,
all
the
elect
which
are
effectually
called
and
regenerate
,
Psal.
2.6
.
Secondly
,
as
Christ
hath
a
kingdome
of
grace
,
so
he
hath
a
kingdome
of
glory
;
according
to
that
of
the
penitent
theefe
,
Luke
23.40
.
Lord
remember
me
when
thou
commest
into
thy
kingdome
,
that
is
,
into
thy
kingdome
of
glory
.
And
this
kingdome
is
not
exercised
as
the
former
,
by
the
word
and
discipline
;
but
immediatly
,
as
seemeth
to
be
intimated
,
Reu.
7.17
.
where
it
is
said
that
the
Lambe
doth
leade
vnto
the
liuing
fountaines
of
waters
.
Where
,
by
waters
(
I
take
it
)
is
meant
waters
of
comfort
:
and
by
leading
,
an
immediate
worke
of
Christ
.
Now
the
subiects
of
this
kingdome
of
glory
are
,
not
only
the
Saints
,
according
to
that
in
Reu.
14.1
.
I
saw
a
Lambe
standing
vpon
mount
Sion
;
but
also
the
very
Angels
;
for
so
much
the
Apostle
Peter
doth
plainly
imply
in
his
first
epistle
,
3.22
.
Who
is
gone
(
meaning
Christ
)
and
is
on
the
right
hand
of
God
;
Angells
and
authorities
and
powers
being
made
subiect
vnto
him
.
Secondly
,
let
it
teach
vs
to
submit
our selues
to
Christ
as
to
our
king
;
Let
vs
obey
him
in
the
kingdome
of
grace
,
that
at
the
last
we
may
liue
with
him
in
the
kingdome
of
glory
.
Into
the
euerlasting
kingdome
.
The
next
point
hence
to
be
obserued
is
,
that
The
kingdome
of
Christ
is
not
a
temporary
,
but
an
euerlasting
kingdome
.
It
is
not
for
a
certaine
time
,
but
for
euer
.
It
is
not
for
a
moment
,
but
for
eternity
.
He
shall
reigne
ouer
the
house
of
Iacob
for
euer
,
and
of
his
kingdome
there
shall
be
no
end
,
Luke
1.33
.
The
Lord
is
the
true
God
,
he
is
the
liuing
God
,
and
the
euerlasting
king
,
Ier.
10.10
.
Thy
throne
ô
God
,
is
for
euer
and
euer
,
Psal.
45.6
.
And
euery
creature
which
is
in
heauen
and
on
the
earth
,
and
such
as
are
in
the
sea
,
and
all
that
are
in
them
,
heard
I
saying
;
Blessing
,
honour
and
glory
,
and
power
,
be
vnto
him
that
sitteth
vpon
the
Throne
,
and
vnto
the
Lamb
for
euer
and
euer
,
Reu.
5.13
.
The
which
places
do
sufficiently
proue
the
eternity
of
Christs
kingdome
,
or
that
his
kingdome
is
an
euerlasting
kingdome
;
Daniel
the
seuenth
Chapter
,
the
thirteenth
and
fourteenth
verses
.
Secondly
,
let
it
be
matter
of
comfort
to
Gods
children
.
Christ
our
eldest
brother
shall
reigne
for
euer
;
therefore
as
brethren
reioyce
,
that
it
should
alwaies
goe
well
with
their
brother
,
euen
so
ought
we
to
reioyce
that
it
shall
alwaies
goe
well
with
Christ
.
We
doe
but
in
this
loue
Christ
,
because
he
loued
vs
first
;
he
reioyceth
in
our
prosperity
;
therefore
why
should
not
we
reioyce
in
his
glory
and
the
eternity
of
it
?
Yea
,
it
may
be
matter
of
comfort
vnto
Gods
children
;
being
coheires
with
Christ
they
shall
be
partakers
of
an
euerlasting
kingdome
,
Dan.
7.27
.
An
entrance
.
Whence
obserue
we
,
that
Christ
his
kingdome
hath
an
entrance
.
Yea
his
kingdome
of
grace
hath
an
entrance
,
as
well
as
the
kingdome
of
glorie
;
as
euery
house
hath
a
doore
whereby
the
family
do
enter
:
and
as
euerie
Citie
hath
gates
whereby
the
citizens
and
others
haue
their
ingresse
and
egresse
:
So
it
is
with
the
kingdome
of
Christ
,
it
hath
its
ingresse
or
entrance
.
And
this
ingresse
or
entrance
into
Christs
kingdome
,
it
is
like
the
entrance
into
a
Citie
by
gates
.
For
so
it
is
compared
,
Reu.
21.13
.
where
the
holie
Citie
is
said
to
haue
twelue
gates
,
three
on
the
northside
,
three
on
the
south
,
three
on
the
west
,
and
three
on
the
east
.
Whereby
we
are
to
vnderstand
especially
the
estate
of
the
Church
here
below
,
being
indeede
the
kingdome
of
Christ
,
into
the
which
there
be
many
gates
or
in
lets
.
Now
the
entrance
into
this
kingdome
,
is
no
easie
entrance
;
for
indeede
the
gate
is
straite
,
as
Christ
himself
saith
of
it
,
in
Luke
13.24
.
and
it
is
said
to
be
straite
;
First
,
because
there
is
so
much
opposition
to
keepe
vs
from
entring
in
;
the
world
,
the
flesh
,
and
the
Diuell
,
will
not
haue
vs
to
enter
into
this
City
,
if
all
their
power
can
keepe
vs
back
.
Secondly
,
it
is
said
to
be
straite
,
because
it
leadeth
to
an
holy
strictnesse
.
After
we
are
entred
into
this
holy
City
or
kingdome
,
we
must
not
thinke
to
liue
loosely
as
in
former
times
,
but
we
must
come
to
a
more
strict
course
of
life
.
Thirdly
,
it
is
said
to
be
straite
,
in
respect
that
it
will
not
giue
entrance
to
any
that
hath
a
purpose
in
his
heart
to
continue
in
his
dearling
and
bosome
sinnes
.
Vnlesse
the
proud
person
will
stoope
,
he
shall
not
enter
here
.
Vnlesse
the
vain-glorious
person
abate
of
his
swelling
,
this
gate
is
too
straite
for
him
.
Vnlesse
the
couetous
person
be
content
to
lay
downe
his
burthen
of
ill
got
goods
and
monies
,
this
doore
will
not
receiue
him
.
Vnlesse
the
luxurious
person
cease
to
embrace
his
harlot
,
the
gate
of
Christ
his
kingdome
is
too
narrow
to
receiue
both
him
and
his
harlot
at
once
,
being
both
impenitent
and
gracelesse
persons
.
Secondly
,
let
it
teach
vs
not
to
be
discouraged
,
though
we
finde
the
entrance
into
grace
to
be
straite
;
if
we
be
content
to
endure
the
straitenesse
of
the
entrance
,
Christ
will
make
our
progresse
in
grace
to
be
the
more
easie
,
Math.
11.30
.
Thirdly
,
let
it
teach
vs
to
be
content
to
lay
aside
all
impediments
which
might
hinder
our
entrance
.
Let
vs
cast
off
euery
thing
that
presseth
downe
;
and
let
vs
earnestly
striue
to
enter
into
this
straite
gate
:
and
the
rather
let
vs
so
doe
,
because
without
this
City
there
is
no
saluation
.
For
without
shall
be
dogges
,
&c.
Reuelation
22.
Shall
be
ministred
.
That
is
,
shall
be
yeelded
by
God
himselfe
:
Whence
we
are
to
note
,
that
men
and
women
doe
not
enter
this
gate
of
grace
by
their
owne
power
,
but
by
Gods
power
.
They
doe
not
minister
an
entrance
vnto
themselues
,
but
it
is
ministred
vnto
them
by
God
himselfe
.
Who
was
it
that
opened
the
doore
of
Faith
to
the
Gentiles
,
but
God
himselfe
?
Acts
14.27
.
Who
was
it
that
opened
a
wide
doore
vnto
Paules
ministery
to
become
effectuall
and
to
doe
good
,
but
God
?
1.
Cor.
16.4
.
Who
was
it
that
opened
the
heart
of
Lydia
,
but
the
same
God
?
Act.
16.14
.
Secondly
,
let
this
teach
vs
,
that
if
we
would
finde
more
and
more
an
entrance
to
be
supplied
vnto
vs
,
wherby
we
may
enter
farther
and
farther
into
this
blessed
kingdome
of
grace
;
then
we
must
pray
vnto
God
that
he
would
giue
vs
this
supply
.
It
is
he
which
openeth
the
gate
at
the
first
;
and
it
is
he
that
doth
open
it
wider
and
wider
by
degrees
:
as
the
greeke
word
also
in
this
Text
translated
,
Ministred
,
doth
signifie
,
Shall
be
supplied
by
degrees
.
Thirdly
,
let
vs
,
whilest
God
doth
hold
open
this
gate
of
mercy
,
striue
to
enter
in
;
lest
wilfully
refusing
to
enter
when
we
might
,
we
prouoke
the
Lord
to
shut
vp
the
gate
,
and
neuer
to
be
entreated
to
open
againe
vnto
vs
.
Take
heede
of
this
.
Abundantly
.
Or
as
the
word
signifieth
in
the
greeke
,
richly
:
whence
we
may
note
,
that
There
be
degrees
in
this
matter
of
entrance
into
the
kingdome
of
grace
.
Some
are
entred
farther
then
others
be
;
some
finde
a
rich
entrance
and
abundant
,
others
●…ot
altogether
so
.
Thus
the
Prophets
and
Apostles
were
further
entred
into
the
treasures
of
knowledge
,
then
any
ordinary
Christian
there
was
.
Thus
Moses
was
brought
into
more
familiaritie
with
God
then
many
of
his
brethren
,
in
that
the
Lord
talked
with
him
,
as
a
man
with
his
friend
.
Thus
Paul
was
led
into
more
rauishing
ioy
,
then
many
others
,
being
rapt
vp
into
the
third
heauen
.
And
thus
at
these
dayes
,
many
haue
made
a
greater
progresse
in
Religion
then
others
haue
.
And
what
is
the
reason
of
this
difference
?
Surely
the
first
and
principall
cause
thereof
is
this
,
viz.
the
mercy
of
God
and
his
wisedome
:
To
one
in
his
wisedome
and
mercy
he
giueth
the
degree
of
grace
which
he
will
not
giue
to
another
.
The
second
cause
of
the
difference
is
,
because
many
are
too
remisse
and
negligent
in
the
seeking
of
grace
they
will
not
take
the
paines
that
others
doe
in
the
acquiring
of
grace
,
and
therefore
it
is
no
marueile
if
like
vnto
trewants
they
come
short
in
their
learning
.
For
so
.
That
is
,
by
adding
grace
vnto
grace
,
you
shall
more
and
more
finde
entrance
into
Christ
his
kingdom
:
for
this
verse
hath
relation
to
that
which
went
before
in
the
fift
,
sixth
and
seauenth
verses
,
in
this
same
Chapter
.
Hence
we
are
to
note
,
that
By
the
eight
forenamed
graces
,
an
entrance
is
made
into
the
kingdome
of
Christ
,
and
by
the
growth
in
those
graces
,
an
abundant
entrance
is
more
and
more
supplied
.
Thus
by
knowledge
we
are
entred
into
the
light
of
Christ
his
kingdome
,
and
by
increase
in
knowledge
,
we
are
led
into
greater
light
.
Thus
by
Faith
we
are
brought
to
the
presence
and
fellowship
of
Christ
,
and
as
our
Faith
groweth
,
we
increase
in
that
fellowship
.
Thus
by
godlinesse
,
we
are
brought
to
the
subiection
and
obedience
which
is
in
Christ
his
kingdome
;
and
the
more
we
abound
in
godlinesse
,
the
further
we
make
entrance
into
the
kingdome
.
Thus
by
loue
,
and
temperance
,
and
patience
,
we
are
entred
into
the
temper
of
Christs
kingdome
,
and
the
sweete
affections
that
are
exercised
therein
;
and
the
more
that
we
increase
in
these
blessed
graces
,
the
further
we
enter
into
the
kingdome
.
Lastly
,
by
Charitie
,
that
is
,
by
workes
of
mercy
,
we
are
brought
into
the
practise
of
the
kingdome
;
and
the
more
that
we
grow
in
these
workes
,
the
further
we
enter
into
the
kingdome
:
the
like
may
be
said
of
vertue
.
Wherefore
.
Now
we
come
to
the
third
generall
part
of
the
Chapter
,
wherein
the
Apostle
declareth
the
reasons
which
moued
him
to
write
;
from
the
beginning
of
this
twelfth
verse
,
vnto
the
end
of
the
fifteenth
:
and
secondly
,
the
reasons
which
should
moue
the
Church
to
heare
him
,
and
to
hearken
vnto
him
;
from
the
beginning
of
the
sixteenth
verse
vnto
the
end
of
the
Chapter
.
The
reasons
which
moue
him
to
write
,
are
,
first
,
that
he
might
excuse
himselfe
from
negligence
;
which
is
a
foule
fault
in
a
Minister
,
verse
12.
Secondly
,
from
the
fitnesse
of
the
practise
,
verse
13.
Thirdly
,
from
the
consideration
of
the
shortnesse
of
his
owne
life
,
verse
14.
Fourthly
,
from
the
consideration
of
the
vtility
of
his
writings
in
after
times
,
verse
15.
Wherefore
.
In
this
twelfth
verse
,
two
points
:
first
,
the
pleading
of
a
cause
:
secondly
,
the
remouing
of
an
obiection
.
Wherefore
I
will
not
be
negligent
;
or
,
as
the
word
in
the
originall
is
,
I
will
not
be
carelesse
.
The
first
point
hence
to
be
obserued
,
is
,
that
It
is
a
great
fault
in
a
Minister
to
be
carelesse
and
negligent
.
Else
the
Apostle
would
not
thus
excuse
himselfe
from
that
imputation
.
And
for
the
further
euidencing
of
the
truth
of
this
point
,
I
referre
the
Reader
to
the
34.
of
Ezechiel
,
2.3.4.5.6
.
where
it
is
said
;
Woe
vnto
the
Shepheards
of
Israel
that
feede
themselues
:
should
not
the
Shepheards
feede
the
flockes
?
Ye
feed
vpon
the
fat
,
and
ye
clothe
you
with
the
wooll
.
Ye
kill
them
that
are
fed
,
but
ye
feed
not
the
flocke
.
The
diseased
haue
ye
not
strengthened
;
neither
haue
ye
healed
that
which
was
sicke
;
neither
haue
ye
bound
vp
that
which
was
broken
;
neither
haue
ye
brought
againe
that
which
was
driuen
away
;
neither
haue
yee
sought
out
that
which
was
lost
.
And
againe
in
the
sixt
verse
:
My
sheep
wandered
thorough
all
the
mountaines
,
and
vpon
euerie
high
hill
:
yea
,
my
flock
was
scattered
vpon
all
the
face
of
the
earth
,
and
none
did
search
or
seek
after
them
.
In
all
which
the
holy
Ghost
doth
seuerely
taxe
carelesse
negligent
ministers
.
The
like
we
reade
,
Esay
56.10
.
where
the
Lord
taxeth
the
dumbe
dogges
for
their
sleeping
,
and
delighting
in
sleep
,
that
is
,
for
their
remisnesse
and
negligence
in
their
calling
.
Sodome
,
Genesis
14.21
.
For
he
said
vnto
Abraham
,
Giue
me
the
soules
,
and
take
thou
the
goods
to
thy selfe
:
but
these
say
to
the
diuell
,
Giue
me
the
goods
,
&
take
thou
the
soules
to
thy selfe
.
Secondly
,
it
may
serue
also
iustly
to
reproue
many
which
thinke
the
worse
of
their
Ministers
euen
for
their
carefulnesse
&
diligence
.
How
many
Ministers
be
there
at
these
daies
,
that
fare
the
worse
for
their
painfulnes
?
if
they
would
be
more
negligent
,
they
should
be
better
esteemed
.
Oh
vaine
people
!
consider
if
a
Minister
be
diligent
and
industrious
in
his
place
,
he
doth
no
more
then
God
doth
require
of
him
as
a
duty
.
Shall
God
require
it
as
a
duty
,
and
shall
man
dare
to
say
,
It
is
more
then
needs
?
Thirdly
,
let
people
animate
and
encourage
their
Minister
to
this
carefulnesse
:
let
them
be
carefull
to
heare
,
as
he
must
be
carefull
to
preach
;
yea
,
let
them
minister
vnto
him
in
all
good
things
.
An
excellent
worke
ought
to
haue
an
excellent
reward
.
People
must
not
be
like
vnto
Pharaoes
taskers
,
which
exact
a
great
number
of
brickes
,
but
thinke
much
to
allow
straw
;
but
they
must
remember
that
the
labourer
is
worthy
of
his
hire
,
as
our
blessed
Sauiour
speaketh
.
Wherefore
.
This
hath
relation
to
that
which
goeth
before
in
the
former
verse
.
And
it
is
as
though
the
Apostle
had
said
:
Forasmuch
as
by
grace
an
entrance
is
made
into
the
euerlasting
Kingdome
of
Christ
,
and
this
grace
is
wrought
ordinarily
by
the
meanes
of
the
word
,
wherefore
I
will
not
be
negligent
,
&c.
Whence
we
are
to
note
,
that
It
ought
to
be
an
especiall
motiue
vnto
a
Minister
,
to
be
carefull
and
diligent
in
his
calling
,
because
he
may
be
a
meanes
,
by
his
diligence
,
to
bring
soules
into
Christs
kingdome
.
It
is
the
very
argument
which
Paul
vseth
to
excite
Timothie
to
be
diligent
to
preach
the
word
,
in
season
and
out
of
season
;
because
in
so
doing
he
shall
both
saue
him selfe
,
and
them
that
heare
him
,
1.
Tim.
4.16
.
And
if
any
shall
demand
,
What
good
a
Minister
shall
reape
,
if
he
be
vsed
by
the
Spirit
of
God
,
as
an
instrument
,
in
adding
soules
to
Christs
Kingdome
:
I
answer
in
the
words
of
the
holy
Ghost
,
Dan.
12.3
.
They
that
turne
many
to
righteousnesse
shall
shine
as
the
starres
,
for
euer
and
euer
.
To
put
you
in
remembrance
of
these
things
.
Whence
obserue
we
,
That
it
is
the
office
of
the
Minister
,
to
put
people
in
remembrance
of
those
things
which
pertaine
to
the
kingdome
of
God
.
For
this
cause
Gods
Ministers
are
termed
Gods
remembrancers
;
for
so
I
take
it
,
the
Hebrue
word
is
best
rendred
,
Esay
62.6
.
And
so
the
Apostle
doth
directly
enioyne
Titus
in
the
third
of
that
epistle
,
the
first
verse
,
that
he
should
put
the
Church
of
the
Cretians
in
minde
;
or
,
as
it
is
in
the
Greeke
text
,
that
he
should
remember
them
to
be
subiect
to
Principalities
and
Powers
;
intimating
thereby
,
that
it
is
the
Ministers
duty
,
to
be
a
remembrancer
.
Though
ye
know
them
.
Obserue
we
here
from
the
example
of
the
dispersed
Church
of
God
,
vnto
whom
Peter
writeth
,
that
It
is
the
part
and
duty
of
euery
true
Christian
to
be
well
acquainted
with
the
Scriptures
or
word
of
God
.
Hence
it
is
that
Christ
saith
,
Search
the
Scriptures
,
Iohn
5.39
.
Hence
it
is
also
that
Paul
saith
,
Let
the
word
of
Christ
dwell
in
you
richly
,
Colos.
3.16
.
Thus
it
was
the
commendation
of
Timothy
,
that
he
knew
the
Scriptures
of
a
childe
,
2.
Timothy
3.15
:
And
of
Apollos
,
that
he
was
mighty
in
the
Scriptures
,
Acts
18
24.
Secondly
,
it
may
iustly
condemne
the
ignorance
of
these
times
wherein
we
liue
;
for
howbeit
we
haue
plenty
of
preaching
,
yet
how
many
thousands
be
there
which
liue
ignorant
,
not
knowing
the
Scriptures
?
Thirdly
,
let
it
serue
to
stirre
vp
euery
one
of
vs
to
be
more
studious
in
the
word
of
God
:
Let
vs
abandon
all
vaine
and
wicked
bookes
out
of
our
houses
,
and
let
vs
get
euery
one
a
Bible
,
and
let
vs
reade
therein
day
and
night
.
And
be
established
.
Whence
obserue
,
that
It
is
not
sufficient
to
know
the
truth
,
but
we
ought
to
be
established
in
it
.
Hereupon
it
is
said
,
Coloss.
2.6
.
As
ye
haue
therefore
receiued
Christ
Iesus
the
Lord
,
so
walke
in
him
,
rooted
and
built
vp
,
and
established
in
the
faith
,
&c.
To
this
purpose
also
serueth
that
in
Ephesians
4.14
.
That
we
hence
forth
be
no
more
children
,
tossed
to
and
fro
,
and
carried
about
with
euety
winde
of
doctrine
by
the
sleight
of
men
,
and
cunning
craftinesse
wherby
they
lie
in
wait
to
deceiue
.
A
Christian
must
not
halt
betweene
two
opinions
,
as
Israel
did
,
1.
Kin.
18.21
.
neither
must
he
be
luke
warme
as
the
Laodiceans
,
Reuel.
3.16
.
but
he
must
be
stedfast
,
vnmoueable
,
&c.
1.
Cor.
15.58
.
Secondly
,
let
this
serue
to
excite
euery
one
of
vs
to
be
more
throughly
setled
in
the
truth
;
and
that
we
may
be
so
,
let
vs
take
these
directions
:
1.
Let
vs
labour
to
be
able
to
yeeld
a
reason
of
our
faith
,
and
to
know
the
grounds
of
that
which
we
hold
.
What
is
the
reason
that
many
go
away
?
Euen
because
they
know
not
the
grounds
of
that
truth
which
they
hold
.
2.
Let
vs
follow
the
truth
in
loue
;
a
man
is
not
easily
remoued
from
that
which
he
loues
:
and
so
if
we
could
loue
the
truth
,
and
be
inflamed
with
it
,
certainely
we
should
not
be
easily
turned
from
it
.
3.
We
must
obserue
those
which
are
giuen
to
sects
and
schismes
,
which
seeke
to
vnsettle
men
in
their
faith
,
and
we
must
auoide
them
.
Let
vs
neuer
thinke
to
be
setled
in
Religion
,
so
long
as
we
giue
entertainment
to
schismaticall
persons
.
4.
We
must
pray
vnto
God
to
settle
and
establish
vs
.
It
is
his
worke
to
make
a
stable
soule
;
according
to
that
in
1.
Pet.
5.10
.
But
the
God
of
all
grace
,
who
hath
called
vs
into
his
eternall
glorie
by
Christ
Iesus
after
that
yee
haue
suffered
a
while
,
make
you
perfect
,
stablish
,
strengthen
,
settle
you
.
In
the
present
truth
.
Marke
here
;
the
Apostle
doth
not
say
,
In
the
present
truths
,
as
speaking
of
many
;
but
,
In
the
present
truth
,
as
speaking
of
one
.
Whence
we
may
gather
,
that
There
is
but
one
truth
,
howsoeuer
there
may
be
many
opinions
concerning
that
truth
.
Hence
it
is
that
the
Apostle
Paul
saith
,
Ephes.
4.5
.
There
is
one
faith
;
which
is
meant
,
as
well
of
the
Doctrine
or
ground
of
faith
,
as
of
the
habit
or
worke
of
it
:
and
the
reason
of
this
point
is
,
because
there
is
but
one
God
who
is
the
author
of
it
.
In
the
present
truth
.
Or
,
as
it
is
in
the
originall
,
in
the
truth
that
now
is
.
Whence
obserue
this
doctrine
,
viz.
That
as
there
is
but
one
truth
,
so
That
is
that
one
truth
which
was
preached
and
professed
by
the
holy
Apostles
in
the
Primitiue
Church
.
Hence
it
is
that
it
is
said
in
Galat.
18.
Though
we
,
or
an
Angel
from
heauen
preach
any
other
gospel
vnto
you
,
then
that
which
we
haue
preached
vnto
you
,
let
him
be
accursed
.
Though
ye
know
.
Whence
we
may
note
that
it
is
lawfull
for
a
Minister
to
teach
or
to
write
as
well
those
things
which
are
vulgar
,
and
well
knowne
,
as
those
things
which
are
rare
,
or
lesse
knowne
.
Thus
we
reade
in
1.
Iohn
2.21
.
I
write
these
things
,
not
because
ye
know
not
the
truth
,
but
because
ye
know
it
.
And
Phil.
3.1
.
It
grieueth
me
not
to
write
the
same
things
vnto
you
,
but
for
you
it
is
safe
.
Secondly
,
it
serueth
to
reproue
multitudes
of
people
,
which
,
hauing
itching
eares
,
loathe
the
knowne
truth
,
and
Athenian-like
,
desire
after
nouelties
.
But
let
such
know
,
that
they
had
more
neede
to
haue
that
which
they
know
to
be
beate
vpon
their
consciences
,
that
they
may
beleeue
and
practise
it
,
then
to
lust
after
nouelties
.
Thirdly
,
this
may
serue
to
iustifie
the
practise
of
such
faithfull
Ministers
which
inculcate
and
beate
vpon
knowne
truth
,
choosing
rather
to
profit
then
to
please
.
But
to
leaue
this
verse
and
to
come
to
the
next
,
which
is
the
second
argument
,
and
is
taken
from
the
equity
of
the
practise
.
A
meete
thing
,
or
as
it
is
in
the
Greeke
,
A
iust
thing
.
Whence
obserue
we
this
doctrine
,
viz.
that
The
preaching
of
Gods
word
is
not
an
vniust
,
but
a
iust
practise
.
And
that
first
,
in
respect
of
God
.
Secondly
,
in
respect
of
the
Church
of
God
.
Thirdly
,
in
respect
of
the
word
it selfe
.
In
respect
of
God
:
First
,
because
God
requires
it
as
a
duty
of
Ministers
to
preach
the
word
,
Acts
10.42
.
And
he
commanded
vs
to
preach
vnto
the
people
,
and
to
testifie
,
&c.
Now
whatsoeuer
God
requireth
as
a
dutie
,
must
needes
be
iust
.
Secondly
,
the
preaching
of
Gods
word
,
maketh
for
Gods
glory
,
and
therefore
is
termed
the
Gospell
of
the
glory
of
the
blessed
God
;
for
so
the
words
are
in
the
originall
,
in
1.
Tim.
1.11
.
Now
whatsoeuer
tendeth
to
Gods
glory
immediately
,
must
needes
be
iust
and
meete
.
If
any
shall
demand
how
the
preaching
of
the
word
doth
tend
to
Gods
glory
;
I
answere
:
first
,
because
it
maketh
his
excellency
knowne
.
Secondly
,
because
it
sets
forth
his
prayse
.
Thirdly
,
because
it
subiecteth
the
world
vnto
him
:
in
all
which
God
is
greatly
glorified
.
Secondly
,
to
preach
Gods
word
,
is
a
iust
thing
in
respect
of
the
Church
,
for
it
is
the
meanes
of
her
conuersion
.
Nineuie
repented
at
the
preaching
of
Ionas
,
Math.
12.41
.
Secondly
,
it
is
a
meanes
of
her
daily
repast
or
nourishment
:
The
lips
of
the
righteous
feede
many
,
Pro.
10.21
.
Thirdly
,
it
is
the
meanes
of
her
saluation
:
for
it
pleaseth
God
by
the
foolishnesse
of
preaching
,
to
saue
them
which
beleeue
,
1.
Cor.
1.21
.
Now
how
iust
and
meete
a
thing
is
it
,
that
the
Church
of
God
should
enioy
that
meanes
which
is
of
such
excellent
vse
vnto
her
,
iudge
ye
.
Thirdly
,
the
preaching
of
the
word
,
is
a
iust
practise
in
respect
of
it selfe
.
For
why
?
Euery
word
of
God
is
pure
,
Pro.
30.5
.
It
is
as
siluer
tried
in
a
furnace
of
earth
,
purified
seauen
times
,
Psal.
12.6
.
It
is
good
,
Heb.
6.5
.
It
is
holy
and
iust
and
good
,
Rom.
7.12
.
It
is
spirituall
,
Rom.
7.14
.
And
it
endureth
for
euer
,
1.
Pe.
1.25
.
Now
it
is
a
most
iust
thing
that
that
which
is
pure
,
and
spirituall
,
and
holy
,
and
iust
,
and
good
,
&
endureth
for
euer
,
should
be
published
and
made
knowne
to
the
world
.
Secondly
,
this
sheweth
how
vniustly
zealous
Christians
are
reproached
for
their
hearing
of
Gods
word
;
for
their
reading
,
conferring
,
meditating
and
the
like
.
For
what
doe
they
in
this
but
that
which
is
iust
and
meete
to
be
done
?
Thirdly
,
It
sheweth
how
vniustly
idle
ministers
deale
with
the
Church
of
God
,
in
depriuing
it
of
Gods
word
,
through
their
wretched
idlenesse
.
These
are
like
vnto
bad
stewards
,
which
keepe
back
the
appointed
food
from
their
fellow
seruants
,
and
so
starue
the
family
.
But
let
such
remember
that
in
Mat.
24.51
.
That
God
will
cut
them
asunder
,
and
giue
them
their
portions
with
hypocrites
.
Fourthly
,
it
condemneth
the
practise
of
the
Papists
and
their
adhaerents
,
which
labour
by
all
meanes
to
suppresse
the
powerfull
preaching
of
Gods
word
,
and
in
stead
thereof
bring
in
their
Masses
and
their
owne
traditions
.
These
deale
vniustly
with
the
word
of
God
,
and
with
Gods
Church
:
these
are
they
and
such
like
,
which
with-hold
the
truth
in
vnrighteousnesse
,
Rom.
1.18
.
And
therfore
woe
will
be
vnto
them
vnlesse
they
repent
.
Fiftly
,
this
may
comfort
Gods
Ministers
and
Gods
people
:
although
they
may
be
iudged
hardly
of
in
the
world
,
the
one
for
preaching
the
word
,
and
the
other
for
hearing
and
practising
of
it
;
yet
let
them
reioyce
in
this
,
namely
because
they
doe
nothing
in
this
practise
but
which
is
iust
and
meete
in
the
sight
of
God
.
And
if
God
approue
,
what
need
we
feare
if
all
the
world
besides
condemne
our
practise
?
I
thinke
it
iust
.
Whence
note
that
the
publishing
of
Gods
word
is
a
iust
thing
,
not
only
in
the
sight
of
God
,
but
also
in
the
sight
of
good
men
.
Peter
himselfe
esteemeth
it
a
iust
thing
;
and
Wisedome
is
iustified
of
her
children
,
Luke
7.35
.
The
feete
of
them
which
bring
glad
tidings
,
are
beautifull
in
the
eyes
of
the
godly
,
Rom.
10.15
.
though
they
be
odious
to
the
vngodly
,
though
the
Athenian
philosophers
accounted
Paul
but
a
trifler
or
a
babler
,
Acts
17.18
.
yet
he
was
honoured
by
others
.
Secondly
,
there
be
tares
in
the
corne-field
of
Gods
Church
,
as
well
as
good
corne
.
Therein
be
hypocriticall
professors
,
as
well
as
sincere
worshippers
:
and
it
is
the
broode
of
hypocrites
especially
which
persecute
Gods
Ministers
,
hauing
itching
eares
,
and
will
not
endure
wholsome
doctrine
;
it
is
not
the
best
sort
of
professors
.
This
puts
a
manifest
difference
betwixt
the
children
of
God
and
others
.
Gods
children
approue
a
powerfull
Ministery
,
others
for
the
most
part
doe
not
so
.
I
thinke
.
Obserue
here
,
the
Apostle
doth
not
dissemble
his
iudgement
or
thoughts
,
but
makes
it
knowne
what
he
thinkes
concerning
religious
practises
,
as
concerning
the
preaching
and
writing
of
Gods
word
,
and
the
like
.
I
thinke
it
a
iust
thing
.
Whence
we
may
learne
this
instruction
,
viz.
that
It
is
the
part
and
dutie
of
a
true
Christian
,
not
to
dissemble
his
religion
,
but
he
ought
to
make
manifest
by
his
profession
,
words
,
and
practises
,
what
he
is
.
For
this
we
haue
many
examples
in
Scripture
.
As
first
,
the
example
of
the
religious
Iewes
which
built
the
Temple
at
Hierusalem
;
who
when
their
enemies
came
vnto
them
and
asked
their
names
,
they
made
answere
resolutely
,
That
they
were
the
seruants
of
the
God
of
heauen
and
earth
,
Ezra
.
5.11
.
Secondly
,
the
example
of
the
three
children
,
who
when
Nebucadnezar
the
king
spake
roughly
,
and
threatningly
vnto
them
,
replied
in
these
words
:
We
are
not
carefull
ô
king
,
to
answer
thee
in
this
matter
,
&c.
Dan.
3.16
.
Thirdly
,
the
example
of
Timothy
,
who
made
a
good
profession
before
many
witnesses
,
1
Tim.
6.12
.
but
especially
of
Christ
himselfe
,
who
witnessed
a
good
confession
before
Pontius
Pilate
,
1.
Tim.
6.13
.
In
this
tabernacle
,
that
is
,
in
this
body
.
Whence
we
are
to
obserue
,
that
A
Christian
is
in
this
world
as
in
a
Tabernacle
or
Tent.
Or
thus
,
The
body
of
a
Christian
is
like
a
Tent
or
Tabernacle
.
For
the
proofe
I
referre
you
to
that
in
,
2.
Cor.
5.1
.
We
know
that
if
this
earthly
house
of
this
Tabernacle
were
dissolued
,
&c.
Of
this
Tabernacle
,
that
is
,
of
this
body
.
And
in
the
fourth
verse
of
the
same
Chapter
,
For
we
that
are
in
this
Tabernacle
doe
groane
,
&c.
that
is
,
we
that
are
in
this
body
.
Secondly
,
as
tents
were
for
the
vse
of
souldiers
,
and
are
vnto
this
day
;
as
it
is
said
of
the
Arke
and
Ioab
,
that
they
were
in
tents
,
that
is
,
in
warre
,
2.
Sam.
11.11
.
So
while
a
Christian
is
in
the
body
,
he
is
in
a
combating
estate
,
or
in
a
state
of
warfare
,
warring
especially
against
his
owne
corruptions
.
Thirdly
,
as
a
Tent
neuer
stood
long
in
one
place
,
but
it
was
taken
downe
and
remoued
from
one
place
to
another
,
as
we
reade
of
Israel
coming
out
of
Aegypt
;
sometimes
they
pitched
their
tents
in
one
place
,
sometimes
in
another
,
Numb
.
33.
Euen
so
we
must
not
thinke
that
this
tabernacle
of
our
bodies
will
alwaies
stand
;
God
will
certainely
take
it
downe
,
it
shall
not
continue
.
Secondly
,
let
this
teach
euery
one
of
vs
to
be
alwaies
ready
for
death
:
we
know
not
how
soone
God
may
remoue
our
tent
,
euen
to
day
before
to
morrow
;
let
the
remainder
therefore
of
our
liues
,
be
a
serious
meditation
of
death
,
and
a
preparation
for
the
same
.
As
long
as
I
am
in
this
Tabernacle
,
that
is
,
as
long
as
I
liue
.
Whence
obserue
,
that
It
is
the
duty
of
a
Minister
to
continue
his
ministeriall
paynes
euen
to
the
death
.
This
was
the
practise
of
Paul
in
2.
Cor.
7.3
.
You
are
in
our
hearts
to
die
and
to
liue
together
.
And
of
Stephen
,
who
was
seised
vpon
by
his
enemies
,
and
slaine
as
he
was
preaching
,
Acts
7.57
.
The
like
may
be
said
of
Moses
and
Aaron
,
and
Samuel
;
yea
,
of
all
the
Prophets
and
Apostles
:
as
they
liued
faithfull
Ministers
,
so
they
neuer
reuolted
from
their
calling
.
Secondly
,
it
serueth
to
reprooue
such
Ministers
as
wil
preach
painfully
and
diligently
vntil
they
get
liuing
;
but
when
they
are
once
inducted
and
setled
in
a
rich
Benefice
,
then
cast
off
preaching
,
as
an
impertinent
thing
:
these
vse
preaching
,
only
as
a
stirrop
whereby
to
mount
into
the
saddle
of
preferment
.
O
wretched
hypocrisie
!
Doeth
not
this
plainly
bewray
that
thou
neuer
preachedst
of
conscience
,
but
in
meere
policie
?
But
let
such
remember
,
that
he
that
knoweth
to
do
well
,
and
doth
it
not
,
to
him
it
is
sinne
,
Iam.
4.17
.
Yea
let
him
neuer
forget
that
in
1.
Cor.
9.16
.
Necessitie
is
laid
vpon
me
,
and
woe
is
vnto
me
if
I
preach
not
the
Gospell
.
Thirdly
,
this
should
teach
the
people
,
so
to
prouide
for
the
certaine
maintenance
of
the
Minister
,
and
to
giue
vnto
him
that
kinde
entertainment
and
respect
,
that
he
may
be
encouraged
to
abide
with
them
,
and
to
take
paines
amongst
them
,
euen
vnto
death
.
This
care
is
much
wanting
in
people
at
these
days
,
wherin
they
labor
to
pull
away
what
possibly
they
may
from
the
Minister
;
vsing
their
tongues
also
to
weary
out
a
Minister
,
because
they
desire
not
his
company
till
death
,
but
rather
to
be
rid
of
him
,
and
that
quickly
.
But
let
such
murderers
(
for
so
the
holy
Ghost
termeth
them
)
remember
that
God
will
send
forth
his
souldiers
,
and
destroy
them
and
burn
vp
their
Citie
,
as
it
is
said
in
Math.
22.7
.
To
stirre
you
vp
.
Marke
;
he
doth
not
say
,
to
instruct
you
onely
,
but
to
stirre
you
vp
.
Whence
obserue
,
that
It
is
the
duty
os
a
Minister
,
not
onely
to
informe
the
iudgement
,
but
also
by
his
doctrine
to
endeuour
to
worke
vpon
the
affections
.
To
stirre
vp
concerneth
the
affections
especially
.
This
was
the
practise
of
Paul
2.
Corint.
5.11
.
He
laboured
to
perswade
men
,
that
is
,
he
endeuoured
to
worke
●pon
the
will
and
affections
.
Yea
it
was
the
practise
of
all
the
Prophets
and
Apostles
,
as
appeareth
by
their
writings
.
They
endeuoured
to
speake
to
the
conscience
,
and
not
to
the
eare
onely
.
Secondly
,
it
serues
to
reproue
many
Ministers
which
aime
to
speake
to
the
eare
,
but
they
speake
not
to
the
heart
;
which
so
respect
the
iudgement
that
they
neglect
the
affections
.
1.
He
must
not
bring
his
owne
idle
inuentions
,
but
the
pure
word
of
God
.
Gods
word
is
the
great
meanes
of
perswading
.
2.
He
must
be
a
sonne
of
Thunder
,
he
must
speake
,
not
drowsily
,
but
with
life
and
power
.
Thirdly
,
he
must
endeuour
to
make
it
appeare
,
that
he
desireth
vnfainedly
the
good
of
his
hearers
;
and
that
he
preacheth
not
of
enuy
,
but
of
good
will
.
Fourthly
,
he
must
practise
himselfe
that
which
he
desires
to
perswade
others
vnto
.
People
at
these
dayes
are
perswaded
,
more
by
the
life
of
a
Minister
,
then
by
Doctrine
.
Fiftly
,
he
must
pray
vnto
God
for
the
people
,
that
he
by
his
Spirit
would
perswade
the
people
.
He
that
teacheth
or
perswadeth
the
heart
to
that
which
is
good
,
hath
his
chaire
in
heauen
.
Sixtly
,
he
must
often
put
the
people
in
minde
of
the
same
things
.
As
the
Apostle
doth
here
,
he
stirreth
vp
them
vnto
whom
he
writeth
,
by
putting
them
in
remembrance
.
We
will
not
insist
vpon
this
clause
,
By
putting
you
in
remembrance
,
any
further
,
because
we
haue
deliuered
the
doctrine
of
it
before
in
the
twelfth
verse
of
this
chapter
.
Thus
much
therefore
shall
suffice
for
this
thirteenth
verse
..
Knowing
that
shortly
I
must
put
off
my
tabernacle
.
Now
we
are
come
to
the
third
Argument
or
Motiue
which
did
moue
Peter
to
preach
and
to
write
so
diligently
this
blessed
Epistle
:
And
that
was
because
he
was
aware
of
his
death
approaching
,
and
therefore
he
desired
the
rather
to
do
what
good
he
could
,
whilest
life
lasted
.
Knowing
that
shortly
.
The
first
doctrine
from
hence
is
this
,
viz.
that
It
is
the
duty
of
euery
Christian
,
both
of
Minister
and
People
,
to
make
account
of
short
life
.
So
doth
Peter
here
;
he
maketh
iust
account
,
that
in
very
short
time
he
s●ould
lay
downe
this
tabernacle
of
his
body
.
And
was
this
Peters
practise
alone
?
No
verily
;
it
hath
bene
the
practise
of
the
rest
of
Gods
children
from
time
to
time
.
Abraham
in
his
perfect
health
termeth
himselfe
dust
and
ashes
,
Genes.
18.27
.
Dauid
saith
,
that
his
life
is
alwayes
in
his
hand
,
Psal.
119.109
.
Paul
saith
,
I
am
ready
to
be
deliuered
,
and
the
time
of
my
departure
is
at
hand
,
2.
Tim.
4.6
.
The
Church
saith
,
we
haue
here
no
abiding
City
,
Hebr.
13.14
.
Yea
,
what
true
conuerted
Christian
is
there
,
but
he
is
taught
of
God
daily
to
thinke
of
his
mortality
.
Secondly
,
this
may
serue
to
teproue
such
as
immoderately
do
seeke
after
wealth
,
being
as
vnsatiable
in
seeking
riches
,
as
if
they
esteemed
themselues
and
their
children
to
be
immortall
;
or
as
though
they
were
to
prouide
for
an
earthly
eternity
.
O
vaine
man
!
thou
art
busying
thy selfe
,
to
lay
vp
for
many
yeares
,
whereas
it
may
be
this
night
following
,
thy
soule
may
be
required
of
thee
,
and
then
whose
shall
these
riches
be
which
thou
hast
gathered
together
,
with
the
losse
of
thy
saluation
?
If
thou
shalt
say
;
I
shall
leaue
my
riches
to
my
children
,
I
answer
,
But
God
may
possibly
cut
off
thy
children
also
,
as
sodainely
as
thy selfe
:
Or
say
that
thy
children
shall
liue
long
to
enioy
thy
riches
,
yet
what
ioy
will
it
be
vnto
thee
,
to
thinke
when
thou
art
in
hell
,
I
haue
left
rich
children
vpon
the
earth
?
and
for
prouiding
for
them
superfluities
,
I
haue
brought
vpon
my selfe
this
eternall
torment
?
Secondly
,
it
may
be
matter
of
comfort
vnto
all
such
as
beleeue
;
for
now
is
their
saluation
nearer
then
when
they
beleeued
.
Thou
art
here
this
yeare
,
thou
mayest
be
aduaunced
into
heauen
before
the
next
.
Thou
art
here
this
weeke
,
thou
mayest
be
with
Christ
before
the
next
.
Yea
,
thou
art
here
to
day
,
thou
mayest
be
in
blisse
before
to
morrow
.
Knowing
that
shortly
,
&c.
As
though
he
should
say
;
Seeing
I
know
that
I
shall
not
remaine
long
,
therefore
I
write
vnto
you
this
Epistle
,
endeuouring
while
I
am
with
you
,
to
doe
the
best
good
that
I
can
;
and
the
rather
because
I
shall
not
long
continue
.
The
doctrine
hence
is
this
,
namely
,
that
The
consideration
of
shortnesse
of
life
,
ought
to
be
an
especiall
spurre
,
or
motiue
to
prouoke
all
Christians
,
as
well
people
as
Ministers
,
to
double
diligence
in
well
doing
.
Thus
Salomon
writ
the
booke
of
Ecclesiastes
in
his
old
age
.
Thus
Paul
writ
diuers
of
his
epistles
when
he
was
aged
.
Thus
Christ
himselfe
exercised
his
ministerie
,
wrought
miracles
,
and
did
all
his
great
wonders
in
the
three
last
yeares
of
his
life
.
Why
were
these
so
diligent
at
the
last
,
but
because
they
considered
they
were
not
long
to
continue
?
As
Christ
also
himselfe
doth
acknowledg
,
Iohn
9.4
.
I
must
worke
the
workes
of
him
that
hath
sent
me
while
it
is
day
;
the
night
cometh
wherein
no
man
can
worke
.
Secondly
,
let
this
serue
to
stirre
vs
vp
both
Ministers
and
people
,
to
be
more
diligent
in
our
places
to
glorify
God
.
Let
vs
thinke
we
haue
none
of
vs
all
to
abide
here
long
;
and
when
we
shall
be
gone
,
we
shall
not
haue
liberty
to
returne
to
dispatch
any
thing
which
we
haue
left
vnperfected
.
Therefore
,
since
with
Peter
we
must
shortly
lay
downe
this
Tabernacle
,
let
vs
stirre
vp
our
selues
to
more
diligence
in
well
doing
.
Thou
which
art
a
Minister
,
dost
thou
thinke
that
thou
shalt
not
liue
long
?
Be
the
more
diligent
in
preaching
and
writing
.
Thou
which
art
an
Officer
,
dost
thou
thinke
or
know
that
thou
shalt
not
long
continue
in
thy
office
?
Be
the
more
carefull
to
doe
good
in
it
,
that
little
time
thou
shalt
continue
.
Thou
which
art
a
priuate
Christian
,
art
thou
perswaded
that
death
approcheth
?
Therefore
worke
out
thy
saluation
with
feare
and
trembling
,
glorifie
God
what
possibly
thou
canst
,
and
whilest
thou
hast
yet
oportunity
,
doe
as
much
good
as
thou
canst
,
especially
to
the
houshold
of
Faith
.
I
know
.
How
did
Peter
know
that
he
was
not
long
to
continue
?
Not
by
the
course
of
nature
,
feeling
himselfe
to
decay
,
but
by
expresse
speech
from
Christs
owne
mouth
,
in
Iohn
21.18
.
But
when
thou
shalt
be
old
,
thou
shalt
stretch
forth
thy
hands
,
and
another
shall
gyrd
thee
:
and
in
verse
1.
This
spake
he
;
signifying
by
what
death
he
should
glorifie
God
.
Now
obserue
,
here
Christ
told
Peter
before
hand
,
that
in
his
old
age
he
should
suffer
a
violent
death
;
and
Peter
gaue
such
vndoubted
credit
to
the
words
of
Christ
that
he
saith
:
I
know
that
I
shall
shortly
lay
downe
this
Tabernacle
,
as
our
Lord
Iesus
Christ
hath
shewed
to
me
.
I
know
.
The
doctrine
is
this
,
viz.
That
euery
man
,
both
Ministers
and
people
,
ought
to
be
infallibly
perswaded
of
the
truth
and
veritie
of
Gods
word
.
If
Christ
saith
it
,
we
may
and
ought
to
say
by
Faith
,
We
know
it
to
be
true
.
Thus
it
was
with
Martha
,
Iohn
11.24
.
I
know
he
shall
rise
againe
at
the
last
day
.
Now
how
did
Martha
know
that
her
brother
should
rise
againe
,
but
by
the
word
and
Spirit
of
God
?
The
like
we
see
in
the
whole
Church
,
2.
Cor.
5.1
.
We
know
that
if
this
Tabernacle
be
dissolued
,
&c.
Now
how
did
the
Church
know
this
future
glory
,
but
by
the
word
?
The
like
we
see
in
Peter
elsewhere
,
as
in
the
third
chapter
of
this
second
epistle
,
the
third
verse
:
Knowing
this
first
,
that
there
shall
come
in
the
last
daies
scoffers
.
Now
how
did
Peter
know
this
,
but
by
the
word
and
Spirit
?
Many
other
examples
might
be
alledged
,
but
these
may
suffice
sor
the
proofe
of
the
point
.
Secondly
,
because
the
word
hath
beene
proued
to
be
an
vndoubted
truth
from
generation
to
generation
;
it
was
neuer
found
contrary
,
and
therefore
we
haue
no
reason
to
call
the
truth
of
it
into
question
.
After
my
decease
.
Or
,
as
it
is
in
the
originall
,
After
my
going
out
,
meaning
out
of
the
tabernacle
of
his
bodie
;
where
from
the
periphrasis
or
description
of
death
,
in
that
it
is
termed
an
exodus
,
or
going
out
,
or
a
decease
and
departure
,
we
may
obserue
that
A
man
when
he
dies
,
he
doth
but
remoue
from
one
place
to
another
,
his
death
is
onely
a
departure
,
or
a
changing
of
place
.
When
Iosua
dieth
,
he
is
said
but
to
goe
the
way
of
all
the
earth
,
Ios.
23.14
.
When
the
Saints
die
,
they
are
said
but
to
come
to
a
company
of
innumerable
Angels
,
and
to
the
generall
assembly
,
and
Church
of
the
first
borne
which
are
written
in
heauen
,
and
to
God
the
iudge
of
all
,
and
to
the
spirits
of
iust
men
made
perfect
,
Heb.
12.22.23
.
And
when
Christ
himselfe
dieth
,
he
is
said
but
to
goe
,
Luke
22.22
.
The
like
may
be
said
of
Symeon
,
whose
death
was
but
a
peaceable
departure
,
Luke
2.24
.
Lord
now
lettest
thou
thy
seruant
depart
in
peace
,
&c.
Thus
we
see
the
proofe
of
this
point
,
to
wit
,
that
when
a
man
dieth
,
he
doth
but
departe
from
one
place
to
goe
to
another
.
But
if
we
would
know
indeede
,
according
to
Gods
word
,
whither
foules
departe
or
goe
at
the
houre
of
death
:
we
must
take
notice
,
that
all
soules
of
men
they
goe
not
to
one
place
.
For
as
for
the
soules
of
the
elect
,
they
vndoubtedly
goe
to
heauen
,
as
we
see
in
the
example
of
the
penitent
theefe
,
of
whom
Christ
said
,
This
day
thou
shalt
be
with
me
in
paradise
,
Luke
23.43
.
And
on
the
contrary
,
the
soules
of
the
reprobate
,
they
go
to
hell
,
as
we
see
in
the
example
of
the
rich
man
,
Luk.
16.23
.
Lazarus
,
Luke
16.22
.
But
as
for
the
soules
of
the
reprobate
,
whether
they
be
carried
by
t●…
diuels
to
hell
,
or
driuen
thither
violently
by
the
good
Angels
as
Gods
Sergeants
,
I
cannot
peremptorily
determine
:
But
sure
it
is
by
the
one
or
by
the
other
,
they
are
transported
to
the
place
of
torment
.
Luke
12.20
.
Thus
we
see
the
point
proued
and
amplified
.
Secondly
,
it
may
make
for
the
ouerthrow
of
Atheists
,
in
the
point
of
the
soules
mortalitie
,
which
they
wickedly
hold
.
But
consider
,
here
the
soule
is
not
said
to
die
,
but
to
depart
or
to
change
place
;
which
doth
plainly
imply
that
it
is
immortall
and
not
mortall
.
Thirdly
,
it
may
make
for
the
terror
of
the
wicked
;
they
shall
not
die
when
they
die
,
death
will
flie
from
them
when
they
most
desire
it
.
At
death
they
shall
only
depart
,
they
shall
with
Iudas
goe
to
their
owne
place
,
Acts
1.25
.
But
they
shal
haue
a
heauie
departure
,
they
shall
go
from
their
pleasures
to
their
tortures
;
they
shall
leaue
the
company
of
their
friends
,
and
come
into
the
company
of
diuels
;
they
shall
depart
from
their
delightfull
house
&
fields
and
gardens
,
&
shall
be
brought
down
to
the
nethermost
hell
.
O
consider
this
you
that
forget
God
,
and
repent
,
that
you
may
preuent
this
wofull
departure
,
and
that
your
end
may
be
peace
.
I
will
endeuour
that
after
my
decease
&c.
Whence
wee
are
to
note
that
,
Gods
Ministers
ought
to
endeuour
to
their
power
,
to
doe
good
to
Gods
Church
for
after-times
,
as
well
as
during
their
life
time
.
Thus
it
was
with
Peter
here
;
he
was
not
only
carefull
of
the
Church
in
his
generation
,
but
also
he
desired
to
take
such
a
course
as
that
the
people
of
God
might
remember
his
doctrine
after
his
decease
.
The
like
care
was
in
the
Prophets
and
Apostles
;
they
did
not
preach
in
their
times
and
generations
only
,
but
also
they
did
write
for
the
good
of
Christians
in
after-times
,
as
God
also
enioyned
them
,
Isay
.
30.8
.
Secondly
,
Loue
to
the
brethren
should
stirre
vs
vp
if
we
be
Ministers
,
to
this
godly
care
.
Thirdly
,
the
good
of
our
owne
soules
;
for
I
suppose
that
if
a
Ministers
writings
many
hundred
yeeres
after
his
death
doe
conuert
soules
,
he
shall
not
lose
the
reward
of
that
after
good
,
which
is
done
by
his
works
,
but
assuredly
his
works
shall
follow
him
.
Cunning
fables
.
By
cunning
or
sophisticall
fables
we
are
to
vnderstand
erronious
doctrin
,
such
as
had
no
warrant
from
the
word
of
God
,
but
was
hatched
only
in
the
braine
of
man
.
And
erronious
doctrine
is
fitly
compared
in
this
place
and
in
many
places
of
Paules
Epistles
,
to
fables
.
First
,
because
as
fables
haue
no
truth
in
them
,
but
are
meerely
forged
and
framed
:
so
erronious
doctrine
hath
no
soundnesse
,
or
soliditie
in
it
,
but
is
false
and
lying
;
according
to
that
in
1.
Tim.
4
2.
They
speake
lies
through
hypocrisie
.
Secondly
,
because
as
fables
are
delightfull
to
an
vnsanctified
eare
;
so
erronious
doctrine
is
pleasing
and
plausible
to
vnregenerate
and
prophane
persons
,
yea
,
more
plausible
then
the
truth
.
As
it
is
said
,
2.
Tim.
4.4
.
They
shall
turne
away
their
eares
from
the
truth
,
and
shall
be
giuen
vnto
fables
.
Thirdly
,
because
as
fables
,
although
they
delight
for
the
present
,
yet
they
do
not
profit
the
hearers
:
euen
so
erronious
doctrin
,
though
it
be
neuer
so
glorious
in
shew
,
and
neuer
so
pleasing
,
yet
it
profiteth
not
the
hearers
,
but
leaues
them
in
their
sinnes
and
vnregeneracie
;
according
to
that
in
Gal.
3.2
.
Receiued
ye
the
spirit
,
by
the
works
of
the
Law
?
that
is
,
by
the
Iewish
doctrine
of
the
Law
.
Implying
that
the
Galatians
neuer
receiued
any
spirituall
good
by
false
and
erronious
doctrin
,
which
was
obtruded
vpon
them
by
the
false
Apostles
.
Againe
,
erronious
doctrine
is
compared
to
cunning
fables
,
or
sophisticall
deuices
:
Because
as
sophisters
vse
much
cunning
and
quercks
,
and
fallacies
to
deceiue
in
arguing
and
disputing
;
euen
so
erronious
teachers
are
deceitfull
workers
,
as
the
Apostle
speaketh
,
2.
Cor.
11.13
.
Yea
,
they
lie
in
waite
to
deceiue
with
cunning
craftinesse
,
as
we
reade
,
Ephes.
4.14
.
Cunning
fables
we
haue
not
followed
.
Hence
Ministers
must
learne
,
In
their
teaching
and
preaching
to
auoide
errors
and
all
euill
deceit
,
to
deliuer
sound
doctrine
,
and
that
with
pure
pretence
.
This
was
the
practise
of
Peter
here
,
and
of
the
rest
of
the
Apostles
and
Prophets
,
as
appeareth
both
by
their
writings
and
by
their
protestations
.
I
say
the
truth
(
saith
Paul
)
and
lie
not
,
my
conscience
bearing
me
witnesse
in
the
holy
Ghost
,
Rom.
9.1
.
and
,
We
are
not
as
many
,
which
corrupt
the
word
;
but
as
of
sinceritie
,
but
as
of
God
,
in
the
sight
of
God
,
speake
we
in
Christ
,
2.
Cor.
2.17
.
Yea
it
is
manifest
that
these
men
dealt
sincerely
with
the
word
of
God
,
in
that
they
did
not
conceale
their
owne
infirmities
,
but
acknowledged
them
in
their
writings
;
as
Matthew
,
that
he
was
a
publicane
before
Christ
called
him
,
Math.
9.9
.
And
Paul
,
that
he
had
beene
a
blasphemer
,
a
persecutor
,
and
iniurious
,
1.
Tim.
1.13
.
Whereas
if
they
had
beene
deceitfull
,
they
would
haue
kept
close
their
owne
sinnes
.
Yea
,
this
is
that
which
the
holy
Ghost
requireth
of
all
Ministers
,
to
wit
,
To
be
sound
and
sincere
in
the
dispensing
of
Gods
will
.
1.
Tim.
4.7
.
But
refuse
prophane
and
old
wiues
tales
,
&c.
2.
Tit.
1.
2.
Tit.
1.
But
speake
thou
the
things
which
become
sound
doctrine
.
1.
Cor.
4.2
.
And
it
is
required
of
a
steward
,
that
a
man
be
found
faithfull
.
Secondly
,
this
may
iustly
reproue
many
people
and
hearers
,
which
turne
away
their
eares
from
the
truth
,
and
are
giuen
vnto
fables
;
as
the
Apostle
speakes
2.
Timothie
4.4
.
How
many
be
there
in
the
world
which
had
rather
heare
a
witty
speech
out
of
some
profane
writer
,
then
a
sound
sentence
out
of
Gods
word
?
And
how
many
be
there
that
are
more
affected
to
the
idle
inuentions
of
Poperie
,
or
to
the
vaine
speculations
of
Anabaptists
,
or
to
questions
about
ceremonies
,
and
the
gouernement
of
the
Church
,
then
in
anie
sort
to
the
solide
truth
?
Oh
,
let
such
remember
here
,
that
if
Ministers
ought
not
to
preach
fables
,
then
they
should
not
be
giuen
to
them
.
For
we
haue
not
followed
.
From
the
beginning
of
this
sixteenth
verse
vnto
the
end
of
the
Chapter
,
the
Apostle
alledgeth
many
reasons
,
why
the
Church
is
to
heare
him
,
and
to
hearken
vnto
him
.
As
first
,
because
he
dealt
sincerely
.
Secondly
,
because
he
was
an
eye-witnes
vnto
that
which
he
deliuered
.
Both
these
arguments
are
layd
downe
in
this
sixteenth
verse
.
Thirdly
,
because
he
was
an
eare-witnesse
,
and
this
argument
is
layd
downe
in
the
seuenteene
and
eighteene
verses
.
Fourthly
,
because
in
his
teaching
he
did
not
swarue
from
the
Doctrine
of
the
Prophets
.
And
this
argument
is
laid
downe
in
19.20
.
and
21.
verses
.
For
we
haue
not
followed
cunning
fables
.
In
that
the
Apostle
doth
here
intimate
,
that
the
Church
ought
to
respect
his
doctrine
and
writings
,
and
to
receiue
the
same
,
because
he
dealt
sincerely
with
the
word
of
God
:
therefore
hence
we
are
to
obserue
,
that
It
ought
to
be
a
great
motiue
to
Gods
people
,
to
hearken
to
their
Ministers
,
when
they
are
conuinced
in
their
consciences
,
that
they
deale
sincerely
betweene
God
and
them
.
Thus
saith
Paul
2.
Cor.
7.2
.
Receiue
vs
:
We
haue
wronged
no
man
,
we
haue
corrupted
no
man
,
&c.
shewing
this
as
a
reason
why
the
Corinthians
ought
to
receiue
him
,
because
he
had
corrupted
no
man
.
And
what
was
it
that
mooued
the
Church
to
giue
such
credit
to
the
writings
of
the
Prophets
and
Apostles
,
but
because
they
were
perswaded
in
their
consciences
by
the
Spirit
of
God
,
that
these
men
did
deale
truly
and
sincerely
in
the
matters
of
God
?
Making
knowne
vnto
you
.
Whence
we
may
obserue
,
that
Euery
man
and
woman
,
yea
euen
the
very
elect
themselues
are
naturally
,
without
the
knowledge
of
the
Gospel
.
They
know
it
not
vntill
it
be
made
knowne
vnto
them
:
a
man
may
possibly
haue
the
law
of
God
by
nature
written
in
his
heart
;
but
as
for
the
knowledge
of
the
Gospel
,
it
is
farre
from
him
.
The
very
heathen
had
some
glimpse
of
the
law
,
they
were
able
by
the
light
of
nature
to
conceiue
,
that
vice
should
be
shunned
,
and
vertue
followed
:
but
as
for
the
Gospell
,
they
were
vtterly
ignorant
of
it
,
supposing
onely
to
come
to
heauen
,
by
the
ladder
of
their
owne
vertuous
actions
.
Yea
,
this
saluation
by
Christ
,
it
is
such
a
mysterie
,
as
that
it
surmounted
the
capacitie
both
of
Angels
and
men
,
once
to
dreame
of
it
,
vntill
it
was
reuealed
.
For
what
creature
could
once
haue
imagined
,
that
God
would
euer
haue
giuen
his
owne
Sonne
to
be
made
a
man
,
and
to
die
an
accursed
death
vpon
the
tree
,
and
that
for
his
very
enemies
,
vnlesse
it
had
bene
reuealed
?
And
for
this
cause
the
gospel
is
termed
a
mysterie
diuers
times
in
the
Word
,
as
in
Ephes.
3.4
.
and
Coloss.
1.26
.
and
in
many
other
places
;
because
indeed
it
was
hid
from
the
world
,
and
surpassed
the
conceit
of
euerie
creature
.
Iacob
,
Numb.
23.17
.
Had
he
not
some
glimpse
in
this
,
of
saluation
by
Christ
?
I
answer
,
Either
Balaam
in
this
his
prophecie
knew
not
what
he
said
,
like
vnto
the
High-priest
,
Iohn
11.50.51
.
Or
if
otherwise
,
then
vndoubtedly
,
it
was
reuealed
vnto
him
;
it
came
not
of
himselfe
.
Secondly
,
it
should
teach
vs
the
more
to
admire
the
Gospell
,
considering
what
a
deepe
mysterie
it
is
.
No
doubt
,
but
if
the
Gospell
were
now
to
be
first
reuealed
vnto
vs
,
we
would
thinke
it
the
most
admirable
thing
in
the
world
,
for
God
to
be
made
man
,
and
for
God
to
shed
his
owne
bloud
vpon
a
Crosse
,
and
that
for
rebels
.
Shall
we
admire
these
things
onely
for
a
time
?
are
they
not
as
worthy
to
be
admired
for
euer
,
as
for
a
season
?
Shall
we
make
the
Gospell
onely
a
nine
daies
wonder
?
God
forbid
.
Making
knowne
vnto
you
.
Whence
note
,
that
The
Apostles
are
the
especiall
instruments
of
manifesting
or
making
knowne
the
mysterie
of
the
Gospell
.
Peter
speakes
here
in
the
person
of
the
rest
;
We
made
knowne
vnto
you
,
&c.
We
deny
not
but
the
Gospel
was
preached
by
the
Prophets
;
for
else
,
what
had
become
of
our
fore-fathers
,
if
Christ
had
not
bene
reuealed
vnto
them
at
all
?
Yea
,
Christ
was
preached
,
euen
by
Moses
,
in
the
sacrifices
for
sinne
,
and
the
like
.
But
neuer
was
the
Gospell
so
manifestly
taught
,
as
by
the
Apostles
:
the
aime
of
whose
ministerie
was
especially
to
preach
Christ
.
The
Prophets
preached
Christ
afarre
off
,
but
the
Apostles
preached
him
at
hand
,
yea
already
exhibited
;
Moses
preached
Christ
in
darke
shadowes
,
but
the
Apostles
preached
him
manifestly
,
without
any
shadow
.
And
hereupon
the
Apostles
are
termed
Ministers
of
the
new
Testament
,
2.
Cor.
3.6
.
because
indeed
the
dispensation
of
the
Gospell
was
especially
committed
vnto
them
.
Hereupon
likewise
the
Apostles
terme
the
Gospell
,
their
Gospell
,
2.
Corinth.
4.3
.
to
shew
that
it
was
committed
vnto
them
after
an
especiall
manner
.
Secondly
,
let
it
teach
vs
to
be
thankefull
,
in
that
we
enioy
these
writings
;
for
in
them
is
contained
especially
the
mysterie
of
the
Gospell
,
and
the
meanes
of
reuealing
Christ
vnto
vs
.
The
power
and
ccming
.
Vnder
these
two
words
Power
and
Coming
,
by
a
Synechdoche
is
vnderstood
the
summe
of
the
whole
Gospell
,
part
being
put
for
the
whole
.
And
by
the
power
of
Christ
is
set
forth
his
diuine
nature
,
whereby
he
did
many
miracles
;
as
by
his
coming
we
are
to
vnderstand
his
incarnation
,
or
first
coming
in
the
flesh
.
We
made
knowne
vnto
you
the
Power
and
Coming
.
The
Apostle
did
not
exercise
himselfe
in
vnnecessarie
questions
about
the
Law
,
or
in
impertinent
froathy
discourses
to
fill
vp
the
time
;
but
he
spent
both
his
Sermons
and
writings
,
in
speaking
and
declaring
of
Christ
,
which
is
a
good
patterne
for
vs
Ministers
:
We
must
learne
aboue
all
other
doctrine
to
preach
Iesus
Christ
.
I
doe
not
deny
but
that
the
morall
law
is
also
to
be
taught
.
For
the
Gospell
doth
not
abrogate
the
moralitie
of
the
law
,
but
doth
establish
it
,
Rom.
3.31
.
Yea
,
the
preaching
of
the
law
is
an
excellent
preparatiue
to
the
Gospell
,
as
we
see
by
the
ministerie
of
Iohn
Baptist
,
Matth.
3.3
.
There
must
necessarily
be
a
casting
downe
by
the
Law
,
before
there
be
a
raising
vp
by
the
Gospel
:
there
must
be
a
wounding
before
there
be
an
healing
:
there
must
be
a
sense
of
miserie
before
there
be
an
applying
of
comfort
:
the
law
must
be
as
the
needle
to
make
way
:
the
Gospell
must
be
as
the
silke
threed
to
follow
it
.
Thus
there
is
a
time
both
for
the
Law
and
the
Gospell
.
But
howsoeuer
Ministers
beginne
with
the
Law
,
yet
they
must
go
on
especially
with
the
Gospell
.
This
was
the
holy
practise
of
Iohn
Baptist
;
howsoeuer
he
began
with
the
doctrine
of
repentance
,
and
with
terrour
,
Math.
3.8.10
.
yet
he
concluded
with
comfort
,
Behold
the
Lambe
of
God
which
taketh
away
the
sinnes
of
the
world
,
Iohn
1.29
.
This
was
the
practise
of
Philip
,
Acts
8.35
.
he
preached
Iesus
to
the
Eunuch
.
This
was
the
practise
of
Paul
,
he
preached
Christ
in
the
Synagogues
,
Acts
9.20
.
Secondly
,
the
doctrine
of
Christ
,
it
is
of
all
other
doctrine
,
the
most
excellent
.
Paul
determined
to
know
nothing
but
Iesus
Christ
and
him
crucified
,
1.
Corin.
2.2
.
Would
a
Minister
therefore
excell
to
the
edification
of
the
Church
?
Let
him
preach
Christ
.
Thirdly
,
the
doctrine
concerning
Christ
,
it
is
the
most
successeful
of
any
other
doctrine
;
the
Apostles
conuerted
more
by
the
doctrine
of
the
Gospell
in
twenty
or
thirtie
yeares
,
then
Moses
conuerted
in
many
hundred
yeares
by
the
preaching
of
the
Law
.
Doth
a
Minister
therfore
desire
to
conuert
soules
?
let
him
preach
Christ
.
Secondly
,
this
should
teach
Gods
Church
,
and
euerie
congregation
,
to
labour
to
be
prepared
to
receiue
the
doctrine
of
the
Gospell
:
They
must
be
humbled
,
that
they
may
be
raised
;
they
must
be
cast
downe
vnder
the
burden
of
sinne
,
that
they
may
be
lifted
vp
by
the
comforts
of
Christ
.
The
very
reason
why
many
Ministers
so
beate
vpon
the
Law
,
is
,
because
people
are
not
yet
prepared
to
receiue
the
glad
tidings
of
the
Gospel
.
The
power
.
By
power
here
we
are
not
to
vnderstand
the
authoritie
of
Christ
(
the
Originall
will
not
so
properly
beare
that
sence
,
)
but
rather
his
omnipotencie
,
whereby
he
is
able
to
do
great
things
.
And
the
point
hence
is
,
that
Christ
is
strong
and
mightie
,
able
to
do
whatsoeuer
he
will
in
heauen
and
in
earth
.
Hence
it
is
,
that
he
is
termed
a
Prophet
,
mighty
in
deed
and
word
before
God
and
all
the
people
,
Luke
24.19
.
Hence
it
is
that
he
is
termed
the
Mighty
God
,
Esay
9.6
.
Hence
it
is
that
he
is
called
the
Strong
Redeemer
,
Iere.
50.34
.
Yea
,
let
all
his
miracles
testifie
of
his
power
;
his
turning
water
into
wine
,
his
feeding
of
many
thousands
with
small
prouision
,
his
healing
of
all
manner
of
plagues
with
his
word
,
his
casting
out
diuels
,
his
walking
vpon
the
water
,
his
stilling
of
the
windes
and
seas
,
his
raising
of
the
dead
,
his
fasting
forty
dayes
and
forty
nights
,
with
many
more
which
are
extant
in
the
writings
of
the
Euangelists
.
Yea
,
such
was
,
and
is
the
power
of
Iesus
,
that
he
did
not
onely
worke
miracles
in
his
owne
person
,
but
also
he
gaue
power
vnto
others
;
namely
,
to
the
Apostles
to
work
miracles
in
his
name
.
For
when
he
sent
them
forth
,
he
said
vnto
them
;
Heale
the
sicke
,
cleanse
the
leapers
,
raise
the
dead
,
cast
out
diuels
,
Matth.
10.8
.
Yea
the
Apostles
professed
that
they
wrought
miracles
by
no
other
power
,
but
by
the
power
of
Iesus
:
His
name
(
saith
Peter
)
through
faith
in
his
name
,
hath
made
this
man
strong
,
Acts
3.16
.
and
,
I
command
thee
(
saith
Paul
)
in
the
name
of
Iesus
Christ
to
come
out
of
her
,
speaking
to
the
spirit
of
diuination
,
which
possessed
a
certaine
maid
,
Acts
16.16
.
Now
how
great
must
needes
his
power
be
which
deriueth
a
power
vnto
others
euen
to
worke
very
myracles
?
Antiochus
,
Dan.
11.36
.
that
he
did
according
to
his
will
,
and
exalted
,
and
magnified
himselfe
aboue
euery
God
:
and
of
the
Pope
,
2.
Thess.
2.4
.
that
he
opposeth
and
exalteth
himselfe
aboue
all
that
is
called
God
.
I
answere
:
Although
Christ
may
suffer
Antichrist
for
a
time
,
yet
he
will
certainly
consume
him
at
the
time
appointed
,
with
the
Spirit
of
his
mouth
,
and
will
destroy
him
with
the
brightnes
of
his
comming
.
2.
Thess.
2.8
.
He
saued
others
,
himselfe
he
cannot
saue
,
Marke
15.31
.
Christ
had
sufficient
power
to
haue
rescued
himselfe
out
of
the
hands
of
his
enemies
,
but
he
would
not
:
it
was
not
the
strength
of
nayles
,
but
the
power
of
loue
to
the
Church
which
fastened
Christ
to
the
crosse
;
had
it
not
beene
for
our
redemption
,
no
humane
power
could
possibly
eitheir
haue
seised
vpon
,
or
retained
Christ
.
Secondly
,
this
may
make
for
the
terror
of
all
Christs
enemies
.
Christ
is
able
to
the
vtmost
to
requite
them
for
all
their
spite
,
both
against
himselfe
,
and
against
his
Church
.
He
hath
power
in
his
hand
;
our
redeemer
is
strong
,
the
Lord
of
Hosts
is
his
name
,
he
shall
throughly
pleade
their
cause
,
and
disquiet
the
inhabitants
of
Babylon
,
Ier.
50.34
.
Yea
he
shall
drinke
of
the
brooke
in
the
way
,
that
is
,
shall
be
diligent
in
pursuing
of
his
enemies
,
therefore
he
shall
lift
vp
the
head
,
Psal.
110.7
.
Thirdly
,
this
may
minister
comfort
to
the
Church
in
times
of
daunger
.
Behold
our
redeemer
in
whom
we
trust
,
he
is
able
to
deliuer
vs
out
of
all
danger
;
for
he
is
powerfull
:
wherefore
let
vs
neuer
be
vtterly
deiected
,
or
despaire
of
helpe
,
but
let
vs
looke
vp
to
the
omnipotency
of
Christ
in
all
distresses
.
And
comming
.
This
is
meant
of
the
first
comming
of
Christ
,
to
wit
,
his
comming
in
the
flesh
,
as
the
phrase
comming
is
also
taken
,
in
1
Tim.
1.15
.
First
,
that
he
came
of
his
owne
accord
,
and
not
by
constraint
;
he
tooke
our
nature
vpon
him
,
it
was
not
put
vpon
him
,
Heb.
2.16
.
It
was
no
forced
marriage
but
a
sought
match
.
Secondly
,
that
he
came
in
two
respects
different
from
all
others
;
for
he
came
by
an
extraordinary
conception
,
to
wit
,
being
conceiued
by
the
holy
Ghost
,
Mat.
1.20
.
and
by
an
extraordinary
birth
,
being
borne
of
a
pure
virgin
,
Isay
.
7.14
.
Thirdly
,
that
he
came
in
great
humilitie
and
debasement
,
for
the
first
place
that
he
came
into
was
a
stable
,
as
being
borne
in
it
;
and
the
first
cradle
that
he
was
laide
in
was
a
manger
or
a
cratch
,
Luke
2.7
.
Fourthly
,
that
he
came
into
great
trouble
and
vexation
:
for
no
sooner
was
he
borne
,
but
all
Hierusalem
was
in
an
vproare
,
and
Herod
sought
his
life
,
Matthew
2.3.13
.
Secondly
,
let
it
teach
vs
to
admire
Christs
loue
,
in
that
he
was
content
to
come
from
heauen
,
from
the
Throne
of
his
glory
,
thus
for
to
be
abased
for
vs
.
We
may
admire
this
,
but
we
can
neuer
be
sufficiently
thankfull
for
it
.
Thirdly
,
let
it
teach
vs
to
be
ready
to
vndergoe
any
debasement
or
suffering
for
Christ
,
considering
what
he
hath
vndergone
for
vs
.
If
we
come
to
losse
and
disgrace
,
yea
,
to
death
it selfe
for
Christ
;
we
must
remember
what
he
endured
first
for
vs
,
and
that
should
make
vs
content
and
patient
.
Of
his
Maiestie
.
By
Maiestie
we
are
to
vnderstand
here
the
appearing
of
Christs
diuinitie
,
which
did
now
and
then
shine
forth
,
especially
by
glimpses
in
his
speeches
,
actions
,
countenance
,
and
transfiguration
and
the
like
.
The
point
hence
to
be
noted
is
this
,
to
wit
,
that
There
was
Maiestie
in
Christ
,
euen
whilst
he
liued
vpon
the
earth
.
There
was
such
maiestie
in
his
words
,
as
that
the
auditors
did
not
onely
admire
the
gracious
words
which
proceeded
out
of
his
mouth
,
Luke
4.22
.
but
also
were
enforced
to
acknowledge
that
neuer
man
spake
like
him
,
Iohn
7.46
.
Secondly
,
there
was
such
maiestie
in
his
workes
,
especially
in
his
myracles
,
as
that
it
did
amaze
and
astonish
the
spectators
,
according
to
that
in
Luke
8.56
.
And
the
parents
were
astonished
.
It
is
meant
of
Iairus
and
his
wife
,
that
they
were
amazed
when
they
saw
their
daughter
raysed
from
death
to
life
.
Thirdly
,
there
was
such
Maiestie
in
his
gesture
and
countenance
,
as
that
when
he
spake
vnto
the
multitude
which
came
with
swords
and
staues
to
take
him
,
and
said
vnto
them
,
Whom
seeke
ye
,
I
am
he
,
they
fell
backward
,
Iohn
18.6
.
Fourthly
,
in
his
transfiguration
there
was
that
Maiestie
in
his
countenance
,
as
that
his
face
did
shine
as
the
Sunne
,
Math
17.2
.
We
were
eye-witnesses
.
Or
as
it
is
in
the
originall
,
We
were
made
beholders
of
his
Maiestie
.
Hence
obserue
that
as
there
was
Maiestie
in
Christ
;
so
it
was
,
in
some
measure
visible
;
the
beames
of
Christs
splendor
were
not
alwaies
obscured
by
the
veile
of
his
flesh
,
but
they
did
sometime
shine
forth
and
appeare
.
For
the
proofe
of
this
point
,
I
referre
you
to
that
in
Iohn
1.14
:
And
the
word
was
made
flesh
and
dwelt
amongst
vs
,
and
we
beheld
his
glory
;
the
glory
,
as
of
the
only
begotten
of
the
Father
,
full
of
grace
and
truth
.
And
that
in
1.
Iohn
1.2
:
The
life
was
manifested
,
and
we
haue
seene
it
.
And
vnto
these
may
be
added
that
in
1.
Tim.
3.16
.
God
was
manifest
in
the
flesh
.
I
know
thee
who
thou
art
.
Mark
.
1.24
.
and
also
vnto
wicked
men
,
so
farre
as
to
amaze
them
with
a
suddaine
glimpse
,
as
it
is
said
of
the
prophane
multitude
,
Marke
1.26
.
That
they
were
all
amazed
,
in
so
much
that
they
questioned
among
themselues
saying
;
What
thing
is
this
,
what
new
doctrine
is
this
?
for
with
authoritie
commandeth
he
euen
the
vncleane
spirits
,
and
they
doe
obey
him
.
But
it
was
effectually
visible
to
none
but
to
Gods
elect
.
Secondly
,
it
must
serue
to
confirme
our
Faith
,
concerning
Christs
diuine
nature
:
that
truth
which
we
beleeue
concerning
the
godhead
of
the
Lord
Iesus
,
it
was
visible
and
apparent
in
the
times
wherein
he
liued
,
yea
it
was
visible
in
some
measure
to
his
very
enemies
,
and
much
more
to
the
Church
of
God
.
Thirdly
,
it
must
teach
vs
to
desire
that
our
eyes
may
be
annointed
with
eie-salue
,
that
we
may
still
behold
the
Maiestie
of
Christ
in
his
word
,
&
in
his
workes
.
The
Maiesty
of
Christ
is
still
visible
,
especially
to
the
eye
of
Faith
;
as
Peter
and
they
that
were
with
him
in
the
mount
beheld
Christs
glory
with
corporall
eyes
:
so
euery
beleeuer
may
at
these
daies
see
Iesus
crowned
with
glorie
and
honour
by
the
eye
of
Faith
,
Heb
2.9
.
Fourthly
,
this
argues
that
the
Maiestie
of
Christ
is
much
more
visible
now
,
especially
in
heauen
:
For
if
the
Sunne
shine
bright
at
some
times
in
a
cloudy
day
,
how
much
more
when
these
cloudes
are
despelled
?
Eye-witnesses
.
Whence
we
may
note
,
that
The
Apostles
had
thorough
knowledge
of
the
truth
of
those
things
which
they
did
write
and
preach
.
They
were
eye-witnesses
,
and
eare-witnesses
.
This
is
that
which
Iohn
saith
in
his
first
Epistle
and
first
Chapter
,
and
third
verse
:
That
which
we
haue
seene
and
heard
,
declare
we
vnto
you
.
And
in
the
first
verse
of
the
same
Chapter
:
That
which
was
from
the
beginning
,
which
we
haue
heard
,
which
we
haue
seene
with
our
eyes
,
which
we
haue
looked
vpon
,
and
our
hands
haue
handled
of
the
word
of
life
,
declare
we
vnto
you
.
Hence
it
is
that
Luke
tearmeth
the
Apostles
eye-witnesses
also
in
his
first
Chapter
and
second
verse
.
He
receiued
from
God
the
Father
,
honour
and
glory
.
In
this
seuenteenth
verse
,
and
in
the
next
verse
following
,
the
Apostle
declareth
that
he
was
an
eare-witnesse
of
Christ
his
Maiestie
and
greatnesse
;
as
hauing
beene
with
him
in
the
holy
mountaine
,
when
he
receiued
honour
and
glory
from
God
the
Father
,
&c.
Three
points
are
here
to
be
obserued
.
First
,
the
honor
that
was
done
to
Christ
;
He
receiued
honor
.
Secondly
,
the
meanes
of
that
honour
,
it
was
by
a
voice
from
heauen
.
Thirdly
,
the
witnesses
of
it
;
And
this
voice
which
came
from
heauen
we
heard
,
that
is
,
I
Peter
,
and
Iames
and
Iohn
.
He
receiued
from
God
the
Father
.
Doth
not
this
derogate
from
the
glory
of
Christ
,
being
very
God
,
in
that
it
is
said
,
that
he
receiued
honour
and
glory
from
God
the
Father
?
For
what
necessitie
had
he
to
receiue
honor
and
glory
from
another
,
which
was
very
God
himselfe
?
as
he
was
man
,
so
he
receiued
all
things
from
the
Father
.
And
this
he
confessed
himselfe
in
diuers
places
as
in
Mat.
11.27
.
All
things
are
deliuered
to
me
of
my
Father
;
and
in
Math.
28.18
.
All
power
is
giuen
vnto
me
in
heauen
and
in
earth
:
As
the
Father
hath
life
in
himselfe
,
so
he
hath
giuen
to
the
Sonne
to
haue
life
in
himselfe
,
Iohn
5.36
.
Yea
,
whatsoeuer
Christ
had
,
he
had
it
from
the
Father
,
as
he
was
man
:
He
had
his
humane
nature
from
him
;
A
bodie
hast
thou
made
me
,
Hebr.
10.5
.
He
had
his
preseruation
from
him
:
I
was
cast
vpon
thee
from
the
wombe
,
thou
hast
bene
my
God
from
my
mothers
bellie
,
Psal.
22.10
.
He
had
his
power
to
worke
miracles
from
him
:
If
I
cast
out
diuels
with
the
Spirit
of
God
,
Math.
12
28.
From
him
he
had
his
great
authoritie
:
The
Father
iudgeth
no
man
;
he
hath
committed
all
iudgement
to
the
Sonne
,
Iohn
5.22
.
Yea
,
from
him
he
had
his
Kingdome
or
glorification
:
I
bequeathe
vnto
you
a
kingdome
,
as
my
Father
hath
bequeathed
vnto
me
,
Luke
22
29.
From
him
he
had
his
honour
and
glorie
,
as
in
this
Text.
He
receiued
honour
.
Hence
we
may
see
the
truth
of
that
in
1.
Sam.
2.30
.
Them
that
honour
me
,
I
will
honour
.
Christ
did
greatly
honour
the
Father
,
and
the
Father
gaue
both
honour
and
glory
vnto
Christ
,
as
appeareth
in
this
Text.
The
like
may
be
said
of
the
holy
Prophets
and
Apostles
:
They
sought
not
themselues
,
but
Gods
glorie
,
and
the
Lord
hath
made
them
famous
to
the
end
of
the
world
.
The
like
may
be
said
of
the
good
Kings
of
Iuda
;
they
sought
Gods
glorie
,
and
God
hath
made
them
glorious
by
their
histories
in
the
Bible
.
The
like
may
be
said
of
Abraham
,
Isaac
,
and
Iacob
;
and
innumerable
other
Saints
:
they
glorified
God
,
and
God
hath
made
their
memoriall
blessed
.
Secondly
,
let
vs
learne
here
what
is
the
direct
way
to
honour
and
reputation
,
and
that
is
,
to
set
our selues
sincerely
to
seeke
Gods
glorie
.
Let
vs
honour
God
,
and
let
him
alone
to
honour
vs
.
Thirdly
,
let
vs
hence
be
moued
to
be
thankefull
to
God
;
first
,
for
that
he
gaue
such
honour
and
glorie
to
Christ
our
head
;
and
secondly
,
for
that
he
offereth
also
to
honour
vs
the
members
,
if
according
to
the
example
of
our
head
,
we
shall
sincerely
affect
his
glorie
.
Fourthly
,
let
this
teach
vs
,
not
to
feare
the
reproaches
of
the
wicked
,
or
their
slanders
.
God
is
able
to
put
more
honour
vpon
vs
,
if
we
seeke
his
glorie
,
then
all
the
world
is
able
to
put
disgrace
.
Honour
and
glorie
.
This
is
meant
of
that
honour
and
glorie
,
which
Christ
receiued
at
his
transfiguration
,
as
appeareth
by
the
words
immediatly
following
in
the
Text.
He
receiued
from
God
the
Father
,
honour
and
glorie
,
when
the
voice
came
from
the
excellent
glorie
.
Now
if
any
shal
demand
,
what
honor
or
glory
Christ
receiued
at
his
transfiguration
:
I
answer
,
He
receiued
great
honour
at
that
time
;
first
,
because
God
the
father
spake
by
an
audible
voice
from
heauen
,
and
acknowledged
him
to
be
his
beloued
Sonne
,
Matth.
17.5
.
Secondly
,
because
the
Church
was
commanded
to
heare
him
,
Marke
9.7
.
Thirdly
,
because
God
sent
two
men
,
Moses
and
Elias
from
the
dead
,
and
that
in
their
glorie
,
to
speake
with
him
of
his
deceasse
,
which
he
should
accomplish
at
Hierusalem
,
Luke
9.31
.
All
these
things
were
matter
of
great
honour
.
Secondly
,
Christ
receiued
glorie
,
as
well
as
honour
,
at
his
transfiguration
.
For
first
the
fashion
of
his
countenance
was
changed
,
Lu.
9.29
.
Yea
his
face
did
shine
as
the
Sunne
,
Math.
17.2
.
which
was
matter
of
great
glorie
.
Againe
,
his
raiment
was
white
and
glistering
,
Luke
9.29
.
White
as
the
snow
,
so
as
no
Fuller
could
white
them
,
Marke
9.3
.
Yea
white
as
the
light
,
Matth.
17.2
.
Thirdly
,
a
bright
cloud
ouershadowed
Christ
and
Moses
and
Elias
whilest
they
talked
together
,
as
a
rich
Canope
,
Math.
17.5
.
which
did
adde
to
the
glory
.
And
lastly
,
all
this
was
but
to
shadow
out
that
admirable
glorie
,
wherein
Christ
shall
appeare
when
he
shall
come
in
his
kingdome
at
the
last
day
,
Matth.
16.28
.
Thus
we
see
the
truth
of
the
Apostles
doctrine
,
to
wit
,
That
Christ
receiued
both
honor
and
glory
,
when
such
a
voice
came
from
the
excellent
glorie
,
that
is
,
at
his
transfiguration
vpon
the
mount
.
Such
a
voice
.
If
any
shall
demand
what
kind
of
voice
it
was
;
I
answer
,
for
the
clearing
of
the
Apostles
meaning
,
first
,
that
it
was
an
heauenly
voice
:
it
came
not
out
of
the
earth
,
but
out
of
the
cloude
,
Mat.
17.5
.
Secondly
,
that
it
was
a
diuine
voice
;
for
it
came
not
from
anie
creature
,
but
from
the
excellent
glorie
,
as
in
this
Text.
Came
to
him
.
Why
is
this
voyce
said
to
come
to
Christ
,
considering
that
it
might
seeme
rather
to
be
spoken
to
the
Apostles
,
heare
him
?
&c.
It
is
said
to
be
spoken
of
Christ
,
not
because
he
alone
heard
it
;
for
Peter
,
Iames
and
Iohn
heard
the
voice
when
it
came
from
heauen
,
as
being
with
him
in
the
holy
mount
:
but
rather
,
because
this
voice
did
principally
concerne
Christ
himselfe
,
as
namely
to
testifie
,
that
he
was
the
Sonne
of
God
,
and
that
he
was
beloued
of
God
,
and
that
in
him
God
was
well
pleased
;
yea
it
was
sent
especially
to
honour
Christ
,
and
to
comfort
him
.
When
such
a
voice
came
.
Whence
obserue
,
that
God
hath
his
time
and
season
to
put
honour
vpon
his
children
,
though
for
a
time
he
suffer
them
to
be
debased
and
scorned
;
We
see
it
in
this
example
.
Christ
was
first
many
wayes
debased
,
both
by
his
incarnation
,
and
by
many
persecutions
;
but
when
the
voice
came
from
heauen
at
his
transfiguration
,
then
he
receiued
honor
.
Thus
it
was
also
with
Ioseph
;
he
was
first
sold
by
his
brethren
,
Gen.
38.28
.
then
accused
falsly
by
his
Mistrisse
,
Gen.
39.17
.
then
cast
into
prison
by
his
Maister
,
Ge.
39.20
.
and
there
kept
till
the
iron
entred
into
his
soule
,
Psal.
105.18
.
But
afterwards
in
due
season
,
he
was
highly
exalted
,
and
made
the
second
man
in
the
kingdome
:
Psal.
105.20
.
But
this
was
in
the
time
when
his
word
came
,
that
is
,
at
Gods
time
appointed
,
Psal.
105.19
.
Secondly
,
the
Lord
is
carefull
,
that
his
children
should
not
put
forth
their
hands
to
wickednesse
,
Psalme
125.3
.
and
therefore
will
not
suffer
the
rod
of
the
wicked
to
rest
vpon
the
backe
of
the
righteous
.
Thirdly
,
the
Lord
will
not
haue
the
spirits
of
his
children
to
faile
before
him
,
and
therefore
he
will
not
contend
for
euer
,
Esay
57.16
.
Such
a
voice
.
Whence
note
further
,
that
Rather
then
Gods
children
shall
want
honour
,
God
will
giue
them
honour
by
extraordinary
meanes
.
This
is
manifest
,
not
onely
out
of
the
Text
,
wherein
we
see
God
sent
an
extraordinarie
voice
to
honour
Christ
,
but
also
out
of
Luke
19.40
:
If
these
should
hold
their
peace
,
the
stones
would
crie
.
Wherein
is
meant
,
that
if
people
and
children
had
not
cried
Hosanna
in
honour
of
Christ
,
the
very
stones
should
haue
cried
it
,
rather
then
Christ
should
haue
lost
his
honour
.
We
are
not
indeed
to
expect
miraculous
workes
,
but
where
ordinarie
meanes
faile
,
we
may
safely
expect
extraordinarie
.
Hath
not
God
dealt
extraordinarily
in
mercy
with
this
Land
,
in
deliuering
of
it
from
the
Spanish
Inuasion
,
in
the
yeare
one
thousand
fiue
hundred
eightie
and
eight
;
and
from
the
Papists
Gunpowder-plot
afterwards
?
Yes
verily
.
From
the
excellent
glorie
.
Whence
obserue
,
that
God
dwelleth
in
the
midst
of
excellent
glorie
,
yea
of
such
glorie
as
becometh
his
greatnesse
.
All
this
the
words
in
the
Originall
do
imply
;
and
for
further
proofe
I
referre
you
to
that
in
1.
Tim.
6.16
.
where
it
is
said
,
that
God
dwelleth
in
that
light
which
no
man
can
approach
vnto
:
where
by
light
we
are
to
vnderstand
glory
,
as
by
glorie
we
are
to
vnderstand
light
,
in
1
Corin.
15.41
.
One
starre
differeth
from
another
in
glory
,
that
is
,
in
degrees
of
light
.
But
what
glory
is
it
which
is
answerable
to
Gods
greatnesse
wherein
he
dwelleth
?
It
is
not
meant
singly
of
the
glory
of
the
third
heauen
.
For
no
created
glorie
can
possibly
be
answerable
to
an
vncreated
maiesty
:
but
it
is
meant
of
that
glory
which
is
in
God
himselfe
,
and
which
is
essentiall
vnto
him
,
as
appeareth
by
that
in
Exodus
33.18
.
where
Moses
requesteth
to
see
Gods
glorie
,
which
is
not
meant
of
any
circumiacent
or
aduentitious
glorie
which
is
without
God
,
but
of
that
glorie
which
is
in
God
himselfe
,
as
appeareth
by
the
answer
;
Thou
canst
not
see
my
face
,
Exodus
33.20
.
terming
that
in
the
twentieth
verse
,
Gods
face
,
which
Moses
termed
in
the
eighteenth
verse
,
Gods
glory
,
expounding
the
former
by
the
later
.
Secondly
,
let
it
moue
vs
to
desire
faith
and
illumination
,
that
with
open
face
as
in
a
cleare
glasse
we
may
behold
the
glorie
of
the
Lord
,
2.
Cor.
3.18
.
Yea
,
let
vs
desire
that
the
Lord
may
arise
vpon
vs
,
and
his
glory
may
be
seene
vpon
vs
,
Esay
60.3
.
Thirdly
,
it
may
teach
vs
to
desire
to
be
with
God
in
heauen
;
for
when
we
are
dissolued
,
we
shall
see
Gods
face
and
his
glorie
,
as
the
Angells
are
said
to
doe
,
Mat.
18.10
.
This
is
my
Sonne
.
Christ
is
the
Sonne
of
God
by
a
twofold
generation
.
First
,
by
his
eternal
generation
,
as
he
is
the
second
person
in
the
blessed
Trinitie
,
which
generation
who
is
able
to
declare
?
as
the
Prophet
saith
,
Esay
53.8
.
Secondly
,
by
a
temporall
generation
,
as
he
is
man
.
For
the
power
of
the
Highest
ouershadowed
the
blessed
virgine
:
therefore
that
holy
thing
which
was
borne
of
her
,
was
called
the
Sonne
of
God
,
Lu.
1.35
.
None
were
the
sonnes
of
God
thus
,
but
Christ
alone
.
Elect
men
are
sonnes
of
God
,
but
this
is
by
adoption
,
and
not
by
nature
.
Christ
is
the
onely
begotten
of
the
Father
,
Iohn
4.11
.
Secondly
,
let
it
teach
vs
to
admire
Gods
Philanthropie
or
loue
to
man
,
in
that
he
vouchsafed
to
giue
his
Sonne
,
his
beloued
Sonne
,
his
onely
begotten
Sonne
,
to
the
death
;
yea
,
to
the
execrable
death
of
the
crosse
,
and
that
for
his
enemies
.
O
vnspeakeable
loue
!
O
admirable
mercy
!
Thirdly
,
let
it
encourage
vs
to
pray
vnto
the
Father
in
the
name
of
Christ
:
What
will
God
deny
vs
if
we
preferre
our
petitions
in
his
Sonnes
name
?
Surely
nothing
.
Whatsoeuer
ye
shall
aske
the
Father
in
my
name
,
he
wil
giue
it
you
:
so
saith
our
blessed
Sauiour
himselfe
,
Iohn
16.23
.
That
beloued
one
.
Whence
we
may
note
,
that
Christ
is
beloued
of
God
after
an
especiall
manner
.
He
is
that
beloued
one
.
God
loueth
the
world
,
and
he
loueth
all
his
workes
,
as
they
are
his
workes
:
he
loueth
the
elect
Angels
,
and
he
loueth
his
elect
amongst
men
.
But
he
loueth
Christ
aboue
all
,
and
that
for
iust
cause
.
Christ
is
best
worthy
to
be
beloued
:
first
,
because
of
his
excellency
;
he
is
the
brightnesse
of
Gods
glorie
,
and
the
expresse
image
of
his
person
,
Hebr.
1.3
.
Secondly
,
he
is
most
innocent
,
he
neuer
ttansgressed
the
will
of
his
Father
at
any
time
;
he
finished
the
worke
which
was
giuen
him
to
do
,
Iohn
17.4
.
Thirdly
,
he
layd
downe
his
life
,
that
he
might
take
it
vp
againe
,
therefore
the
Father
loued
him
,
Iohn
chap.
10.
verse
17.
Many
other
reasons
might
be
alledged
,
to
proue
that
Christ
is
chiefly
beloued
of
the
Father
,
but
we
will
not
insist
vpon
them
.
Wee
will
rather
answer
to
the
obiections
which
may
be
made
to
the
contrary
.
Some
may
obiect
possibly
that
in
Iohn
17.23
.
where
it
is
said
,
that
God
hath
loued
his
people
with
the
same
loue
,
wherewith
he
hath
loued
Christ
himselfe
.
I
answere
,
It
is
meant
of
the
same
kinde
of
loue
,
but
not
of
the
same
degree
.
Againe
,
if
any
shall
obiect
further
,
that
God
gaue
his
Sonne
Christ
for
the
redemption
of
the
elect
world
,
and
therefore
that
hee
loued
the
elect
world
better
then
Christ
:
I
answere
,
It
followeth
not
:
For
,
God
did
not
so
giue
his
Sonne
,
as
vtterly
to
part
with
him
;
he
gaue
him
indeede
to
suffer
death
,
but
he
gaue
him
not
absolutely
away
.
Thirdly
,
if
any
shall
obiect
,
that
the
Father
did
not
so
tenderly
loue
Christ
as
this
text
may
seeme
to
imply
,
because
he
suffered
him
to
liue
so
poore
in
the
world
,
so
despisedly
;
because
he
suffered
him
to
be
so
wronged
,
to
die
such
a
death
,
yea
because
he
stood
not
by
him
in
his
afflictions
,
but
forsooke
him
:
I
answere
,
We
must
not
iudge
of
the
loue
of
God
,
or
of
his
hatred
by
these
outward
things
.
The
Sunne
doth
not
alwaies
shine
to
vs
,
but
it
alwaies
shines
in
the
firmament
.
So
the
loue
of
God
doth
not
alwaies
appeare
,
but
it
is
alwaies
feruent
in
him
.
Secondly
,
let
it
be
matter
of
comfort
to
the
children
of
God
:
For
,
certainly
if
God
hath
not
spared
his
Sonne
whom
he
loued
so
deerely
,
but
hath
giuen
him
to
death
for
vs
all
,
how
shall
he
not
,
with
him
,
giue
vs
all
things
also
?
As
the
Apostle
speakes
,
Rom.
8.32
.
In
whom
I
am
well
pleased
.
These
words
imply
or
denote
vnto
vs
two
points
.
First
,
that
God
the
Father
is
,
and
euer
was
,
well
pleased
with
Christ
,
and
secondly
,
in
him
,
well
pleased
with
the
Church
.
For
the
first
point
,
viz.
that
God
the
Father
is
,
and
euer
was
well
pleased
with
Christ
himselfe
,
it
is
euident
.
First
,
because
he
is
the
Sonne
of
his
loue
,
and
can
any
one
hate
his
sonne
whom
he
loueth
?
Secondly
,
because
he
neuer
transgressed
the
will
of
his
Father
at
any
time
;
and
what
father
is
there
,
but
he
must
needes
be
well
pleased
with
such
a
Sonne
?
Thirdly
,
it
is
manifest
that
Christ
was
highly
in
the
Fathers
fauour
at
all
times
,
in
that
the
Father
did
so
mightily
preserue
him
in
his
infancy
,
in
that
he
assisted
him
to
doe
so
great
workes
,
in
that
he
heard
him
at
all
times
,
Iohn
.
11.42
.
and
in
that
he
graced
him
by
an
audible
voice
from
heauen
:
This
is
my
beloued
Sonne
in
whom
I
am
well
pleased
.
Mary
,
Luke
1.48.28
.
They
may
,
possibly
,
cry
out
with
Christ
,
my
God
my
God
,
why
hast
thou
forsaken
me
;
and
yet
indeede
be
in
great
fauour
with
God
,
as
we
see
in
this
text
.
But
to
come
to
the
second
point
.
As
God
was
alwaies
well
pleased
with
his
Sonne
;
so
,
in
him
,
he
is
well
pleased
with
his
Church
:
And
the
same
point
is
also
implyed
in
these
words
;
In
whom
I
am
well
pleased
.
For
the
proofe
of
the
point
,
I
referre
the
reader
to
that
in
Ephes.
2.16
;
where
it
is
said
,
that
Christ
hath
reconciled
both
Iewes
and
Gentiles
to
God
,
in
one
body
,
by
the
crosse
.
And
to
that
in
Coll.
1.20
.
where
it
is
said
of
Christ
,
that
hee
made
peace
through
the
blood
of
his
crosse
,
and
reconciled
all
things
in
heauen
and
earth
.
Secondly
,
Let
it
be
matter
of
comfort
to
all
them
which
mourne
in
Zion
.
It
may
be
thou
feelest
nothing
but
wrath
;
but
be
of
good
comfort
,
if
thou
beest
a
new
creature
,
all
thy
sinnes
are
washed
away
in
the
blood
of
Christ
,
and
thou
art
fully
reconciled
to
God
,
and
God
is
well
pleased
with
thee
.
Thirdly
,
let
this
teach
vs
to
labour
to
get
Faith
,
whereby
we
may
apply
this
reconciliation
,
wrought
by
Christ
,
vnto
our selues
,
that
we
may
be
assured
in
our
owne
consciences
,
that
God
is
well
pleased
with
vs
.
I
marueile
how
any
can
eate
,
or
drinke
,
or
lie
downe
in
their
beds
with
any
peace
,
without
this
assurance
.
In
whom
I
am
well
pleased
.
Before
we
passe
from
this
verse
,
it
shall
not
be
altogether
impertinent
to
cleare
one
scruple
which
may
arise
,
viz.
why
the
Apostle
doth
not
relate
the
whole
speech
which
came
from
heauen
,
but
doth
cut
it
off
,
as
it
were
,
in
the
middest
;
for
the
speech
compleately
related
is
this
:
This
is
my
beloued
Sonne
in
whom
I
am
well
pleased
,
heare
ye
him
,
Mat.
17.5
.
now
why
doth
the
Apostle
leaue
out
this
clause
,
Heare
ye
him
?
Which
may
seeme
to
be
as
necessary
as
the
former
part
of
the
speech
;
for
,
is
it
not
as
necessary
that
we
should
heare
Christ
as
our
great
Prophet
,
as
know
him
to
be
the
beloued
Sonne
of
God
;
or
Know
that
God
is
well
pleased
with
him
?
Surely
yes
.
I
answere
:
The
Apostle
doth
leaue
out
this
clause
,
Heare
ye
him
,
for
diuers
reasons
.
First
,
because
the
former
part
of
the
speech
doth
imply
the
latter
as
a
necessary
consequence
,
though
it
be
not
expressed
.
For
if
Christ
be
the
beloued
Sonne
of
God
,
then
certainly
,
we
ought
to
heare
him
;
according
to
that
in
Math.
21.37
.
They
will
reuerence
my
Sonne
,
that
is
,
they
will
surely
heare
him
,
and
giue
entertainment
vnto
him
.
Secondly
,
the
Apostle
may
leaue
out
this
speech
,
Heare
ye
him
,
because
he
knew
it
was
sufficiently
expressed
in
other
places
of
Scripture
,
as
in
Mat.
17.5
.
Mark
.
9.7
.
Luke
9.35
.
But
the
point
hence
to
be
gathered
is
this
,
namely
that
The
Scriptures
haue
a
necessary
dependence
one
vpon
another
,
and
one
place
expounds
another
.
This
is
manifest
out
of
the
Text
,
for
these
words
Heare
ye
him
,
being
wanting
in
the
Text
,
are
supplied
out
of
the
Euangelists
,
namely
,
out
of
the
forenamed
places
,
Mat.
17.5
.
Mar.
9.7
.
Luke
.
9.35
.
The
like
we
reade
in
Math.
26.51
.
where
the
name
of
him
which
drew
his
sword
and
smote
the
seruant
of
the
high
Priest
,
and
cut
off
his
eare
,
is
not
expressed
,
no
nor
yet
the
name
of
him
which
was
smitten
.
But
that
which
is
wanting
in
Matthew
,
is
supplied
in
Iohn
18.10
.
where
both
the
name
of
the
smiter
is
expressed
Symon
Peter
,
and
the
name
of
the
person
smitten
,
to
wit
,
Malchus
.
In
like
manner
,
whereas
it
is
said
more
obscurely
that
the
disciples
had
indignation
,
saying
,
To
what
purpose
is
this
waste
,
as
though
many
disciples
had
murmured
against
the
powring
of
the
sweete
ointment
vpon
the
head
of
Christ
,
Math.
26.8
.
The
same
is
made
more
manifest
,
Iohn
12.4
.
where
it
is
said
that
one
of
the
Disciples
said
,
to
wit
,
Iudas
Iscariot
,
Symons
sonne
;
Why
was
not
this
ointment
sold
,
&c.
Lastly
,
whereas
it
is
more
obscurely
said
Math.
27.44
.
that
the
theeues
which
were
crucified
with
Christ
,
did
vpbraid
him
,
as
though
both
the
malefactors
had
railed
vpon
Christ
:
The
same
is
made
more
manifest
in
Luke
23.34
.
where
it
is
said
,
that
one
of
the
malefactors
which
were
hanged
rayled
on
him
.
Secondly
,
in
the
singular
wisedome
of
God
,
who
will
by
this
meanes
giue
occasion
to
his
children
to
search
the
Scriptures
,
and
to
acquaint
themselues
with
the
whole
word
of
God
.
We
heard
.
Whence
we
may
note
,
that
Gods
voice
is
an
audible
voice
.
The
Lord
spoke
from
heauen
,
and
his
voice
was
heard
and
vnderstood
,
as
appeareth
in
this
Text
and
the
like
.
We
reade
in
Isay
30.30
.
The
Lord
shall
cause
his
glorious
voice
to
be
heard
,
and
in
Psal.
68.33
.
He
sendeth
forth
his
voice
,
and
that
a
mightie
voice
,
and
in
Marke
15.34
.
At
the
ninth
houre
Iesus
cried
with
a
loude
voice
,
Eloi
eloi
lama
sabachthani
,
and
in
37.
verse
of
the
same
Chapter
,
Iesus
cried
with
aloude
voice
,
and
gaue
vp
the
Ghost
.
The
voice
of
God
is
so
mighty
,
as
that
the
insensible
creatures
are
sensible
of
it
,
Hebr.
12.26
.
Whose
voice
then
shooke
the
earth
,
but
now
he
hath
promised
saying
;
Yet
onee
more
I
shake
not
the
earth
onely
,
but
also
so
heauen
.
Yea
,
the
dead
shall
heare
the
voice
of
the
Sonne
of
God
in
their
very
graues
at
the
last
daie
,
Iohn
5.25
.
Secondly
,
it
may
teach
vs
Ministers
which
speake
in
Gods
stead
,
not
to
fauour
our selues
too
much
,
but
to
straine
our selues
,
that
we
may
be
heard
of
the
people
,
and
to
extend
our
voices
if
it
be
necessary
to
make
them
audible
.
And
this
the
Lord
requireth
,
Esay
58.1
.
Crie
aloude
,
spare
not
,
lift
vp
thy
voice
like
a
trumpet
,
&c.
Thirdly
,
it
may
teach
people
to
do
what
in
them
lies
,
to
eleuate
the
voice
of
their
Minister
.
They
must
pray
for
him
,
that
God
would
open
vnto
him
the
doore
of
vtterance
,
Ephesians
6.19
.
Secondly
,
they
must
not
daunt
his
spirit
by
discouragements
,
but
rather
put
life
into
him
by
their
encouragements
,
Iosua
1.18
.
where
the
people
say
vnto
Iosua
,
Only
be
strong
,
and
of
a
good
courage
.
Thirdly
,
they
must
beware
of
rebellion
against
Gods
word
and
disobedience
;
for
rebellion
and
disobedience
are
an
especiall
cause
that
the
tongue
of
the
Prophet
doth
cleaue
to
the
roofe
of
his
mouth
,
Ezechiel
3.18
.
Fourthly
,
it
must
teach
vs
to
be
thankefull
,
in
that
the
voice
of
God
,
I
meane
the
voice
of
the
Ministrie
,
is
so
audible
amongst
vs
:
in
that
we
haue
so
many
sonnes
of
thunders
,
to
sound
the
word
in
our
eares
.
Christ
pronounceth
the
eares
of
his
Disciples
blessed
,
in
that
they
heard
,
Matth.
13.16
.
and
so
certainly
they
were
,
hauing
grace
,
not
onely
to
heare
,
but
also
to
obey
.
We
were
with
him
.
That
is
,
we
three
,
Peter
,
and
Iames
and
Iohn
:
for
these
were
the
three
which
Christ
led
along
with
him
when
he
went
into
the
mountaine
where
he
was
transfigured
;
as
appeareth
in
Marke
9.2
.
And
it
is
a
thing
to
be
obserued
,
that
Christ
admitted
these
three
aboue
the
rest
of
the
Apostles
vnto
diuers
businesses
;
as
when
he
raised
Iairus
his
daughter
,
he
suffered
no
man
to
goe
in
with
him
,
saue
Peter
and
Iames
and
Iohn
,
and
the
father
and
mother
of
the
maide
,
Luke
8.57
.
Also
,
when
he
went
apart
to
pray
,
he
tooke
Peter
,
and
Iames
and
Iohn
with
him
,
commanding
the
rest
of
his
Disciples
to
stay
behind
in
a
place
which
he
appointed
them
,
Marke
14.33
.
And
so
here
when
Christ
went
to
be
transfigured
,
he
tooke
with
him
Peter
,
and
Iames
,
and
Iohn
.
And
the
reason
may
be
;
first
,
because
Iames
,
Cephas
and
Iohn
seemed
to
be
Pillars
,
as
we
reade
,
Galat.
2.9
.
Secondly
,
it
was
out
of
Christs
owne
freedome
;
it
was
lawfull
for
Christ
freely
to
vouchsafe
certaine
priuiledges
vnto
these
three
,
which
he
would
not
vouchsafe
the
rest
of
the
Apostles
.
We
were
with
him
.
Whence
obserue
,
that
It
is
an
especiall
priuiledge
to
be
conuersant
with
Christ
.
So
it
is
pleaded
here
;
we
were
with
him
when
others
were
not
admitted
.
We
see
by
experience
,
that
it
is
a
priuiledge
to
be
familiar
with
great
men
:
for
great
personages
will
not
be
familiar
with
euerie
one
,
neither
is
it
fit
they
should
.
How
much
more
then
is
it
a
priuiledge
to
haue
familiaritie
with
God
?
Secondly
,
the
benefits
receiued
by
familiaritie
with
God
,
do
proue
it
to
be
an
especiall
priuiledge
.
For
first
,
by
being
familiar
or
conuersant
with
Christ
,
we
learne
many
things
;
according
to
that
in
Prou.
13.20
.
He
that
walketh
with
wise
men
,
shall
be
wise
.
Secondly
,
by
being
conuersant
with
Christ
,
we
receiue
contentment
and
ioy
,
as
it
is
said
,
Ioh.
3.20
.
But
the
friend
of
the
Bridegroome
which
standeth
and
heareth
him
,
reioyceth
greatly
because
of
the
Bridegroomes
voice
.
Thirdly
,
by
being
conuersant
with
Christ
,
we
are
in
safety
.
This
Ieremy
acknowledgeth
in
his
twentieth
chapter
and
eleuenth
verse
:
The
Lord
is
with
me
as
a
mighty
terrible
one
;
therefore
my
persecuters
shall
stumble
,
and
they
shall
not
preuaile
.
First
,
we
must
be
conuersant
in
the
word
▪
1.
Iohn
1.3
.
That
which
we
haue
seene
and
heard
,
declare
we
vnto
you
,
that
yee
also
may
haue
fellowship
with
vs
;
and
truly
our
fellowship
is
with
the
Father
,
and
with
his
Son
Iesus
Christ
.
Secondly
,
we
must
beware
of
sinne
;
for
God
will
haue
no
fellowship
with
the
stoole
of
wickednesse
:
and
,
If
we
say
,
that
we
haue
fellowship
with
him
,
and
walke
in
darkenesse
,
we
lie
,
and
do
not
the
truth
,
1.
Iohn
1.6
.
Thirdly
,
we
must
be
very
conuersant
in
works
of
holinesse
.
For
,
where
two
or
three
are
gathered
together
in
Christs
name
,
there
is
he
in
the
midst
of
them
,
Math.
18.20
.
In
the
holy
mount
.
Here
it
may
be
demanded
,
Why
Christ
was
transfigured
rather
in
a
mountaine
then
in
a
valley
?
This
might
be
for
this
reason
,
namely
,
that
the
eminency
of
the
place
,
might
put
the
Apostles
in
minde
to
lift
their
hearts
vp
vnto
God
,
and
to
haue
their
mindes
aboue
in
this
holy
businesse
.
For
what
was
the
reason
that
the
Temple
was
built
vpon
an
hill
,
but
for
the
same
cause
?
And
what
was
the
cause
that
Abraham
went
vp
into
the
mountaine
to
offer
his
sonne
Isaac
,
but
for
the
same
reason
?
Holy
mount
.
Why
was
this
mountaine
called
holy
,
more
then
another
mountaine
?
Surely
not
in
respect
of
the
earth
or
matter
whereof
it
consisted
,
but
because
of
Gods
presence
.
The
point
hence
to
be
obserued
is
this
,
viz.
that
Euery
place
,
during
the
time
of
Gods
especiall
presence
and
holy
ordinance
,
is
holy
.
Yea
,
the
very
open
fields
and
mountains
are
holy
vpon
this
occasion
;
as
we
reade
,
Exod.
3.5
:
Moses
come
not
nigh
,
put
off
thy
shoes
,
the
place
where
thou
standest
is
holy
ground
.
Hence
it
is
that
Gods
temple
is
tearmed
an
holy
Temple
in
Psal.
5.7
.
and
in
diuers
other
places
of
the
Psalmes
.
Secondly
,
this
must
teach
vs
to
reuerence
Gods
Sanctuary
,
as
we
are
taught
,
Leuit.
19.30
.
Whilest
we
labour
to
shunne
the
superstitious
opinions
which
idolaters
haue
of
their
Temples
,
we
must
take
heede
that
we
fall
not
into
the
other
extremitie
,
to
wit
,
to
haue
a
base
opinion
of
Gods
house
.
We
haue
a
more
sure
word
of
Prophecy
:
Or
,
as
it
is
in
the
originall
:
We
haue
a
more
sure
Propheticall
word
:
as
though
the
Apostle
had
said
,
That
which
I
write
vnto
you
concerning
Christ
,
it
was
confirmed
not
only
by
a
liuely
voice
of
God
the
Father
from
heauen
;
but
also
by
the
Canonicall
writings
of
the
holy
Prophets
.
Whence
we
are
to
obserue
,
that
The
Gospell
of
Christ
is
an
infallible
truth
.
It
hath
witnesse
both
from
God
and
man
.
That
it
hath
witnes
immediatly
from
God
,
it
is
euident
by
the
voice
which
came
from
heauen
:
This
is
my
welbeloued
Sonne
,
in
whom
I
am
well
pleased
;
heare
him
:
And
that
from
man
it
is
manifest
;
for
vnto
Christ
doe
all
the
Prophets
giue
witnesse
,
Acts
10.43
.
Yea
,
all
the
Prophets
,
from
Samuel
,
and
those
that
follow
after
,
as
many
as
haue
spoken
,
haue
also
foretold
of
these
dayes
,
Acts
3.24
.
To
this
purpose
is
that
in
Luke
1.60
.
He
hath
raysed
vp
an
horne
of
saluation
for
vs
,
in
the
house
of
his
seruant
Dauid
,
as
he
spake
by
the
mouth
of
his
holy
Prophets
which
haue
beene
since
the
world
began
:
And
that
in
Iohn
5.39
.
Search
the
Scriptures
,
for
in
them
ye
thinke
to
haue
eternall
life
,
and
they
are
they
which
testifie
of
me
.
In
a
word
,
Christ
was
written
of
in
Moses
,
in
the
Prophets
,
and
in
the
Psalmes
,
Luke
24.49
.
Secondly
,
it
may
serue
also
to
aggrauate
the
sinne
of
atheisme
and
infidelitie
.
What
doe
these
cursed
sinners
but
giue
God
himselfe
and
all
his
Prophets
the
lie
?
A
more
sure
word
.
That
is
,
a
more
sure
word
then
that
which
came
downe
from
heauen
,
saying
;
This
is
my
beloued
Sonne
,
&c.
Here
it
may
be
demanded
,
how
the
Apostle
can
speake
this
without
blasphemy
;
for
that
voice
which
came
downe
from
heauen
,
was
the
voice
of
God
himselfe
,
then
the
which
,
what
could
possibly
be
more
sure
?
Some
,
for
the
clearing
of
this
doubt
,
affirme
,
that
the
Comparatiue
degree
here
is
put
for
the
Positiue
:
We
haue
a
more
sure
word
,
that
is
(
say
they
)
we
haue
a
sure
word
;
but
we
cannot
agree
to
their
iudgement
:
but
taking
the
words
as
they
are
in
the
text
,
my
sentence
is
,
That
the
word
of
the
Prophets
is
said
to
be
a
more
sure
word
then
that
voice
which
came
from
heauen
,
not
because
it
was
more
true
,
but
because
it
was
of
more
authoritie
with
the
people
vnto
whom
Peter
wrote
.
They
distrusted
not
the
voice
that
came
from
heauen
:
but
aboue
all
other
voices
they
kept
themselues
close
to
the
voice
of
Scriptures
.
Hence
learne
we
To
prize
the
sentences
and
speeches
of
Scripture
aboue
all
other
sentences
and
speeches
whatsoeuer
.
Let
vs
esteeme
the
Scripture
the
surest
foundation
.
For
the
proofe
of
this
point
I
referre
the
Reader
to
that
in
the
second
epistle
of
Iohn
tenth
verse
;
If
there
come
any
vnto
you
,
and
bring
not
this
doctrine
,
receiue
him
not
to
house
,
neither
bid
him
God
speed
:
and
to
that
in
Gal.
1.8
.
Though
we
,
or
an
Angell
from
heauen
preach
any
other
gospell
vnto
you
then
that
which
we
haue
preached
vnto
you
,
let
him
be
accursed
.
Vnto
this
accordeth
that
in
Ephes.
2.20
.
Ye
are
built
vpon
the
Foundation
of
the
Apostles
and
Prophets
,
Iesus
Christ
himselfe
being
the
chiefe
corner
stone
.
And
that
in
1.
Corinth.
3.11
.
Other
foundation
can
no
man
lay
but
that
which
is
layd
,
Iesus
Christ
.
By
all
which
places
it
is
manifest
,
that
the
Canonicall
Scripture
is
the
sure
Foundation
.
Whereunto
taking
heed
ye
doe
well
.
Whence
we
are
to
note
three
points
:
first
,
that
it
is
the
duty
of
all
Christians
to
giue
diligent
heed
to
the
word
of
God
:
Secondly
,
that
it
is
a
commendable
thing
also
so
to
do
:
Thirdly
,
that
it
is
the
duty
of
a
Minister
to
encourage
the
people
in
well
doing
,
by
commending
them
for
their
vertues
.
First
,
that
It
is
the
duty
of
all
Christians
to
giue
diligent
heed
to
the
word
of
God
,
it
is
manifest
:
For
if
the
word
spoken
by
Angels
was
stedfast
,
and
euery
transgression
&
disobedience
receiued
a
iust
recompence
of
reward
:
how
shall
we
escape
if
we
neglect
so
great
saluation
?
Heb.
2.2.3
.
Yea
it
shall
come
to
passe
,
that
whosoeuer
will
not
heare
that
Prophet
,
that
is
,
Christ
in
the
Ministerie
,
shall
be
destroyed
from
amongst
the
people
,
Acts
chapter
3.
verse
23.
The
second
doctrine
propounded
is
,
that
It
is
a
commendable
thing
to
take
heede
to
the
word
.
To
the
which
taking
heed
ye
do
well
,
&c.
For
what
did
our
Sauiour
so
highly
commend
Mary
in
Luke
10.42
?
but
because
she
had
chosen
the
good
part
,
that
is
,
attended
vpon
the
hearing
of
the
word
for
the
attaining
of
saluation
.
And
,
for
what
were
the
Beroeans
so
highly
commended
?
Acts
17.11
.
but
because
they
searched
the
Scriptures
,
&c.
Secondly
,
this
may
serue
to
teach
vs
,
neuer
to
be
ashamed
of
this
practise
of
taking
heede
to
the
word
of
God
;
though
all
the
world
should
cast
contempt
vpon
it
,
yet
the
thing
in
it selfe
is
truly
commendable
.
Thirdly
,
this
may
serue
to
encourage
all
such
as
giue
diligent
heede
to
the
word
of
God
,
alwaies
prouided
,
that
they
be
carefull
to
follow
two
callings
,
viz.
both
their
generall
calling
,
and
also
their
particular
.
A
true
Christian
must
so
heare
,
as
that
he
still
haue
time
to
earne
his
owne
bread
;
and
he
must
so
labour
for
things
necessary
for
this
life
,
as
that
still
he
haue
his
religious
houres
euery
day
to
attend
vnto
Gods
word
either
read
or
preached
.
Ye
doe
well
.
Whence
obserue
in
the
third
place
,
that
It
is
the
dutie
of
Ministers
to
encourage
the
people
in
their
hearing
of
Gods
word
,
by
due
commendation
giuen
vnto
them
for
the
same
.
Thus
doth
Peter
in
this
Text
,
when
he
perceiued
that
his
auditory
did
giue
diligent
heede
to
the
things
that
were
spoken
;
he
animateth
them
with
this
commendation
,
Vnto
the
which
giuing
heede
ye
doe
well
.
The
like
practise
we
obserue
in
Paul
,
in
1.
Cor.
11.2
:
Now
I
commend
you
brethren
that
you
remember
me
in
all
things
,
and
keepe
the
ordinances
as
I
deliuered
them
vnto
you
.
And
in
1.
Thess.
1.6
:
Ye
became
followers
of
vs
and
of
the
Lord
,
hauing
receiued
the
word
in
much
affliction
with
ioy
in
the
holy
Ghost
.
So
that
ye
were
ensamples
to
all
that
beleeue
in
Macedonia
and
Achaia
.
The
like
practise
we
see
in
Christ
,
Luke
8.21
.
My
mother
and
my
brethren
are
these
which
heare
the
word
of
God
,
and
doe
it
;
he
so
farre
commendeth
the
diligent
hearers
of
Gods
word
,
that
he
seemeth
to
preferre
them
before
his
mother
which
brought
him
into
the
world
.
The
like
we
see
in
the
same
our
blessed
Sauiour
in
Reu.
3.8
.
where
he
commendeth
the
Church
of
Philadelphia
for
keeping
his
word
.
Secondly
,
this
should
teach
Gods
people
,
to
giue
such
heede
vnto
the
word
,
and
to
be
so
diligent
in
hearing
and
attending
,
and
to
carry
themselues
so
reuerently
in
the
house
of
God
,
as
that
Ministers
may
haue
iust
cause
to
commend
them
,
and
to
reioyce
of
them
.
Euery
one
could
be
content
to
be
praised
,
but
how
few
be
there
which
labour
to
deserue
prayse
?
Thirdly
,
this
should
teach
vs
to
be
thankefull
to
our
gracious
God
,
in
that
he
is
not
only
content
to
accept
of
our
zeale
and
forwardnesse
,
but
also
is
willing
that
we
should
be
commended
for
the
same
.
As
vnto
a
light
.
Whence
note
this
point
,
viz.
that
the
word
is
a
light
.
And
for
proofe
hereof
,
I
referre
you
to
that
in
Psal.
119.105
:
Thy
word
is
a
Lampe
vnto
my
feete
,
and
a
light
vnto
my
path
:
and
1.
Iohn
2.9
:
The
darkenesse
is
past
,
and
the
true
light
now
shineth
:
and
Iohn
5.35
.
Ye
could
haue
reioyced
in
his
light
for
a
season
:
and
Iohn
3.14
.
This
is
the
condemnation
,
that
light
is
come
into
the
world
,
and
men
loued
darkenesse
rather
then
light
.
Secondly
,
because
as
light
discouereth
the
soulnesse
of
the
roome
or
place
where
it
shineth
;
euen
so
doth
the
word
discouer
the
iniquitie
of
such
places
where
it
is
preached
.
A
man
sitting
in
a
darke
house
in
the
night
,
may
thinke
he
sits
in
a
cleane
place
;
but
when
the
Sunne
ariseth
in
the
morning
,
then
hee
plainlie
discerneth
the
contrarie
:
Euen
so
people
being
in
darkenesse
,
may
,
possibly
,
thinke
themselues
to
be
in
a
cleane
estate
;
but
when
the
word
of
God
comes
,
it
quickly
discouereth
that
they
are
not
cleansed
from
their
filthinesse
.
Thirdly
,
because
as
the
light
,
in
respect
of
the
obiect
,
hath
a
contrarie
effect
:
For
shining
vpon
a
dead
carkase
,
it
causeth
to
smell
the
more
odiously
;
but
shining
vpon
hearbs
it
maketh
them
the
more
fragrant
.
Euen
so
the
word
is
the
fauor
of
death
vnto
death
vnto
the
reprobate
,
but
the
sauor
of
life
vnto
life
,
vnto
the
elect
.
It
hath
a
contrary
effect
in
respect
of
the
hearers
,
though
it
be
one
and
the
same
in
it selfe
.
Secondly
,
this
maketh
for
the
iust
condemnnation
of
vngodly
men
,
that
when
light
is
come
into
the
world
yet
loue
darknesse
more
then
light
,
Iohn
3.19
.
How
many
wretched
persons
be
there
in
the
world
,
that
when
for
the
present
they
haue
the
light
of
the
Gospell
,
are
weary
of
that
,
and
desire
rather
the
times
of
Popery
wherein
they
might
be
nuzled
vp
in
blindnesse
and
ignorance
?
Thirdly
,
this
should
teach
euery
one
of
vs
to
be
thankfull
vnto
God
for
the
word
,
as
for
a
comfortable
light
;
and
to
labour
to
be
sensible
,
how
we
should
fit
in
darkenesse
and
in
the
shadow
of
death
,
were
it
not
for
this
blessed
lampe
.
Fourthly
,
it
should
teach
vs
,
whilest
we
haue
the
light
to
walke
in
the
light
,
lest
darknesse
come
vpon
vs
,
Iohn
12.35
.
Yea
,
being
children
of
the
light
,
we
must
walke
as
children
of
the
light
.
We
that
haue
light
must
not
stumble
and
fall
,
as
they
that
walke
in
the
darke
;
but
we
must
walke
honestly
as
in
the
day
,
not
in
ryoting
and
drunkennesse
;
not
in
chambering
and
wantonnesse
,
nor
in
strife
and
enuying
,
&c.
Rom.
13.13
.
But
alas
my
beloued
who
〈…〉
conclude
,
either
,
that
we
haue
not
the
true
light
,
or
〈◊〉
the
lest
,
that
we
walk
not
as
children
of
the
light
.
I
speake
this
to
our
shame
.
In
a
darke
place
.
That
is
,
in
the
heart
vnregenerate
.
Whence
obserue
we
this
instruction
,
viz.
that
The
heart
of
euery
vnregenerate
man
,
is
a
darke
and
obscure
dungeon
;
yea
,
a
darke
hell
or
hades
,
wherein
there
is
no
sauing
light
or
knowledge
.
For
proofe
of
this
,
consider
these
places
of
Scripture
,
Rom.
1.21
.
They
became
vaine
in
their
imagination
,
and
their
foolish
heart
was
darkened
,
Math.
4.15
.
The
people
which
sate
in
darkenesse
haue
seene
great
light
,
and
to
them
which
sate
in
the
region
and
shadow
of
death
,
light
is
sprong
vp
.
Luke
1.78.76
:
To
giue
light
to
them
which
sit
in
darkenesse
,
and
in
the
shadowe
of
death
.
Isay
60.2
.
Behold
the
darkenesse
shall
couer
the
earth
,
and
grosse
darkenesse
the
people
.
Ephes.
5.8
.
You
were
once
darkenesse
.
And
,
Psal.
82.5
.
They
know
not
,
neither
will
they
vnderstand
,
they
walke
on
in
darkenesse
.
Secondly
,
because
as
a
darke
place
is
a
fit
receptacle
for
deboysht
and
lewde
persons
;
euen
so
the
vnregenerate
heart
,
is
a
fit
receptacle
for
diuels
and
foule
spirits
.
Luke
11.20
.
When
the
strong
man
armed
keeps
the
house
,
&c.
Thirdly
,
because
as
men
commonly
are
not
ashamed
of
〈…〉
which
they
play
in
secret
,
because
they
thinke
no
eye
seeth
them
;
so
whatsoeuer
sinnes
an
vnregenerate
person
,
in
his
darke
estate
,
committeth
,
he
is
farre
from
being
ashamed
of
the
same
.
Ier.
6.15
:
Were
they
ashamed
when
they
had
committed
abhomination
?
Nay
,
they
were
not
ashamed
,
neither
could
they
blush
.
Fourthly
,
because
as
darke
places
are
commonly
nastie
and
vnsauorie
:
Euen
so
is
an
vnregenerate
heart
foule
and
filthy
in
the
sight
of
God
;
no
dungeon
,
no
sinke
,
no
vault
is
so
stinking
in
our
nostrils
as
an
vnsanctified
heart
is
in
the
nostrils
of
God
.
Psal.
14.1
:
They
are
corrupt
.
It
is
a
Metaphor
taken
from
things
which
are
putrified
for
want
of
salt
:
Because
as
that
which
is
putrified
,
sendeth
forth
an
ill
sauor
,
so
doth
a
putrified
and
rotten
heart
.
Secondly
,
this
should
teach
vs
to
loath
our selues
in
respect
of
our
naturall
condition
.
What
were
we
but
darkenesse
and
corruption
before
our
effectuall
calling
?
Is
thy
heart
now
a
lightsome
Temple
?
remember
that
in
times
past
,
it
was
a
darke
dungeon
.
Thirdly
,
this
should
serue
to
conuince
vs
of
the
necessity
of
the
vse
of
enlightening
meanes
;
as
of
hearing
Gods
word
preached
,
and
the
like
.
We
are
in
darkenesse
naturally
,
and
therefore
haue
neede
of
light
;
and
what
meanes
is
it
ordinarily
that
doth
turne
men
from
darkenesse
to
light
,
but
Gods
word
truely
preached
?
Acts
26.18
.
Vntill
the
day
dawne
.
By
the
dawning
of
the
day
,
and
the
day-starre
,
in
this
place
,
we
are
to
vnderstand
effectuall
illumination
,
or
the
gift
of
Christ
,
as
it
is
explaned
,
Luke
1.78
.
And
effectuall
illumination
,
or
the
gift
of
Christ
,
is
fitly
compared
to
the
dawning
.
First
,
because
as
the
dawning
is
but
a
small
light
at
the
first
;
euen
so
illumination
at
the
first
is
but
small
.
Iob.
26.14
:
Loe
these
are
part
of
his
waies
,
but
how
little
a
portion
is
heard
of
him
?
Secondly
,
because
as
the
dawning
,
though
it
bring
but
a
little
light
at
the
first
,
yet
it
brings
great
ioy
,
both
to
man
and
beast
;
so
effectuall
illumination
,
though
it
be
weake
as
the
first
,
yet
being
in
truth
,
it
bringeth
ioy
to
the
Angels
;
for
the
very
Angels
reioyce
of
the
conuersion
of
a
sinner
,
Luke
15.
It
bringeth
ioy
to
the
friends
of
a
conuert
:
for
what
true
friend
is
there
but
he
reioyceth
to
see
his
friend
conuerted
?
It
bringeth
ioy
to
God
himselfe
;
for
the
father
of
the
prodigall
reioyceth
to
see
the
returne
of
his
prodigall
and
gracelesse
sonne
.
It
bringeth
ioy
to
the
Church
of
God
;
for
what
true
member
is
there
,
but
he
reioyceth
to
see
the
body
of
Christ
to
be
more
and
more
perfected
?
Lastly
,
it
bringeth
comfort
,
or
at
the
least
matter
of
comfort
to
the
party
himselfe
which
is
enlightened
.
Doth
not
a
man
reioyce
to
see
the
light
shine
in
at
the
window
,
after
a
darke
and
dismall
night
?
how
much
more
hath
he
cause
to
reioyce
,
in
that
he
himselfe
,
who
was
darknesse
,
is
now
made
light
in
the
Lord
?
Thirdly
,
as
the
dawning
though
it
be
but
a
small
light
at
the
first
,
yet
it
groweth
greater
and
greater
vntill
the
perfect
day
.
So
it
is
with
true
illumination
;
It
is
a
growing
light
.
Prou.
4.18
.
But
the
path
of
the
iust
is
as
a
shining
light
,
which
shineth
more
and
more
till
the
perfect
day
.
Fourthly
,
as
the
dawning
is
procured
by
the
light
of
the
Sunne
;
euen
so
true
illumination
floweth
from
Christ
,
as
from
the
Sunne
of
Righteousnesse
:
The
day-spring
which
visiteth
vs
is
from
on
high
,
that
is
,
from
Christ
,
Lu.
1.78
.
And
God
which
caused
light
to
shine
out
of
darkenesse
,
hath
shined
in
our
hearts
,
to
giue
the
light
of
the
knowledge
of
the
glory
of
God
in
the
face
of
Iesus
Christ
,
2.
Cor.
4.6
.
Thus
we
see
,
in
some
measure
,
the
reasons
why
true
illumination
is
compared
to
the
dawning
.
Againe
,
we
are
to
note
further
,
that
as
it
is
here
compared
to
the
dawning
;
so
it
is
likewise
to
the
morning
Starre
:
and
that
for
these
reasons
:
first
,
because
as
the
morning
Starre
is
a
beautifull
creature
,
so
is
grace
much
more
glorious
.
Secondly
,
as
the
morning
Starre
is
the
fore-runner
of
the
Sunne
,
or
of
a
greater
light
then
it selfe
:
so
grace
is
the
fore-runner
of
glory
.
Thirdly
,
as
the
morning
Starre
vanisheth
when
the
Sunne
appeareth
;
so
faith
,
which
is
one
of
the
first
graces
,
it
vanisheth
away
,
when
Christ
shall
appeare
,
and
when
we
shall
receiue
that
which
we
beleeued
or
hoped
for
.
And
there
is
a
manifest
difference
betwixt
the
light
of
the
elect
,
and
the
light
of
the
reprobate
.
-
1.
Because
the
light
of
the
elect
is
an
effectuall
light
,
the
light
of
the
reprobate
vneffectuall
,
1.
Thessalonians
2.13
.
-
2.
Because
the
light
of
the
elect
is
a
growing
light
,
the
light
of
the
reprobate
not
so
,
2.
Tim.
3.13
.
-
3.
Because
the
light
of
the
elect
is
a
transforming
light
,
making
them
better
;
but
the
light
of
the
reprobate
neither
transformeth
nor
maketh
better
,
Romans
1.32
.
verse
.
Vntill
the
day
dawne
.
Whence
obserue
,
How
long
we
ought
to
giue
heed
to
the
word
of
God
,
to
wit
,
vntill
we
receiue
benefit
by
the
same
:
yea
vntill
we
be
effectually
enlightned
thereby
,
vntill
the
day
dawne
in
our
hearts
,
and
the
day
Starre
of
Christs
spirit
arise
in
vs
.
And
it
is
necessary
that
we
should
continue
in
diligence
in
this
kinde
vnto
this
time
,
I
meane
,
vntill
we
receiue
profit
:
for
otherwise
our
labour
would
proue
to
be
in
vaine
.
If
a
man
knocke
at
a
doore
,
vnlesse
he
haue
patience
to
stay
vntill
some
come
to
the
doore
,
to
giue
him
an
answer
,
his
knocking
is
in
vaine
:
Or
if
a
Scholler
come
to
this
or
that
Schoole
,
if
he
be
not
content
to
remayne
in
the
Schoole
,
vntill
such
time
as
he
may
be
taught
and
perfected
,
his
coming
to
the
Schoole
is
in
vaine
:
euen
so
,
if
any
shall
come
for
a
time
to
heare
Gods
word
,
and
will
not
be
content
to
waite
vntill
it
shall
please
God
to
worke
effectually
vpon
them
,
their
coming
is
meerely
vaine
.
Not
so
:
but
the
Spirit
of
God
laboureth
especially
to
strengthen
vs
to
hold
out
till
we
be
effectually
wrought
vpon
,
because
we
are
in
the
greatest
danger
to
cast
off
the
word
in
our
carnall
estate
,
when
we
finde
no
relish
in
it
.
For
a
Christian
that
is
effectually
wrought
vpon
indeede
,
we
need
not
almost
bid
him
giue
diligence
to
the
word
,
for
he
hungereth
and
thirsteth
after
it
as
after
his
appointed
food
.
The
like
place
we
haue
,
1.
Timothie
4.11
.
Till
I
come
,
giue
attendance
to
reading
,
&c.
it
is
not
meant
he
should
cast
it
off
then
.
Of
priuate
interpretation
.
By
priuate
interpretation
we
are
to
vnderstand
such
interpretation
as
any
by
their
naturall
wit
,
or
naturall
gifts
shall
giue
vpon
the
Scriptures
,
without
the
helpe
of
the
Spirit
of
God
.
The
point
hence
to
be
noted
,
is
,
that
None
is
able
to
interpret
Scriptures
by
their
owne
naturall
vnderstanding
,
or
naturall
helpes
,
without
the
Spirit
of
God
.
For
the
proofe
of
this
I
referre
the
Reader
to
that
in
1.
Corinth.
2.14
.
But
the
naturall
man
receiueth
not
the
things
of
the
Spirit
of
God
;
for
they
are
foolishnesse
vnto
him
;
neither
can
he
know
them
,
because
they
are
spiritually
discerned
.
Now
if
he
cannot
know
them
,
then
much
lesse
can
he
interpret
them
.
And
to
that
in
Marke
4.11
.
But
to
them
that
are
without
,
all
these
things
are
done
in
parables
.
And
to
that
in
Reuelation
5.3
.
And
no
man
in
heauen
,
nor
on
earth
,
nor
vnder
the
earth
,
was
able
to
open
the
booke
,
nor
to
looke
thereon
.
Hence
it
is
that
the
booke
of
Iob
is
termed
a
Parable
,
Iob
27.1
.
Because
indeede
both
it
and
the
rest
of
holy
Writ
is
no
other
but
a
very
Riddle
or
Parable
vnto
the
naturall
man
.
Hence
it
is
that
the
Eunuch
acknowledged
,
that
he
was
not
able
to
vnderstand
what
he
read
without
a
guide
,
Acts
8.31
.
And
hence
it
is
why
so
many
thinking
to
vnderstand
Scripture
by
the
strength
of
their
owne
wit
or
learning
,
fall
into
grosse
and
damnable
heresies
.
Oh
consider
thou
vaine
man
,
thy
owne
interpretation
is
vaine
,
no
prophecie
is
of
priuate
interpretation
.
Thou
must
haue
a
better
wit
then
thine
owne
,
whereby
to
be
enabled
to
interpret
Scripture
,
or
else
thy
presumption
is
vaine
.
Knowing
this
first
.
Whence
note
,
that
None
ought
to
be
ignorant
of
this
truth
,
to
wit
,
that
no
Scripture
is
of
priuate
interpretation
;
yea
euerie
one
ought
to
know
this
in
the
first
place
,
or
as
a
thing
most
necessarie
to
be
knowne
.
Secondly
,
because
if
we
be
ignorant
of
this
truth
,
we
may
easily
be
deceiued
by
Papists
and
others
,
which
wil
be
readie
to
obtrude
vpon
vs
the
priuate
interpretations
of
the
Pope
and
popish
Councels
.
I
call
their
interpretations
priuate
,
because
they
come
from
their
owne
braine
and
inuention
,
without
warrant
from
the
word
of
God
.
Thirdly
,
we
must
not
be
ignorant
of
this
,
because
it
is
written
aforetime
;
and
whatsoeuer
was
written
aforetime
,
it
was
written
for
our
instruction
,
as
the
Apostle
speakes
,
Rom.
15.4
.
Lastly
,
let
such
as
know
,
that
the
Scripture
is
not
of
priuate
interpretation
,
be
thankefull
vnto
God
for
this
knowledge
.
For
,
how
many
be
there
in
the
world
,
especially
amongst
seduced
Papists
,
which
are
ignorant
of
this
point
;
and
being
ignorant
,
greedily
imbrace
priuate
interpretations
and
idle
inuentions
,
to
their
owne
perdition
or
destruction
?
Prophecy
came
not
by
the
will
of
man
.
That
is
,
the
Prophets
,
in
old
time
,
did
not
according
to
their
priuate
conceits
deliuer
their
owne
inuentions
in
preaching
;
the
Prophets
were
not
like
vnto
such
rash
teachers
,
which
preach
that
for
doctrine
which
comes
first
to
the
tongues
end
,
&c.
The
point
hence
to
be
noted
of
vs
is
,
that
The
Scriptures
are
not
the
inuention
of
man
.
They
were
not
excogitated
or
inuented
in
pollicie
,
to
keepe
men
in
awe
,
as
infidelious
Atheists
affirme
.
They
came
not
,
neither
were
they
brought
in
by
mans
wit
or
wisedome
.
So
saith
the
Text.
For
the
further
proofe
,
I
referre
the
Christian
reader
,
to
that
in
Gal.
1.11
:
But
I
certifie
you
brethren
,
that
the
Gospell
which
was
preached
of
me
,
is
not
after
man
;
for
I
neither
receiued
it
of
man
,
neither
was
I
taught
it
:
And
to
that
in
1.
Cor.
2.4
;
And
my
speech
and
my
preaching
,
was
not
with
entising
words
of
mans
wisedome
.
Secondly
,
the
penmen
of
the
Scripture
were
vnlearned
and
plaine
men
,
some
of
them
being
heardmen
,
and
gatherers
of
Sycamore
fruite
,
as
was
Amos
7.14
.
Others
of
them
being
fishermen
,
as
were
the
Apostles
.
Therefore
it
is
neither
likely
nor
possible
that
they
should
inuent
such
writings
as
the
Scriptures
are
,
by
their
owne
braine
.
Holy
men
of
God
.
In
which
words
,
three
points
concerning
the
Prophets
and
Apostles
may
be
obserued
.
First
,
that
they
were
but
men
.
Secondly
,
that
they
were
men
of
God
.
Thirdly
,
that
they
were
holy
men
.
That
The
Prophets
and
Apostles
were
men
and
nor
Gods
or
not
Angels
:
It
is
euident
not
onely
out
of
this
place
,
but
also
by
their
owne
confessions
in
other
places
;
Isay
confesseth
himselfe
a
man
of
vncleane
lips
,
Isay
.
6.5
.
In
like
manner
Barnabas
and
Paul
,
acknowledged
themselues
to
be
men
of
like
passions
,
Acts
14.15
.
And
Peter
saith
to
Cornelius
,
falling
downe
vnto
him
,
Stand
vp
,
I
my selfe
also
am
a
man
.
Acts
10.26
.
Secondly
,
they
had
humaine
frailties
,
which
proued
them
also
to
be
men
;
what
imperfections
were
there
in
Moses
,
in
Dauid
,
in
Ionas
,
and
in
all
the
Apostles
,
I
will
not
stand
to
relate
them
,
being
manifest
vnto
all
such
as
are
conuersant
in
the
Scripture
.
I
answere
;
It
is
true
;
Gods
Ministers
are
Angels
by
office
,
but
not
by
nature
.
Secondly
,
it
must
teach
vs
not
to
worship
the
Prophets
and
Apostles
,
and
much
lesse
other
Saints
which
are
inferiour
vnto
them
.
Remembring
they
are
but
men
.
Thirdly
,
It
must
teach
vs
not
to
stumble
if
we
finde
humane
frailties
in
the
very
Ministers
.
Alas
,
remember
we
be
but
men
;
yea
,
let
it
teach
vs
also
not
to
dote
vpon
the
persons
of
the
Ministers
.
Let
vs
not
reioyce
in
men
,
let
vs
not
thinke
of
men
,
aboue
that
which
is
written
,
1.
Cor.
4.6
.
I
speake
not
this
to
cloake
or
excuse
grosse
sinnes
in
Ministers
,
or
to
maske
them
with
the
colour
of
humaine
frailties
.
Neither
doe
I
speake
to
derogate
any
thing
from
that
reuerent
opinion
which
people
ought
to
haue
of
reuerent
Ministers
;
God
forbid
I
should
:
But
to
teach
vs
in
these
things
to
vse
a
godly
moderation
in
our
iudgements
.
Holy
men
of
God
.
The
next
point
to
be
considered
,
concerning
the
Prophets
and
Apostles
,
is
that
They
were
men
of
God
.
Thus
they
were
acknowledged
in
diuers
places
,
as
in
1.
King
13.1
.
Behold
there
came
a
man
of
God
to
him
saying
,
&c.
And
so
in
my
Text.
Secondly
,
because
they
stood
mainly
for
God
,
ayming
to
promote
his
glory
in
all
things
:
Ro.
3.4
.
Let
God
be
true
,
and
euery
man
a
liar
.
Thirdly
,
because
they
were
excellent
men
,
euen
as
the
great
and
excellent
Cedars
,
are
tearmed
Cedars
of
God
in
the
Hebrew
,
Psal.
80.10
.
So
are
the
Prophets
and
Apostles
called
men
of
God
,
because
they
were
excellent
men
.
Secondly
,
let
it
teach
vs
not
to
nick-name
Gods
Ministers
.
The
Spirit
of
God
can
vouchsafe
here
to
giue
them
a
reuerent
name
,
as
we
see
,
men
of
God
.
Thirdly
,
let
it
teach
vs
Ministers
to
carry
our selues
,
not
as
sonnes
of
Belial
,
but
as
men
of
God
.
Let
vs
endeauour
to
walke
worthy
of
those
Titles
which
the
holy
Ghost
doth
giue
vnto
vs
in
the
Scripture
.
What
auaileth
it
,
my
brethren
,
to
haue
a
name
to
liue
,
and
in
the
meane
time
to
be
dead
?
Reuelation
the
third
chapter
,
and
the
first
verse
.
Holy
men
of
God
.
The
third
and
last
thing
to
be
obserued
,
concerning
the
Prophets
and
Apostles
,
is
that
They
were
holy
men
.
And
the
truth
of
this
point
is
manifest
by
these
places
of
Scripture
following
:
Luke
1.70
.
As
he
spake
by
the
mouth
of
his
holy
Prophets
.
Ephes.
3.5
.
Which
in
other
ages
was
not
made
knowne
to
the
sonnes
of
men
,
as
it
is
now
reuealed
vnto
the
holy
Apostles
and
Prophets
by
the
Spirit
.
Acts
3.21
.
Whom
the
heauens
must
receiue
vntill
the
times
of
restitution
of
al
things
,
which
God
hath
spoken
by
the
mouth
of
all
his
holy
Prophets
since
the
world
began
.
By
all
which
places
,
and
many
more
,
the
point
is
,
and
might
be
proued
.
As
they
were
moued
by
the
holy
Ghost
.
Whence
note
,
that
The
bookes
of
canonicall
Scripture
were
giuen
by
inspiration
.
They
came
not
by
the
will
of
man
,
but
by
the
motion
of
the
Spirit
.
For
the
proofe
of
this
I
referre
the
Reader
to
that
in
2.
Tim.
3.16
.
All
scripture
is
giuen
by
the
inspiration
of
God
:
and
to
that
in
Mat.
10.28
.
It
is
not
you
that
speake
,
but
the
Spirit
of
your
Father
which
speaketh
in
you
.
If
any
shall
here
demand
,
what
is
meant
by
the
inspiration
of
God
:
the
answer
is
;
By
the
inspiration
of
God
we
are
to
vnderstand
the
worke
of
Gods
Spirit
,
whereby
he
did
suggest
and
dictate
whatsoeuer
the
Prophets
&
Apostles
deliuered
for
doctrine
in
their
preaching
and
writing
.
Secondly
,
betweene
other
diuine
writings
and
Scripture
;
for
other
diuine
writings
are
not
without
the
assistance
of
Gods
holy
Spirit
;
but
the
Scripture
was
giuen
by
extraordinarie
immediate
reuelation
.
Secondly
,
it
must
teach
vs
to
reuerence
the
Scripture
aboue
all
other
bookes
in
the
world
:
This
is
the
onelie
booke
giuen
by
immediate
inspiration
.
Herein
we
must
especially
delight
to
reade
and
meditate
all
the
dayes
of
our
liues
.
As
they
were
moued
:
Or
,
as
it
is
in
the
Greeke
:
As
they
were
carried
.
Whence
we
are
to
note
,
that
The
holy
Ghost
did
strongly
reigne
in
the
Prophets
and
Apostles
:
It
did
not
onely
moue
them
,
but
as
it
were
carry
them
with
an
holy
violence
.
This
is
manifest
out
of
Acts
4.20
:
We
can
not
but
speake
the
things
which
we
haue
seene
and
heard
;
and
out
of
Acts
21.14
.
where
Paul
was
so
violently
moued
to
go
vp
to
Hierusalem
,
that
all
the
perswasion
of
his
friends
,
nor
the
hazard
of
his
life
,
could
not
turne
him
from
his
purpose
.
And
out
of
2.
Corinth.
13.8
.
We
can
do
nothing
against
the
truth
,
but
for
the
truth
:
for
so
the
Text
is
to
be
rendred
,
according
to
the
Originall
.
And
out
of
Acts
16.7
.
After
they
were
come
to
Mysta
,
they
assayed
to
go
into
Bythinia
,
but
the
Spirit
suffered
them
not
.
Whence
it
is
manifest
,
that
the
holy
Ghost
did
strongly
order
the
very
iournies
of
the
men
of
God
,
causing
them
to
alter
their
owne
intentions
oftentimes
,
and
to
go
another
way
at
his
appointment
.
It
was
with
the
Prophets
and
Apostles
,
in
this
respect
,
as
it
was
with
Christ
himselfe
.
For
as
Christ
himselfe
was
not
moued
,
but
driuen
of
the
Spirit
into
the
wildernesse
,
to
be
tempted
of
the
diuell
;
for
so
are
the
words
in
the
original
,
Lu.
4.1
.
Euen
so
it
was
with
the
Prophets
&
Apostles
,
they
were
acted
or
driuen
by
an
holy
violence
of
the
Spirit
.
The
holy
Ghost
is
compared
to
a
winde
,
Iohn
3.8
.
yea
to
a
great
rushing
winde
,
Acts
2.3
.
because
,
as
it
bloweth
where
it
lists
,
so
he
bloweth
or
worketh
mightily
where
he
listeth
.
No
ship
is
more
violently
caried
by
the
winds
,
then
the
Prophets
and
Apostles
were
by
the
Spirit
.
FINIS
.